diff options
Diffstat (limited to '40588-8.txt')
| -rw-r--r-- | 40588-8.txt | 60295 |
1 files changed, 0 insertions, 60295 deletions
diff --git a/40588-8.txt b/40588-8.txt deleted file mode 100644 index 69c3d3a..0000000 --- a/40588-8.txt +++ /dev/null @@ -1,60295 +0,0 @@ -The Project Gutenberg EBook of The Kathá Sarit Ságara, by Somadeva Bhatta - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Kathá Sarit Ságara - or Ocean of the Streams of Story - -Author: Somadeva Bhatta - -Translator: C.H. Tawney - -Release Date: August 26, 2012 [EBook #40588] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE KATHÁ SARIT SÁGARA *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/Canadian Libraries) - - - - - - - - - The - KATHÁ SARIT SÁGARA - Or - Ocean of the Streams of Story - - Translated from the original Sanskrit - By - C. H. TAWNEY, M. A. - - - Calcutta: - Printed by J. W. Thomas, at the Baptist Mission Press. - 1880-1884. - - - - - - - -CONTENTS - - -Book I. - - PAGE -Chapter I. - - Introduction, 1-5 - Curse of Pushpadanta and Mályaván, 4-5 - - -Chapter II. - - Story of Pushpadanta when living on the earth as - Vararuchi, 5-10 - How Kánabhúti became a Pisácha, 6-7 - Story of Vararuchi's teacher Varsha, and his - fellow-pupils Vyádi and Indradatta, 7-10 - - -Chapter III. - - Continuation of the story of Vararuchi, 11-16 - Story of the founding of the city of Pátaliputra, 11-16 - Story of king Brahmadatta, 12-13 - - -Chapter IV. - - Continuation of the story of Vararuchi, 16-23 - Story of Upakosá and her four lovers, 17-20 - - -Chapter V. - - Conclusion of the story of Vararuchi, 23-31 - Story of Sivasarman, 27-28 - - -Chapter VI. - - Story of Mályaván when living on the earth as Gunádhya, 32-40 - Story of the Mouse-merchant, 33-34 - Story of the chanter of the Sáma Veda, 34-35 - Story of Sátaváhana, 36-37 - - -Chapter VII. - - Continuation of the story of Gunádhya, 41-47 - How Pushpadanta got his name, 43-46 - Story of king Sivi, 45-46 - - -Chapter VIII. - - Continuation of the story of Gunádhya, 47-49 - Siva's tales, originally composed by Gunádhya in the - Paisácha language, are made known in Sanskrit under the - title of Vrihat Kathá, 49 - - - -Book II. - - -Chapter IX. - - Story of the ancestors and parents of Udayana, king - of Vatsa, 52-56 - - -Chapter X. - - Continuation of the story of Udayana's parents, 56-67 - Story of Srídatta and Mrigánkavatí, 56-66 - Udayana succeeds to the kingdom of Vatsa, 67 - - -Chapter XI. - - Continuation of the story of Udayana, 67-71 - Story of king Chandamahásena, 69-71 - - -Chapter XII. - - Continuation of the story of Udayana, 72-82 - Story of Rúpiniká, 76-82 - - -Chapter XIII. - - Continuation of the story of Udayana, 82-93 - Story of Devasmitá, 85-92 - Story of the cunning Siddhikarí, 87-88 - Story of Saktimatí, 91-92 - - -Chapter XIV. - - Continuation of the story of Udayana, 94-98 - Story of the clever deformed child, 96 - Story of Ruru, 97-98 - - - -Book III. - - -Chapter XV. - - Continuation of the story of Udayana, 101-109 - Story of the clever physician, 101-102 - Story of the hypocritical ascetic, 102-104 - Story of Unmádiní, 104-105 - Story of the loving couple who died of separation, 105-106 - Story of Punyasena, 106 - Story of Sunda and Upasunda, 108 - - -Chapter XVI. - - Continuation of the story of Udayana, 109-115 - Story of Kuntí, 110-111 - - -Chapter XVII. - - Continuation of the story of Udayana, 115-124 - Story of Urvasí, 115-117 - Story of Vihitasena, 117 - Story of Somaprabhá, 118-122 - Story of Ahalyá, 122-123 - - -Chapter XVIII. - - Continuation of the story of Udayana, 124-145 - Story of Vidúshaka, 128-144 - - -Chapter XIX. - - Continuation of the story of Udayana, 145-152 - Story of Devadása, 146-147 - - -Chapter XX. - - Continuation of the story of Udayana, 152-164 - Story of Phalabhúti, 152-163 - Story of Kuvalayávalí and the witch Kálarátri, 155-158 - Story of the birth of Kártikeya, 155-157 - Story of Sundaraka and Kálarátri, 158-161 - - - -Book IV. - - -Chapter XXI. - - Continuation of the story of Udayana, 165-173 - Story of Pándu, 166 - Story of Devadatta, 168-170 - Story of Pingaliká, 170-171 - - -Chapter XXII. - - Continuation of the story of Udayana, 173-186 - Story of Jímútaváhana, 174-186 - Story of Jímútaváhana's adventures in a former life, 176-181 - Story of Kadrú and Vinatá, 182-183 - - -Chapter XXIII. - - Continuation of the story of Udayana, 186-191 - Story of Sinhaparákrama, 188 - Birth of Udayana's son Naraváhanadatta, 189 - - - -Book V. - - -Chapter XXIV. - - Continuation of the story of Udayana and his son, 193-204 - Story of Saktivega, king of the Vidyádharas, 194-204 - Story of Siva and Mádhava, 197-202 - Story of Harasvámin, 203-204 - - -Chapter XXV. - - Continuation of the story of Saktivega, 205-219 - Story of Asokadatta and Vijayadatta, 208-219 - - -Chapter XXVI. - - Conclusion of the story of Saktivega, 220-233 - Story of Devadatta, 229-231 - Continuation of the story of Udayana and his son, 233 - - - -Book VI. - - -Chapter XXVII. - - Continuation of the story of Udayana and his son, 235-246 - Story of Kalingadatta, king of Takshasilá, 235-246 - Story of the merchant's son in Takshasilá, 236-238 - Story of the Apsaras Surabhidattá, 238-239 - Story of king Dharmadatta and his wife Nágasrí, 239-240 - Story of the seven Bráhmans who devoured a cow in time - of famine, 241 - Story of the two ascetics, the one a Bráhman, the other - a Chandála, 241-242 - Story of king Vikramasinha and the two Bráhmans, 242-246 - - -Chapter XXVIII. - - Continuation of the story of Kalingadatta, 246-257 - Birth of his daughter Kalingasená, 246 - Story of the seven princesses, 247-249 - Story of the prince who tore out his own eye, 247-248 - Story of the ascetic who conquered anger, 248-249 - Story of Sulochaná and Sushena, 249-252 - Story of the prince and the merchant's son who saved - his life, 253-255 - Story of the Bráhman and the Pisácha, 255-256 - - -Chapter XXIX. - - Continuation of the story of Kalingadatta, 257-267 - Story of Kírtisená and her cruel mother-in-law, 260-267 - - -Chapter XXX. - - Continuation of the story of Kalingadatta, 267-274 - Story of Tejasvatí, 270-271 - Story of the Bráhman Harisarman, 272-274 - - -Chapter XXXI. - - Conclusion of the story of Kalingadatta, 276-278 - Story of Ushá and Aniruddha, 276-277 - Kalingasená, daughter of Kalingadatta, escapes to Vatsa, 278 - Continuation of the story of Udayana and his son, 278-280 - - -Chapter XXXII. - - Continuation of the story of Udayana and his son, 281-291 - Story of the Bráhman's son Vishnudatta and his seven - foolish companions, 283-285 - Story of Kadalígarbhá, 286-290 - Story of the king and the barber's wife, 288-289 - - -Chapter XXXIII. - - Continuation of the story of Udayana and his son, 291-302 - Story of Srutasena, 292-295 - Story of the three Bráhman brothers, 293 - Story of Devasena and Unmádiní, 294 - Story of the ichneumon, the owl, the cat and the mouse, 296-298 - Story of king Prasenajit and the Bráhman who lost his - treasure, 298-299 - - -Chapter XXXIV. - - Continuation of the story of Udayana and his son, 302-317 - Story of king Indradatta, 303 - Story of the Yaksha Virúpáksha, 306-307 - Story of Satrughna and his wicked wife, 312 - Story of king Súrasena and his ministers, 313-314 - Story of king Harisinha, 314 - - - -Book VII. - - -Chapter XXXV. - - Continuation of the story of Udayana and his son, 319-327 - Story of Ratnaprabhá, 320-326 - Story of Sattvasíla and the two treasures, 321-322 - Story of the brave king Vikramatunga, 322-323 - - -Chapter XXXVI. - - Continuation of the story of Udayana and his son, 328-334 - Story of king Ratnádhipati and the white elephant - Svetarasmi, 328-334 - Story of Yavanasena, 331-332 - - -Chapter XXXVII. - - Continuation of the story of Udayana and his son, 334-346 - Story of Nischayadatta, 334-346 - Story of Somasvámin, 339-341 - Story of Bhavasarman, 342-343 - - -Chapter XXXVIII. - - Continuation of the story of Udayana and his son, 346-354 - Story of king Vikramáditya and the hetæra, 347-354 - Story of king Vikramáditya and the treacherous mendicant, 349-350 - - -Chapter XXXIX. - - Continuation of the story of Udayana and his son, 355-367 - Story of Sringabhuja and the daughter of the Rákshasa, 355-367 - - -Chapter XL. - - Continuation of the story of Udayana and his son, 369-375 - Story of Tapodatta, 370 - Story of Virúpasarman, 371 - Story of king Vilásasíla and the physician Tarunachandra, 372-375 - - -Chapter XLI. - - Continuation of the story of Udayana and his son, 376-379 - Story of king Chiráyus and his minister Nágárjuna, 376-378 - - -Chapter XLII. - - Continuation of the story of Udayana and his son, 379-390 - Story of king Parityágasena, his wicked wife, and his - two sons, 381-389 - - -Chapter XLIII. - - Continuation of the story of Udayana and his son, 390-403 - Story of the two brothers Pránadhara and Rájyadhara, 391-393 - Story of Arthalobha and his beautiful wife, 393-396 - Story of the princess Karpúriká in her birth as a swan, 397-398 - - - -Book VIII. - - -Chapter XLIV. - - Continuation of the story of Udayana and his son, 405-406 - Story of Súryaprabha, 406-414 - - -Chapter XLV. - - Continuation of the story of Súryaprabha, 414-434 - Story of the Bráhman Kála, 418-419 - - -Chapter XLVI. - - Continuation of the story of Súryaprabha, 434-446 - Story of the generous Dánava Namuchi, 444-446 - - -Chapter XLVII. - - Continuation of the story of Súryaprabha, 446-452 - - -Chapter XLVIII. - - Continuation of the story of Súryaprabha, 452-459 - Adventure of the witch Sarabhánaná, 458 - - -Chapter XLIX. - - Continuation of the story of Súryaprabha, 459-471 - Story of king Mahásena and his virtuous minister - Gunasarman, 459-471 - - -Chapter L. - - Conclusion of the story of Súryaprabha, 472-481 - Continuation of the story of Udayana and his son, 481 - - - -Book IX. - - -Chapter LI. - - Continuation of the story of Udayana and his son, 483-494 - Story of Alankáravatí, 484-485 - Story of Ráma and Sítá, 486-488 - Story of the handsome king Prithvírúpa, 489-492 - - -Chapter LII. - - Continuation of the story of Udayana and his son, 494-515 - Story of Asokamálá, 496-498 - Story of Sthúlabhuja, 497-498 - Story of Anangarati and her four suitors, 498-514 - Story of Anangarati in a former birth, 502-503 - - -Chapter LIII. - - Continuation of the story of Udayana and his son, 515-524 - Story of king Lakshadatta and his dependent Labdhadatta, 515-518 - Story of the Bráhman Víravara, 519-524 - Story of Suprabha, 520-521 - - -Chapter LIV. - - Continuation of the story of Udayana and his son, 524-537 - Story of the merchant Samudrasúra, 529-531 - Story of king Chamarabála, 532-536 - Story of Yasovarman and the two fortunes, 532-535 - - -Chapter LV. - - Continuation of the story of Udayana and his son, 537-549 - Story of Chiradátri, 537-538 - Story of king Kanakavarsha and Madanasundarí, 538-549 - - -Chapter LVI. - - Continuation of the story of Udayana and his son, 549-569 - Story of the Bráhman Chandrasvámin, his son Mahípála, - and his daughter Chandravatí, 549-569 - Story of Chakra, 554-556 - Story of the hermit and the faithful wife, 556-557 - Story of Dharmavyádha, the righteous seller of flesh, 557 - Story of the treacherous Pásupata ascetic, 558-559 - Story of king Tribhuvana, 558-559 - Story of Nala and Damayantí, 559-568 - - - -Book X. - - -Chapter LVII. - - Continuation of the story of Udayana and his son 1-10 - Story of the porter who found a bracelet 1-2 - Story of the inexhaustible pitcher 2-4 - Story of the merchant's son, the hetæra and the wonderful - ape Ála 4-10 - - -Chapter LVIII. - - Continuation of the story of Udayana and his son 10-17 - Story of king Vikramasinha, the hetæra and the young - Bráhman 11-13 - Story of the faithless wife who burnt herself with her - husband's body 13-14 - Story of the faithless wife who had her husband murdered 14 - Story of Vajrasára whose wife cut off his nose and ears 14-16 - Story of king Sinhabala and his faithless wife 16-17 - - -Chapter LIX. - - Continuation of the story of Udayana and his son 17-26 - Story of king Sumanas, the Nisháda maiden, and the - learned parrot 18-26 - The parrot's account of his own life as a parrot 19-21 - The hermit's story of Somaprabha, Manorathaprabhá, and - Makarandiká 21-25 - Episode of Manorathaprabhá and Rasmimat 22-23 - - -Chapter LX. - - Continuation of the story of Udayana and his son 27-43 - Story of Súravarman who spared his guilty wife 27 - Story of the ox abandoned in the forest, and the lion, - and the two jackals 27-43 - Story of the monkey that pulled out the wedge 28 - Story of the jackal and the drum 30 - Story of the crane and the Makara 31-32 - Story of the lion and the hare 32-33 - Story of the louse and the flea 34 - Story of the lion, the panther, the crow and the jackal 35-36 - Story of the pair of titthibhas 36-38 - Story of the tortoise and the two swans 37 - Story of the three fish 37-38 - Story of the monkeys, the firefly and the bird 39 - Story of Dharmabuddhi and Dushtabuddhi 40-41 - Story of the crane, the snake, and the mungoose 41 - Story of the mice that ate an iron balance 41-42 - - -Chapter LXI. - - Continuation of the story of Udayana and his son 41-63 - Story of the foolish merchant who made aloes-wood into - charcoal 44 - Story of the man who sowed roasted seed 44 - Story of the man who mixed fire and water 44 - Story of the man who tried to improve his wife's nose 45 - Story of the foolish herdsman 45 - Story of the fool and the ornaments 45 - Story of the fool and the cotton 45 - Story of the foolish villagers who cut down the palm-trees 46 - Story of the treasure-finder who was blinded 46 - Story of the fool and the salt 46-47 - Story of the fool and his milch-cow 47 - Story of the foolish bald man and the fool who pelted him 47 - Story of the crow, and the king of the pigeons, the - tortoise and the deer 48-52 - Story of the mouse and the hermit 49-51 - Story of the Bráhman's wife and the sesame-seeds 50-51 - Story of the greedy jackal 50 - Story of the wife who falsely accused her husband of - murdering a Bhilla 53-54 - Story of the snake who told his secret to a woman 54-55 - Story of the bald man and the hair-restorer 55 - Story of a foolish servant 55 - Story of the faithless wife who was present at her own - Sráddha 55-56 - Story of the ambitious Chandála maiden 56 - Story of the miserly king 57 - Story of Dhavalamukha, his trading friend, and his fighting - friend 57-58 - Story of the thirsty fool that did not drink 58 - Story of the fool who killed his son 58 - Story of the fool and his brother 58 - Story of the Brahmachárin's son 59 - Story of the astrologer who killed his son 59 - Story of the violent man who justified his character 59-60 - Story of the foolish king who made his daughter grow 60 - Story of the man who recovered half a pana from his servant 60 - Story of the fool who took notes of a certain spot in the - sea 60-61 - Story of the king who replaced the flesh 61 - Story of the woman who wanted another son 61 - Story of the servant who tasted the fruit 62 - Story of the two brothers Yajnasoma and Kírtisoma 62-63 - Story of the fool who wanted a barber 63 - Story of the man who asked for nothing at all 63 - - -Chapter LXII. - - Continuation of the story of Udayana and his son 64-79 - Story of the war between the crows and the owls 64-75 - Story of the ass in the panther's skin 65 - How the crow dissuaded the birds from choosing the - owl king 65-68 - Story of the elephant and the hares 66-67 - Story of the bird, the hare, and the cat 67-68 - Story of the Bráhman, the goat, and the rogues 68-69 - Story of the old merchant and his young wife 69-70 - Story of the Bráhman, the thief, and the Rákshasa 70 - Story of the carpenter and his wife 71-72 - Story of the mouse that was turned into a maiden 72-73 - Story of the snake and the frogs 74 - Story of the foolish servant 75 - Story of the two brothers who divided all that they had 75 - Story of the mendicant who became emaciated from discontent 75-76 - Story of the fool who saw gold in the water 76 - Story of the servants who kept rain off the trunks 76-77 - Story of the fool and the cakes 77 - Story of the servant who looked after the door 77 - Story of the simpletons who ate the buffalo 77-78 - Story of the fool who behaved like a Brahmany drake 78 - Story of the physician who tried to cure a hunchback 78-79 - - -Chapter LXIII. - - Continuation of the story of Udayana and his son 79-90 - Story of Yasodhara and Lakshmídhara and the two wives - of the water-genius 79-83 - Story of the water-genius in his previous birth 82 - Story of the Bráhman who became a Yaksha 83 - Story of the monkey and the porpoise 84-87 - Story of the sick lion, the jackal, and the ass 85-87 - Story of the fool who gave a verbal reward to the musician 87 - Story of the teacher and his two jealous pupils 88 - Story of the snake with two heads 88-89 - Story of the fool who was nearly choked with rice 89 - Story of the boys that milked the donkey 89-90 - Story of the foolish boy that went to the village for - nothing 90 - - -Chapter LXIV. - - Continuation of the story of Udayana and his son 90-100 - Story of the Bráhman and the mungoose 90-91 - Story of the fool that was his own doctor 91 - Story of the fool who mistook hermits for monkeys 91-92 - Story of the fool who found a purse 92 - Story of the fool who looked for the moon 92 - Story of the woman who escaped from the monkey and the - cowherd 92-93 - Story of the two thieves Ghata and Karpara 93-96 - Story of Devadatta's wife 96 - Story of the wife of the Bráhman Rudrasoma 96-97 - Story of the wife of Susin 97-98 - Story of the snake-god and his wife 98-99 - - -Chapter LXV. - - Continuation of the story of Udayana and his son 101-115 - Story of the ungrateful wife 101-103 - Story of the grateful animals and the ungrateful woman 103-108 - The lion's story 104-105 - The golden-crested bird's story 105-106 - The snake's story 106 - The woman's story 106 - Story of the Buddhist monk who was bitten by a dog 108-109 - Story of the man who submitted to be burnt alive sooner - than share his food with a guest 109-110 - Story of the foolish teacher, the foolish pupils, and - the cat 110-111 - Story of the fools and the bull of Siva 111-112 - Story of the fool who asked his way to the village 112 - Story of Hiranyáksha and Mrigánkalekhá 113-115 - - -Chapter LXVI. - - Continuation of the story of Udayana and his son 115-124 - Story of the mendicant who travelled from Kasmíra to - Pátaliputra 115-118 - Story of the wife of king Sinháksha, and the wives of - his principal courtiers 116-118 - Story of the woman who had eleven husbands 119 - Story of the man who, thanks to Durgá, had always one ox 119-120 - Story of the man who managed to acquire wealth by speaking - to the king 120-121 - Story of Ratnarekhá and Lakshmísena 121-124 - Marriage of Naraváhanadatta and Saktiyasas 124 - - - -Book XI. - - -Chapter LXVII. - - Continuation of the story of Udayana and his son 125-131 - Story of the race between the elephant and the horses 125-126 - Story of the merchant and his wife Velá 127-131 - Marriage of Naraváhanadatta and Jayendrasená 131 - - - -Book XII. - - -Chapter LXVIII. - - Continuation of the story of Udayana and his son 133-137 - Marriage of Naraváhanadatta and Lalitalochaná 134 - Story of the jackal that was turned into an elephant 134 - Story of Vámadatta and his wicked wife 134-137 - - -Chapter LXIX. - - Continuation of the story of Udayana and his son 137-138 - Story of Mrigánkadatta and Sasánkavatí 138-146 - Story of king Bhadrabáhu and his clever minister 139-141 - Story of Pushkaráksha and Vinayavatí 141-146 - Story of the birth of Vinayavatí 141-142 - The adventures of Pushkaráksha and Vinayavatí in a former - life 143-145 - Story of Lávanyamanjarí 145 - - -Chapter LXX. - - Continuation of the Story of Mrigánkadatta and Sasánkavatí 146-154 - Story of Srutadhi 148 - - -Chapter LXXI. - - Continuation of the story of Mrigánkadatta and Sasánkavatí 154-169 - Story of Kamalákara and Hansávalí 157-167 - - -Chapter LXXII. - - Continuation of the story of Mrigánkadatta and Sasánkavatí 170-191 - Story of king Vinítamati who became a holy man 171-191 - Story of the holy boar 176-178 - Story of Devabhúti 180-181 - Story of the generous Induprabha 181-182 - Story of the parrot who was taught virtue by the king of - the parrots 182-183 - Story of the patient hermit Subhanaya 183-184 - Story of the persevering young Bráhman 184 - Story of Malayamálin 184-186 - Story of the robber who won over Yama's secretary 186-189 - - -Chapter LXXIII. - - Continuation of the story of Mrigánkadatta and Sasánkavatí 191-214 - Story of Srídarsana 192-214 - Story of Saudáminí 193-194 - Story of Bhúnandana 196-201 - - -Chapter LXXIV. - - Continuation of the story of Mrigánkadatta and Sasánkavatí 214-231 - Story of Bhímabhata 215-230 - Story of Akshakshapanaka 222-223 - - -Chapter LXXV. - - Continuation of the story of Mrigánkadatta and Sasánkavatí 231-232 - Story of king Trivikramasena and the Vampire 232-241 - Story of the prince who was helped to a wife by the son - of his father's minister 234-241 - - -Chapter LXXVI. - - Continuation of the story of king Trivikramasena and - the Vampire 242-244 - Story of the three young Bráhmans who restored a dead lady - to life 242-244 - - -Chapter LXXVII. - - Continuation of the story of king Trivikramasena and - the Vampire 245-250 - Story of the king and the two wise birds 245-250 - The maina's story 246-247 - The parrot's story 247-250 - - -Chapter LXXVIII. - - Continuation of the story of king Trivikramasena and - the Vampire 251-257 - Story of Víravara 251-256 - - -Chapter LXXIX. - - Continuation of the story of king Trivikramasena and - the Vampire 257-260 - Story of Somaprabhá and her three sisters 258-260 - - -Chapter LXXX. - - Continuation of the story of king Trivikramasena and - the Vampire 261-264 - Story of the lady who caused her brother and husband to - change heads 261-264 - - -Chapter LXXXI. - - Continuation of the story of king Trivikramasena and - the Vampire 265-271 - Story of the king who married his dependent to the Nereid 265-271 - - -Chapter LXXXII. - - Continuation of the story of king Trivikramasena and - the Vampire 271-274 - Story of the three fastidious men 271-273 - - -Chapter LXXXIII. - - Continuation of the story of king Trivikramasena and - the Vampire 275-277 - Story of Anangarati and her four suitors 275-277 - - -Chapter LXXXIV. - - Continuation of the story of king Trivikramasena and - the Vampire 281-283 - Story of Madanasená and her rash promise 278-280 - - -Chapter LXXXV. - - Continuation of the story of king Trivikramasena and - the Vampire 281-283 - Story of king Dharmadhvaja and his three very sensitive - wives 281-283 - - -Chapter LXXXVI. - - Continuation of the story of king Trivikramasena and - the Vampire 284-293 - Story of king Yasahketu, his Vidyádharí wife and his - faithful minister 284-292 - - -Chapter LXXXVII. - - Continuation of the story of king Trivikramasena and - the Vampire 293-297 - Story of Harisvámin who first lost his wife and then - his life 293-296 - - -Chapter LXXXVIII. - - Continuation of the story of king Trivikramasena and - the Vampire 297-300 - Story of the merchant's daughter who fell in love with - a thief 297-300 - - -Chapter LXXXIX. - - Continuation of the story of king Trivikramasena and - the Vampire 301-307 - Story of the magic globule 301-306 - - -Chapter XC. - - Continuation of the story of king Trivikramasena and - the Vampire 307-318 - Story of Jímútaváhana 307-317 - - -Chapter XCI. - - Continuation of the story of king Trivikramasena and - the Vampire 318-322 - Story of Unmádiní 318-321 - - -Chapter XCII. - - Continuation of the story of king