Part 5: Episode of Rathamemi and Rājīmatī

Now Nemi’s younger brother, Rathanemi, subject to the senses, was wounded by Smara, seeing Rājīmatī. He constantly presented Rājīmatī with unusual objects and she, innocent, not knowing his intentions, did not prevent him. She thought, “He visits me constantly from affection for his brother.” He thought. “She takes my gifts from love.” He, of little wit, went constantly to Rājīmatī’s house and made jokes for her under the pretext that she was a brother’s wife.

One day Rathanemi said to her when she was alone: “Innocent lady, I shall marry you. Do not pass your youth uselessly. Since my brother, ignorant of pleasure, abandoned you, doe-eyed maiden, he has been deceived. Why should there be a loss of pleasure and happiness on your part? Even though he was begged, he did not become your husband, beautiful lady; I am begging you. See the great difference.”

Only then was she, straightforward by nature, enlightened by his intention about the reason for the former gifts. She, knowing what was right, enlightened him by reciting of dharma, but he, evil-minded, did not desist from that effort.

One day, clever Rājīmatī drank milk up to the neck and, when he had come, she smelled a madana,^[1] which causes vomiting. She said to Rathanemi, “Bring a golden dish.” He brought it and she vomited into it the milk she had drunk. “Drink this, Rathanemi,” said Ugrasena’s daughter. He replied, “Am I a dog that you talk about drinking vomit?” She said, “Do you know that this is not fit to drink?” He replied, “Not only do I know it, even children know it.” Rājīmatī said: “If you know that, sir, why do you want to enjoy me whom Neminātha vomited? How can you, his brother, want to do this? Henceforth, do not speak of this, the cause of a life-term in hell.”

Thus informed by her, silent, ashamed, his wish destroyed, Rathanemi went to his own house, very disconsolate. Rājīmatī, intent on attachment to Śrī Nemi, with a desire for emancipation, continued to pass days like years.

Fifty-four days after his initiation, Neminātha came in his wandering to the garden Sahasrāmravaṇa on Raivataka. The destructive karmas of Śrī Nemi engaged in meditation under a rattan palm there, observing a three-day fast, broke. Master Ariṣṭanemi’s omniscience arose in the forenoon of amāvasyā of Āśvin, the moon being in Tvāṣṭra. At once the Indras, their thrones shaken, came there and erected a samavasaraṇa adorned with three walls.

The Teacher of the World entered by the east door and circumambulated the caitya-tree one hundred and twenty bows high. Saying, “Homage to the congregation,” the twenty-second Tīrthakṛt sat down on the eastern lion-throne, facing the east. The Vyantara-gods created instantly images of Śrī Nemi seated on jeweled lion-thrones in the other directions. The gods and goddesses of the four classes^[2] remained in their proper places, their eyes fixed on the Master’s face, like cakoras on the moon.

The mountain-guards went and reported to their lord, Devakī’s son, that the Master had stopped in the samavasaraṇa in this way. He gave them twelve and one half crores of silver and set out, mounted on an elephant, wishing to pay honor to Neminātha. Surrounded by the ten Deśārhas and by mothers, brothers, and princes by the crore, by all the women of the harem and by the sixteen thousand kings, Hari went to the samavasaraṇa with great magnificence. After dismounting from the elephant even at a distance and laying aside royal insignia, Hari entered the samavasaraṇa by the north door. After circumambulating and bowing to Nemi, Śārṅgabhṛt sat down behind Śakra and the others in the proper places.

Indra and Upendra bowed again to Jinendra Nemi and began to recite a hymn of praise in a voice purified by devotion.

Stuti:

“Homage to you, Lord of the World, benefactor to all the universe, firm in chastity from birth, a hero of compassion, protector. By good fortune you have destroyed the destructive karmas, Master, by pure meditation for fifty-four days. Not only is the Yadu family, Lord, but also the three worlds, adorned by you brilliant with the light of omniscience. The ocean of existence, which is very deep and uncrossable, Master, would be a mere puddle, ankle-deep, by the favor of your feet. Everyone’s heart is divided by the charms of women, lord. Your adamant heart—no other in the world—is undivided. Now your brothers’ words, trying to prevent your taking the vow, are a reason for remorse, as they see this glory of yours. By good fortune you were not made to stumble at that time by the throngs of relatives who were evilly persistent. You, whose omniscience has arisen unstumbling because of the world’s merit, protect us! May you be in my heart, O god, wherever I am or whatever I do. What need do I have of another!”

Footnotes and references:

[1]:

See I, p. 145 and nl 188 for madana in another use.

[2]:

The 4 classes of gods that build a samavasaraṇa are: Vaimānikas. Bhavanapatis, Jyotiṣkas, and Vyantaras. For an elaborate description of a samavasaraṇa, see I, pp. 334ff.