The Story of Surasundarī 12

English (machine translation) 12

Language: English

12.1

Then, having gone into her own bedchamber, which was very spacious
and furnished with an awning made of an abundance of excellent cloth, she lay down upon an exquisite couch.

12.2

And she said to her friends: “Go, all of you, to your own homes;
my head is tingling, and all my limbs are growing cold.

12.3

My body is as if seized by fever; therefore I shall sleep for a single moment.”
Thereupon Kumudinī said: “You should do so.”

12.4

Then, having smiled slightly, Śrīmatī said: “Why, sister,
has your body suddenly become unwell? State the cause!”

12.5

Vasantikā said: “Śrīmatī, you yourself know medicine;
therefore, ponder yourself the underlying cause of this ailment.”

12.6

Then Śrīmatī, having observed my condition as if with an inquiring look,
said: “Nothing at all is perceived by external appearance.

12.7

Moreover, diseases are briefly [divided into] two kinds: bodily and accidental;
the former, here, should be known as arising from wind, bile, and phlegm.

12.8

For them, treatments such as anointing, fasting, and resting in a windless place
are prescribed by the medical treatises, taking into account the person and the time.

12.9

Afflictions from spirits, planetary seizures, the evil eye, and śākinīs should be known as accidental;
various offerings, oblations, mantras, tantras, and so forth are indeed their remedies.

12.10

No symptom of bodily disease is seen in her;
therefore, surely an accidental affliction is inferred, none other.

12.11

Let salt be waved [over her]; let various snake-charmers be summoned;
let mustard-fumes be applied, and likewise let a protective packet be tied on!”

12.12

Then Lalitā said: “Why then is this not done quickly?
For an ailment neglected does not turn out well in this world, good lady!”

12.13

Then Śrīmatī said: “We merely perceive the disease,
but are not capable of restoring her to health.” Then Mādhavī says:

12.14

“Whoever perceives the disease will certainly also restore her to health;
for whoever has seen the thieves here surely also gives the watch!”

12.15

Then, having smiled quietly, all of them spoke joyfully:
“Śrīmatī, now you will not escape! Restore our friend to health!”

12.16

“Furthermore, that father of yours is a renowned knower of mantras, fair lady;
therefore, having recited a mantra, make Surasundarī well!”

12.17

Then Śrīmatī said: “If my father knows mantras,
then what of me? If milk is sweet, does that make cow-dung [sweet]?”

12.18

“However, I will say one thing, if this friend of mine will not be angry:
this is an unprecedented ailment; it will not be dispelled by a mere mantra.”

12.19

Then Kumudinī said: “What cause for anger is there in this?
Declare it without hesitation, if the removal of the ailment may come about!”

12.20

Then Śrīmatī said: “He who was seen painted in the picture,
if he alone should be the physician, he could remove this woman's ailment.”

12.21

Then, having quickly spread out the painted canvas and venerated it, Kumudinī says:
“If it is so, then come, let us petition him!”

12.22

Then, having smiled slightly, all of them said joyfully,
“So be it!” and with folded hands began to say this:

12.23

“O treasure of courtesy, of great renown, dwelling in the picture, hear our petition!
From the sight of you, this friend of ours has become afflicted.

12.24

Therefore, handsome one, act in such a way that she becomes free from disease!
You are the physician for women tormented by the severe disease of love!”

12.25

Uttering a cry of refusal, I angrily said this to them:
“O mothers, why do you speak nonsense like people seized by evil spirits?

12.26

Or what benefit can come from petitioning a lifeless thing?
One who is inside a picture never produces disease anywhere!”

12.27

Then Śrīmatī said: “Because he has entered into your heart,
precisely for that reason, Surasundarī, you have been rendered lifeless!”

12.28

Having sighed deeply, I then softly said:
“If you understand even this, then why do you not accomplish it at once?”

12.29

Having spoken thus, while with downcast face I was scratching the surface of the earth,
she clapped her hands, laughed, and said:

12.30

“By these words that declare the true feeling [of your heart], I am delighted, fair-bodied one!
Now I shall act in such a way that everything turns out auspiciously.”

12.31

Having spoken thus and taken the painted canvas, she went at once into the presence
of my mother; and then she related the entire affair.

12.32

She showed that youth painted on the canvas, who had the form of Love;
and she too, having gone to the king, related the entire affair.

12.33

Then my father, having looked at that painting, rejoiced and said this:
“Passion has arisen in my daughter for a worthy place.