Trivikramasena and - the Vampire 322-327 - Story of the Bráhman's son who failed to acquire the - magic power 323-327 - - -Chapter XCIII. - - Continuation of the story of king Trivikramasena and - the Vampire 328-334 - Story of the thief's son 328-334 - - -Chapter XCIV. - - Continuation of the story of king Trivikramasena and - the Vampire 334-342 - Story of the Bráhman boy who offered himself up to save - the life of the king 335-341 - - -Chapter XCV. - - Continuation of the story of king Trivikramasena and - the Vampire 342-347 - Story of Anangamanjarí, her husband Manivarman, and the - Bráhman Kamalákara 342-347 - - -Chapter XCVI. - - Continuation of the story of king Trivikramasena and - the Vampire 348-350 - Story of the four Bráhman brothers who resuscitated the - tiger 348-350 - - -Chapter XCVII. - - Continuation of the story of king Trivikramasena and - the Vampire 351-351 - Story of the Hermit who first wept and then danced 351-353 - - -Chapter XCVIII. - - Continuation of the story of king Trivikramasena and - the Vampire 354-358 - Story of the father that married the daughter and the - son that married the mother 354-357 - - -Chapter XCIX. - - Conclusion of the story of king Trivikramasena and - the Vampire 358-360 - Continuation of the story of Mrigánkadatta and Sasánkavatí 360-362 - - -Chapter C. - - Continuation of the story of Mrigánkadatta and Sasánkavatí 362-365 - - -Chapter CI. - - Continuation of the story of Mrigánkadatta and Sasánkavatí 366-386 - Story of Sundarasena and Mandáravatí 368-385 - - -Chapter CII. - - Continuation of the story of Mrigánkadatta and Sasánkavatí 387-396 - - -Chapter CIII. - - Conclusion of the story of Mrigánkadatta and Sasánkavatí 396-409 - Continuation of the story of Udayana and his son 409 - - - -Book XIII. - - -Chapter CIV. - - Continuation of the story of Udayana and his son 411-423 - Story of the two Bráhman friends 412-423 - - - -Book XIV. - -Chapter CV. - - Continuation of the story of Udayana and his son 425-430 - Story of Sávitrí and Angiras 426-427 - - -Chapter CVI. - - Continuation of the story of Udayana and his son 430-441 - Story of the child that died of a broken heart 435-436 - - -Chapter CVII. - - Continuation of the story of Udayana and his son 441-448 - Story of Ráma 442 - - -Chapter CVIII. - - Continuation of the story of Udayana and his son 448-460 - Story of Nágasvámin and the witches 449-452 - Story of Marubhúti and the mermaids and the gold-producing - grains 452-454 - - - -Book XV. - - -Chapter CIX. - - Continuation of the story of Udayana and his son 461-469 - History of the cave of Trisírsha 464-465 - - -Chapter CX. - - Continuation of the story of Udayana and his son 469-478 - Naraváhanadatta crowned emperor of the Vidyádharas 473-474 - - - -Book XVI. - - -Chapter CXI. - - Continuation of the story of Udayana and his son 479-483 - Story of the devoted couple Súrasena and Sushená 480-481 - Death of Chandamahásena and Angáravatí 482 - Death of Udayana king of Vatsa 483 - Continuation of the story of Naraváhanadatta son - of Udayana 484-485 - - -Chapter CXII. - - Continuation of the story of Naraváhanadatta son - of Udayana 485-497 - Story of king Chandamahásena and the Asura's daughter 486-488 - Story of prince Avantivardhana and the daughter of - the Mátanga 488-496 - Story of the young Chandála who married the daughter of - king Prasenajit 490-491 - Story of the young fisherman who married a princess 491-493 - Story of the Merchant's daughter who fell in love with - a thief 493-495 - - -Chapter CXIII. - - Continuation of the story of Naraváhanadatta son - of Udayana 497-503 - Story of Tárávaloka 498-503 - - - -Book XVII. - - -Chapter CXIV. - - Continuation of the story of Naraváhanadatta son - of Udayana 505-513 - Story of king Brahmadatta and the swans 506-513 - How Párvatí condemned her five attendants to be reborn - on earth 508-510 - Story of the metamorphoses of Pingesvara and Guhesvara 510-513 - - -Chapter CXV. - - Continuation of The story of Brahmadatta and the swans 513-514 - Story of Muktáphalaketu and Padmávatí 514-522 - - -Chapter CXVI. - - Continuation of the story of Muktáphalaketu and Padmávatí 522-528 - - -Chapter CXVII. - - Continuation of the story of Muktáphalaketu and Padmávatí 528-538 - - -Chapter CXVIII. - - Continuation of the story of Muktáphalaketu and Padmávatí 538-549 - - -Chapter CXIX. - - Conclusion of the story of Muktáphalaketu and Padmávatí 549-561 - Conclusion of the story of Brahmadatta and the swans 561 - Continuation of the story of Naraváhanadatta son of Udayana 561 - - - -Book XVIII. - - -Chapter CXX. - - Continuation of the story of Naraváhanadatta son - of Udayana 563 - Story of Vikramáditya king of Ujjayiní 563-570 - - -Chapter CXXI. - - Continuation of the story of Vikramáditya king of Ujjayiní 571-586 - Story of Madanamanjarí 571-583 - Story of the gambler Dágineya 572-574 - Story of Thinthákarála the bold gambler 574-582 - Story of the gambler who cheated Yama 581 - Story of Ghanta and Nighanta and the two maidens 583 - Story of the golden deer 584 - - -Chapter CXXII. - - Continuation of the story of Vikramáditya king of Ujjayiní 586-593 - Story of Malayavatí the man-hating maiden 587-593 - - -Chapter CXXIII. - - Continuation of the Story of Vikramáditya king of Ujjayiní 593 - Story of Kalingasená's marriage 593-611 - How Devasena obtained the magic ointment 594 - Story of the grateful monkey 596-597 - Story of the two princesses 598-599 - Story of Dhanadatta 600-601 - Story of Kesata and Kandarpa 601-610 - Story of Kusumáyudha and Kamalalochaná 606-607 - - -Chapter CXXIV. - - Conclusion of the story of Kalingasená's marriage 611-614 - Story of Chandrasvámin 611-612 - Conclusion of the story of Vikramáditya king of Ujjayiní 614-624 - Story of Devasvámin 616-617 - Story of Agnisarman 617-618 - Story of Múladeva 618-624 - Conclusion of the story of Naraváhanadatta son of Udayana 624 - Conclusion of the Kathá Sarit Ságara 625 - - - - - - - -TRANSLATION OF THE KATHÁ SARIT SÁGARA OR OCEAN OF THE STREAMS OF STORY. - - -BOOK I. - -CALLED KATHÁPÍTHA - - -CHAPTER I. - - -May the dark neck of Siva, which the god of love has, so to speak, -surrounded with nooses in the form of the alluring looks of Párvatí -reclining on his bosom, assign to you prosperity. - -May that victor of obstacles, [1] who after sweeping away the stars -with his trunk in the delirious joy of the evening dance, seems to -create others with the spray issuing from his hissing [2] mouth, -protect you. - -After worshipping the goddess of Speech, the lamp that illuminates -countless objects, [3] I compose this collection which contains the -pith of the Vríhat-Kathá. - -The first book in my collection is called Kathápítha, then comes -Kathámukha, then the third book named Lávánaka, then follows -Naraváhanadattajanana, and then the book called Chaturdáriká, and then -Madanamanchuká, then the seventh book named Ratnaprabhá, and then the -eighth book named Súryaprabhá, then Alankáravatí, then Saktiyasas, -and then the eleventh book called Velá, then comes Sasánkavatí, -and then Madirávatí, then comes the book called Pancha followed by -Mahábhisheka, and then Suratamanjarí, then Padmávatí, and then will -follow the eighteenth book Vishamasíla. - -This book is precisely on the model of that from which it is taken, -there is not even the slightest deviation, only such language is -selected as tends to abridge the prolixity of the work; the observance -of propriety and natural connexion, and the joining together of the -portions of the poem so as not to interfere with the spirit of the -stories, are as far as possible kept in view: I have not made this -attempt through desire of a reputation for ingenuity, but in order -to facilitate the recollection of a multitude of various tales. - -There is a mountain celebrated under the name of Himavat, haunted -by Kinnaras, Gandharvas, and Vidyádharas, a very monarch of mighty -hills, whose glory has attained such an eminence among mountains that -Bhavání the mother of the three worlds deigned to become his daughter; -the northernmost summit thereof is a great peak named Kailása, -which towers many thousand yojanas in the air, [4] and as it were, -laughs forth with its snowy gleams this boast--"Mount Mandara [5] did -not become white as mortar even when the ocean was churned with it, -but I have become such without an effort." There dwells Mahesvara -the beloved of Párvatí, the chief of things animate and inanimate, -attended upon by Ganas, Vidyádharas and Siddhas. In the upstanding -yellow tufts of his matted hair, the new moon enjoys the delight of -touching the eastern mountain yellow in the evening twilight. When he -drove his trident into the heart of Andhaka, the king of the Asuras, -though he was only one, the dart which that monarch had infixed in the -heart of the three worlds was, strange to say, extracted. The image -of his toe-nails being reflected in the crest-jewels of the gods and -Asuras made them seem as if they had been presented with half moons -by his favour. [6] Once on a time that lord, the husband of Párvatí, -was gratified with praises by his wife, having gained confidence as -she sat in secret with him; the moon-crested one attentive to her -praise and delighted, placed her on his lap, and said, "What can I do -to please thee?" Then the daughter of the mountain spake--"My lord, -if thou art satisfied with me, then tell me some delightful story that -is quite new." And Siva said to her, "What can there be in the world, -my beloved, present, past, or future that thou dost not know?" Then -that goddess, beloved of Siva, importuned him eagerly because she -was proud in soul on account of his affection. - -Then Siva wishing to flatter her, began by telling her a very short -story, referring to her own divine power. - -"Once on a time [7] Brahmá and Náráyana roaming through the world -in order to behold me, came to the foot of Himavat. Then they beheld -there in front of them a great flame-linga; [8] in order to discover -the end of it, one of them went up, and the other down; and when -they could not find the end of it, they proceeded to propitiate -me by means of austerities: and I appeared to them and bade them -ask for some boon: hearing that Brahmá asked me to become his son; -on that account he has ceased to be worthy of worship, disgraced by -his overweening presumption. - -"Then that god Náráyana craved a boon of me, saying--Oh revered one, -may I become devoted to thy service! Then he became incarnate, and -was born as mine in thy form; for thou art the same as Náráyana, -the power of me all-powerful. - -"Moreover thou wast my wife in a former birth." When Siva had thus -spoken, Párvatí asked, "How can I have been thy wife in a former -birth?" Then Siva answered her. "Long ago to the Prajápati Daksha -were born many daughters, and amongst them thou, O goddess! He gave -thee in marriage to me, and the others to Dharma and the rest of the -gods. Once on a time he invited all his sons-in-law to a sacrifice. But -I alone was not included in the invitation; thereupon thou didst ask -him to tell thee why thy husband was not invited. Then he uttered a -speech which pierced thy ears like a poisoned needle; 'Thy husband -wears a necklace of skulls; how can he be invited to a sacrifice?' - -"And then thou, my beloved, didst in anger abandon thy body, -exclaiming,--'This father of mine is a villain; what profit have I -then in this carcase sprung from him?' - -"And thereupon in wrath I destroyed that sacrifice of Daksha. Then -thou wast born as the daughter of the mount of snow, as the moon's -digit springs from the sea. Then recall how I came to the Himálaya -in order to perform austerities; and thy father ordered thee to do -me service as his guest: and there the god of love who had been sent -by the gods in order that they might obtain from me a son to oppose -Táraka, was consumed, [9] when endeavouring to pierce me, having -obtained a favourable opportunity. Then I was purchased by thee, -[10] the enduring one, with severe austerities, and I accepted this -proposal of thine, my beloved, in order that I might add this merit -to my stock. [11] Thus it is clear that thou wast my wife in a former -birth. What else shall I tell thee?" Thus Siva spake, and when he had -ceased, the goddess transported with wrath, exclaimed,--"Thou art a -deceiver; thou wilt not tell me a pleasing tale even though I ask thee: -Do I not know that thou worshippest Sandhyá, and bearest Gangá on thy -head?" Hearing that, Siva proceeded to conciliate her and promised to -tell her a wonderful tale: then she dismissed her anger. She herself -gave the order that no one was to enter where they were; Nandin [12] -thereupon kept the door, and Siva began to speak. - -"The gods are supremely blessed, men are ever miserable, the actions -of demigods are exceedingly charming, therefore I now proceed to -relate to thee the history of the Vidyádharas." While Siva was thus -speaking to his consort, there arrived a favourite dependant of Siva's, -Pushpadanta, best of Ganas, [13] and his entrance was forbidden by -Nandin who was guarding the door. Curious to know why even he had -been forbidden to enter at that time without any apparent reason, -Pushpadanta immediately entered, making use of his magic power attained -by devotion to prevent his being seen, and when he had thus entered, -he heard all the extraordinary and wonderful adventures of the seven -Vidyádharas being narrated by the trident-bearing god, and having heard -them he in turn went and narrated them to his wife Jayá; for who can -hide wealth or a secret from women? Jayá the doorkeeper being filled -with wonder went and recited it in the presence of Párvatí. How can -women be expected to restrain their speech? And then the daughter of -the mountain flew into a passion, and said to her husband, "Thou didst -not tell me any extraordinary tale, for Jayá knows it also." Then the -lord of Umá, perceiving the truth by profound meditation, thus spake: -"Pushpadanta employing the magic power of devotion entered in where -we were, and thus managed to hear it. He narrated it to Jayá; no one -else knows it, my beloved." - -Having heard this, the goddess exceedingly enraged caused Pushpadanta -to be summoned, and cursed him, as he stood trembling before her, -saying, "Become a mortal thou disobedient servant." [14] She cursed -also the Gana Mályaván who presumed to intercede on his behalf. Then -the two fell at her feet together with Jayá and entreated her to say -when the curse would end, and the wife of Siva slowly uttered this -speech--"A Yaksha named Supratíka who has been made a Pisácha by the -curse of Kuvera is residing in the Vindhya forest under the name of -Kánabhúti. When thou shalt see him and, calling to mind thy origin, -tell him this tale, then, Pushpadanta, thou shalt be released from -this curse. And when Mályaván shall hear this tale from Kánabhúti, -then Kánabhúti shall be released, and thou, Mályaván, when thou -hast published it abroad, shalt be free also." Having thus spoken -the daughter of the mountain ceased, and immediately those Ganas -disappeared instantaneously like flashes of lightning. Then it came -to pass in the course of time that Gaurí full of pity asked Siva, -"My lord, where on the earth have those excellent Pramathas [15] whom -I cursed, been born?" And the moon-diademed god answered: "My beloved, -Pushpadanta has been born under the name of Vararuchi in that great -city which is called Kausámbí. [16] Moreover Mályaván also has been -born in the splendid city called Supratishthita under the name of -Gunádhya. This, O goddess, is what has befallen them." Having given -her this information with grief caused by recalling to mind the -degradation of the servants that had always been obedient to him, -that lord continued to dwell with his beloved in pleasure-arbours on -the slopes of mount Kailása, which were made of the branches of the -Kalpa tree. [17] - - - - - - -CHAPTER II. - - -Then Pushpadanta wandering on the earth in the form of a man, -was known by the name of Vararuchi and Kátyáyana. Having attained -perfection in the sciences, and having served Nanda as minister, -being wearied out he went once on a time to visit the shrine of -Durgá. [18] And that goddess, being pleased with his austerities, -ordered him in a dream to repair to the wilds of the Vindhya to -behold Kánabhúti. And as he wandered about there in a waterless -and savage wood, [19] full of tigers and apes, he beheld a lofty -Nyagrodha tree. [20] And near it he saw, surrounded by hundreds of -Pisáchas, that Pisácha Kánabhúti, in stature like a Sála tree. When -Kánabhúti had seen him and respectfully clasped his feet, Kátyáyana -sitting down immediately spake to him. "Thou art an observer of the -good custom; how hast thou come into this state?" Having heard this -Kánabhúti said to Kátyáyana, who had shewn affection towards him, "I -know not of myself, but listen to what I heard from Siva at Ujjayiní -in the place where corpses are burnt; I proceed to tell it thee." The -adorable god was asked by Durgá--"Whence, my lord, comes thy delight -in skulls and burning-places?" He thereupon gave this answer. - -"Long ago when all things had been destroyed at the end of a Kalpa, -the universe became water: I then cleft my thigh and let fall a drop -of blood; that drop falling into the water turned into an egg, from -that sprang the Supreme Soul, [21] the Disposer; from him proceeded -Nature, [22] created by me for the purpose of further creation, and -they created the other lords of created beings, [23] and those in turn -the created beings, for which reason, my beloved, the Supreme Soul is -called in the world the grandfather. Having thus created the world, -animate and inanimate, that Spirit became arrogant: [24] thereupon I -cut off his head: then through regret for what I had done, I undertook -a difficult vow. So thus it comes to pass that I carry skulls in my -hand, and love the places where corpses are burned. Moreover this world -resembling a skull, rests in my hand; for the two skull-shaped halves -of the egg before mentioned are called heaven and earth." When Siva -had thus spoken, I, being full of curiosity, determined to listen; -and Párvatí again said to her husband, "After how long a time will -that Pushpadanta return to us?" Hearing that, Mahesvara spoke to the -goddess, pointing me out to her; "That Pisácha whom thou beholdest -there, was once a Yaksha, a servant of Kuvera, the god of wealth, -and he had for a friend a Rákshasa named Sthúlasiras; and the lord of -wealth perceiving that he associated with that evil one, banished him -to the wilds of the Vindhya mountains. But his brother Dírghajangha -fell at the feet of the god, and humbly asked when the curse would -end. Then the god of wealth said--"After thy brother has heard the -great tale from Pushpadanta, who has been born into this world in -consequence of a curse, and after he has in turn told it to Mályaván, -who owing to a curse has become a human being, he together with those -two Ganas shall be released from the effects of the curse." Such were -the terms on which the god of wealth then ordained that Mályaván -should obtain remission from his curse here below, and thou didst -fix the same in the case of Pushpadanta; recall it to mind, my -beloved." When I heard that speech of Siva, I came here overjoyed, -knowing that the calamity of my curse would be terminated by the -arrival of Pushpadanta. When Kánabhúti ceased after telling this story, -that moment Vararuchi remembered his origin, and exclaimed like one -aroused from sleep, "I am that very Pushpadanta, hear that tale from -me." Thereupon Kátyáyana related to him the seven great tales in seven -hundred thousand verses, and then Kánabhúti said to him--"My lord, -thou art an incarnation of Siva, who else knows this story? Through thy -favour that curse has almost left my body. Therefore tell me thy own -history from thy birth, thou mighty one, sanctify me yet further, if -the narrative may be revealed to such a one as I am." Then Vararuchi, -to gratify Kánabhúti, who remained prostrate before him, told all -his history from his birth at full length, in the following words: - - - -Story of Vararuchi, his teacher Varsha, and his fellow-pupils Vyádi -and Indradatta. - -In the city of Kausámbí there lived a Bráhman called Somadatta, who -also had the title of Agnisikha, and his wife was called Vasudattá. She -was the daughter of a hermit, and was born into the world in this -position in consequence of a curse; and I was born by her to this -excellent Bráhman, also in consequence of a curse. Now while I was -still quite a child my father died, but my mother continued to support -me, as I grew up, by severe drudgery; then one day two Bráhmans came -to our house to stop a night, exceedingly dusty with a long journey; -and while they were staying in our house there arose the noise of -a tabor, thereupon my mother said to me, sobbing, as she called to -mind her husband--"there, my son, is your father's friend Bhavananda, -giving a dramatic entertainment." I answered, "I will go and see it, -and will exhibit the whole of it to you, with a recitation of all -the speeches." On hearing that speech of mine, those Bráhmans were -astonished, but my mother said to them--"Come, my children, there is -no doubt about the truth of what he says; this boy will remember by -heart everything that he has heard once." [25] Then they, in order -to test me, recited to me a Prátisákhya [26]; immediately I repeated -the whole in their presence, then I went with the two Bráhmans and -saw that play, and when I came home, I went through the whole of it -in front of my mother: then one of the Bráhmans, named Vyádi, having -ascertained that I was able to recollect a thing on hearing it once, -told with submissive reverence this tale to my mother. - -Mother, in the city of Vetasa there were two Bráhman brothers, -Deva-Swámin and Karambaka, who loved one another very dearly; -this Indradatta here is the son of one of them, and I am the son -of the other, and my name is Vyádi. It came to pass that my father -died. Owing to grief for his loss, the father of Indradatta went -on the long journey, [27] and then the hearts of our two mothers -broke with grief; thereupon being orphans though we had wealth, -[28] and, desiring to acquire learning, we went to the southern -region to supplicate the lord Kártikeya. And while we were engaged -in austerities there, the god gave us the following revelation in -a dream. "There is a city called Pátaliputra, the capital of king -Nanda, and in it there is a Bráhman, named Varsha, from him ye -shall learn all knowledge, therefore go there." Then we went to -that city, and when we made enquiries there, people said to us: -"There is a blockhead of a Bráhman in this town, of the name of -Varsha." Immediately we went on with minds in a state of suspense, -and saw the house of Varsha in a miserable condition, made a very -ant-hill by mice, dilapidated by the cracking of the walls, untidy, -[29] deprived of eaves, looking like the very birth-place of misery. - -Then, seeing Varsha plunged in meditation within the house, we -approached his wife, who shewed us all proper hospitality; her body -was emaciated and begrimed, her dress tattered and dirty; she looked -like the incarnation of poverty, attracted thither by admiration -for the Bráhman's virtues. Bending humbly before her, we then told -her our circumstances, and the report of her husband's imbecility, -which we heard in the city. She exclaimed--"My children, I am not -ashamed to tell you the truth; listen! I will relate the whole story," -and then she, chaste