Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 22Hermann Jacobi / SBE vol. 45 - EnglishMoreVersion - 1 availableHermann Jacobi / SBE vol. 45LanguageEnglishEspañol‹Uttaradhyayana Sutra 1Uttaradhyayana Sutra 2Uttaradhyayana Sutra 3Uttaradhyayana Sutra 4Uttaradhyayana Sutra 5Uttaradhyayana Sutra 6Uttaradhyayana Sutra 7Uttaradhyayana Sutra 8Uttaradhyayana Sutra 9Uttaradhyayana Sutra 10Uttaradhyayana Sutra 11Uttaradhyayana Sutra 12Uttaradhyayana Sutra 13Uttaradhyayana Sutra 14Uttaradhyayana Sutra 15Uttaradhyayana Sutra 16Uttaradhyayana Sutra 17Uttaradhyayana Sutra 18Uttaradhyayana Sutra 19Uttaradhyayana Sutra 20Uttaradhyayana Sutra 21Uttaradhyayana Sutra 22Uttaradhyayana Sutra 23Uttaradhyayana Sutra 24Uttaradhyayana Sutra 25Uttaradhyayana Sutra 26Uttaradhyayana Sutra 27Uttaradhyayana Sutra 28Uttaradhyayana Sutra 29Uttaradhyayana Sutra 30Uttaradhyayana Sutra 31Uttaradhyayana Sutra 32Uttaradhyayana Sutra 33Uttaradhyayana Sutra 34Uttaradhyayana Sutra 35Uttaradhyayana Sutra 36Sutrakritanga Sutra, First Book 1.1Sutrakritanga Sutra, First Book 1.2Sutrakritanga Sutra, First Book 1.3Sutrakritanga Sutra, First Book 1.4Sutrakritanga Sutra, First Book 1.5Sutrakritanga Sutra, First Book 1.6Sutrakritanga Sutra, First Book 1.7Sutrakritanga Sutra, First Book 1.8Sutrakritanga Sutra, First Book 1.9Sutrakritanga Sutra, First Book 1.10Sutrakritanga Sutra, First Book 1.11Sutrakritanga Sutra, First Book 1.12Sutrakritanga Sutra, First Book 1.13Sutrakritanga Sutra, First Book 1.14Sutrakritanga Sutra, First Book 1.15Sutrakritanga Sutra, First Book 1.16Sutrakritanga Sutra, Second Book 2.1Sutrakritanga Sutra, Second Book 2.2Sutrakritanga Sutra, Second Book 2.3Sutrakritanga Sutra, Second Book 2.4Sutrakritanga Sutra, Second Book 2.5Sutrakritanga Sutra, Second Book 2.6Sutrakritanga Sutra, Second Book 2.7›Uttaradhyayana Sutra: Twenty-Second Lecture - RathanemiUttaradhyayana Sutra 22ListenPlay this chapter in spoken English.Save chapterListen to chapter1TWENTY-SECOND LECTURE. RATHAN^MI. In the town of »Sauryapura * there was a powerful king, Vasud^va by name, who possessed the char- acteristic marks of a king, (i) He had two wives, R6hi«i and Ddvakf ; each of them had a beloved son, RAma and K&rava. (2) In the town of 5 auryapura there was (another) powerful king, Samudravi^ya by name, who possessed the characteristic marks of a king. (3) His wife was .Siva by name ; and her famous son was the venerable Arish/an6mi, the saviour of the world and the lord of ascetics. (4) This Arish/an€mi, who was gifted with an excel- lent voice and possessed the thousand and eight lucky marks of die body,’ was a Gautama, and his skin was black. (5) His body was strong like that of a bull, and hard ' Niranga»a = samyamS nij^ala, immovable with regard to self-control. * According to the Brahmanical account Vasudeva lived in MathurS. The name given to the town by the G^inas is apparently derived from 5'auri, an epithet of KrAh«a, whose grandfather was .^Gra. Soriyapura may be .Saurikapura or 5autyapura. The latter rendering adopted by our commentators is based on a wrong etymology. LECTURE XXII. like steel ; he was well proportioned, and had a belly like that of a fish. Kd^ava asked the girl Rdjimatt ‘ in marriage for him. (6) Now this daughter of an excellent king” was virtuous and well looking ; 2she possessed all lucky marks of the body, and shone forth like the lightning Sauddman!. (7) Her. father said to the powerful Vdsuddva: ‘Let the prince come here that I. may give him my daughter.’ (8) He had taken a bath containing all (lucky) herbs, and had performed the customary ceremonies ; he wore a suit of heavenly clothes and was decked out with ornaments. (9) Riding on the best mast elephant ^ ofVdsuddvahe looked beautiful, like a jewel worn on the head. (10) He sat under a raised umbrella, fanned by two chowries, and he was surrounded on all sides by a host of Dasdrhas^ and by a complete army drawn ' Raitnat, Rtiimat, and Rdyamati are the forms of her name in Pi^krft; the spellings Rti^imatf and RS^matt are also met n-ith in Sanskrit. » Viz. Ugrasfina. He was placed on the throne by Krishna on the death of Kawsa, cf. Vishnu PurSna V, 21. He and Dgvaka were the sons of Ahuka, Kawsa was a son of UgrasSna, and D 6 vakt a daughter of Dfivaka, loc. cit. IV, 14. According to the legend of Krishna, as told by the Brahmans and ffainas, Ga.T&- sandha after\vards repeatedly attacked MathurS. Krishna there- fore built D^'drakS on the shore of the western ocesm, and .sent thither the YSdava tribe, loc. cit. V, 22 and 23. re ewnts narrated in the text must be understood to have occurred in Dv&rakd, as is evident from verse 21. 