12.34

Or rather, leaving aside the royal flamingo, the fine female swan sports nowhere else;
we shall give our daughter in marriage to that very man who has mastered the magical lores.

12.35

Likewise, the Vidyādhara Bhānuvega constantly comes into our presence;
through him we shall give our daughter in marriage to Amaraketu.”

12.36

When the king had spoken thus, my mother, with a smiling face, / said to Śrīmatī: “Go and inform my daughter!”

12.37

“O Surasundarī! Do not distress your mind any longer; / your desire has been fulfilled!”—so was Śrīmatī instructed then.

12.38

Coming to my side, she related the entire prior event. / My mind was filled with joy, and I was somewhat comforted.

12.39

I thought: “When will that day come when I shall see with my own eyes / that person beloved of my heart, who is a feast for the eyes?”

12.40

Restraining my own mind with the hope of union with him, / and drawing that very portrait day after day,

12.41

while being consoled for several days by deeply affectionate female friends / with words indicating union with him—

12.42

at that time, one day, wearing fine garments, holding a whisk in hand, / adorned with a mark of gorocanā, versed in the nihilist treatises,

12.43

a female wandering mendicant, after uttering a blessing to us, / sat down in front and began to speak as follows:

12.44

“Enjoy what is desired according to your taste! Delight in this, which is the essence, / because nothing else exists apart from this worldly realm!

12.45

Whoever perform the shaving of heads and faces for the sake of the other world, / those wretches have been cheated of worldly pleasures by supreme knaves.

12.46

For no entity called a soul exists apart from the body, / since it is not apprehended by direct perception, like the horn of an ass.

12.47

Apart from direct perception, there is no other valid means of knowledge in this world; / even if it were a valid means of knowledge, the existence of a soul is not proven by it.

12.48

As for inference here, which is preceded by perception, there is no grasping [of the soul] by it, / nor does any mark for its apprehension exist, because it is imperceptible to the senses.

12.49

Diverse treatises have been made by knaves for the purpose of deceiving the world; / they are not authoritative for the wise—how could its proof arise from them?

12.50

Therefore the soul consists of an aggregate of the five elements; upon their dissolution, it does not exist. / Since it is non-existent, whence can there be another world for the sake of which

12.51

the observance of celibacy, moral discipline, and the like, extremely difficult to bear, is performed / by fools who are themselves ruined and who ruin others?

12.52

Abandoning distinctions between what may and may not be approached, indulge in sensual pleasures! / Eat succulent meat, drink liquor, free of apprehension!”

12.53

Hearing this speech of Buddhikā, which leads to evil realms of rebirth, / I said: “O wicked woman! Do not, do not babble like this!

12.54

Censurable to wise folk, seemingly plausible without examination, devoid of reason— / who endowed with ears would even believe this saying of yours?

12.55

When you say there is no soul distinct from the body because it is not perceived, / that is utterly illogical, because the non-perception of the soul—

12.56

is it by your own perception, or by that of every single person? / First of all, the first alternative does not hold, for that would entail the non-existence of the universe.

12.57

If whatever you do not see does not exist, then clearly, foolish woman, / things existing in other regions and other times would become non-existent!

12.58

Or if people born in all places and times do not observe it— / how indeed can this be known, since the minds of others are difficult to grasp?

12.59

Furthermore, that very thing which doubts in your body: ‘Lo! There is no soul!’— / even that is the soul going to the other world, having knowledge as its mark.

12.60

And that direct perception alone is the only valid means of knowledge—this too is improper, / for direct and indirect [perceptions] are the two valid means of knowledge.

12.61

As for what was said about ‘for the purpose of deceiving the world,’ etc., that too is pointless; / those free from attachment and aversion, all-knowing, benefactors of the whole world,

12.62

the treatise promulgated by them, and that which is taught by others through their command— / how could that be unauthoritative by being composed by knaves?

12.63

And in it, the soul is declared; another existence is its other world. / How then, foolish woman, could the soul consist of an aggregate of the five elements?

12.64

And since the other world is established, all that was proclaimed—the observance of celibacy and the like— / it is entirely proper for those seeking their own benefit to perform.

As for what was said regarding ‘the distinction between what may and may not be approached,’ etc., that too is pointless, / because it is forbidden by the Jina’s word and is the cause of suffering in the other world.”