lady, proceeded to tell us the tale which follows: - -There lived in this city an excellent Bráhman, named Sankara Svámin, -and he had two sons, my husband Varsha, and Upavarsha; my husband -was stupid and poor, and his younger brother was just the opposite: -and Upavarsha appointed his own wife to manage his elder brother's -house. [30] Then in the course of time, the rainy season came on, -and at this time the women are in the habit of making a cake of -flour mixed with molasses, of an unbecoming and disgusting shape, -[31] and giving it to any Bráhman who is thought to be a blockhead, -and if they act thus, this cake is said to remove their discomfort -caused by bathing in the cold season, and their exhaustion [32] caused -by bathing in the hot weather; but when it is given, Bráhmans refuse -to receive it, on the ground that the custom is a disgusting one. This -cake was presented by my sister-in-law to my husband, together with -a sacrificial fee; he received it, and brought it home with him, and -got a severe scolding from me; then he began to be inwardly consumed -with grief at his own stupidity, and went to worship the sole of the -foot of the god Kártikeya: the god, pleased with his austerities, -bestowed on him the knowledge of all the sciences; and gave him -this order--"When thou findest a Bráhman who can recollect what -he has heard only once, then thou mayest reveal these"--thereupon -my husband returned home delighted, and when he had reached home, -told the whole story to me. From that time forth, he has remained -continually muttering prayers and meditating: so find you some one who -can remember anything after hearing it once, and bring him here: if you -do that, you will both of you undoubtedly obtain all that you desire. - -Having heard this from the wife of Varsha, and having immediately given -her a hundred gold pieces to relieve her poverty, we went out of that -city; then we wandered through the earth, and could not find anywhere -a person who could remember what he had only heard once: at last we -arrived tired out at your house to-day, and have found here this boy, -your son, who can recollect anything after once hearing it: therefore -give him us and let us go forth to acquire the commodity knowledge. - -Having heard this speech of Vyádi, my mother said with respect, -"All this tallies completely; I repose confidence in your tale: -for long ago at the birth of this my only son, a distinct spiritual -[33] voice was heard from heaven. "A boy has been born who shall be -able to remember what he has heard once; he shall acquire knowledge -from Varsha, and shall make the science of grammar famous in the -world, and he shall be called Vararuchi by name, because whatever -is excellent, [34] shall please him." Having uttered this, the -voice ceased. Consequently, ever since this boy has grown big, I -have been thinking, day and night, where that teacher Varsha can be, -and to-day I have been exceedingly gratified at hearing it from your -mouth. Therefore take him with you: what harm can there be in it, he -is your brother?" When they heard this speech of my mother's, those -two, Vyádi and Indradatta, overflowing with joy, thought that night -but a moment in length. Then Vyádi quickly gave his own wealth to my -mother to provide a feast, and desiring that I should be qualified to -read the Vedas, invested me with the Bráhmanical thread. Then Vyádi -and Indradatta took me, who managed by my own fortitude to control -the excessive grief I felt at parting, while my mother in taking -leave of me could with difficulty suppress her tears, and considering -that the favour of Kártikeya towards them had now put forth blossom, -set out rapidly from that city; then in course of time we arrived at -the house of the teacher Varsha: he too considered that I was the -favour of Kártikeya arrived in bodily form. The next day he placed -us in front of him, and sitting down in a consecrated spot, he began -to recite the syllable Om with heavenly voice. Immediately the Vedas -with the six supplementary sciences rushed into his mind, and then he -began to teach them to us; then I retained what the teacher told us -after hearing it once, Vyádi after hearing it twice, and Indradatta -after hearing it three times: then the Bráhmans of the city hearing -of a sudden that divine sound, came at once from all quarters with -wonder stirring in their breasts to see what this new thing might be; -and with their reverend mouths loud in his praises honoured Varsha with -low bows. Then beholding that wonderful miracle, not only Upavarsha, -but all the citizens of Pátaliputra [35] kept high festival. Moreover -the king Nanda of exalted fortune, seeing the power of the boon of -the son of Siva, was delighted, and immediately filled the house of -Varsha with wealth, shewing him every mark of respect. [36] - - - - - - -CHAPTER III. - - -Having thus spoken while Kánabhúti was listening with intent mind, -Vararuchi went on to tell his tale in the wood. - -It came to pass in the course of time, that one day, when the reading -of the Vedas was finished, the teacher Varsha, who had performed his -daily ceremonies, was asked by us, "How comes it that such a city as -this has become the home of Sarasvatí and Lakshmí, [37] tell us that, -O teacher." Hearing this, he bade us listen, for that he was about -to tell the history of the city. - - - -Story of the founding of the city of Pátaliputra. - -There is a sanctifying place of pilgrimage, named Kanakhala, at the -point where the Ganges issues from the hills, [38] where the sacred -stream was brought down from the table-land of mount Usínara, by -Kánchanapáta the elephant of the gods, having cleft it asunder. [39] -In that place lived a certain Bráhman from the Deccan, performing -austerities in the company of his wife, and to him were born there -three sons. In the course of time he and his wife went to heaven, -and those sons of his went to a place named Rájagriha, for the sake -of acquiring learning. And having studied the sciences there, the -three, grieved at their unprotected condition, went to the Deccan in -order to visit the shrine of the god Kártikeya. Then they reached a -city named Chinchiní on the shore of the sea, and dwelt in the house -of a Bráhman named Bhojika, and he gave them his three daughters in -marriage, and bestowed on them all his wealth, and having no other -children, went to the Ganges to perform austerities. And while they -were living there in the house of their father-in-law, a terrible -famine arose produced by drought, thereupon the three Bráhmans fled, -abandoning their virtuous wives, (since no care for their families -touches the hearts of cruel men,) then the middle one of the three -sisters was found to be pregnant; and those ladies repaired to the -house of Yajnadatta a friend of their father's: there they remained -in a miserable condition, thinking each on her own husband, (for even -in calamity women of good family do not forget the duties of virtuous -wives). Now in course of time the middle one of the three sisters -gave birth to a son, and they all three vied with one another in love -towards him. So it happened once upon a time that, as Siva was roaming -through the air, the mother of Skanda [40] who was reposing on Siva's -breast, moved with compassion at seeing their love for their child, -said to her husband, "My lord, observe, these three women feel great -affection for this boy, and place hope in him, trusting that he may -some day support them; therefore bring it about that he may be able -to maintain them, even in his infancy." Having been thus entreated by -his beloved, Siva, the giver of boons, thus answered her: I adopt him -as my protégé, for in a previous birth he and his wife propitiated -me, therefore he has been born on the earth to reap the fruit of his -former austerities; and his former wife has been born again as Pátalí -the daughter of the king Mahendravarman, and she shall be his wife in -this birth also. Having said this, that mighty god told those three -virtuous women in a dream,--"This young son of yours shall be called -Putraka; and every day when he awakes from sleep, a hundred thousand -gold pieces shall be found under his pillow, [41] and at last he shall -become a king." Accordingly, when he woke up from sleep, those virtuous -daughters of Yajnadatta found the gold and rejoiced that their vows and -prayers had brought forth fruit. Then by means of that gold Putraka -having in a short time accumulated great treasure, became a king, -for good fortune is the result of austerities. [42] Once upon a time -Yajnadatta said in private to Putraka,--"King, your father and uncles -have gone away into the wide world on account of a famine, therefore -give continually to Bráhmans, in order that they may hear of it and -return: and now listen, I will tell you the story of Brahmadatta." - - - -Story of king Brahmadatta. [43] - -"There lived formerly in Benares a king named Brahmadatta. He saw a -pair of swans flying in the air at night. They shone with the lustre -of gleaming gold, and were begirt with hundreds of white swans, -and so looked like a sudden flash of lightning, surrounded by white -clouds. And his desire to behold them again kept increasing so mightily -that he took no pleasure in the delights of royalty. And then having -taken counsel with his ministers he caused a fair tank to be made -according to a design of his own, and gave to all living creatures -security from injury. In a short time he perceived that those two -swans had settled in that lake, and when they had become tame he -asked them the reason of their golden plumage. And then those swans -addressed the king with an articulate voice. 'In a former birth, -O king, we were born as crows; and when we were fighting for the -remains of the daily offering [44] in a holy empty temple of Siva, we -fell down and died within a sacred vessel belonging to that sanctuary, -and consequently we have been born as golden swans with a remembrance -of our former birth';--having heard this the king gazed on them to -his heart's content, and derived great pleasure from watching them. - -"Therefore you will gain back your father and uncles by an unparalleled -gift." When Yajnadatta had given him this advice, Putraka did as he -recommended; when they heard the tidings of the distribution those -Bráhmans arrived: and when they were recognized they had great wealth -bestowed on them, and were reunited to their wives. Strange to say, -even after they have gone through calamities, wicked men having their -minds blinded by want of discernment, are unable to put off their -evil nature. After a time they hankered after royal power, and being -desirous of murdering Putraka they enticed him under pretext of a -pilgrimage to the temple of Durgá: and having stationed assassins in -the inner sanctuary of the temple, they said to him, "First go and -visit the goddess alone, step inside." Thereupon he entered boldly, -but when he saw those assassins preparing to slay him, he asked them -why they wished to kill him. They replied, "We were hired for gold to -do it by your father and uncles." Then the discreet Putraka said to -the assassins, whose senses were bewildered by the goddess, "I will -give you this priceless jewelled ornament of mine. Spare me, I will -not reveal your secret; I will go to a distant land." The assassins -said, "So be it," and taking the ornament they departed, and falsely -informed the father and uncles of Putraka that he was slain. Then those -Bráhmans returned and endeavoured to get possession of the throne, -but they were put to death by the ministers as traitors. How can the -ungrateful prosper? - -In the meanwhile that king Putraka, faithful to his promise, entered -the impassable wilds of the Vindhya, disgusted with his relations: -as he wandered about he saw two heroes engaged heart and soul in -a wrestling-match, and he asked them who they were. They replied, -"We are the two sons of the Asura Maya, and his wealth belongs to -us, this vessel, and this stick, and these shoes; it is for these -that we are fighting, and whichever of us proves the mightier is to -take them." When he heard this speech of theirs, Putraka said with -a smile--"That is a fine inheritance for a man." Then they said--"By -putting on these shoes one gains the power of flying through the air; -whatever is written with this staff turns out true; and whatever food -a man wishes to have in the vessel is found there immediately." When -he heard this, Putraka said--"What is the use of fighting? Make this -agreement, that whoever proves the best man in running shall possess -this wealth." [45] Those simpletons said--"Agreed"--and set off to run, -while the prince put on the shoes and flew up into the air, taking with -him the staff and the vessel; then he went a great distance in a short -time and saw beneath him a beautiful city named Ákarshiká and descended -into it from the sky. He reflected with himself; "hetæræ are prone -to deceive, Bráhmans are like my father and uncles, and merchants are -greedy of wealth; in whose house shall I dwell?" Just at that moment he -reached a lonely dilapidated house, and saw a single old woman in it; -so he gratified that old woman with a present, and lived unobserved in -that broken down old house, waited upon respectfully by the old woman. - -Once upon a time the old woman in an affectionate mood said to -Putraka--"I am grieved, my son, that you have not a wife meet -for you. But here there is a maiden named Pátalí, the daughter of -the king, and she is preserved like a jewel in the upper story of a -seraglio." While he was listening to this speech of hers with open ear, -the god of love found an unguarded point, and entered by that very path -into his heart. He made up his mind that he must see that damsel that -very day, and in the night flew up through the air to where she was, -by the help of his magic shoes. He then entered by a window, which -was as high above the ground as the peak of a mountain, and beheld -that Pátalí, asleep in a secret place in the seraglio, continually -bathed in the moonlight that seemed to cling to her limbs: as it -were the might of love in fleshly form reposing after the conquest of -this world. While he was thinking how he should awake her, suddenly -outside a watchman began to chant: "Young men obtain the fruit of -their birth, when they awake the sleeping fair one, embracing her as -she sweetly scolds, with her eyes languidly opening." On hearing this -encouraging prelude, he embraced that fair one with limbs trembling -with excitement, and then she awoke. When she beheld that prince, -there was a contest between shame and love in her eye, which was -alternately fixed on his face and averted. When they had conversed -together, and gone through the ceremony of the Gándharva marriage, -that couple found their love continually increasing, as the night -waned away. Then Putraka took leave of his sorrowing wife, and with -his mind dwelling only on her went in the last watch of the night to -the old woman's house. So every night the prince kept going backwards -and forwards, and at last the intrigue was discovered by the guards -of the seraglio, accordingly they revealed the matter to the lady's -father, and he appointed a woman to watch secretly in the seraglio -at night. She, finding the prince asleep, made a mark with red lac -upon his garment to facilitate his recognition. In the morning she -informed the king of what she had done, and he sent out spies in all -directions, and Putraka was discovered by the mark and dragged out from -the dilapidated house into the presence of the king. Seeing that the -king was enraged, he flew up into the air with the help of the shoes, -and entered the palace of Pátalí. He said to her,--"We are discovered, -therefore rise up, let us escape with the help of the shoes, and so -taking Pátalí in his arms he flew away from that place through the -air. [46] Then descending from heaven near the bank of the Ganges, -he refreshed his weary beloved with cakes provided by means of the -magic vessel. When Pátalí saw the power of Putraka she made a request -to him, in accordance with which he sketched out with the staff a -city furnished with a force of all four arms. [47] In that city he -established himself as king, and his great power having attained -full development, he subdued that father-in-law of his, and became -ruler of the sea-engirdled earth. This is that same divine city, -produced by magic, together with its citizens; hence it bears the -name of Pátaliputra, and is the home of wealth and learning. - -When we heard from the mouth of Varsha the above strange and -extraordinarily marvellous story, our minds, O Kánabhúti, were for -a long time delighted with thrilling wonder. - - - - - - -CHAPTER IV. - - -Having related this episode to Kánabhúti in the Vindhya forest, -Vararuchi again resumed the main thread of his narrative. - -While thus dwelling there with Vyádi and Indradatta, I gradually -attained perfection in all sciences, and emerged from the condition of -childhood. Once on a time when we went out to witness the festival of -Indra, we saw a maiden looking like some weapon of Cupid, not of the -nature of an arrow. Then, Indradatta, on my asking him who that lady -might be, replied,--"She is the daughter of Upavarsha, and her name -is Upakosá," and she found out by means of her handmaids who I was, -and drawing my soul after her with a glance made tender by love, she -with difficulty managed to return to her own house. She had a face -like a full moon, and eyes like a blue lotus, she had arms graceful -like the stalk of a lotus, and a lovely full [48] bosom; she had a neck -marked with three lines like a shell, [49] and magnificent coral lips; -in short she was a second Lakshmí, so to speak, the store-house of the -beauty of king Cupid. Then my heart was cleft by the stroke of love's -arrow, and I could not sleep that night through my desire to kiss her -bimba [50] lip. Having at last with difficulty gone off to sleep, -I saw, at the close of night, a celestial woman in white garments; -she said to me--"Upakosá was thy wife in a former birth; as she -appreciates merit, she desires no one but thee, therefore, my son, -thou oughtest not to feel anxious about this matter. I am Sarasvatí -[51] that dwell continually in thy frame, I cannot bear to behold thy -grief." When she had said this, she disappeared. Then I woke up and -somewhat encouraged I went slowly and stood under a young mango tree -near the house of my beloved; then her confidante came and told me of -the ardent attachment of Upakosá to me, the result of sudden passion: -then I with my pain doubled, said to her, "How can I obtain Upakosá, -unless her natural protectors willingly bestow her upon me? For -death is better than dishonour; so if by any means your friend's -heart became known to her parents, perhaps the end might be prosperous. - -"Therefore bring this about, my good woman, save the life of me and -of thy friend." When she heard this, she went and told all to her -friend's mother, she immediately told it to her husband Upavarsha, -he to Varsha his brother, and Varsha approved of the match. Then, my -marriage having been determined upon, Vyádi by the order of my tutor -went and brought my mother from Kausámbí; so Upakosá was bestowed -upon me by her father with all due ceremonies, and I lived happily -in Pátaliputra with my mother and my wife. - -Now in course of time Varsha got a great number of pupils, and among -them there was one rather stupid pupil of the name of Pánini; he, -being wearied out with service, was sent away by the preceptor's wife, -and being disgusted at it and longing for learning, he went to the -Himálaya to perform austerities: then he obtained from the god, who -wears the moon as a crest, propitiated by his severe austerities, a new -grammar, the source of all learning. Thereupon he came and challenged -me to a disputation, and seven days passed away in the course of our -disputation; on the eighth day he had been fairly conquered by me, -but immediately afterwards a terrible menacing sound was uttered by -Siva in the firmament; owing to that our Aindra grammar was exploded -in the world, [52] and all of us, being conquered by Pánini, became -accounted fools. Accordingly full of despondency I deposited in the -hand of the merchant Hiranyadatta my wealth for the maintenance of -my house, and after informing Upakosá of it, I went fasting to mount -Himálaya to propitiate Siva with austerities. - - - -Story of Upakosá and her four lovers. - -Upakosá on her part anxious for my success, remained in her own house, -bathing every day in the Ganges, strictly observing her vow. One day, -when spring had come, she being still beautiful, though thin and -slightly pale, and charming to the eyes of men, like the streak of -the new moon, was seen by the king's domestic chaplain while going -to bathe in the Ganges, and also by the head magistrate, and by the -prince's minister; and immediately they all of them became a target for -the arrows of love. It happened too somehow or other that she took a -long time bathing that day, and as she was returning in the evening, -the prince's minister laid violent hands on her, but she with great -presence of mind said to him, "Dear Sir, I desire this as much as you, -but I am of respectable family, and my husband is away from home. How -can I act thus? Some one might perhaps see us, and then misfortune -would befall you as well as me. Therefore you must come without fail -to my house in the first watch of the night of the spring-festival -when the citizens are all excited." [53] When she had said this, -and pledged herself, he let her go, but, as chance would have it, she -had not gone many steps further, before she was stopped by the king's -domestic chaplain. She made a similar assignation with him also for -the second watch of the same night; and so he too was, though with -difficulty, induced to let her go; but, after she had gone a little -further, up comes a third person, the head magistrate, and detains the -trembling lady. Then she made a similar assignation with him too for -the third watch of the same night, and having by great good fortune -got him to release her, she went home all trembling, and of her own -accord told her handmaids the arrangements she had made, reflecting, -"Death is better for a woman of good family when her husband is away, -than to meet the eyes of people who lust after beauty." Full of these -thoughts and regretting me, the virtuous lady spent that night in -fasting, lamenting her own beauty. Early the next morning she sent -a maid-servant to the merchant Hiranyagupta to ask for some money -in order that she might honour the Bráhmans: then that merchant also -came and said to her in private, "Shew me love, and then I will give -you what your husband deposited." When she heard that, she reflected -that she had no witness to prove the deposit of her husband's wealth, -and perceived that the merchant was a villain, and so tortured with -sorrow and grief, she made a fourth and last assignation with him for -the last watch of the same night; so he went away. In the meanwhile -she had prepared by her handmaids in a large vat lamp-black mixed -with oil and scented with musk and other perfumes, and she made ready -four pieces of rag anointed with it, and she caused to be made a large -trunk with a fastening outside. So on that day of the spring-festival -the prince's minister came in the first watch of the night in gorgeous -array. When he had entered without being observed Upakosá said to him, -"I