Part 9: Story of Ratnavatī and Anaṅgasiṃha

Now, Kamala, brother of Ratnavatī, son of Anaṅgasiṃha, abducted Sumitra’s sister, the wife of the King of Kaliṅga. Then his friend Citragati learned from the lips of a Khecara that Sumitra was afflicted by grief over his sister’s abduction. “I shall search for your sister and bring her back soon.” Consoling him thus, Citragati started with Khecaras to rescue the sister. He received the report, “She was abducted by Kamala,” and he went to the city Śivamandira with a complete army. The hero, King Sūra’s son, uprooted Kamala easily, like an elephant a lotus plant, in a moment.

Angered by the defeat of his son, Anaṅgasiṃha, roaring like a lion, attacked with his army. A great battle, terrible even to the gods from the power of magic arts, of soldiers, and of arms, commenced. Anatiga realized that the enemy was hard to conquer and, intending to conquer him, recalled his inherited jewel of a sword which had been given by a god.^[1] Immediately the jewel of a sword fell into his hand, hard to look at because of its hundred flames, resembling death to enemies.

Holding the sword, he said, “You there! Go away, boy! If you remain in my presence, I shall cut off your head like a lotus-stalk.” Citragati said: “It is a strange thing that you seem like another person because of the power of a piece of iron. Shame on you boasting of your strength.” Saying this, he created darkness on ail sides by means of a magic art and the enemy stood as if painted, not seeing him, though he was standing before them. Then Citragati seized quickly the sword from his hand, took Sumitra’s sister immediately, and went away. After a moment, when light had been produced, Anaṅga looked around and did not see the sword in his hand nor the enemy before him. For a moment he was in despair but, recalling the astrologer’s words, “The one who takes my sword will be my son-in-law,” he rejoiced.

“How will he be recognized? Or rather, he will be known by the rain of flowers at worship in a temple of the eternal Arhats.” With these reflections, 'he went home. Citragati himself, his object accomplished, delivered King Sumitra’s sister, whose good conduct was unbroken, to him.

Sumitra, terrified of existence even before from his own discernment, became completely so from despair at his sister’s abduction, et cetera. Having settled the kingdom on his son, King Sumitra went to Muni Suyaśas and took the vow in Citragati’s presence. Citragati went to his own city; and Sumitra, intelligent, learned nine pūrvas,^[2] lacking a little, under his guru. Sumitra wandering alone after he had received his guru’s permission,^[3] went to the Magadhas and stood in kāyolsarga^[4] outside a village. Padma, his half-brother, came there as he roamed about and saw him benefiting all living creatures, engaged in meditation, firm as a mountain. Evil-minded Padma shot him in the heart with an arrow drawn to his ear, facing hell as if for a meeting with his mother.

“He has not caused me any loss of dharma by killing me, but on the other hand has conferred a benefit by the friendly act of destroying karma. I wronged him, since the kingdom was not given (to him) then. May he pardon me and may all other creatures pardon me, also.”

Meditating thus, final renunciation having been made and the formula of homage recalled, Sumitra died and became a Sāmānika in Brahmaloka. Padma fled, was bitten by a cobra in the night, died, and became an inhabitant of the seventh hell.

When Citragati had grieved over Sumitra’s death for a long time, he, noble, made a pilgrimage to a temple of the eternal Arhats.^[5] Many lords of the Khecaras met there on the pilgrimage and Anaṅgasiṃha came with his daughter Ratnavatī. Citragati performed various kinds of worship to the eternal Arhats and, his body horripilated, recited a hymn of praise in a voice beautiful with devotion. Knowing this by clairvoyance, the god Sumitra came there with gods and rained flowers on him. All the Khecaras, delighted, praised Citragati and Anaṅgasiṃha recognized that he was the very one who was to be his daughter’s husband. The god Sumitra became visible and said to Citragati with great joy, “Do you recognize me?” When Citragati replied, “You are a powerful god,” he assumed Sumitra’s form to identify himself. Citragati embraced him and said, “This dharma that I professed through your favor is beyond criticism, noble sir!” Sumitra replied: “This magnificence that I have attained is through your favor by saving my life. If I had died then without final renunciation and the namaskāra, I would not have been born even as a human, if you had not saved my life.”

The lords of the Khecaras, Cakrin Śrī Sūra and others were delighted with them grateful to each other and reciting each other’s good deeds. Ratnavatī looked at Citragati superior in beauty and conduct and was pierced by Manmatha’s arrows. Seeing his daughter distracted (by love), Anaṅgasiṃha reflected: “This agrees with the earlier words of the astrologer. He seized my jewel of a sword, a rain of flowers took place here, and my daughter’s love developed here immediately. He is the husband described by the astrologer as suitable for Ratnavatī. I am to be congratulated in the world on my daughter and son-in-law. It is not fitting to speak about marriage, et cetera here in the temple.”

With these reflections he went home with his attendants. Then Citragati honored the god Sumitra, dismissed the Khecaras, and went to his own house with his father.

A minister, sent by Anaṅgasiṃha, bowed to Cakrin Sūra, and said in a sincere and polite manner: “Master, your prince, Citragati, resembling Māra, unequaled in beauty and grace—whom does he not astonish? Anaṅgasiṃha’s daughter, Ratnavatī, is a jewel, lord. Let her be joined with the jewel Citragati by your command. You are the lord of both. Agree with Anaṅgasiṃha about their wedding. Dismiss me now, lion among man.” Sūra agreed to that speech, as he desired a suitable union, and celebrated their wedding with a great festival. Citragati shared sensuous pleasure with her and also practiced dharma, pūjās to the gods, et cetera, with her,

The souls of Dhanadeva and Dhanadatta had fallen and become his younger brothers, Manogati and Capalagati. Citragati made a pilgrimage, unusually magnificent, to Nandīśvara, et cetera with them and Ratnavatī, like Indra. Accompanied by his wife and brothers, eager for service to sādhus, he listened attentively to dharma in the presence of the Arhats.

One day Cakrin Sūra installed him in the kingdom; but he himself became a mendicant and attained the highest abode (emancipation). He (Citragati) subdued many magic arts like a new Cakrin Sūra and ruled the Khecara-lords, reducing them to footmen many times.

One day a vassal of his, Manicuḍa, died, and his sons, Śaśin and Śūra, fought over the kingdom. Cakrin Citragati divided the realm and gave it to them; and set them on the right path with suitable speeches on dharma. Nevertheless, they fought one day like forest-elephants and died. When high-minded Citragati heard that, he reflected: “These people, stupid, fight, die, and fall into a low condition of existence for the sake of transient glory, alas! If they would fight for emancipation, as they fight for glory, indifferent to the body, then what would be lacking?”

So reflecting, Citragati, terrified of existence, installed his eldest son, born of Ratnavatī, named Purandara, on the throne. Then Citragati took the vow under Ācārya Damadhara along with Ratnavatī and the two younger brothers.

Footnotes and references:

[1]:

This does not occur in this account.

[2]:

Of the original fourteen. As time went on, fewer and fewer were learned. They were all lost eventually.

[3]:

Sādhus do not travel alone normally.

[4]:

Indifference to the body by one standing or sitting, with the arms hanging down, is called kāyotsarga. Yog. 4.133. It differs from pratimā in that standing is necessary in pratimā.

[5]:

See III, n. 314; I, n. 404.