12.66

By these and other various arguments, she was instantly rendered speechless; / her face became embarrassed, unable to give an answer.

12.67

Then, derided sarcastically by the female friends standing nearby, / she was vehemently assailed by those women making monkey-like faces, pouting their lips:

12.68

“Do you still debate with our friend, you immoral woman?! / Go back to your own place; your cleverness has been seen!”

12.69

Thus mocked, enraged, with quivering lips she departed from there. / While I, together with my friends, remained there in comfort,

12.70

then on another day the king came into my mother’s chamber, / and was asked by my mother: “Why do you appear anxious with worry?”

12.71

Then my father said: “Indeed, O queen, you have perceived correctly! / Listen as I explain the cause of great anxiety that exists here:

12.72

The female wandering mendicant named Buddhikā, who was defeated in debate by Surasundarī, / previously, it is said, with wicked intention, painted

12.73

the likeness of Surasundarī upon a canvas; then taking it, / she arrived in Ujjayinī, into the presence of King Śatruñjaya.

12.74

Showing it to the king, that evil-hearted woman said: / ‘O best of kings! We wander the earth for your sake.

12.75

Whatever jewel we see on earth, that we report to you. / This jewel of a maiden has been seen by me in the city of Kuśāgra.

12.76

This maiden is Surasundarī, daughter of King Naravāhana. / Who could fully depict the beauty of her form?

12.77

Moreover:

12.78

That Creator by whom she was fashioned was completely senile; / otherwise, how did he not make this mine of happiness his own wife?

12.79

Having fashioned this maiden endowed with lovely form, youth, and charming grace, / surely Viriñci felt immense pride in himself!

12.80

Knowing Kāma to be fatigued from drawing his bow, Fate, breaking hearts, / created her, I think, as a spear in his hand!

12.81

Furthermore, the man who takes her hand in marriage / will become sovereign of half of Bharata, without doubt!’

12.82

Thus it was foretold by sages possessed of extraordinary knowledge at the time of her birth. / Therefore, O best of kings, that maiden is fit for you, and not for another!’

12.83

Then, having given much wealth, that king with a delighted face / said to her: ‘Reverend lady! Since you have told of this maiden, you have done well!’

12.84

And this, O Sundarī, was reported in its entirety to me by spies. / Thereupon, he dispatched [an envoy] named Ratnacūḍa to my presence.”

12.85

‘[He sent] his minister named Rayaṇacūḍa. Coming to me, he demanded: / “Let the maiden Surasundarī be given to King Śatruñjaya.”

12.86

And I said to him: “Good sir, according to the words of the astrologer Sumati, / she will be the beloved of a Vidyādhara, and must therefore be given to him alone.

12.87

Moreover, your master is an old man; so what would he do with a young maiden?” / Thereupon he replied: “O king, do not speak thus!

12.88

I have been sent by him with great respect; give your daughter! / If she is not given, I see no good fortune for you.”

12.89

Thereupon, intensely enraged, I spoke thus: / “I shall never give my daughter! Do whatever pleases you!

12.90

So go to your lord and report this matter as it is! / And since you have come to my house, what punishment can be inflicted on you now?”

12.91

Then, when he had gone there and reported it, the king, swollen with pride in his army, / marched out from Ujjayinī on an expedition against us.

12.92

Moreover:

12.93

Surrounded by many warriors, kings, chariots, and an army of armoured foot-soldiers, / joined by hundreds of thousands of swift steeds that dug into the earth's surface with their sharp hooves,

12.94

accompanied by many lordly elephants, heavy like massive mountains, / whose roaring terrified hosts of proud, fierce enemy elephants,

12.95

that King Śatruñjaya, possessed of immense fury and joined by a vast army, / had reached our country, as reported by our spies.

12.96

Therefore, O queen, for this reason I became overwhelmed with worry.’ / Thereupon the mother said: ‘Dearest, why worry over this?

12.97

Declaring her to be Surasundarī, let Mayanalēhā, daughter of Kaṇagāvalī, / be given, after honouring him, so that he may return to his own realm.

12.98

Otherwise, with his vast army, he will cause great devastation / to our country, since our forces are small.’ When this was said, the king replied:

12.99

‘O queen, this was indeed deliberated by the ministers; however, to the minister / Matisāgara, this counsel did not seem sound.

12.100

For he said: “Let him indeed come as far as Kusagga; / for Sumati has foretold death for him once he arrives here.