will not receive you until you have bathed, so go in and bathe." The -simpleton agreed to that, and was taken by the handmaids into a secret -dark inner apartment. There they took off his under-garments and -his jewels, and gave him by way of an under-garment a single piece -of rag, and they smeared the rascal from head to foot with a thick -coating of that lamp-black and oil, pretending it was an unguent, -without his detecting it. While they continued rubbing it into every -limb, the second watch of the night came and the chaplain arrived, -the handmaids thereupon said to the minister,--"here is the king's -chaplain come, a great friend of Vararuchi's, so creep into this -box"--and they bundled him into the trunk, just as he was, all naked, -with the utmost precipitation: and then they fastened it outside with -a bolt. The priest too was brought inside into the dark room on the -pretence of a bath, and was in the same way stripped of his garments -and ornaments, and made a fool of by the handmaids by being rubbed with -lamp-black and oil, with nothing but the piece of rag on him, until in -the third watch the chief magistrate arrived. The handmaids immediately -terrified the priest with the news of his arrival, and pushed him into -the trunk like his predecessor. After they had bolted him in, they -brought in the magistrate on the pretext of giving him a bath, and -so he, like his fellows, with the piece of rag for his only garment, -was bamboozled by being continually anointed with lamp-black, until in -the last watch of the night the merchant arrived. The handmaids made -use of his arrival to alarm the magistrate and bundled him also into -the trunk, and fastened it on the outside. So those three being shut -up inside the box, as if they were bent on accustoming themselves to -live in the hell of blind darkness, did not dare to speak on account -of fear, though they touched one another. Then Upakosá brought a -lamp into the room, and making the merchant enter it, said to him, -"give me that money which my husband deposited with you." When he -heard that, the rascal said, observing that the room was empty, -"I told you that I would give you the money your husband deposited -with me." Upakosá calling the attention of the people in the trunk, -said--"Hear, O ye gods this speech of Hiranyagupta." When she had -said this, she blew out the light, and the merchant, like the others, -on the pretext of a bath was anointed by the handmaids for a long time -with lamp-black. Then they told him to go, for the darkness was over, -and at the close of the night they took him by the neck and pushed -him out of the door sorely against his will. Then he made the best of -his way home, with only the piece of rag to cover his nakedness, and -smeared with the black dye, with the dogs biting him at every step, -thoroughly ashamed of himself, and at last reached his own house; and -when he got there he did not dare to look his slaves in the face while -they were washing off that black dye. The path of vice is indeed a -painful one. In the early morning Upakosá accompanied by her handmaids -went, without informing her parents, to the palace of king Nanda, and -there she herself stated to the king that the merchant Hiranyagupta -was endeavouring to deprive her of money deposited with him by her -husband. The king in order to enquire into the matter immediately -had the merchant summoned, who said--"I have nothing in my keeping -belonging to this lady." Upakosá then said, "I have witnesses, my lord; -before he went, my husband put the household gods into a box, and this -merchant with his own lips admitted the deposit in their presence. Let -the box be brought here and ask the gods yourself." Having heard this -the king in astonishment ordered the box to be brought. - -Thereupon in a moment that trunk was carried in by many men. Then -Upakosá said--"Relate truly, O gods, what that merchant said and then -go to your own houses; if you do not, I will burn you or open the -box in court." Hearing that, the men in the box, beside themselves -with fear, said--"It is true, the merchant admitted the deposit in -our presence." Then the merchant being utterly confounded confessed -all his guilt; but the king, being unable to restrain his curiosity, -after asking permission of Upakosá, opened the chest there in court -by breaking the fastening, and those three men were dragged out, -looking like three lumps of solid darkness, and were with difficulty -recognised by the king and his ministers. The whole assembly then burst -out laughing, and the king in his curiosity asked Upakosá, what was the -meaning of all this; so the virtuous lady told the whole story. All -present in court expressed their approbation of Upakosá's conduct, -observing: "The virtuous behaviour of women of good family who are -protected by their own excellent disposition [54] only, is incredible." - -Then all those coveters of their neighbour's wife were deprived -of all their living, and banished from the country. Who prospers -by immorality? Upakosá was dismissed by the king, who shewed his -great regard for her by a present of much wealth, and said to her: -"Henceforth thou art my sister,"--and so she returned home. Varsha -and Upavarsha when they heard it, congratulated that chaste lady, -and there was a smile of admiration on the face of every single person -in that city. [55] - -In the meanwhile, by performing a very severe penance on the snowy -mountain, I propitiated the god, the husband of Párvatí, the great -giver of all good things; he revealed to me that same treatise of -Pánini; and in accordance with his wish I completed it: then I returned -home without feeling the fatigue of the journey, full of the nectar -of the favour of that god who wears on his crest a digit of the moon; -then I worshipped the feet of my mother and of my spiritual teachers, -and heard from them the wonderful achievement of Upakosá, thereupon -joy and astonishment swelled to the upmost height in my breast, -together with natural affection and great respect for my wife. - -Now Varsha expressed a desire to hear from my lips the new grammar, -and thereupon the god Kártikeya himself revealed it to him. And it -came to pass that Vyádi and Indradatta asked their preceptor Varsha -what fee they should give him? He replied, "Give me ten millions of -gold pieces." So they, consenting to the preceptor's demand, said to -me; "Come with us, friend, to ask the king Nanda to give us the sum -required for our teacher's fee; we cannot obtain so much gold from -any other quarter: for he possesses nine hundred and ninety millions, -and long ago he declared your wife Upakosá, his sister in the faith, -therefore you are his brother-in-law; we shall obtain something for -the sake of your virtues." Having formed this resolution, we three -fellow-students [56] went to the camp of king Nanda in Ayodhyá, -and the very moment we arrived, the king died; accordingly an -outburst of lamentation arose in the kingdom, and we were reduced -to despair. Immediately Indradatta, who was an adept in magic, said, -"I will enter the body of this dead king [57]; let Vararuchi prefer -the petition to me, and I will give him the gold, and let Vyádi guard -my body until I return." Saying this, Indradatta entered into the body -of king Nanda, and when the king came to life again, there was great -rejoicing in the kingdom. While Vyádi remained in an empty temple to -guard the body of Indradatta, I went to the king's palace. I entered, -and after making the usual salutation, I asked the supposed Nanda for -ten million gold pieces as my instructor's fee. Then he ordered a man -named Sakatála, the minister of the real Nanda, to give me ten million -of gold pieces. That minister, when he saw that the dead king had -come to life, and that the petitioner immediately got what he asked, -guessed the real state of the case. What is there that the wise cannot -understand? That minister said--"It shall be given, your Highness," and -reflected with himself; "Nanda's son is but a child, and our realm is -menaced by many enemies, so I will do my best for the present to keep -his body on the throne even in its present state." Having resolved -on this, he immediately took steps to have all dead bodies burnt, -employing spies to discover them, and among them was found the body -of Indradatta, which was burned after Vyádi had been hustled out of -the temple. In the meanwhile the king was pressing for the payment -of the money, but Sakatála, who was still in doubt, said to him, -"All the servants have got their heads turned by the public rejoicing, -let the Bráhman wait a moment until I can give it." Then Vyádi came and -complained aloud in the presence of the supposed Nanda, "Help, help, -a Bráhman engaged in magic, whose life had not yet come to an end in a -natural way, has been burnt by force on the pretext that his body was -untenanted, and this in the very moment of your good fortune." [58] -On hearing this the supposed Nanda was in an indescribable state of -distraction from grief: but as soon as Indradatta was imprisoned in -the body of Nanda, beyond the possibility of escape, by the burning of -his body, the discreet Sakatála went out and gave me that ten millions. - -Then the supposed Nanda, [59] full of grief, said in secret to -Vyádi,--"Though a Bráhman by birth I have become a Súdra, what is the -use of my royal fortune to me though it be firmly established?" When he -heard that, Vyádi comforted him, [60] and gave him seasonable advice, -"You have been discovered by Sakatála, so you must henceforth be on -your guard against him, for he is a great minister, and in a short -time he will, when it suits his purpose, destroy you, and will -make Chandragupta, the son of the previous Nanda, king. Therefore -immediately appoint Vararuchi your minister, in order that your rule -may be firmly established by the help of his intellect, which is of -god-like acuteness." When he had said this, Vyádi departed to give -that fee to his preceptor, and immediately Yogananda sent for me and -made me his minister. Then I said to the king, "Though your caste as a -Bráhman has been taken from you, I do not consider your throne secure -as long as Sakatála remains in office, therefore destroy him by some -stratagem." When I had given him this advice, Yogananda threw Sakatála -into a dark dungeon, and his hundred sons with him, [61] proclaiming -as his crime that he had burnt a Bráhman alive. One porringer of -barley-meal and one of water was placed inside the dungeon every day -for Sakatála and his sons, and thereupon he said to them;--"My sons, -even one man alone would with difficulty subsist on this barley-meal, -much less can a number of people do so. Therefore let that one of us, -who is able to take vengeance on Yogananda, consume every day the -barley-meal and the water." His sons answered him, "You alone are -able to punish him, therefore do you consume them." For vengeance is -dearer to the resolute than life itself. So Sakatála alone subsisted -on that meal and water every day. Alas! those whose souls are set -on victory are cruel. Sakatála in the dark dungeon, beholding the -death agonies of his starving sons, thought to himself, "A man who -desires his own welfare should not act in an arbitrary manner towards -the powerful, without fathoming their character and acquiring their -confidence." Accordingly his hundred sons perished before his eyes, -and he alone remained alive surrounded by their skeletons. Then -Yogananda took firm root in his kingdom. And Vyádi approached him after -giving the present to his teacher, and after coming near to him said, -"May thy rule, my friend, last long! I take my leave of thee, I go to -perform austerities somewhere." Hearing that, Yogananda, with his voice -choked with tears, said to him, "Stop thou, and enjoy pleasures in my -kingdom, do not go and desert me." Vyádi answered--"King! Life comes to -an end in a moment. What wise man, I pray you, drowns himself in these -hollow and fleeting enjoyments? Prosperity, a desert mirage, does not -turn the head of the wise man." Saying this he went away that moment -resolved to mortify his flesh with austerities. Then that Yogananda -went to his metropolis Pátaliputra, for the purpose of enjoyment, -accompanied by me, and surrounded with his whole army. So I, having -attained prosperity, lived for a long time in that state, waited upon -by Upakosá, and bearing the burden of the office of prime-minister -to that king, accompanied by my mother and my preceptors. There the -Ganges, propitiated by my austerities, gave me every day much wealth, -and Sarasvatí present in bodily form told me continually what measures -to adopt. - - - - - - -CHAPTER V. - - -Having said this, Vararuchi continued his tale as follows:-- - -In course of time Yogananda became enslaved by his passions, and like -a mad elephant he disregarded every restraint. Whom will not a sudden -access of prosperity intoxicate? Then I reflected with myself, "The -king has burst all bonds, and my own religious duties are neglected -being interfered with by my care for his affairs, therefore it is -better for me to draw out that Sakatála from his dungeon and make -him my colleague in the ministry; even if he tries to oppose me, -what harm can he do as long as I am in office?" Having resolved on -this I asked permission of the king, and drew Sakatála out of the -deep dungeon. Bráhmans are always soft-hearted. Now the discreet -Sakatála made up his mind, that it would be difficult to overthrow -Yogananda as long as I was in office, and that he had accordingly -better imitate the cane which bends with the current, and watch a -favourable moment for vengeance, so at my request he resumed the -office of minister and managed the king's affairs. - -Once on a time Yogananda went outside the city, and beheld in the -middle of the Ganges a hand, the five fingers of which were closely -pressed together. That moment he summoned me and said, "What does -this mean?" But I displayed two of my fingers in the direction of -the hand. Thereupon that hand disappeared, and the king, exceedingly -astonished, again asked me what this meant, and I answered him, -"That hand meant to say, by shewing its five fingers, 'What cannot -five men united effect in this world?' Then I, king, shewed it these -two fingers, wishing to indicate that nothing is impossible when even -two men are of one mind." When I uttered this solution of the riddle -the king was delighted, and Sakatála was despondent seeing that my -intellect would be difficult to circumvent. - -One day Yogananda saw his queen leaning out of the window and asking -questions of a Bráhman guest that was looking up. That trivial -circumstance threw the king into a passion, and he gave orders that -the Bráhman should be put to death; for jealousy interferes with -discernment. Then as that Bráhman was being led off to the place -of execution in order that he might be put to death, a fish in the -market laughed aloud, though it was dead. [62] The king hearing it -immediately prohibited for the present the execution of that Bráhman, -and asked me the reason why the fish laughed. I replied that I would -tell him after I had thought over the matter; and after I had gone out -Sarasvatí came to me secretly on my thinking of her and gave me this -advice; "Take up a position on the top of this palm tree at night so as -not to be observed, and thou shalt without doubt hear the reason why -the fish laughed." Hearing this I went at night to that very place, -and ensconced myself on the top of the palm tree, and saw a terrible -female Rákshasa coming past with her children; when they asked her -for food, she said, "Wait, and I will give you to-morrow morning the -flesh of a Bráhman, he was not killed to-day." [63] They said to their -mother, "Why was he not killed to-day?" Then she replied, "He was not -executed because a fish in the town, though dead, laughed when it saw -him." The sons said, "Why did the fish laugh?" She continued, "The -fish of course said to himself--all the king's wives are dissolute, -for in every part of this harem there are men dressed up as women, -and nevertheless while these escape, an innocent Bráhman is to be put -to death--and this tickled the fish so that he laughed. For demons -assume these disguises, insinuating themselves into everything, and -laughing at the exceeding want of discernment of kings." After I had -heard that speech of the female Rákshasa I went away from thence, and -in the morning I informed the king why the fish laughed. The king after -detecting in the harem those men clothed as women, looked upon me with -great respect, and released that Bráhman from the sentence of death. - -I was disgusted by seeing this and other lawless proceedings on the -part of the king, and, while I was in this frame of mind, there -came to court a new painter. He painted on a sheet of canvas the -principal queen and Yogananda, and that picture of his looked as if -it were alive, it only lacked speech and motion. And the king being -delighted loaded that painter with wealth, and had the painting set -up on a wall in his private apartments. Now one day when I entered -into the king's private apartments, it occurred to me that the -painting of the queen did not represent all her auspicious marks; -from the arrangement of the other marks I conjectured by means of -my acuteness that there ought to be a spot where the girdle comes, -and I painted one there. Then I departed after thus giving the queen -all her lucky marks. Then Yogananda entered and saw that spot, and -asked his chamberlains who had painted it. And they indicated me to -him as the person who had painted it. Yogananda thus reflected while -burning with anger; "No one except myself knows of that spot, which -is in a part of the queen's body usually concealed, then how can this -Vararuchi have come thus to know it? [64] No doubt he has secretly -corrupted my harem, and this is how he came to see there those men -disguised as women." Foolish men often find such coincidences. Then of -his own motion he summoned Sakatála, and gave him the following order: -"You must put Vararuchi to death for seducing the queen." Sakatála -said, "Your Majesty's orders shall be executed," and went out of the -palace, reflecting, "I should not have power to put Vararuchi to death, -for he possesses godlike force of intellect; and he delivered me from -calamity; moreover he is a Bráhman, therefore I had better hide him and -win him over to my side." Having formed this resolution, he came and -told me of the king's causeless wrath which had ended in his ordering -my execution, and thus concluded, "I will have some one else put to -death in order that the news may get abroad, and do you remain hidden -in my house to protect me from this passionate king." In accordance -with this proposal of his, I remained concealed in his house, and he -had some one else put to death at night in order that the report of -my death might be spread. [65] When he had in this way displayed his -statecraft, I said to him out of affection, "You have shewn yourself an -unrivalled minister in that you did not attempt to put me to death; -for I cannot be slain, since I have a Rákshasa to friend, and he -will come, on being only thought of, and at my request will devour -the whole world. As for this king he is a friend of mine, being a -Bráhman named Indradatta, and he ought not to be slain." Hearing -this, that minister said--"Shew me the Rákshasa." Then I shewed -him that Rákshasa who came with a thought; and on beholding him, -Sakatála was astonished and terrified. And when the Rákshasa had -disappeared, Sakatála again asked me--"How did the Rákshasa become -your friend?" Then I said--"Long ago the heads of the police as they -went through the city night after night on inspecting duty, perished -one by one. On hearing that, Yogananda made me head of the police, -and as I was on my rounds at night, I saw a Rákshasa roaming about, -and he said to me, "Tell me, who is considered the best-looking woman -in this city?" When I heard that, I burst out laughing and said--"You -fool, any woman is good-looking to the man who admires her." Hearing -my answer, he said--"You are the only man that has beaten me." And -now that I had escaped death by solving his riddle, [66] he again -said to me, "I am pleased with you, henceforth you are my friend, -and I will appear to you when you call me to mind." Thus he spoke and -disappeared, and I returned by the way that I came. Thus the Rákshasa -has become my friend, and my ally in trouble. When I had said this, -Sakatála made a second request to me, and I shewed him the goddess -of the Ganges in human form who came when I thought of her. And that -goddess disappeared when she had been gratified by me with hymns of -praise. But Sakatála became from thenceforth my obedient ally. - -Now once on a time that minister said to me when my state of -concealment weighed upon my spirits; "why do you, although you know -all things, abandon yourself to despondency? Do you not know that -the minds of kings are most undiscerning, and in a short time you -will be cleared from all imputations; [67] in proof of which listen -to the following tale:-- - - - -The story of Sivavarman. - -There reigned here long ago a king named Ádityavarman, and he had a -very wise minister, named Sivavarman. Now it came to pass that one -of that king's queens became pregnant, and when he found it out, -the king said to the guards of the harem, "It is now two years since -I entered this place, then how has this queen become pregnant? Tell -me." Then they said, "No man except your minister Sivavarman is -allowed to enter here, but he enters without any restriction." When -he heard that, the king thought,--"Surely he is guilty of treason -against me, and yet if I put him to death publicly, I shall incur -reproach,"--thus reflecting, that king sent that Sivavarman on some -pretext to Bhogavarman a neighbouring chief, [68] who was an ally of -his, and immediately afterwards the king secretly sent off a messenger -to the same chief, bearing a letter by which he was ordered to put -the minister to death. When a week had elapsed after the minister's -departure, that queen tried to escape out of fear, and was taken by -the guards with a man in woman's attire, then Ádityavarman when he -heard of it was filled with remorse, and asked himself why he had -causelessly brought about the death of so excellent a minister. In -the meanwhile Sivavarman reached the Court of Bhogavarman, and that -messenger came bringing the letter; and fate would have it so that -after Bhogavarman had read the letter he told to Sivavarman in secret -the order he had received to put him to death. - -The excellent minister Sivavarman in his turn said to that chief,--"put -me to death; if you do not, I will slay myself with my own hand." When -he heard that, Bhogavarman was filled with wonder, and said to him, -"What does all this mean? Tell me Bráhman, if you do not, you will lie -under my curse." Then the minister said to him, "King, in whatever land -I am slain, on that land God will not send rain for twelve years." When -he heard that, Bhogavarman debated with his minister,--"that wicked -king desires the destruction of our land, for could he not have -employed secret assassins to kill his minister? So we must not put this -minister to death, moreover we must prevent him from laying violent -hands on himself." Having thus deliberated and appointed him guards, -Bhogavarman sent Sivavarman out of his country that moment; so that -minister by means of his wisdom