Part 9: Birth of Neminātha

Now in Śrīśauryapura Samudravijaya’s wife, Śivā, saw fourteen great dreams in the last part of the night: an elephant, bull, lion, Śrī, wreath, moon, sun, banner, water-jar, lotus-pond, ocean, aerial car, heap of jewels, and fire. Then on the twelfth day of the dark half of Kārttika the moon being in Tvāṣṭra (Citrā), Śaṅkha fell from Aparājita and descended into Śivā’s womb. There was happiness for hell-inhabitants and a light in the three worlds at that time. For that is a certainty at the kalyāṇas^[1] of the Arhats.

When Queen Śivā was awake, she related the dreams to her husband. Kroṣṭuki came there, summoned to be asked the meaning of the dreams. A flying ascetic came there of his own accord and he was honored by the king, who rose, and was sealed on a splendid seal. The muni with Kroṣṭuki, questioned by the king about the meaning of the dreams, explained, “Your son will be a Tīrthakṛt, Lord of Three Worlds.” After this explanation, the sage departed; and the king and queen experienced great joy. as if bathed in nectar. The queen carried the embryo concealed, which conferred happiness, bestowing an increase of beauty and grace on every limb.

At night on the fifth of the white half of Śrāvaṇa, the moon being in Tvāṣṭra, the queen bore a son, black in color, marked with a conch. The fifty-six Dikkumārīs came from their respective places and performed the birth-rites of Queen Śivā and the Jinendra. Śakra came there in five forms. With one form lie took the Lord, and with two the chaurīs, with one a shining umbrella, and with one twirling the thunderbolt in front of the child like a dancer, he went to the peak of Meru to the rock Atipāṇḍukambalā.

Purandara sat down on a lion-throne on it and seated the Master on his lap like a splendid lion-throne. Then the sixty-three Indras, beginning with Acyuta, immediately bathed the Jinendra devotedly. Śakra set the Master on Iśāna’s lap, bathed him properly, and worshipped him with divine flowers, et cetera.

After he had made the light-waving and had bowed to the Lord with folded hands, Hari, his voice vehement with devotion, began a hymn of praise.

Stuti:

“O Lord, you who are attaining emancipation, pearl in the oyster-shell of Śivā’s womb, sole abode of the kalyāṇas. Blessed One, you are bestowing happiness. Homage to you, whose emancipation is near, to whom all objects are visible, treasury of manifold supernatural powers, twenty-second Arhat. The Hari-line is purified; the land of Bharata is purified in which you in your last body have descended. Teacher of the World. You are the sole depository of compassion, the sole abode of chastity, the sole refuge of power. Teacher of Three Worlds. By the mere sight of you, very powerful. Lord of the World, the work of teaching living beings is accomplished from the dispersion of delusion. Without any reason you are a protector; without any cause, affectionate: a supporter without motive; you the sole shiver after emancipation in the Hari-line.^[2] Today this Bharatakṣetra is best in which you have descended from Aparājita for the delight of the people, bestowing enlightenment. May your (lolus-)feet impose constantly the condition of being a haṃsa on my mind and may my voice be successful in its purpose by the praise of your virtues.”

After this hymn of praise. Purandara took the Lord of the World and put him down by Śrī Śivā’s side according to custom. Then Vāsava appointed five Apsarases as nurses for the Master, made a pilgrimage to Nandiśvara, and went to his own place.

When he had seen his son at dawn with a great light like the risen sun, delighted, Samudravijaya held the birth-festival. The rim of a wheel made of ariṣṭa^[3] was seen in a dream by his mother, while he was still in the womb, and for that reason his father gave him the name Ariṣṭanemi (Neminātha). When they heard of Ariṣṭanemi’s birth. Vasudeva and others held a great festival in Mathurā from extreme joy.

Footnotes and references:

[1]:

The 5 important, auspicious occasions in an Arhat’s life. See I, n. 147.

[2]:

With the second meaning: sole pearl of the yellow bamboo. The bamboo is considered a source of pearls. See I, n. 314.

[3]:

Or riṣṭa, a kind of black jewel. Cf. J, p. 368. In the Uttar., p. 197 of SBE. vol. XLV. Jacobi takes riṣṭaka, in a list of symbols for blackness, as Sapindus Detergens, the soap-nut. It is certainly the jewel there, also.