12.101

Moreover, at that king's departure, there were inauspicious omens, / and all the planets, beginning with Saturn, were exceedingly unfavourable.

12.102

Once he arrives here, ours will be the victory and his the defeat. / Therefore, Your Majesty, remain without doubt; what need is there for any other counsel?

12.103

However, let preparations for a siege be made: and whatever villages lie in his path, / let them be quickly evacuated and the grass and fodder burnt!

12.104

Let the wells and such be covered, and the lakes be poisoned with foul water! / Let a detachment go there with equipment to impede his advance!”

12.105

Thus, O queen, having carried out all the minister's counsel, I came here. / Yet, on account of the enemy's great strength, I still became overwhelmed with worry.’

12.106

Then, O goose, while a few days were passing there in comfort, / on another day the city was besieged by the enemy's army.

12.107

Then the city gates were shut, the moats filled with water, / and warriors stood upon the parapets with armours securely donned.

12.108

Movable engines were readied, various weapons / were sharpened, and honour was paid to the warriors.

12.109

Every day sorties were made, advancing upon the enemy host; / warriors, elephants, horses, and noble men fell on both sides.

12.110

The feudatories became doubtful, the citizens grew exceedingly agitated, / and our ministers became utterly bewildered about what was to be done.

12.111

Cowardly men were terrified, brave warriors were eager for battle, / and my heroic father was comforted by the words of Sumati.

12.112

In this way, O goose, when the city was agitated on all sides, / then, on another day, while I was asleep on the roof of the palace,

12.113

seeing myself being carried off in the night by someone, / I woke up terrified, and began to lament thus:

12.114

‘Alas, mother! Father! Some god or sky-goer is carrying me away! / Run, run, O warriors! Rescue me from him!’

12.115

As I was lamenting thus, he said to me: ‘O lovely-limbed one, do not fear! / I will not do you any harm; you are dear to me as my own life!

12.116

Overpowered by intense passion born from seeing your beauty, / I have abducted you; why, O lovely one, do you speak thus in terror?

12.117

I am a sky-goer dwelling on Mount Vaitāḍhya, named Makaraktu, O fair one! / You shall enjoy pleasures with me; why do you weep in distress?’

12.118

And hearing these words of his, I was thrilled in my heart: / ‘Could this truly be my beloved Makaraketu,

12.119

the brother of Priyamvadā, upon seeing whose portrait / I was overcome by love, or rather driven mad?

12.120

Even today he is still mastering the magic arts, so how could he have arrived? / How could I possess such merit that he should appear before my very eyes?’

12.121

While I was pondering these and other thoughts, I was carried by him to some region, / brought down to the earth, and set down in a dense plantain grove.

12.122

Meanwhile, the night came to an end, as if to reveal the truth: / ‘Look closely, child! This is not that beloved!’

12.123

When morning came, he was seen to have a dark body; / then, in deep sorrow, I thought: ‘Alas, this is not he!

12.124

That one resembles molten gold, matching the form of Ananga in beauty; / this man does not bear even the slightest resemblance to the one in the portrait!

12.125

So what shall I do now, helpless and without refuge?’ / As I thought thus, trembling arose through fear.

12.126

Then, seeing me trembling and terrified, my cheeks / drenched by a shower of tears, he began to speak thus:

12.127

‘Why, O fair one, do you fear me, suspecting me to be a ghost or goblin? / Listen, O fawn-eyed one, to who I am and for what purpose I abducted you!

12.128

On Mount Vaitāḍhya there is an excellent and renowned city named Gaṅgāvarta, / and there ruled a famous king named Gandhavāhana.

12.129

By Queen Madanāvalī he had a son named Nabhasvāhana, / the second was Makaraketu, and the third was Meghanāda.

12.130

Nabhasvāhana, having mastered the magic arts, attained youth, / and for his sake an excellent maiden named Kanakamālā was chosen.

12.131

However, at the time of the wedding, a Vidyādhara named Citravega / abducted and married her; Nabhasvāhana was therefore enraged at him.

12.132

Pursuing him, he bound him with the Nāginī spell, / took Kanakamālā, and returned to his own city.

12.133

Thereupon Nabhasvāhana suffered the loss of his magic art, / because he had brought harm to a Vidyādhara accompanied by a woman.

12.134

The sciences were bestowed on the Vidyādhara Cittavega by a god who had long been his acquaintance;
thereby he became an emperor of the Vidyādharas.