returned alive, and his innocence was -established from another quarter, for righteousness cannot be undone. - -In the same way your innocence will be made clear, Kátyáyana; remain -for a while in my house; this king too will repent of what he has -done. When Sakatála said this to me, I spent those days concealed in -his house, waiting my opportunity. - -Then it came to pass that one day, O Kánabhúti, a son of that -Yogananda named Hiranyagupta went out hunting, and when he had -somehow or other been carried to a great distance by the speed of -his horse, while he was alone in the wood the day came to an end; -and then he ascended a tree to pass the night. Immediately afterwards -a bear, which had been terrified by a lion, ascended the same tree; -he seeing the prince frightened, said to him with a human voice, -"Fear not, thou art my friend," and thus promised him immunity from -harm. Then the prince confiding in the bear's promise went to sleep, -while the bear remained awake. Then the lion below said to the bear, -"Bear, throw me down this man, and I will go away." Then the bear said, -"Villain, I will not cause the death of a friend." When in course of -time the bear went to sleep while the prince was awake, the lion said -again, "Man, throw me down the bear." When he heard that, the prince, -who through fear for his own safety wished to propitiate the lion, -tried to throw down the bear, but wonderful to say, it did not fall, -since Fate caused it to awake. And then that bear said to the prince, -"become insane, thou betrayer of thy friend," [69] laying upon him -a curse destined not to end until a third person guessed the whole -transaction. Accordingly the prince, when he reached his palace in the -morning went out of his mind, and Yogananda seeing it, was immediately -plunged in despondency; and said, "If Vararuchi were alive at this -moment, all this matter would be known; curse on my readiness to have -him put to death!" Sakatála, when he heard this exclamation of the -king's, thought to himself, "Ha! here is an opportunity obtained for -bringing Kátyáyana out of concealment, and he being a proud man will -not remain here, and the king will repose confidence in me." After -reflecting thus, he implored pardon, and said to the king, "O King, -cease from despondency, Vararuchi remains alive." Then Yogananda said, -"Let him be brought quickly." Then I was suddenly brought by Sakatála -into the presence of Yogananda and beheld the prince in that state; -and by the favour of Sarasvatí I was enabled to reveal the whole -occurrence; and I said, "King, he has proved a traitor to his friend"; -then I was praised by that prince who was delivered from his curse; -and the king asked me how I had managed to find out what had taken -place. Then I said, "King, the minds of the wise see everything by -inference from signs, and by acuteness of intellect. So I found out -all this in the same way as I found out that mole." When I had said -this, that king was afflicted with shame. Then without accepting his -munificence, considering myself to have gained all I desired by the -clearing of my reputation, I went home: for to the wise character -is wealth. And the moment I arrived, the servants of my house wept -before me, and when I was distressed at it Upavarsha came to me and -said, "Upakosá, when she heard that the king had put you to death, -committed her body to the flames, and then your mother's heart -broke with grief." Hearing that, senseless with the distraction -produced by recently aroused grief, I suddenly fell on the ground -like a tree broken by the wind: and in a moment I tasted the relief -of loud lamentations; whom will not the fire of grief, produced by -the loss of dear relations, scorch? Varsha came and gave me sound -advice in such words as these, "The only thing that is stable in -this ever-changeful world is instability, then why are you distracted -though you know this delusion of the Creator"? By the help of these -and similar exhortations I at length, though with difficulty, regained -my equanimity; then with heart disgusted with the world, I flung aside -all earthly lords, and choosing self-restraint for my only companion, -I went to a grove where asceticism was practised. - -Then, as days went by, once on a time a Bráhman from Ayodhyá came to -that ascetic-grove while I was there: I asked him for tidings about -Yogananda's government, and he recognizing me told me in sorrowful -accents the following story: - -"Hear what happened to Nanda after you had left him. Sakatála -after waiting for it a long time, found that he had now obtained -an opportunity of injuring him. While thinking how he might by -some device get Yogananda killed, he happened to see a Bráhman -named Chánakya digging up the earth in his path; he said to him, -"Why are you digging up the earth?" The Bráhman, whom he had asked, -said, I am rooting up a plant of darbha grass here, because it has -pricked my foot. [70] When he heard that, the minister thought that -Bráhman who formed such stern resolves out of anger, would be the best -instrument to destroy Nanda with. After asking his name he said to him, -"Bráhman, I assign to you the duty of presiding at a sráddha on the -thirteenth day of the lunar fortnight, in the house of king Nanda; -you shall have one hundred thousand gold pieces by way of fee, and -you shall sit at the board above all others; in the meanwhile come -to my house." Saying this, Sakatála took that Bráhman to his house, -and on the day of the sráddha he showed the Bráhman to the king, -and he approved of him. Then Chánakya went and sat at the head of -the table during the sráddha, but a Bráhman named Subandhu desired -that post of honour for himself. Then Sakatála went and referred the -matter to king Nanda, who answered, "Let Subandhu sit at the head of -the table, no one else deserves the place." Then Sakatála went, and, -humbly bowing through fear, communicated that order of the king's to -Chánakya, adding, "it is not my fault." Then that Chánakya, being, -as it were, inflamed all over with wrath, undoing the lock of hair on -the crown of his head, made this solemn vow, "Surely this Nanda must be -destroyed by me within seven days, and then my anger being appeased I -will bind up my lock." When he had said this, Yogananda was enraged; -so Chánakya escaped unobserved, and Sakatála gave him refuge in his -house. Then being supplied by Sakatála with the necessary instruments, -that Bráhman Chánakya went somewhere and performed a magic rite; -in consequence of this rite Yogananda caught a burning fever, and -died when the seventh day arrived; and Sakatála, having slain Nanda's -son Hiranyagupta, bestowed the royal dignity upon Chandragupta a son -of the previous Nanda. And after he had requested Chánakya, equal in -ability to Brihaspati, [71] to be Chandragupta's prime-minister, and -established him in the office, that minister, considering that all -his objects had been accomplished, as he had wreaked his vengeance -on Yogananda, despondent through sorrow for the death of his sons, -retired to the forest." [72] - -After I had heard this, O Kánabhúti, from the mouth of that Bráhman, I -became exceedingly afflicted, seeing that all things are unstable; and -on account of my affliction I came to visit this shrine of Durgá, and -through her favour having beheld you, O my friend, I have remembered -my former birth. - -And having obtained divine discernment I have told you the great tale: -now as my curse has spent its strength, I will strive to leave the -body; and do you remain here for the present, until there comes to you -a Bráhman named Gunádhya, who has forsaken the use of three languages, -[73] surrounded with his pupils, for he like myself was cursed by the -goddess in anger, being an excellent Gana Mályaván by name, who for -taking my part has become a mortal. To him you must tell this tale -originally told by Siva, then you shall be delivered from your curse, -and so shall he. - -Having said all this to Kánabhúti, that Vararuchi set forth for the -holy hermitage of Badariká in order to put off his body. As he was -going along he beheld on the banks of the Ganges a vegetable-eating -[74] hermit, and while he was looking on, that hermit's hand was -pricked with kusa grass. Then Vararuchi turned his blood, as it -flowed out, into sap [75] through his magic power, out of curiosity, -in order to test his egotism; on beholding that, the hermit exclaimed, -"Ha! I have attained perfection;" and so he became puffed up with -pride. Then Vararuchi laughed a little and said to him, "I turned -your blood into sap in order to test you, because even now, O hermit, -you have not abandoned egotism. Egotism is in truth an obstacle in the -road to knowledge hard to overcome, and without knowledge liberation -cannot be attained even by a hundred vows. But the perishable joys of -Svarga cannot attract the hearts of those who long for liberation, -therefore, O hermit, endeavour to acquire knowledge by forsaking -egotism." Having thus read that hermit a lesson, and having been -praised by him prostrate in adoration, Vararuchi went to the tranquil -site of the hermitage of Badarí. [76] There he, desirous of putting off -his mortal condition, resorted for protection with intense devotion -to that goddess who only can protect, and she manifesting her real -form to him told him the secret of that meditation which arises from -fire, to help him to put off the body. Then Vararuchi having consumed -his body by that form of meditation, reached his own heavenly home; -and henceforth that Kánabhúti remained in the Vindhya forest eager -for his desired meeting with Gunádhya. - - - - - - -CHAPTER VI. - - -Then that Mályaván wandering about in the wood in human form, passing -under the name of Gunádhya, having served the king Sátaváhana, and -having, in accordance with a vow, abandoned in his presence the use -of Sanskrit and two other languages, with sorrowful mind came to pay a -visit to Durgá, the dweller in the Vindhya hills; and by her orders he -went and beheld Kánabhúti. Then he remembered his origin and suddenly, -as it were, awoke from sleep; and making use of the Paisácha language, -which was different from the three languages he had sworn to forsake, -he said to Kánabhúti, after telling him his own name; "Quickly tell -me that tale which you heard from Pushpadanta, in order that you -and I together, my friend, may escape from our curse." Hearing that, -Kánabhúti bowed before him, and said to him in joyful mood, "I will -tell you the story, but great curiosity possesses me, my lord, first -tell me all your adventures from your birth, do me this favour." Thus -being entreated by him, Gunádhya proceeded to relate as follows: - -In Pratishthána [77] there is a city named Supratishthita; in it there -dwelt once upon a time an excellent Bráhman named Somasarman, and he, -my friend, had two sons Vatsa and Gulmaka, and he had also born to -him a third child, a daughter named Srutárthá. Now in course of time, -that Bráhman and his wife died, and those two sons of his remained -taking care of their sister. And she suddenly became pregnant. Then -Vatsa and Gulma began to suspect one another, because no other man -came in their sister's way: thereupon Srutárthá, who saw what was -in their minds, said to those brothers,--"Do not entertain evil -suspicions, listen, I will tell you the truth; there is a prince of -the name of Kírtisena, brother's son to Vásuki, the king of the Nágas; -[78] he saw me when I was going to bathe, thereupon he was overcome -with love, and after telling me his lineage and his name, made me -his wife by the Gándharva marriage; he belongs to the Bráhman race, -and it is by him that I am pregnant." When they heard this speech of -their sister's, Vatsa and Gulma said, "What confidence can we repose -in all this?" Then she silently called to mind that Nága prince, and -immediately he was thought upon, he came and said to Vatsa and Gulma, -"In truth I have made your sister my wife, she is a glorious heavenly -nymph fallen down to earth in consequence of a curse, and you too have -descended to earth for the same reason, but a son shall without fail -be born to your sister here, and then you and she together shall be -freed from your curse." Having said this he disappeared, and in a few -days from that time, a son was born to Srutárthá; know me my friend as -that son. [79] At that very time a divine voice was heard from heaven, -"This child that is born is an incarnation of virtue, and he shall -be called Gunádhya, [80] and is of the Bráhman caste." Thereupon -my mother and uncles, as their curse had spent its force, died, -and I for my part became inconsolable. Then I flung aside my grief, -and though a child I went in the strength of my self-reliance to -the Deccan to acquire knowledge. Then, having in course of time -learned all sciences, and become famous, I returned to my native -land to exhibit my accomplishments; and when I entered after a long -absence into the city of Supratishthita, surrounded by my disciples, -I saw a wonderfully splendid scene. In one place chanters were -intoning according to prescribed custom the hymns of the Sáma Veda, -in another place Bráhmans were disputing about the interpretation of -the sacred books, in another place gamblers were praising gambling -in these deceitful words, "Whoever knows the art of gambling, has a -treasure in his grasp," and in another place, in the midst of a knot -of merchants, who were talking to one another about their skill in -the art of making money, a certain merchant spoke as follows: - - - -Story of the Mouse-merchant. - -It is not very wonderful that a thrifty man should acquire wealth by -wealth; but I long ago achieved prosperity without any wealth to start -with. My father died before I was born, and then my mother was deprived -by wicked relations of all she possessed. Then she fled through fear of -them, watching over the safety of her unborn child, and dwelt in the -house of Kumáradatta a friend of my father's, and there the virtuous -woman gave birth to me, who was destined to be the means of her future -maintenance; and so she reared me up by performing menial drudgery. And -as she was so poor, she persuaded a teacher by way of charity to give -me some instruction in writing and ciphering. Then she said to me, -"You are the son of a merchant, so you must now engage in trade, -and there is a very rich merchant in this country called Visákhila; -he is in the habit of lending capital to poor men of good family, -go and entreat him to give you something to start with." Then I went -to his house, and he at the very moment I entered, said in a rage to -some merchant's son; "you see this dead mouse here upon the floor, -even that is a commodity by which a capable man would acquire wealth, -but I gave you, you good-for-nothing fellow, many dínárs, [81] and -so far from increasing them, you have not even been able to preserve -what you got." When I heard that, I suddenly said to that Visákhila, -"I hereby take from you that mouse as capital advanced;" saying this -I took the mouse up in my hand, and wrote him a receipt for it, -which he put in his strong box, and off I went. The merchant for -his part burst out laughing. Well, I sold that mouse to a certain -merchant as cat's-meat for two handfuls of gram, then I ground up -that gram, and taking a pitcher of water, I went and stood on the -cross-road in a shady place, outside the city; there I offered with -the utmost civility the water and gram to a band of wood-cutters; -[82] every wood-cutter gave me as a token of gratitude two pieces of -wood; and I took those pieces of wood and sold them in the market; -then for a small part of the price which I got for them, I bought a -second supply of gram, and in the same way on a second day I obtained -wood from the wood-cutters. Doing this every day I gradually acquired -capital, and I bought from those wood-cutters all their wood for three -days. Then suddenly there befell a dearth of wood on account of heavy -rains, and I sold that wood for many hundred panas, with that wealth I -set up a shop, and engaging in traffic, I have become a very wealthy -man by my own ability. Then I made a mouse of gold, and gave it to -that Visákhila, then he gave me his daughter; and in consequence of -my history I am known in the world by the name of Mouse. So without a -coin in the world I acquired this prosperity. All the other merchants -then, when they heard this story, were astonished. How can the mind -help being amazed at pictures without walls? [83] - - - -Story of the chanter of the Sáma Veda. - -In another place a Bráhman who had got eight gold máshas as a -present, a chanter of the Sáma Veda, received the following piece -of advice from a man who was a bit of a roué, "You get enough to -live upon by your position as a Bráhman, so you ought now to employ -this gold for the purpose of learning the way of the world in order -that you may become a knowing fellow." The fool said "Who will teach -me?" Thereupon the roué said to him, "This lady [84] named Chaturiká, -go to her house." The Bráhman said, "What am I to do there"? The roué -replied--"Give her gold, and in order to please her make use of some -sáma." [85] When he heard this, the chanter went quickly to the house -of Chaturiká; when he entered, the lady advanced to meet him and he -took a seat. Then that Bráhman gave her the gold and faltered out the -request, "Teach me now for this fee the way of the world." Thereupon -the people who were there began to titter, and he, after reflecting -a little, putting his hands together in the shape of a cow's ear, -so that they formed a kind of pipe, began, like a stupid idiot, to -chant with a shrill sound the Sáma Veda, so that all the roués in -the house came together to see the fun; and they said "Whence has -this jackal blundered in here? Come, let us quickly give him the -half-moon [86] on his throat." Thereupon the Bráhman supposing that -the half-moon meant an arrow with a head of that shape, and afraid -of having his head cut off, rushed out of the house, bellowing out, -"I have learnt the way of the world;" then he went to the man who had -sent him, and told him the whole story. He replied "when I told you -to use sáma, I meant coaxing and wheedling; what is the propriety -of introducing the Veda in a matter of this kind? The fact is, I -suppose, that stupidity is engrained in a man who muddles his head -with the Vedas?" So he spoke, bursting with laughter all the while, -and went off to the lady's house, and said to her, "Give back to that -two-legged cow his gold-fodder." So she laughing gave back the money, -and when the Bráhman got it, he went back to his house as happy as -if he had been born again. - -Witnessing strange scenes of this kind at every step, I reached -the palace of the king which was like the court of Indra. And then -I entered it, with my pupils going before to herald my arrival, -and saw the king Sátaváhana sitting in his hall of audience upon a -jewelled throne, surrounded by his ministers, Sarvavarman and his -colleagues, as Indra is by the gods. After I had blessed him and had -taken a seat, and had been honoured by the king, Sarvavarman and the -other ministers praised me in the following words, "This man, O king, -is famous upon the earth as skilled in all lore, and therefore his -name Gunádhya [87] is a true index of his nature." Sátaváhana hearing -me praised in this style by his ministers, was pleased with me and -immediately entertained me honourably, and appointed me to the office -of Minister. Then I married a wife, and lived there comfortably, -looking after the king's affairs and instructing my pupils. - -Once, as I was roaming about at leisure on the banks of the Godávarí -out of curiosity, I beheld a garden called Devíkriti, and seeing -that it was an exceedingly pleasant garden, like an earthly Nandana, -[88] I asked the gardener how it came there, and he said to me, -"My lord, according to the story which we hear from old people, -long ago there came here a certain Bráhman who observed a vow of -silence and abstained from food, he made this heavenly garden with -a temple; then all the Bráhmans assembled here out of curiosity, and -that Bráhman being persistently asked by them told his history. There -is in this land a province called Vakakachchha on the banks of the -Narmadá, in that district I was born as a Bráhman, and in former -times no one gave me alms, as I was lazy as well as poor; then in -a fit of annoyance I quitted my house being disgusted with life, -and wandering round the holy places, I came to visit the shrine -of Durgá the dweller in the Vindhya hills, and having beheld that -goddess, I reflected, 'People propitiate with animal offerings this -giver of boons, but I will slay myself here, stupid beast that I -am.' Having formed this resolve, I took in hand a sword to cut off -my head. Immediately that goddess being propitious, herself said to -me, 'Son, thou art perfected, do not slay thyself, remain near me;' -thus I obtained a boon from the goddess and attained divine nature; -from that day forth my hunger and thirst disappeared; then once on a -time, as I was remaining there, that goddess herself said to me, 'Go, -my son, and plant in Pratishthána a glorious garden;' thus speaking, -she gave me, with her own hands, heavenly seed; thereupon I came here -and made this beautiful garden by means of her power; and this garden -you must keep in good order. Having said this, he disappeared. In this -way this garden was made by the goddess long ago, my lord." When I -had heard from the gardener this signal manifestation of the favour -of the goddess, I went home penetrated with wonder. - - - -The story of Sátaváhana. - -When Gunádhya had said this, Kánabhúti asked, "Why, my lord, was the -king called Sátaváhana?" Then Gunádhya said, Listen, I will tell you -the reason. There was a king of great power named Dvípikarni. He had -a wife named Saktimatí, whom he valued more than life, and once upon a -time a snake bit her as she was sleeping in the garden. Thereupon she -died, and that king thinking only of her, though he had no son, took a -vow of perpetual chastity. Then once upon a time the god of the moony -crest said to him in a dream--"While wandering in the forest thou shalt -behold a boy mounted on a lion, take him and go home, he shall be thy -son." Then the king woke up, and rejoiced remembering that dream, and -one day in his passion for the chase he went to a distant wood; there -in the middle of the day that king beheld on the bank of a lotus-lake -a boy splendid as the sun, riding on a lion; the lion desiring to -drink water set down the boy, and then the king remembering his dream -slew it with one arrow. The creature thereupon abandoned the form of -a lion, and suddenly assumed the shape of a man; the king exclaimed, -"Alas! what means this? tell me!" and then the man answered him--"O -king, I am a Yaksha of the name of Sáta, an attendant upon the god -of wealth; long ago I beheld the daughter of a Rishi bathing in the -Ganges; she too, when she beheld me, felt love arise in her breast, -like myself: then I made her my wife by the Gándharva form of marriage; -and her relatives, finding it out, in their anger cursed me and her, -saying, "You two wicked ones, doing what is right in your own eyes, -shall become lions." The hermit-folk appointed that her curse should -end when she gave birth to offspring, and that mine should continue -longer, until I was slain by thee with an arrow. So we became a pair -of lions; she in course of time became pregnant, and then died