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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Soriyapura may be Saurikapura or Sauryapura. The latter rendering adopted by our commentators is based on a wrong etymology. LECTURE XXII. Il3 like steel; he was well proportioned, and had a belly like that of a fish. Késava asked the girl Ragimatt! in marriage for him. (6) . Now this daughter of an excellent king * was virtuous and well looking; she possessed all lucky marks of the body, and shone forth like the lightning Saud4mant. (7) Her father said to the powerful VAsudéva : ‘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 * of Vasudéva he 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 Dasarhas‘ and by a complete army drawn 1 Réimat, Raimat, and Rayamati are the forms of her name in Prakrit; the spellings Ragimati and R4gamatf are also met with in Sanskrit. 2 Viz. Ugraséna. He was placed on the throne by Krishaa on the death of Kamsa, cf. Vishnu Purfza V, 21. He and Dévaka were the sons of Ahuka, Kamsa was a son of Ugraséna, and Dévaki a daughter of Dévaka, loc. cit. IV, 14. According to the legend of Krishna, as told by the Brahmans and Gainas, Gar4sandha afterwards repeatedly attacked Mathura. Krishna therefore built Dvarak4 on the shore of the western ocean, and sent thither the Y4dava tribe, loc. cit. V, 22 and 23. The events narrated in the text must be understood to have occurred in Dv4rak4, as is evident from verse 21. * Gandhahastin, an elephant of the best class, whose very smell is sufficient, as is believed, to frighten common elephants, see verse 15. * Dasara in Prakrit. They are a clan descended from Yadu. [45] I 114 UTTARADHYAYANA. up in rank and file, while the heavenly sound of musical instruments reached the sky. (11, 12) With such pomp and splendour the hero of the Vrishnis 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)
2(20) ‘When he had formed his resolution, the gods 1 In verse 10 Arishfanémi rides on an elephant, but in the sequel he is supposed to travel in a car. Unless 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 akkhahim for akkhanti is worthy of note, because him as ending of the third person plural belongs to Apabhramsa. It is interesting to find a true Apabhramsa form in a text so old as ours, for it seems to prove that at all times Apabhramsa went along with the common Prakrit, a vulgar or low with a high middle-Indian language. LECTURE XXII. 115 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 Dvaraka and ascended mount Raivataka?. (22) On arriving at the park he descended from his excellent palankin, surrounded by a crowd of thousands, and then his renunciation took place, while the moon was in conjunction with Aitra* (23) Then he himself plucked out his delightfullyperfumed, soft, and curled hair in five handfuls. (24) ; And VA4sudéva said to that subduer of the senses, who 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 !’ (26) In this manner R4ma and Késava, the Dasarhas, and many people paid homage to Arish¢anémi and then returned to the town of Dv4rak4. (27) When the daughter of the king heard of the ordination of the Gina, laughter and gaiety forsook her, and she was overwhelmed with affliction *®. (28) 1 Raivataka is mount Girnfr in Kashiaw4d. The hill is one of the most sacred places of the Gainas, and is covered with temples of the Ginas. It is also sacred to the Hindus on account of its connection with the history of Krishna. The poetical description of mount Raivataka forms the subject of the fourth sarga of the Sisupalavadha by M&gha. * The lunar mansion, the chief star of which is Spica or a Virginis. * The lamentation of Ragimatt on her husband’s becoming an ascetic forms the subject of a curious Sanskrit poem called Némidfitakavya, by Vikrama, son of Sanghaza, which has been edited in 12 116 UTTARADHYAYANA. Ragtmatt 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 VAsudéva said to her who had cut off her hair, and subdued her senses: ‘Lady, cross the dreadful ocean of the Sams4ra without difficulty!’ (31) When 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)
3(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 Rathanémi 2, whose the Kavyam4l4 of 1886. It is what is technically called a samasy4pfirama or gloss. The last line of each stanza is taken from the Méghadfita of K4lidasa, and the first three lines are added by the poet to make the whole fit the circumstances of his tale. ’ Kuksaphanaga, in Sanskrit kirfaphanaka. 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. * Rathanémi was her husband's elder brother. According to a legend told in Haribhadra’s Z1k4 of the Dasavaik4lika Stra (see Leumann in the Journal of the German Oriental Society, vol. 46, p. 597), Rathanémi fell in love with RAgimatf. 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: she too had been vomited, as it were, by Arish/anémi, notwithstanding which he wanted to have her. She then taught him the Gaina creed, and he became a monk. LECTURE XXII. 117 (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, Samudravigaya’s son, saw her frightened and trembling, he spoke the following words: (36) ‘I am Rathanémi, O dear, beautiful, sweetlyspeaking lady! Do accept me for your lover, O slender one’, you shall have no cause to complain. (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 Ginas.’ (38) When Régtmatt perceived that Rathanémi’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 Vaisramaza?*, the pleasing manners of Nalakfbara ’, if you were like Purandara‘ himself, I should have no desire for you. (41) Suyazu=sutanu. This may, however, be a proper name, a synonym of R4gimatt, for according to the Harivamsa 2029 and the Vishau Puraza IV, 14, Sutanu was a daughter of Ugraséna. 2 Vaisramana is a Prakret spelling for Vaisravana = Kubéra. 8 NalakQbara is Vaisramama’s son. ‘ Indra. 