12.135

All the lords of the Vidyādharas themselves went to submit to him.
Knowing this, my father, feeling spiritual urgency, began to say:

12.136

"Look, good sirs! The desires of men expand in one way,
only by the power of fate the outcome of deeds turns out otherwise.

12.137

Having made his own son an emperor of the Vidyādharas, having fulfilled his purpose,
he will surely undertake renunciation in the presence of his omniscient father.

12.138

Yet it has turned out otherwise! So what is the use of this kingdom,
which causes hell and the like? Let us serve the pair of our father's feet!

12.139

For:

12.140

"Saṃsāra is indeed essenceless, and terrible, exceedingly dreadful in hell
are the unbearable agonies! Diverse is the ripening of karmas!

12.141

Fickle is the flock of the senses, and attachment and hatred are hard to conquer in this world;
unsteady is the mind, and the objects of sense resemble the kimpāka fruit!

12.142

Separation from dear ones is exceedingly hard to bear; the sports of passionate love have bitter consequences;
young women, when indulged in, lead to existence in the city of hell!

12.143

Life is unsteady like water struck by the wind resting precariously on the point of a kusa-grass blade;
death is common to all living beings in saṃsāra!

12.144

Living beings are intent on deceit; the world is tormented by evil passions;
householder life bears unwholesome fruit, and human birth is not easily attained!

12.145

A mind turned toward Dharma is hard to find; night and day are full of many obstacles;
fortune is by its very nature fickle; love in this world is like a dream!

12.146

Good fortune such as an Aryan land is exceedingly hard to attain in this living world;
exceedingly terrible is ignorance; living beings are bewildered by false belief!

12.147

Dispositions decline; heedlessness in Dharma is utterly censured;
bodily strength wastes away, and lifespan too is brief!"

12.148

What need of many words?

12.149

"For living beings tormented by heavy, unbearable pain in the realms of hell-beings, animals, humans, and gods,
leaving aside the Jina's Dharma, there is truly no other refuge."

12.150

"Therefore, going near my father, I shall make my human birth fruitful."
Nahavāhana said: "I too will follow my father.

12.151

For:

12.152

Having exercised lordship over someone who performed his orders and instructions,
how shall we now perform service to our own servant?"

12.153

Then his father said: "This ought to be done by those possessed of discernment."
Thereupon, accompanied by his son, having done what was appropriate for that time,

12.154

having undertaken spotless conduct at the feet of the omniscient Suravāhana,
having destroyed the eight karmas, he became a kevalin who put an end [to saṃsāra].

12.155

"Then, by Cittavega, king of the Vidyādharas, right there in his own city,
having been given a portion of his own realm, I was consecrated as a Vidyādhara king.

12.156

And when matters stood thus, for some reason, at dawn,
I departed alone from my own city to the Ratna Island.

12.157

While traveling through the sky, O fair one, you were seen asleep on the flat roof of a mansion;
then you were abducted by me, who fell deeply in love on the spot.

12.158

Therefore do not weep, fair one! You are the mistress even of my life;
you will enjoy pleasures along with me on Mount Vaitāḍhya."

12.159

Hearing his speech, as if struck by a thunderbolt, deeply afflicted by grief,
I began to think thus: "Alas! Alas! The expansion of my sins!

12.160

On my account my father has been attacked by a mighty enemy;
and I too have been abducted by this man, even though my love is fixed elsewhere!

12.161

Fie on my life! There is neither comfort for my father nor the attainment of my beloved!
At least if I had been given to Śatruñjaya, my father might have been happy,

12.162

or through gaining that beloved of my heart, I might have been happy!
Due to the ripening of my sins, not even one of these has happened!"

12.163

While I was thinking thus, he said to me: "Just stay right here
for a while, while I go to the nearby bamboo thicket

12.164

and swiftly offer a thousand recitations
to the Prajñapti science, in the preliminary service that I have begun."

12.165

Having spoken thus, he left. And I, tormented there by great grief,
bewildered about what to do, deprived of refuge, terrified,

12.166

like a doe separated from the herd, looking around in all directions with fluttering pupils,
stood weeping, my eyes filled with tears.

12.167

And just then, nearby, I saw a splendid, huge Śāla tree,
interspersed with clusters of humming [bees] bent under the weight of fruit shaken by the wind,

12.168

with delightful fruit, spreading fragrance, dense leafy shade,
resounding with crowds of creatures falling upon it to eat its fruit,

12.169

its ground covered with falling, panting, writhing, dead birds—
a tall tree, death incarnate, destroying host upon host of living creatures.