3» Gandhahastin, an elephant of the best class, whose very smell is sufficient, as is believed, to frighten common elephants. see verse 15. * Das&ra in PrSkrit. They are a clan descended from Yadu. H5] 1 14 up in rank and file, while the heavenly sound of musical instruments reached the sky. (ii, 12) With such pomp and splendour the hero of the V;'/sh»is started from his own palace. (13) On his way he saw animals, kept in cages and enclosures, overcome by fear and looking miserable. (14) Seeing them on the point of being killed for the sake of their flesh, and to be eaten afterwards, the great sage spoke to his charioteer^ thus : (15) ‘ Why are ® all these animals, which desire to be happy, kept in cages and enclosures ? ’ (16) Then the charioteer answered : * Lucky are these animals because at thy wedding they will furnish food for many people.’ (17) Having heard these words, which announced the slaughter of many animals, the great sage, full of compassion and kindness to living beings, meditated thus: {18) ‘If for my sake many living beings are killed, I shall not obtain happiness in the next world.’ (19) Then the famous man presented the charioteer with his pair' of earrings, his neck-chain, and all his ornaments. (20) When he had formed his resolution, the gods ^ In verse 10 Arish/anSmi rides on an elephant, but in the sequel he is supposed to travel in a car. 4Unless the poet can be charged with having made this blunder, which I think just possible, verse 10 must be considered a later addition. ® The form of the verb' aA^Aabiw for aX’^^anti is worthy of note, because hiwi as ending of the third person plural belongs to Apabhrazwja. It is interesting to find a true Apabhramra form in a text so old as ours, for it seems to prove that at all times Apabhrama went along with the common Prfikr^l, a vulgar or low with a high middle-Indian language. LECTURE XXII. ”5 descended (from heaven), according to the established custom, to celebrate, with great pomp together with their retinue, the event of his renunciation. (21) Surrounded by gods and men, and sitting on an excellent palankin, the Venerable One left Dvarakd and ascended mount Raivataka^ (22) On arriving at die park he descended from his excellent palankin, surrounded by a crowd of thou- sands, and then his renunciation took place, ivhile the moon was in conjunction with K\xx^ =. (23) Then he himself plucked out his delightfully- perfumed, soft, and curled hair in five hand- fuls. (24) And V dsudeva said to that subduer of the senses, ivho had plucked out his hair : ‘ O lord of ascetics, may you soon obtain what you wish and desire. (25) ‘ Increase in knowledge, faith, and right conduct, in forbearance and perfection ! 5’ (26) In this manner Rfima and K^sava, the Da^arhas, and many people paid homage to Arish/anSmi and then returned to the town of DvSrakS. (27) When the daughter of the king heard of the ordination of the CPina, laughter and gaiety forsook her, and she was overivhelmed with affliction (28) * Haivataka is' mount GimSr in Ka/^iawSrf. The hill is one of the most sacred places of the (Tainas, and is covered with temples of the Ginas. It is also sacred to the Hindus on account of its connection with the history of Kr/sh«a. The poetical description of mount Rah'ataha forms the subject of the fourth sarga of the •Slrup&lavadha by MSgha. ® The lunar mansion, the chief star of which is Spica or o Virginis. » The lamentation of RSg^tmatf on her husband's becoming an ascetic forms the subject of a curious Sanskrit poem called Ncmi- dfltakrivya,by Vikrama,son of Sahghawa, which has 'been edited in ii6 Ra^imati thought : ‘ Shame upon my life, that I have been forsaken by him ! it is better I should turn nun.’ (29) Firm and decided she cut off her tresses which were black like bees and dressed with a brush and comb^ (30) And VAsud^va said to her who had cut off her hair, and subdued her senses : ‘ Lady, cross the dreadful ocean of the SawsAra without difficulty! 6’ (31) "Wffien she had entered the order, the virtuous and very learned lady induced there many people, her relations and servants, to enter the order too. (32) On her way to mount Raivataka it began to rain ; her clothes being wet, she entered a cave and waited there in the darkness while it was raining. (33) She took off her clothes and was naked as she was born, thus she was seen by Rathan^mi whose the KSvyamSla of 1886. It is what is technically called a sama- syapflra?