after -this boy was born, but I brought him up on the milk of other lionesses, -and lo! to-day I am released from my curse having been smitten by thee -with an arrow. Therefore receive this noble son which I give thee, for -this thing was foretold long ago by those hermit-folk." Having said -this that Guhyaka named Sáta disappeared, [89] and the king taking -the boy went home; and because he had ridden upon Sáta he gave the -boy the name of Sátaváhana, and in course of time he established him -in his kingdom. Then, when that king Dvípikarni went to the forest, -this Sátaváhana became sovereign of the whole earth. - -Having said this in the middle of his tale in answer to Kánabhúti's -question, the wise Gunádhya again called to mind and went on with the -main thread of his narrative. Then once upon a time, in the spring -festival that king Sátaváhana went to visit the garden made by the -goddess, of which I spake before. He roamed there for a long time like -Indra in the garden of Nandana, and descended into the water of the -lake to amuse himself in company with his wives. There he sprinkled -his beloved ones sportively with water flung by his hands, and was -sprinkled by them in return like an elephant by its females. His wives -with faces, the eyes of which were slightly reddened by the collyrium -washed into them, and which were streaming with water, and with bodies -the proportions of which were revealed by their clinging garments, -pelted him vigorously; and as the wind strips the creepers in the -forest of leaves and flowers, so he made his fair ones who fled into -the adjoining shrubbery lose the marks on their foreheads [90] and -their ornaments. Then one of his queens tardy with the weight of her -breasts, with body tender as a sirísha flower, became exhausted with -the amusement; she not being able to endure more, said to the king who -was sprinkling her with water,--"do not pelt me with water-drops;" -on hearing that, the king quickly had some sweetmeats [91] brought; -then the queen burst out laughing and said again--"king, what do we -want with sweetmeats in the water? For I said to you, do not sprinkle -me with water-drops. Do you not even understand the coalescence -of the words má and udaka, and do you not know that chapter of the -grammar,--how can you be such a blockhead?" When the queen, who knew -grammatical treatises, said this to him, and the attendants laughed, -the king was at once overpowered with secret shame; he left off romping -in the water and immediately entered his own palace unperceived, -crest-fallen, and full of self-contempt. Then he remained lost in -thought, bewildered, averse to food and other enjoyments, and, like a -picture, even when asked a question, he answered nothing. Thinking that -his only resource was to acquire learning or die, he flung himself down -on a couch, and remained in an agony of grief. Then all the king's -attendants, seeing that he had suddenly fallen into such a state, -were utterly beside themselves to think what it could mean. Then I -and Sarvavarman came at last to hear of the king's condition, and by -that time the day was almost at an end. So perceiving that the king -was still in an unsatisfactory condition, we immediately summoned a -servant of the king named Rájahansa. And he, when asked by us about -the state of the king's health, said this--"I never before in my -life saw the king in such a state of depression: and the other queens -told me with much indignation that he had been humiliated to-day by -that superficial blue-stocking, the daughter of Vishnusakti." When -Sarvavarman and I had heard this from the mouth of the king's servant, -we fell into a state of despondency, and thus reflected in our dilemma; -"If the king were afflicted with bodily disease, we might introduce -the physicians, but if his disease is mental it is impossible to -find the cause of it. For there is no enemy in his country the -thorns of which are destroyed, and these subjects are attached to -him; no dearth of any kind is to be seen; so how can this sudden -melancholy of the king's have arisen?" After we had debated to this -effect, the wise Sarvavarman said as follows--"I know the cause, -this king is distressed by sorrow for his own ignorance, for he is -always expressing a desire for culture, saying 'I am a blockhead;' -I long ago detected this desire of his, and we have heard that the -occasion of the present fit is his having been humiliated by the -queen." Thus we debated with one another and after we had passed -that night, in the morning we went to the private apartments of -the sovereign. There, though strict orders had been given that no -one was to enter, I managed to get in with difficulty, and after me -Sarvavarman slipped in quickly. I then sat down near the king and -asked him this question--"Why, O king, art thou without cause thus -despondent?" Though he heard this, Sátaváhana nevertheless remained -silent, and then Sarvavarman uttered this extraordinary speech, "King, -thou didst long ago say to me, 'Make me a learned man.' Thinking upon -that I employed last night a charm to produce a dream. [92] Then I -saw in my dream a lotus fallen from heaven, and it was opened by some -heavenly youth, and out of it came a divine woman in white garments, -and immediately, O king, she entered thy mouth. When I had seen so -much I woke up, and I think without doubt that the woman who visibly -entered thy mouth was Sarasvatí." As soon as Sarvavarman had in these -terms described his dream, the king broke his silence and said to me -with the utmost earnestness,--"In how short a time can a man, who -is diligently taught, acquire learning? Tell me this. For without -learning all this regal splendour has no charms for me. What is the -use of rank and power to a blockhead? They are like ornaments on a log -of wood." Then I said, "King, it is invariably the case that it takes -men twelve years to learn grammar, the gate to all knowledge. But I, -my sovereign, will teach it you in six years." When he heard that, -Sarvavarman suddenly exclaimed in a fit of jealousy--"How can a man -accustomed to enjoyment endure hardship for so long? So I will teach -you grammar, my prince, in six months." When I heard this promise -which it seemed impossible to make good, I said to him in a rage, -"If you teach the king in six months, I renounce at once and for ever -Sanskrit, Prakrit, and the vernacular dialect, these three languages -which pass current among men;" [93] then Sarvavarman said--"And if I do -not do this, I Sarvavarman, will carry your shoes on my head for twelve -years." Having said this he went out; I too went home; and the king -for his part was comforted, expecting that he would attain his object -by means of one of us two. Now Sarvavarman being in a dilemma, seeing -that his promise was one very difficult to perform, and regretting -what he had done, told the whole story to his wife, and she grieved to -hear it said to him, "My lord, in this difficulty there is no way of -escape for you except the favour of the Lord Kártikeya." [94] "It is -so," said Sarvavarman and determined to implore it. Accordingly in the -last watch of the night, Sarvavarman set out fasting for the shrine of -the god. Now I came to hear of it by means of my secret emissaries, -and in the morning I told the king of it; and he, when he heard it, -wondered what would happen. Then a trusty Rájpút called Sinhagupta -said to him, "When I heard, O king, that thou wast afflicted I was -seized with great despondency. Then I went out of this city, and was -preparing to cut off my own head before the goddess Durgá in order -to ensure thy happiness. Then a voice from heaven forbade me, saying, -'Do not so, the king's wish shall be fulfilled.' Therefore, I believe, -thou art sure of success." When he had said this, that Sinhagupta -took leave of the king, and rapidly despatched two emissaries after -Sarvavarman; who feeding only on air, observing a vow of silence, -steadfast in resolution, reached at last the shrine of the Lord -Kártikeya. There, pleased with his penance that spared not the body, -Kártikeya favoured him according to his desire; then the two spies -sent by Sinhagupta came into the king's presence and reported the -minister's success. On hearing that news the king was delighted and I -was despondent, as the chátaka joys, and the swan grieves, on seeing -the cloud. [95] Then Sarvavarman arrived successful by the favour -of Kártikeya, and communicated to the king all the sciences, which -presented themselves to him on his thinking of them. And immediately -they were revealed to the king Sátaváhana. For what cannot the grace of -the Supreme Lord accomplish? Then the kingdom rejoiced on hearing that -the king had thus obtained all knowledge, and there was high festival -kept throughout it; and that moment banners were flaunted from every -house, and being fanned by the wind, seemed to dance. Then Sarvavarman -was honoured with abundance of jewels fit for a king by the sovereign, -who bowed humbly before him, calling him his spiritual preceptor, and -he was made governor of the territory called Vakakachchha, which lies -along the bank of the Narmadá. The king being highly pleased with that -Rájpút Sinhagupta, who first heard by the mouth of his spies, that the -boon had been obtained from the six-faced god, [96] made him equal to -himself in splendour and power. And that queen too, the daughter of -Vishnusakti, who was the cause of his acquiring learning, he exalted -at one bound above all the queens, through affection anointing [97] -her with his own hand. - - - - - - -CHAPTER VII. - - -Then, having taken a vow of silence, I came into the presence of the -sovereign, and there a certain Bráhman recited a sloka he had composed, -and the king himself addressed him correctly in the Sanskrit language; -and the people who were present in court were delighted when they -witnessed that. Then the king said deferentially to Sarvavarman--"Tell -me thyself after what fashion the god shewed thee favour." Hearing -that, Sarvavarman proceeded to relate to the king the whole story of -Kártikeya's favourable acceptance of him. - -"I went, O king, on that occasion fasting and silent from this -place, so when the journey came to an end, being very despondent, -and emaciated with my severe austerities, worn out I fell senseless -on the ground. Then, I remember, a man with a spear in his hand came -and said to me in distinct accents, 'Rise up, my son, everything -shall turn out favourably for thee.' By that speech I was, as it were, -immediately bedewed with a shower of nectar, and I woke up, and seemed -free from hunger and thirst and in good ease. Then I approached the -neighbourhood of the god's temple, overpowered with the weight of -my devotion, and after bathing I entered the inner shrine of the god -in a state of agitated suspense. Then that Lord Skanda [98] gave me -a sight of himself within, and thereupon Sarasvatí in visible shape -entered my mouth. So that holy god, manifested before me, recited -the sútra beginning 'the traditional doctrine of letters.' On hearing -that, I, with the levity which is so natural to mankind, guessed the -next sútra and uttered it myself. Then that god said to me, 'if thou -hadst not uttered it thyself, this grammatical treatise would have -supplanted that of Pánini. As it is, on account of its conciseness, -it shall be called Kátantra, and Kálápaka, from the tail (kalápa) -of the peacock on which I ride.' Having said this, that god himself -in visible form revealed to me that new and short grammar, [99] and -then added this besides; 'That king of thine in a former birth was -himself a holy sage, a pupil of the hermit Bharadvája, named Krishna, -great in austerity: and he, having beheld a hermit's daughter who -loved him in return, suddenly felt the smart of the wound which the -shaft of the flowery-arrowed god inflicts. So, having been cursed -by the hermits, he has now become incarnate here, and that hermit's -daughter has become incarnate as his queen. - -So this king Sátaváhana, being an incarnation of a holy sage, [100] -when he beholds thee, will attain a knowledge of all the sciences -according to thy wish. For the highest matters are easily acquired by -great-souled ones, having been learnt in a former birth, the real truth -of them being recalled by their powerful memories.' [101] When the -god had said this, he disappeared, and I went out, and there grains -of rice were presented me by the god's servants. Then I proceeded to -return, O king, and wonderful to say, though I consumed those grains -on my journey day after day, they remained as numerous as ever." When -he had related his adventure, Sarvavarman ceased speaking, and king -Sátaváhana in cheerful mood rose up and went to bathe. - -Then I, being excluded from business by my vow of silence, took leave, -with a low bow only, of that king who was very averse to part with me, -and went out of that town, accompanied by only two disciples, and, -with my mind bent on the performance of austerities, came to visit the -shrine of the dweller in the Vindhya hills, and having been directed -by the goddess in a dream to visit thee, I entered for that purpose -this terrible Vindhya forest. A hint given by a Pulinda enabled me -to find a caravan, and so somehow or other, by the special favour of -destiny, I managed to arrive here, and beheld this host of Pisáchas, -and by hearing from a distance their conversation with one another, -I have contrived to learn this Paisácha language, which has enabled -me to break my vow of silence; I then made use of it to ask after -you, and, hearing that you had gone to Ujjayiní, I waited here until -your return; on beholding you I welcomed you in the fourth language, -(the speech of the Pisáchas), and then I called to mind my origin; -this is the story of my adventures in this birth. - -When Gunádhya had said this, Kánabhúti said to him,--"hear, how your -arrival was made known to me last night. I have a friend, a Rákshasa -of the name of Bhútivarman, who possesses heavenly insight; and I went -to a garden in Ujjayiní, where he resides. On my asking him when my -own curse would come to an end, he said, we have no power in the day, -wait, and I will tell you at night. I consented and when night came -on, I asked him earnestly the reason why goblins [102] delighted in -disporting themselves then, as they were doing. Then Bhútivarman said -to me, 'Listen, I will relate what I heard Siva say in a conversation -with Brahmá. Rákshasas, Yakshas, and Pisáchas have no power in the day, -being dazed with the brightness of the sun, therefore they delight in -the night. And where the gods are not worshipped, and the Bráhmans, -in due form, and where men eat contrary to the holy law, there also -they have power. Where there is a man who abstains from flesh, or a -virtuous woman, there they do not go. They never attack chaste men, -heroes, and men awake.' [103] When he said this on that occasion -Bhútivarman continued, 'Go, for Gunádhya has arrived, the destined -means of thy release from the curse.' So hearing this, I have come, -and I have seen thee, my lord; now I will relate to thee that tale -which Pushpadanta told; but I feel curiosity on one point; tell me -why he was called Pushpadanta and thou Mályaván." - - - -Story of Pushpadanta. - -Hearing this question from Kánabhúti, Gunádhya said to him. On the bank -of the Ganges there is a district granted to Bráhmans by royal charter, -named Bahusuvarnaka, and there lived there a very learned Bráhman -named Govindadatta, and he had a wife Agnidattá who was devoted to her -husband. In course of time that Bráhman had five sons by her. And they, -being handsome but stupid, grew up insolent fellows. Then a guest came -to the house of Govindadatta, a Bráhman Vaisvánara by name, like a -second god of fire. [104] As Govindadatta was away from home when he -arrived, he came and saluted his sons, and they only responded to his -salute with a laugh; then that Bráhman in a rage prepared to depart -from his house. While he was in this state of wrath Govindadatta came, -and asked the cause, and did his best to appease him, but the excellent -Bráhman nevertheless spoke as follows--"Your sons have become outcasts, -as being blockheads, and you have lost caste by associating with them, -therefore I will not eat in your house; if I did so, I should not be -able to purify myself by any expiatory ceremony." Then Govindadatta -said to him with an oath, "I will never even touch these wicked sons -of mine." His hospitable wife also came and said the same to her -guest; then Vaisvánara was with difficulty induced to accept their -hospitality. One of Govindadatta's sons, named Devadatta, when he saw -that, was grieved at his father's sternness, and thinking a life of -no value which was thus branded by his parents, went in a state of -despondency to the hermitage of Badariká to perform penance; there -he first ate leaves, and afterwards he fed only on smoke, persevering -in a long course of austerities in order to propitiate the husband of -Umá [105]. So Sambhu, won over by his severe austerities, manifested -himself to him, and he craved a boon from the god, that he might -ever attend upon him. Sambhu thus commanded him--"Acquire learning, -and enjoy pleasures on the earth, and after that thou shalt attain -all thy desire." Then he, eager for learning, went to the city of -Pátaliputra, and according to custom waited on an instructor named -Vedakumbha. When he was there, the wife of his preceptor distracted -by passion, which had arisen in her heart, made violent love to him; -alas! the fancies of women are ever inconstant! Accordingly Devadatta -left that place, as his studies had been thus interfered with by the -god of love, and went to Pratishthána with unwearied zeal. There he -repaired to an old preceptor named Mantrasvámin, with an old wife, -and acquired a perfect knowledge of the sciences. And after he had -acquired learning, the daughter of the king Susarman, Srí by name, -cast eyes upon the handsome youth, as the goddess Srí upon Vishnu. He -also beheld that maiden at a window, looking like the presiding goddess -of the moon, roaming through the air in a magic chariot. Those two -were, as it were, fastened together by that look which was the chain -of love, and were unable to separate. The king's daughter made him -a sign to come near with one finger, looking like Love's command in -fleshly form. Then he came near her, and she came out of the women's -apartments, and took with her teeth a flower and threw it down to -him. He, not understanding this mysterious sign made by the princess, -puzzled as to what he ought to do, went home to his preceptor. There he -rolled on the ground unable to utter a word, being consumed within with -burning pain, like one dumb and distracted; his wise preceptor guessing -what was the matter by these love-symptoms, artfully questioned -him, and at last he was with difficulty persuaded to tell the whole -story. Then the clever preceptor guessed the riddle, and said to him, -[106] "By letting drop a flower with her tooth she made a sign to you, -that you were to go to this temple rich in flowers called Pushpadanta, -and wait there: so you had better go now." When he heard this and knew -the meaning of the sign, the youth forgot his grief. Then he went into -that temple and remained there. The princess on her part also went -there, giving as an excuse that it was the eighth day of the month, -and then entered the inner shrine in order to present herself alone -before the god; then she touched her lover who was behind the panel -of the door, and he suddenly springing up threw his arms round her -neck. She exclaimed, "this is strange; how did you guess the meaning -of that sign of mine?" He replied, "it was my preceptor that found -it out, not I." Then the princess flew into a passion and said, "Let -me go, you are a dolt," and immediately rushed out of the temple, -fearing that her secret would be discovered. Devadatta on his part -went away, and thinking in solitude on his beloved, who was no sooner -seen than lost to his eyes, was in such a state that the taper of -his life was well nigh melted away in the fire of bereavement. Siva, -who had been before propitiated by him, commanded an attendant of -his, of the name of Panchasikha, to procure for him the desire of -his heart. That excellent Gana thereupon came, and consoled him, -and caused him to assume the dress of a woman, and he himself wore -the semblance of an aged Bráhman. Then that worthy Gana went with him -to king Susarman the father of that bright-eyed one, and said to him; -"My son has been sent away somewhere, I go to seek him: accordingly -I deposit with thee this daughter-in-law of mine, keep her safely, -O king." Hearing that, king Susarman afraid of a Bráhman's curse, -took the young man and placed him in his daughter's guarded seraglio, -supposing him to be a woman. Then after the departure of Panchasikha, -the Bráhman dwelt in woman's clothes in the seraglio of his beloved, -and became her trusted confidante. Once on a time the princess was -full of regretful longing at night, so he discovered himself to her -and secretly married her by the Gándharva form of marriage. And when -she became pregnant, that excellent Gana came on his thinking of him -only, and carried him away at night without its being perceived. Then -he quickly rent off from the young man his woman's dress, and in the -morning Panchasikha resumed the semblance of a Bráhman; and going -with the young man to the king Susarman he said; "O king, I have -this day found my son: so give me back my daughter-in-law." Then -the king, supposing that she had fled somewhere at night, alarmed -at the prospect of being cursed by the Bráhman, said this to his -ministers. "This is no Bráhman, this is some god come to deceive me, -for such things often happen in this world. - - - -Story of king Sivi. - -So in former times there was a king named Sivi, self-denying, -compassionate, generous, resolute, the protector of all creatures; -and in order to beguile him Indra assumed the shape of a hawk, -and swiftly pursued Dharma, [107] who by magic had transformed -himself into a dove. The dove in terror went and took refuge in the -bosom of Sivi. Then the hawk addressed the king with a human voice; -'O king, this is my natural food, surrender the dove to me, for I -am hungry. Know that my death will immediately follow if you refuse -my prayer; in that case where will be your righteousness?' Then Sivi -said to the god,--'this creature has fled to me for protection, and I -cannot abandon it, therefore I will give you an equal weight of some -other kind of flesh.' The hawk said, 'if this be so, then give me your -own flesh.' The king, delighted, consented to do so. But as fast as -he cut off his flesh and threw it on the scale, the dove seemed to -weigh more and more in the balance. Then the king threw his whole -body on to the scale, and thereupon a celestial voice was heard, -'Well done! this is equal in weight to the dove.' Then Indra and -Dharma abandoned the form of hawk and dove, and being highly pleased -restored the body of king Sivi whole as before, and, after bestowing -on him many other blessings, they both disappeared. In the same way -this Bráhman is some god that has come to prove me." [108] - -Having said this to his ministers, that king Susarman of his own -motion said to that excellent Gana that had assumed the form of -a Bráhman, prostrating himself before him in fear, "Spare me; that -daughter-in-law of thine was carried off last night. She has been taken -somewhere or other by magic arts, though guarded night and day." Then -the Gana, who had assumed the Bráhman's semblance, pretending to be -with difficulty won over to pity him, said, "If this be so, king, -give thy daughter in marriage to my son." When he heard this, the -king afraid of being cursed, gave his own daughter to Devadatta: then -Panchasikha departed. Then Devadatta having recovered his beloved, -and that in an open manner, flourished in the power and splendour -of his father-in-law who had no son but him. And in course of time -Susarman anointed the son of his daughter by Devadatta, Mahídhara -by name, as successor in his room, and retired to the forest. Then -having seen the prosperity of his son, Devadatta considered that he -had attained all his objects, and he too with the princess retired to -the forest. There he again propitiated Siva, and having laid aside -his mortal body, by the special favour of the god he attained the -position of a Gana. Because he did not understand the sign given by -the flower dropped from the tooth of his beloved, therefore he became -known by the name of Pushpadanta in the assembly of the Ganas. And -his wife became a door-keeper in the house of the goddess, under the -name of Jayá: this is how he came to be called Pushpadanta: now hear -the origin of my name. - -Long ago I was a son of that same Bráhman called Govindadatta -the father of Devadatta, and my name was Somadatta. I left my home -indignant for the same reason as Devadatta, and I performed austerities -on the Himálaya continually striving to propitiate Siva with offerings -of many garlands. The god of the moony crest, being pleased, revealed -himself to me in the same way as he did to my brother, and I chose -the privilege of attending upon him as a Gana, not being desirous -of lower pleasures. The husband of the daughter of the mountain, -that mighty god, thus addressed me; "Because I have been worshipped -by thee with garlands of flowers growing in trackless forest-regions, -brought with thy own hand, therefore thou shalt be one of my Ganas, -and shalt bear the name of Mályaván." Then I cast off my mortal frame, -and immediately attained the holy state of an attendant on the god. And -so my name of Mályaván was bestowed upon me by him who wears the burden -of the matted locks, [109] as a mark of his special favour. And I, -that very Mályaván, have once more, O Kánabhúti, been degraded to the -state of a mortal, as thou seest, owing to the curse of the daughter -of the mountain, therefore do thou now tell me the tale told by Siva, -in order that the state of curse of both of us may cease. - - - -NOTE TO CHAPTER VII. - -"Rákshasas, Yakshas, and Pisáchas have no power in the day, being dazed -with the brightness of the sun therefore they delight in the night." - -Farmer commenting on Hamlet, Act I, Sc. I, 150, quotes the following -lines of Prudentius Ad Gallicinium. Ferunt vagantes dæmonas, -Lætos tenebris noctium, Gallo canente exterritos, Sparsim timere -et cedere. Hoc esse signum præscii Norunt repromissæ spei, Qua nos -soporis liberi Speramus adventum Dei. Douce quotes from another hymn -said to have been composed by Saint Ambrose and formerly used in the -Salisbury service. Præco dici jam sonat, Noctis profundæ pervigil; -Nocturna lux viantibus, A nocte noctem segregans. Hoc excitatus -Lucifer Solvit polum caligine; Hoc omnis errorum cohors Viam nocendi -deserit. Gallo canente spes redit &c. - -See also Grössler's Sagen der Grafschaft Mansfeld, pp. 58 and 59; -the Pentamerone of Basile, translated by Liebrecht, Vol. I, p. 251; -Dasent's Norse Tales, p. 347, "The Troll turned round, and, of course, -as soon as he saw the sun, he burst;" Grimm's Irische Märchen, -p. x; Kuhn's Westfälische Märchen, p. 63; Schöppner's Sagenbuch der -Bayerischen Lande, Vol. I, pp. 123, and 228; and Bernhard Schmidt's -Griechische Märchen, p. 138. He quotes the following interesting -passage from the Philopseudes of Lucian, Synên achri dê alektryonôn -êkousamen adontôn tote dê hê te Selênê aneptato eis ton ouranon kai -hê Hekatê edy kata tês gês, kai ta alla phasmata êphanisthê, &c. - - - - - - -CHAPTER VIII. - - -In accordance with this request of Gunádhya that heavenly tale -consisting of seven stories was told by Kánabhúti in his own language, -and Gunádhya for his part using the same Paisácha language threw them -into seven hundred thousand couplets in seven years; and that great -poet, for fear that the Vidyádharas should steal his composition, -wrote it with his own blood in the forest, not possessing ink. And -so the Vidyádharas, Siddhas and other demigods came to hear it, -and the heaven above where Kánabhúti was reciting, was, as it were, -continually covered with a canopy. And Kánabhúti, when he had seen that -great tale composed by Gunádhya, was released from his curse and went -to his own place. There were also other Pisáchas that accompanied him -in his wanderings: they too all of them attained heaven, having heard -that heavenly tale. Then that great poet Gunádhya began to reflect, -"I must make this Great Tale [110] of mine current on the earth, for -that is the condition that the goddess mentioned when she revealed -how my curse would end. Then how shall I make it current? To whom -shall I give it?" Then his two disciples that had followed him, one -of whom was called Gunadeva, and the other Nandideva said to him, -"The glorious Sátaváhana alone is a fit person to give this poem to, -for being a man of taste he will diffuse the poem far and wide, as the -wind diffuses the perfume of the flower." "So be it," said Gunádhya, -and gave the book to those two accomplished disciples and sent them -to that king with it; and went himself to that same Pratishthána, -but remained outside the city in the garden planted by the goddess, -where he arranged that they should meet him. And his disciples went -and showed the poem to king Sátaváhana, telling him at the same -time that it was the work of Gunádhya. When he heard that Paisácha -language and saw that they had the appearance of Pisáchas, that -king, led astray by pride of learning, said with a sneer, "The seven -hundred thousand couplets are a weighty authority, but the Paisácha -language is barbarous, and the letters are written in blood; away -with this Paisácha tale." Then the two pupils took the book, and -returned by the way which they came, and told the whole circumstance -to Gunádhya. Gunádhya for his part, when he heard it, was immediately -overcome with sorrow; who indeed is not inly grieved when scorned by -a competent authority? Then he went with his disciples to a craggy -hill at no great distance, in an unfrequented but pleasant spot, and -first prepared a consecrated fire cavity. Then he took the leaves one -by one, and after he had read them aloud to the beasts and birds, he -flung them into the fire while his disciples looked on with tearful -eyes. But he reserved one story, consisting of one hundred thousand -couplets, containing the history of Naraváhanadatta, for the sake -of his two disciples, as they particularly fancied it. And while he -was reading out and burning that heavenly tale, all the deer, boars, -buffaloes and other wild animals, came there, leaving the pasturage, -and formed a circle around him, listening with tears in their eyes, -unable to quit the spot. [111] - -In the meanwhile king Sátaváhana fell sick. And the physicians -said that his illness was due to eating meat wanting in nutritive -qualities. And when the cooks were scolded for it, they said--"The -hunters bring in to us flesh of this kind." And when the hunters were -taken to task, they said,--"On a hill not very far from here there is a -Bráhman reading, who throws into the fire every leaf as soon as he has -read it; so all the animals go there and listen without ever grazing, -they never wander anywhere else, consequently this flesh of theirs -is wanting in nutritive properties on account of their going without -food." When he heard this speech of the hunters he made them shew -him the way, and out of curiosity went in person to see Gunádhya, -and he beheld him owing to his forest life overspread with matted -locks, that looked like the smoke of the fire of his curse, that was -almost extinguished. - -Then the king recognized him as he stood in the midst of the weeping -animals, and after he had respectfully saluted him, he asked him -for an explanation of all the circumstances. That wise Bráhman then -related to the king in the language of the demons his own history as -Pushpadanta, giving an account of the curse and all the circumstances -which originated the descent of the tale to earth. Then the king, -discovering that he was an incarnation of a Gana, bowed at his feet, -and asked him for that celestial tale that had issued from the mouth -of Siva. Then Gunádhya said to that king Sátaváhana; "O king I have -burnt six tales containing six hundred thousand couplets; but here -is one tale consisting of a hundred thousand couplets, take that: -[112] and these two pupils of mine shall explain it to you." So -spake Gunádhya and took leave of the king, and then by strength of -devotion laid aside his earthly body, and released from the curse -ascended to his own heavenly home. Then the king took that tale which -Gunádhya had given, called Vrihat Kathá, containing the adventures of -Naraváhanadatta, and went to his own city. And there he bestowed on -Gunadeva and Nandideva, the pupils of the poet who composed that tale, -lands, gold, garments, beasts of burden, palaces, and treasures. And -having recovered the sense of that tale with their help, Sátaváhana -composed the book named Kathápítha, in order to shew how the tale -came to be first made known in the Paisácha language. Now that tale -was so full of various interest, that men were so taken up with it -as to forget the tales of the gods, and after producing that effect -in the city it attained uninterrupted renown in the three worlds. - - - - - - - -BOOK II. - -CALLED KATHÁMUKHA. - - -This nectarous tale sprang in old time from the mouth of Siva, set in -motion by his love for the daughter of the Himálaya, as the nectar -of immortality sprang from the sea, when churned by the mountain -Mandara. Those who drink eagerly the nectar of this tale, have all -impediments removed and gain prosperity, and by the favour of Siva -attain, while living upon earth, the high rank of gods. - - - - - - -CHAPTER IX. - - -May the water of Siva's sweat, fresh from the embrace of Gaurí, -[113] which the god of love when afraid of the fire of Siva's eye, -employs as his aqueous weapon, protect you. - -Listen to the following tale of the Vidyádharas, which the excellent -Gana Pushpadanta heard on mount Kailása from the god of the matted -locks, and which Kánabhúti heard on the earth from the same Pushpadanta -after he had become Vararuchi, and which Gunádhya heard from Kánabhúti, -and Sátaváhana heard from Gunádhya. - - - -Story of Udayana king of Vatsa. - -There is a land famous under the name of Vatsa, that appears as -if it had been made by the Creator as an earthly rival to dash the -pride of heaven. In the centre of it is a great city named Kausámbí, -the favourite dwelling-place of the goddess of prosperity; the -ear-ornament, so to speak, of the earth. In it dwelt a king named -Satáníka, sprung from the Pándava family, he was the son of Janamejaya, -and the grandson of king Paríkshit, who was the great-grandson of -Abhimanyu. The first progenitor of his race was Arjuna, the might -of whose strong arms was tested in a struggle with the mighty arms -of Siva; [114] his wife was the earth, and also Vishnumatí his -queen; the first produced jewels, but the second did not produce a -son. Once on a time, as that king was roaming about in his passion -for the chase, he made acquaintance in the forest with the hermit -Sándilya. That worthy sage finding out that the king desired a son, -came to Kausámbí and administered to his queen an artfully prepared -oblation [115] consecrated with mystic verses. Then he had a son -born to him called Sahasráníka. And his father was adorned by him -as excellence is by modesty. Then in course of time Satáníka made -that son crown-prince and though he still enjoyed kingly pleasures, -ceased to trouble himself about the cares of government. Then a -war arose between the gods and Asuras, and Indra sent Mátali as a -messenger to that king begging for aid. Then he committed his son and -his kingdom to the care of his principal minister, who was called -Yogandhara, and his Commander-in-chief, whose name was Supratíka, -and went to Indra with Mátali to slay the Asuras in fight. That king, -having slain many Asuras, of whom Yamadanshtra was the chief, under -the eyes of Indra, met death in that very battle. The king's body -was brought back by Mátali, and the queen burnt herself with it, and -the royal dignity descended to his son Sahasráníka. Wonderful to say, -when that king ascended his father's throne, the heads of the kings -on every side of his dominions were bent down with the weight. Then -Indra sent Mátali, and brought to heaven that Sahasráníka, as being -the son of his friend, that he might be present at the great feast -which he was holding to celebrate his victory over his foes. There -the king saw the gods, attended by their fair ones, sporting in -the garden of Nandana, and desiring for himself a suitable wife, -fell into low spirits. Then Indra, perceiving this desire of his, -said to him; "King, away with despondency, this desire of thine -shall be accomplished. For there has been born upon the earth one, -who was long ago ordained a suitable match for thee. For listen to -the following history, which I now proceed to relate to thee. - -"Long ago I went to the court of Brahmá in order to visit him, and a -certain Vasu named Vidhúma followed me. While we were there, an Apsaras -[116] named Alambushá came to see Brahmá, and her robe was blown -aside by the wind. And the Vasu, when he beheld her, was overpowered -by love, and the Apsaras too had her eyes immediately attracted by his -form. The lotus-sprung god, [117] when he beheld that, looked me full -in the face, and I, knowing his meaning, in wrath cursed those two, -'Be born, you two, shameless creatures, into the world of mortals, -and there become man and wife.' That Vasu has been born as thou, -Sahasráníka, the son of Satáníka, an ornament to the race of the -moon. And that Apsaras too has been born in Ayodhyá as the daughter -of king Kritavarman, Mrigávatí by name, she shall be thy wife." By -these words of Indra the flame of love was fanned in the passionate -[118] heart of the king and burst out into full blaze; as a fire when -fanned by the wind. Indra then dismissed the king from heaven with -all due honour in his own chariot, and he set out with Mátali [119] -for his capital. But as he was starting, the Apsaras Tilottamá said -to him out of affection, "King I have somewhat to say to thee, wait a -moment." But he, thinking on Mrigávatí, went off without hearing what -she said, then Tilottamá in her rage cursed him; "King, thou shalt be -separated for fourteen years from her who has so engrossed thy mind -that thou dost not hear my speech." Now Mátali heard that curse, -but the king, yearning for his beloved, did not. In the chariot he -went to Kausámbí but in spirit he went to Ayodhyá. Then the king told -with longing heart, all that he had heard from Indra with reference -to Mrigávatí, to his ministers, Yogandhara and the others: and not -being able to endure delay, he sent an ambassador to Ayodhyá to ask -her father Kritavarman for the hand of that maiden. And Kritavarman -having heard from the ambassador his commission, told in his joy the -queen Kalávatí, and then she said to him--"King we ought certainly to -give Mrigávatí to Sahasráníka, and, I remember, a certain Bráhman told -me this very thing in a dream"; then in his delight the king showed -to the ambassador Mrigávatí's wonderful skill in dancing, singing, -and other accomplishments, and her matchless beauty; so the king -Kritavarman gave to Sahasráníka that daughter of his who was unequalled -as a mine of graceful arts, and who shone like an incarnation of the -moon; that marriage of Sahasráníka and Mrigávatí was one in which -the good qualities of either party supplemented those of the other, -and might be compared to the union of learning and intelligence. - -Not long after sons were born to the king's ministers; Yogandhara had a -son born to him named Yaugandharáyana; and Supratíka had a son born to -him named Rumanvat. And to the king's master of the revels was born a -son named Vasantaka. Then in a few days Mrigávatí became slightly pale -and promised to bear a child to king Sahasráníka. And then she asked -the king, who was never tired of looking at her, to gratify her longing -by filling a tank full of blood for her to bathe in. Accordingly the -king, who was a righteous man, in order to gratify her desire, had a -tank filled with the juice of lac and other red extracts, so that it -seemed to be full of blood. [120] And while she was bathing in that -lake, and covered with red dye, a bird of the race of Garuda [121] -suddenly pounced upon her and carried her off thinking she was raw -flesh. As soon as she was carried away in some unknown direction by -the bird, the king became distracted, and his self-command forsook him -as if in order to go in search of her. His heart was so attached to -his beloved that it was in very truth carried off by that bird, and -thus he fell senseless upon the earth. As soon as he had recovered -his senses, Mátali, who had discovered all by his divine power, -descended through the air and came where the king was. He consoled -the king, and told him the curse of Tilottamá with its destined end, -as he had heard it long ago, and then he took his departure. Then the -king tormented with grief lamented on this wise; "Alas my beloved, that -wicked Tilottamá has accomplished her desire." But having learned the -facts about the curse, and having received advice from his ministers, -he managed, though with difficulty, to retain his life through hope -of a future reunion. - -But that bird, which had carried off Mrigávatí, as soon as it found -out that she was alive, abandoned her, and as fate would have it, left -her on the mountain where the sun rises. And when the bird let her drop -and departed, the queen, distracted with grief and fear, saw that she -was left unprotected on the slope of a trackless mountain. While she -was weeping in the forest, alone, with one garment only to cover her, -an enormous serpent rose up and prepared to swallow her. Then she, -for whom prosperity was reserved in the future, was delivered by some -heavenly hero that came down and slew the serpent, and disappeared -almost as soon as he was seen. Thereupon she, longing for death, -flung herself down in front of a wild elephant, but even he spared -her as if out of compassion. Wonderful was it that even a wild beast -did not slay her when she fell in his way! Or rather it was not to -be wondered at. What cannot the will of Siva effect? - -Then the girl tardy with the weight of her womb, desiring to hurl -herself down from a precipice, and thinking upon that lord of hers, -wept aloud; and a hermit's son, who had wandered there in search of -roots and fruits, hearing that, came up, and found her looking like -the incarnation of sorrow. And he, after questioning the queen about -her adventures, and comforting her as well as he could, with a heart -melted with compassion led her off to the hermitage of Jamadagni. There -she beheld Jamadagni, looking like the incarnation of comfort, whose -brightness so illumined the eastern mountain that it seemed as if the -rising sun ever rested on it. When she fell at his feet, that hermit -who was kind to all that came to him for help, and possessed heavenly -insight, said to her who was tortured with the pain of separation; -"Here there shall be born to thee, my daughter, a son that shall -uphold the family of his father, and thou shalt be reunited to thy -husband, therefore weep not." When that virtuous woman heard that -speech of the hermit's, she took up her abode in that hermitage, -and entertained hope of a reunion with her beloved. And some days -after, the blameless one gave birth to a charmingly beautiful son, -as association with the good produces good manners. At that moment -a voice was heard from heaven; "an august king of great renown has -been born, Udayana by name, and his son shall be monarch of all -the Vidyádharas." That voice restored to the heart of Mrigávatí -joy which she had long forgotten. Gradually that boy grew up to -size and strength in that grove of asceticism, accompanied by his -own excellent qualities as playmates. And the heroic child had the -sacraments appropriate to a member of the warrior-caste performed for -him by Jamadagni, and was instructed by him in the sciences, and the -practice of archery. And out of love for him Mrigávatí drew off from -her own wrist, and placed on his, a bracelet marked with the name -of Sahasráníka. Then that Udayana roaming about once upon a time in -pursuit of deer, beheld in the forest a snake that had been forcibly -captured by a Savara. [122] And he, feeling pity for the beautiful -snake, said to that Savara, "Let go this snake to please me." Then -that Savara said, "My lord, this is my livelihood, for I am a poor -man, and I always maintain myself by exhibiting dancing snakes. The -snake I previously had having died, I searched through this great -wood, and, finding this one, overpowered him by charms and captured -him." When he heard this, the generous Udayana gave that Savara the -bracelet which his mother had bestowed on him, and persuaded him to -set the snake at liberty. The Savara took the bracelet and departed, -and then the snake being pleased with Udayana bowed before him and -said as follows, "I am the eldest brother of Vásuki, [123] called -Vasunemi: receive from me, whom thou hast preserved, this lute, -sweet in the sounding of its strings, divided according to the -division of the quarter-tones; and betel leaf, together with the art -of weaving unfading garlands, and adorning the forehead with marks -that never become indistinct." Then Udayana furnished with all these, -and dismissed by the snake, returned to the hermitage of Jamadagni, -raining nectar, so to speak, into the eyes of his mother. - -In the meanwhile that Savara who had lighted on this forest, and -while roaming about in it had obtained the bracelet from Udayana by -the will of fate, was caught attempting to sell this ornament marked -with the king's name in the market, and was arrested by the police, -and brought up in court before the king. Then king Sahasráníka himself -asked him in sorrow whence he had obtained the bracelet. Then that -Savara told him the whole story of his obtaining possession of the -bracelet, beginning with his capture of the snake upon the eastern -mountain. Hearing that from the Savara, and beholding that bracelet -of his beloved, king Sahasráníka ascended the swing of doubt. - -Then a divine voice from heaven delighted the king who was tortured -with the fire of separation, as the rain-drops delight the peacock -when afflicted with the heat, uttering these words--"Thy curse is at -an end, O king, and that wife of thine Mrigávatí is residing in the -hermitage of Jamadagni together with thy son." Then that day at last -came to an end, though made long by anxious expectation, and on the -morrow that king Sahasráníka, making the Savara show him the way, -set out with his army for that hermitage on the eastern