12.170

Seeing that poison tree, tormented by heavy grief,
my mind set on death, dear friend Haṃsinī, I thought at that time:

12.171

"What will I do, unfortunate that I am, bereft of my beloved, kinsmen, mother, and father,
mocked by fate, if I remain alive?" Thinking thus,

12.172

I went near it, took a fruit, and cast it into my mouth, [saying,]
"May there not be such mockery for me in another birth!"

12.173

Having spoken thus with sorrow, while I stood there for a moment,
in the meantime, bewildered by the severe agony of the poison, I fell to the ground.

12.174

Then it seemed as if the forest trees were whirling around, as if the entire earth were turning upside down,
as if my joints were torn apart, as if all my limbs were crumbling away.

12.175

And after that, O noble lady, I reached an indescribable condition;
I knew nothing at all of what happened to me after that,

12.176

except that, lying on the lap of some youth who seemed like nectar,
who made me drink jewel-water capable of quenching the poison,

12.177

who sprinkled my body for a moment with that very water,
and gently massaged my limbs with his soft hands;

12.178

while cool air was made by my dear friend Priyamvadā,
with a water-moistened palm-leaf fan in her hand, who had been seen after a long time, recounting

12.179

my entire story, ending with the viewing of the painted canvas,
while he listened for a moment, his limbs thrilling with intense joy—

12.180

seeing myself thus, the agony of poison gone, comforted,
thinking it was a dream, O Haṃsikā, I then awoke.

12.181

Opening both my eyes, just then I saw, matching the form of the god of love,
a young man conforming to my heart's desire, as if emerged from my very heart.

12.182

Seeing him, I thought: "What is this? Do I suppose it is a magical illusion?
Or is it another birth? Or is this a dream?

12.183

Or is it a delusion of my intellect? Or is this truly real?
Or rather, no, no, this cannot be! Whence would I have so much merit

12.184

that that beloved of my heart should be seen with these eyes,
and that I should be resting on his lap? How could this ever be possible?"

12.185

While she was thinking thus, Priyamvadā said to her:
“Surasundarī! Why do you still look [at him] as if with an uplifted face?

12.186

This is indeed Ratnadvīpa, and I, Priyamvadā, am your sister.
This is my brother Makaraketu, who has mastered the magic arts.”

12.187

And when she had spoken thus, [Surasundarī], overjoyed in heart that this was indeed he,
her body trembling with apprehension, experienced a mixture of emotions.

12.188

Rising from his lap, she approached Priyamvadā,
and with sidelong glances looked at him, who was not looking [at her].

12.189

In the meantime, a Vidyādhara arrived and said politely:
“Prince! Arise; the time for the worship of the Jinas is passing.”

12.190

Hearing his words, leaving Priyamvadā by my side,
he went off to the temple of the Jinas accompanied by several men.

12.191

Meanwhile, Priyamvadā asked: “O fair-limbed one! How did you come here
to Ratnadvīpa, which is so inaccessible to earth-dwelling humans?

12.192

And why, having consumed poison, did you cast yourself into dire misfortune?”
Thereupon I recounted all to her, as told before.

12.193

Then she too was asked by me: “Having given the painted picture to us,
where did you go then, and what was done by you?

12.194

Or how was I, having consumed poison, brought to the dread forest?
Or how was the deadly poison removed from my body in an instant?”

12.195

Priyamvadā said: “Having given the painted picture to you,
I quickly arrived at this excellent Ratnadvīpa.

12.196

And I saw Makaraketu, accompanied by a few attendants of his own;
out of sisterly affection, I remained here for several days.

12.197

I was told by our father, who came here: ‘Daughter, remain right here;
for now, be a helper here to Makaraketu.’

12.198

Saying ‘As my father commands,’ O fair-limbed one,
I remained here on this island beside my brother, who was intent on mastering the magic arts.

12.199

Knowing the accomplishment of the magic arts, our father, accompanied by various Vidyādharas,
arrived here on the island for the sake of the Aṣṭānhikā festival.

12.200

Having performed the worship of the Jinas with great splendour, having worshipped the magic arts
according to rule, and having honoured the venerable persons,

First 200 of 257 passages. Read on

Linked texts (1)

Surasuṃdarīcariya — Dhaneśvara, Māhārāṣṭrī Prakrit