/a or gloss. The last line of each stanza is taken from the M%hadhta of KSlid&sa, and the first three lines are added by the poet to make the whole fit the circumstances of his tale. ^ Ku/'itapha«aga, in Sanskrit kfirX'aphanaka. According to the scholiasts phanaka is a comb made of bamboo. — I have translated, ‘cut off her tresses,’ but literally it is: ‘plucked out her hair.’ However, I do not think that women also are to pluck out their hair. - RathanSmi was her husband’s elder brother. According to a legend told in Haribhadra’s 77 kS of the Daravaikdlika Sfitia (see Leumann in the Journal of the German Oriental Society, vol. 46, p. 697), RathanSmi fell in love with Ra^imatf. But that lady in order to make him see his wrong, vomited a sweet beverage she had drunk, in a cup and offered it him. On his turning away with disgust she explained to him her meaning ; 7she too had been vomited, as it were, by Arish/anSmi, notwithstanding which he wanted to have her. She then taught him the Gaina creed, and he became a monk. LECTURE XXn. II7 (peace of) mind became (thereby) disturbed ; and •afterwards she saw him. (34) She was frightened when she discovered herself alone with the monk; folding her arms over her breast she sank down trembling. (35) When the prince, Samudravifaya's son, saw her frightened and trembling, he spoke the following words: (36) 'I am Rathan^mi, O dear, beautiful, sweetly- speaking lady ! Do accept me for your lover, O slender one you shall have no cause to com- plain. (37) ‘Come, let us enjoy pleasures, for it is a rare chance to be born a human being ; after we have enjoyed pleasures, we shall enter on the path of the G^inas.’ (38) When R^^matt perceived that Rathan^mi’s strength of will was broken, and temptation had got the better of him, she did not lose her presence of mind and defended her Self on that occasion. (39) The daughter of the best king, true to self-control and her vows, maintained the honour of her clan and family, and her virtue, and spoke to him . (40) ‘ If you owned the beauty of Vairramawa ® the pleasing manners of Nalakfibara ^ if you were like Purandara^ himself, I should have no desire for you. (41) Suya«u = sutanu. This may. 8however, be a proper name, a synonym of RS^imatl, for according to 2029 and the Vislwm Purft'wa IV, 14, Sutanu was a daug 1 vXama«a is a PiAkrft spelling for Vaifrava«a = Kubfira. . » Nalakfibara is Vaijrama?/a's son. * Indra. 1 1 8 UTTARADHYAyANA. ‘ Fie upon you, famous knight, who want to quaff the vomited drink for the sake of this life ; it would be better for you to die’. (42) * I am the daughter of the Bh6ga-king and you are an Andhakavrfshwi ; being born in a noble family let us not become like Gandhana-snakes ® ; firmly practise self-control ! (43) ‘ If you fall in love with every woman you see, you will be without hold like the HaMa-plant driven before the wind. (44) ‘As a herdsman or a keeper of goods does not own the things (he has the care of), so you will not truly own »Srama?2ahood.’ (45) Having heard these well-spoken words of the virtuous lady, he returned to the Law like an elephant driven by the hook®. (46) Protected in thoughts, words, and acts, subduing his senses and keeping the vows, he practised true 6’ramawahood throughout life. (47) ^ The verses 42, 43, 44, 46 have been received in the Daravai- kalika Siitra II, 7-10, see Leumann’s edition of that SGtra quoted in the note, p. 116. A metrical German translation will be found in the same place. “ On the Bhdgas see p. 71, note 2. It is perhaps here misspelt for Bh6^a. 9In the Vish«u Puriiwa, Ka;;zsa, UgrasSna’s son, is twice called Bhd^arS^a (see Wilson’s translation, ed. Hall, vol. iv, pp.‘26o, 271), in contradiction to the common tradition which makes him an Andhaka, compare Pata/^g-ali on Pa«ini IV, i, 114. ® There are said to be two kinds of snakes, the gandhana and the agandhana. The former can be made to suck the poison from the wound they have inflicted ; the other will rather die than do so. Cf. Leumann, loc. cit, p. 597, note *. * Pistia Stratiotes, an aquatic plant. ® DSvSndra here refers to the story of the Nflpurapaw^flta, of which he gives a small portion in PrSkrft. The whole story is related in the Parirish/aparvan of HSma^andra, see the introduction to my edition of that work in the Bibliotheca Indica. LECTURE XXIII. II9 After practising severe austerities both of them became Kfivalins, and .having completely annihi- lated their Karman, they reached the highest perfection. (48) Thus act the enlightened, the wise, the clever ones ; tliey turn from pleasures as did this best of men\ (49) Thus I say. ‹Previous chapterUttaradhyayana Sutra 21Next chapterUttaradhyayana Sutra 23›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1895 English translation