118 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)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Soriyapura may be Saurikapura or Sauryapura. The latter rendering adopted by our commentators is based on a wrong etymology. LECTURE XXII. Il3 like steel; he was well proportioned, and had a belly like that of a fish. Késava asked the girl Ragimatt! in marriage for him. (6) . Now this daughter of an excellent king * was virtuous and well looking; she possessed all lucky marks of the body, and shone forth like the lightning Saud4mant. (7) Her father said to the powerful VAsudéva : ‘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 * of Vasudéva he 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 Dasarhas‘ and by a complete army drawn 1 Réimat, Raimat, and Rayamati are the forms of her name in Prakrit; the spellings Ragimati and R4gamatf are also met with in Sanskrit. 2 Viz. Ugraséna. He was placed on the throne by Krishaa on the death of Kamsa, cf. Vishnu Purfza V, 21. He and Dévaka were the sons of Ahuka, Kamsa was a son of Ugraséna, and Dévaki a daughter of Dévaka, loc. cit. IV, 14. According to the legend of Krishna, as told by the Brahmans and Gainas, Gar4sandha afterwards repeatedly attacked Mathura. Krishna therefore built Dvarak4 on the shore of the western ocean, and sent thither the Y4dava tribe, loc. cit. V, 22 and 23. The events narrated in the text must be understood to have occurred in Dv4rak4, as is evident from verse 21. * Gandhahastin, an elephant of the best class, whose very smell is sufficient, as is believed, to frighten common elephants, see verse 15. * Dasara in Prakrit. They are a clan descended from Yadu. [45] I 114 UTTARADHYAYANA. up in rank and file, while the heavenly sound of musical instruments reached the sky. (11, 12) With such pomp and splendour the hero of the Vrishnis 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)
2(20) ‘When he had formed his resolution, the gods 1 In verse 10 Arishfanémi rides on an elephant, but in the sequel he is supposed to travel in a car. Unless 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 akkhahim for akkhanti is worthy of note, because him as ending of the third person plural belongs to Apabhramsa. It is interesting to find a true Apabhramsa form in a text so old as ours, for it seems to prove that at all times Apabhramsa went along with the common Prakrit, a vulgar or low with a high middle-Indian language. LECTURE XXII. 115 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 Dvaraka and ascended mount Raivataka?. (22) On arriving at the park he descended from his excellent palankin, surrounded by a crowd of thousands, and then his renunciation took place, while the moon was in conjunction with Aitra* (23) Then he himself plucked out his delightfullyperfumed, soft, and curled hair in five handfuls. (24) ; And VA4sudéva said to that subduer of the senses, who 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 !’ (26) In this manner R4ma and Késava, the Dasarhas, and many people paid homage to Arish¢anémi and then returned to the town of Dv4rak4. (27) When the daughter of the king heard of the ordination of the Gina, laughter and gaiety forsook her, and she was overwhelmed with affliction *®. (28) 1 Raivataka is mount Girnfr in Kashiaw4d. The hill is one of the most sacred places of the Gainas, and is covered with temples of the Ginas. It is also sacred to the Hindus on account of its connection with the history of Krishna. The poetical description of mount Raivataka forms the subject of the fourth sarga of the Sisupalavadha by M&gha. * The lunar mansion, the chief star of which is Spica or a Virginis. * The lamentation of Ragimatt on her husband’s becoming an ascetic forms the subject of a curious Sanskrit poem called Némidfitakavya, by Vikrama, son of Sanghaza, which has been edited in 12 116 UTTARADHYAYANA. Ragtmatt 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 VAsudéva said to her who had cut off her hair, and subdued her senses: ‘Lady, cross the dreadful ocean of the Sams4ra without difficulty!’ (31) When 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)
3(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 Rathanémi 2, whose the Kavyam4l4 of 1886. It is what is technically called a samasy4pfirama or gloss. The last line of each stanza is taken from the Méghadfita of K4lidasa, and the first three lines are added by the poet to make the whole fit the circumstances of his tale. ’ Kuksaphanaga, in Sanskrit kirfaphanaka. 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. * Rathanémi was her husband's elder brother. According to a legend told in Haribhadra’s Z1k4 of the Dasavaik4lika Stra (see Leumann in the Journal of the German Oriental Society, vol. 46, p. 597), Rathanémi fell in love with RAgimatf. 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: she too had been vomited, as it were, by Arish/anémi, notwithstanding which he wanted to have her. She then taught him the Gaina creed, and he became a monk. LECTURE XXII. 117 (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, Samudravigaya’s son, saw her frightened and trembling, he spoke the following words: (36) ‘I am Rathanémi, O dear, beautiful, sweetlyspeaking lady! Do accept me for your lover, O slender one’, you shall have no cause to complain. (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 Ginas.’ (38) When Régtmatt perceived that Rathanémi’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 Vaisramaza?*, the pleasing manners of Nalakfbara ’, if you were like Purandara‘ himself, I should have no desire for you. (41) Suyazu=sutanu. This may, however, be a proper name, a synonym of R4gimatt, for according to the Harivamsa 2029 and the Vishau Puraza IV, 14, Sutanu was a daughter of Ugraséna. 2 Vaisramana is a Prakret spelling for Vaisravana = Kubéra. 8 NalakQbara is Vaisramama’s son. ‘ Indra. 118 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)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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