mountain, -in order quickly to recover his beloved wife. - - - - - - -CHAPTER X. - - -After he had gone a long distance the king encamped that day in a -certain forest on the border of a lake. He went to bed weary, and in -the evening he said to Sangataka a story-teller who had come to him -on account of the pleasure he took in his service; "Tell me some tale -that will gladden my heart, for I am longing for the joy of beholding -the lotus-face of Mrigávatí." Then Sangataka said, King why do you -grieve without cause? The union with your queen, which will mark the -termination of your curse, is nigh at hand. Human beings experience -many unions and separations: and I will tell you a story to illustrate -this; listen, my lord! - - - -Story of Srídatta and Mrigánkavatí. - -Once on a time there lived in the country of Málava a Bráhman named -Yajnasoma. And that good man had two sons born to him, beloved by -men. One of them was known as Kálanemi and the second was named -Vigatabhaya. Now, when their father had gone to heaven, those two -brothers, having passed through the age of childhood, went to the city -of Pátaliputra to acquire learning. And when they had completed their -studies, their teacher Devasarman gave them his own two daughters, -like another couple of sciences incarnate in bodily form. - -Then seeing that the householders around him were rich, Kálanemi -through envy made a vow and propitiated the goddess of Fortune with -burnt-offerings. And the goddess being satisfied appeared in bodily -form and said to him--"Thou shalt obtain great wealth and a son -who shall rule the earth; but at last thou shalt be put to death -like a robber, because thou hast offered flesh in the fire with -impure motives." When she had said this, the goddess disappeared; -and Kálanemi in course of time became very rich; moreover after some -days a son was born to him. So the father, whose desires were now -accomplished, called that son Srídatta, [124] because he had been -obtained by the favour of the goddess of Fortune. In course of time -Srídatta grew up, and though a Bráhman, became matchless upon earth -in the use of weapons, and in boxing and wrestling. - -Then Kálanemi's brother Vigatabhaya went to a foreign land, having -become desirous of visiting places of pilgrimage, through sorrow for -his wife, who died of the bite of a snake. - -Moreover the king of the land, Vallabhasakti, who appreciated good -qualities, made Srídatta the companion of his son Vikramasakti. So -he had to live with a haughty prince, as the impetuous Bhíma lived -in his youth with Duryodhana. Then two Kshatriyas, natives of Avanti, -Báhusálin and Vajramushti became friends of that Bráhman's. And some -other men from the Deccan, sons of ministers, having been conquered -by him in wrestling, resorted to him out of spontaneous friendship, -as they knew how to value merit. Mahábala and Vyághrabhata and also -Upendrabala and a man named Nishthuraka became his friends. One day, -as years rolled on, Srídatta, being in attendance on the prince, -went with him and those friends to sport on the bank of the Ganges; -then the prince's own servants made him king, and at the same time -Srídatta was chosen king by his friends. This made the prince angry, -and in over-weening confidence he at once challenged that Bráhman -hero to fight. Then being conquered by him in wrestling, and so -disgraced, he made up his mind that this rising hero should be put -to death. But Srídatta found out that intention of the prince's, and -withdrew in alarm with those friends of his from his presence. And as -he was going along, he saw in the middle of the Ganges a woman being -dragged under by the stream, looking like the goddess of Fortune in -the middle of the sea. And then he plunged in to pull her out of the -water, leaving Báhusálin and his five other friends on the bank. Then -that woman, though he seized her by the hair, sank deep in the water; -and he dived as deep in order to follow her. And after he had dived a -long way, he suddenly saw a splendid temple of Siva, but no water and -no woman. [125] After beholding that wonderful sight, being wearied -out he paid his adorations to the god whose emblem is a bull, and -spent that night in a beautiful garden attached to the temple. And in -the morning that lady was seen by him having come to worship the god -Siva, like the incarnate splendour of beauty attended by all womanly -perfections. And after she had worshipped the god, the moon-faced one -departed to her own house, and Srídatta for his part followed her. And -he saw that palace of hers resembling the city of the gods, which -the haughty beauty entered hurriedly in a contemptuous manner. And -without deigning to address him, the graceful lady sat down on a sofa -in the inner part of the house, waited upon by thousands of women. And -Srídatta also took a seat near her; then suddenly that virtuous lady -began to weep. The tear-drops fell in an unceasing shower on her -bosom, and that moment pity entered into the heart of Srídatta. And -then he said to her, "Who art thou, and what is thy sorrow? Tell me, -fair one, for I am able to remove it." Then she said reluctantly, -"We are the thousand granddaughters of Bali [126] the king of the -Daityas, and I am the eldest of all, and my name is Vidyutprabhá. That -grandfather of ours was carried off by Vishnu to long imprisonment, -and the same hero slew our father in a wrestling-match. And after he -had slain him, he excluded us from our own city, and he placed a lion -in it to prevent us from entering. The lion occupies that place, and -grief our hearts. It is a Yaksha that was made a lion by the curse of -Kuvera, and long ago it was predicted that the Yaksha's curse should -end when he was conquered by some mortal; so Vishnu deigned to inform -us on our humbly asking him how we might be enabled to enter our -city. Therefore subdue that lion our enemy; it was for that reason, -O hero, that I enticed you hither. And when you have overcome him you -will obtain from him a sword named Mrigánka, by the virtue of which -you shall conquer the world and become a king." When he heard that, -Srídatta agreed to undertake the adventure, and after that day had -passed, on the morrow he took those Daitya maidens with him as guides, -and went to that city, and there he overcame in wrestling that haughty -lion. [127] He being freed from his curse assumed a human form, and -out of gratitude gave his sword to the man who had put an end to his -curse, and then disappeared together with the burden of the sorrow -of the great Asura's daughter. Then that Srídatta, together with -the Daitya's daughter, who was accompanied by her younger sisters, -entered that splendid city which looked like the serpent Ananta [128] -having emerged from the earth. And that Daitya maiden gave him a ring -that destroyed the effect of poison. Then that young man remaining -there fell in love with her. And she cunningly said to him, "Bathe -in this tank, and when you dive in, take with you this sword [129] -to keep off the danger of crocodiles." He consented, and diving into -the tank, rose upon that very bank of the Ganges from which he first -plunged in. Then he, seeing the ring and the sword, felt astonishment -at having emerged from the lower regions, and despondency at having -been tricked by the Asura maid. Then he went towards his own house -to look for his friends, and as he was going he saw on the way his -friend Nishthuraka. Nishthuraka came up to him and saluted him, and -quickly took him aside into a lonely place, and when asked by him -for news of his relations, gave him this answer; "On that occasion -when you plunged into the Ganges we searched for you many days, and -out of grief we were preparing to cut off our heads, but a voice from -heaven forbade that attempt of ours saying, 'My sons, do no rash act, -your friend shall return alive.' And then we were returning into the -presence of your father, when on the way a man hurriedly advanced -to meet us and said this--'You must not enter this city at present, -for the king of it Vallabhasakti is dead, and the ministers have with -one accord conferred the royal dignity on Vikramasakti;' now the day -after he was made king he went to the house of Kálanemi, and full of -wrath asked him where his son Srídatta was, and he replied--'I do not -know.' Then the king in a rage, supposing he had concealed his son, -had him put to death by impalement as a thief. When his wife saw that, -her heart broke. Men of cruel deeds must always pile one evil action -upon another in long succession; and so Vikramasakti is searching for -Srídatta to slay him, and you are his friends, therefore leave this -place.' When the man had given us this warning, Báhusálin and his -four companions being grieved went by common consent to their own -home in Ujjayiní. And they left me here in concealment, my friend, -for your sake. So come, let us go to that very place to meet our -friends." Having heard this from Nishthuraka, and having bewailed -his parents, Srídatta cast many a look at his sword, as if reposing -in that his hope of vengeance; then the hero, biding his time, set -out accompanied by Nishthuraka for that city of Ujjayiní in order to -meet his friends. - -And as he was relating to his friend his adventures from the time -of his plunging into the stream, Srídatta beheld a woman weeping -in the road; when she said, "I am a woman going to Ujjayiní and I -have lost my way," Srídatta out of pity made her journey along with -him. He and Nishthuraka, together with that woman, whom he kept -with him out of compassion, halted that day in a certain deserted -town. There he suddenly woke up in the night and beheld that the -woman had slain Nishthuraka, and was devouring his flesh with the -utmost delight. Then he rose up drawing his sword Mrigánka, and that -woman assumed her own terrible form, that of a Rákshasí, [130] and -he seized that night-wanderer by her hair, to slay her. That moment -she assumed a heavenly shape and said to him, "Slay me not, mighty -hero, let me go, I am not a Rákshasí; the hermit Visvámitra imposed -this condition on me by a curse. For once when he was performing -austerities from a desire to attain the position of the god of wealth, -I was sent by the god to impede him. Then finding that I was not able -to seduce him with my alluring form, being abashed, I assumed in order -to terrify him a formidable shape. When he saw this, that hermit laid -on me a curse suitable to my offence, exclaiming--'Wicked one, become -a Rákshasí and slay men.' And he appointed that my curse should end -when you took hold of my hair; accordingly I assumed this detestable -condition of a Rákshasí, and I have devoured all the inhabitants of -this town: now to-day after a long time you have brought my curse to -an end in the manner foretold; therefore receive now some boon." When -he heard that speech of hers, Srídatta said respectfully, "Mother -grant that my friend may be restored to life. What need have I of -any other boon?" "So be it," said she, and after granting the boon -disappeared. And Nishthuraka rose up again alive without a scratch on -his body. Then Srídatta set out the next morning with him, delighted -and astonished, and at last reached Ujjayiní. There he revived by his -appearance the spirits of his friends, who were anxiously expecting -him, as the arrival of the cloud revives the peacocks. And after he -had told all the wonders of his adventures, Báhusálin went through the -usual formalities of hospitality, taking him to his own home. There -Srídatta was taken care of by the parents of Báhusálin, and lived -with his friends as comfortably as if he were in his own house. - -Once on a time, when the great feast of spring-tide [131] had arrived, -he went with his friends to behold some festal rejoicings in a -garden. There he beheld a maiden, the daughter of king Bimbaki, who -had come to see the show, looking like the goddess of the Splendour -of Spring present in bodily form. She, by name Mrigánkavatí, that -moment penetrated into his heart, as if through the openings left -by the expansion of his eye. Her passionate look too, indicative -of the beginning of love, fixed on him, went and returned like a -confidante. When she entered a thicket of trees, Srídatta not beholding -her, suddenly felt his heart so empty that he did not know where he -was. His friend Báhusálin, who thoroughly understood the language of -gestures, said to him, "My friend, I know your heart, do not deny your -passion, therefore, come, let us go to that part of the garden where -the king's daughter is." He consented and went near her accompanied -by his friend. That moment a cry was heard there, which gave great -pain to the heart of Srídatta, "Alas the princess has been bitten by -a snake!" Báhusálin then went and said to the chamberlain--"My friend -here possesses a ring that counteracts the effects of poison, and -also healing spells." Immediately the chamberlain came, and bowing at -his feet, quickly led Srídatta to the princess. He placed the ring on -her finger, and then muttered his spells so that she revived. Then all -the attendants were delighted, and loud in praise of Srídatta, and the -king Bimbaki hearing the circumstances came to the place. Accordingly -Srídatta returned with his friends to the house of Báhusálin without -taking back the ring. And all the gold and other presents, which -the delighted king sent to him there, he handed over to the father -of Báhusálin. Then, thinking upon that fair one, he was so much -afflicted, that his friends became utterly bewildered as to what to -do with him. Then a dear friend of the princess, Bhávaniká, by name, -came to him on pretence of returning the ring; and said to him, "That -friend of mine, illustrious Sir, has made up her mind, that either you -must save her life by becoming her husband, or she will be married to -her grave." When Bhávaniká had said this, Srídatta and Báhusálin and -the others quickly put their heads together and came to the following -resolution, "We will carry off this princess secretly by a stratagem, -and will go unperceived from here to Mathurá and live there." The -plan having been thoroughly talked over, and the conspirators having -agreed with one another what each was to do in order to carry it out, -Bhávaniká then departed. And the next day Báhusálin, accompanied by -three of his friends, went to Mathurá on pretext of trafficking, -and as he went he posted in concealment at intervals swift horses -for the conveyance of the princess. But Srídatta then brought at -eventide a woman with her daughter into the palace of the princess, -after making them both drink spirits, and then Bhávaniká, on pretence -of lighting up the palace, set fire to it, and secretly conveyed -the princess out of it; and that moment Srídatta, who was remaining -outside, received her, and sent her on to Báhusálin, who had started -in the morning, and directed two of his friends to attend on her and -also Bhávaniká. Now that drunken woman and her daughter were burnt in -the palace of the princess, and people supposed that the princess had -been burnt with her friend. But Srídatta took care to show himself -in the morning as before, in the city; then on the second night, -taking with him his sword Mrigánka, he started to follow his beloved, -who had set out before him. And in his eagerness he accomplished -a great distance that night, and when the morning watch [132] had -passed, he reached the Vindhya forest. There he first beheld unlucky -omens, and afterwards he saw all those friends of his together with -Bhávaniká lying in the road gashed with wounds. And when he came -up all distracted, they said to him, "We were robbed to-day by a -large troop of horsemen that set upon us. And after we were reduced -to this state, one of the horsemen threw the terrified princess on -his horse and carried her off. So before she has been carried to -a great distance, go in this direction, do not remain near us, she -is certainly of more importance than we." Being urged on with these -words by his friends, Srídatta rapidly followed after the princess, -but could not help frequently turning round to look at them. And -after he had gone a considerable distance, he caught up that troop -of cavalry, and he saw a young man of the warrior caste in the midst -of it. And he beheld that princess held by him upon his horse. So -he slowly approached that young warrior; and when soft words would -not induce him to let the princess go, he hurled him from his horse -with a blow of his foot, and dashed him to pieces on a rock. And -after he had slain him, he mounted on his horse and slew a great -number of the other horsemen who charged him in anger. And then those -who remained alive, seeing that the might which the hero displayed -was more than human, fled away in terror; and Srídatta mounted on -the horse with the princess Mrigánkavatí and set out to find those -friends of his. And after he had gone a little way, he and his wife -got off the horse which had been severely wounded in the fight, and -soon after it fell down and died. And then his beloved Mrigánkavatí, -exhausted with fear and exertion, became very thirsty. And leaving -her there, he roamed a long distance hither and thither, and while -he was looking for water the sun set. Then he discovered that, though -he had found water, he had lost his way, and he passed that night in -the wood roaming about, moaning aloud like a Chakraváka. [133] And -in the morning he reached that place, which was easy to recognise by -the carcass of the horse. And nowhere there did he behold his beloved -princess. Then in his distraction he placed his sword Mrigánka on the -ground, and climbed to the top of a tree, in order to cast his eye in -all directions for her. That very moment a certain Savara chieftain -passed that way; and he came up and took the sword from the foot of -the tree. Beholding that Savara chieftain, Srídatta came down from -the top of the tree, and in great grief asked him for news of his -beloved. The Savara chieftain said--"Leave this place and come to my -village; I have no doubt she whom you seek has gone there; and I shall -come there and return you this sword." When the Savara chieftain urged -him to go with these words, Srídatta, being himself all eagerness, -went to that village with the chief's men. And there those men said to -him,--"Sleep off your fatigue,"--and when he reached the house of the -chief of the village, being tired he went to sleep in an instant. And -when he woke up he saw his two feet fastened with fetters, like the -two efforts he had made in order to obtain his beloved, which failed -to reach their object. Then he remained there weeping for his darling, -who, like the course of destiny, had for a moment brought him joy, -and the next moment blasted his hopes. - -One day a serving maid of the name of Mochaniká came to him and -said,--Illustrious Sir, unwittingly you have come hither to your -death? For the Savara chieftain has gone somewhither to accomplish -certain weighty affairs, and when he returns, he will offer you -to Chandiká. [134] For with that object he decoyed you here by a -stratagem from this slope of the wild Vindhya hill, and immediately -threw you into the chains in which you now are. And it is because -you are intended to be offered as a victim to the goddess, that you -are continually served with garments and food. But I know of only -one expedient for delivering you, if you agree to it. This Savara -chieftain has a daughter named Sundarí, and she having seen you is -becoming exceedingly love-sick; marry her who is my friend, then you -will obtain deliverance. [135] When she said this to him, Srídatta -consented, desiring to be set at liberty, and secretly made that -Sundarí his wife by the Gándharva form of marriage. And every night she -removed his chains and in a short time Sundarí became pregnant. Then -her mother, having heard the whole story from the mouth of Mochaniká, -out of love for her son-in-law Srídatta, went and of her own accord -said to him--"My son, Sríchanda the father of Sundarí is a wrathful -man, and will show thee no mercy. Therefore depart, but thou must not -forget Sundarí." When his mother-in-law had said this, she set him at -liberty, and Srídatta departed after telling Sundarí that the sword, -which was in her father's possession, really belonged to himself. - -So he again entered full of anxiety that forest, in which he had before -wandered about, in order again to search for traces of Mrigávatí. And -having seen an auspicious omen he came to that same place, where that -horse of his died before, and whence his wife was carried off. And -there he saw near [136] him a hunter coming towards him, and when -he saw him he asked him for news of that gazelle-eyed lady. Then -the hunter asked him "Are you Srídatta?" and he sighing replied "I -am that unfortunate man." Then that hunter said, "Listen, friend, I -have somewhat to tell you. I saw that wife of yours wandering hither -and thither lamenting your absence, and having asked her her story, -and consoled her, moved with compassion I took her out of this wood -to my own village. But when I saw the young Pulindas [137] there, -I was afraid, and I took her to a village named Nágasthala near -Mathurá. [138] And then I placed her in the house of an old Bráhman -named Visvadatta commending her with all due respect to his care. And -thence I came here having learnt your name from her lips. Therefore -you had better go quickly to Nágasthala to search for her." When the -hunter had told him this, Srídatta quickly set out, and he reached -Nágasthala in the evening of the second day. Then he entered the house -of Visvadatta and when he saw him said, "Give me my wife who was placed -here by the hunter." Visvadatta when he heard that, answered him, -"I have a friend in Mathurá a Bráhman, dear to all virtuous men, the -spiritual preceptor and minister of the king Súrasena. In his care -I placed your wife. For this village is an out-of-the-way place and -would not afford her protection. So go to that city to-morrow morning, -but to-day rest here." When Visvadatta said this, he spent that night -there, and the next morning he set off, and reached Mathurá on the -second day. Being weary and dusty with the long journey, he bathed -outside that city in the pellucid water of a lake. And he drew out -of the middle of the lake a garment placed there by some robbers, -not suspecting any harm. But in one corner of the garment, which was -knotted up, a necklace was concealed. [139] Then Srídatta took that -garment, and in his eagerness to meet his wife did not notice the -necklace, and so entered the city of Mathurá. Then the city police -recognized the garment, and finding the necklace, arrested Srídatta -as a thief, and carried him off, and brought him before the chief -magistrate exactly as he was found, with the garment in his possession; -by him he was handed up to the king, and the king ordered him to be -put to death. - -Then, as he was being led off to the place of execution with the -drum being beaten behind him, [140] his wife Mrigánkavatí saw him in -the distance. She went in a state of the utmost distraction and said -to the chief minister, in whose house she was residing, "Yonder is -my husband being led off to execution." Then that minister went and -ordered the executioners to desist, and, by making a representation -to the king, got Srídatta pardoned, and had him brought to his -house. And when Srídatta reached his house, and saw that minister, -he recognised him and fell at his feet, exclaiming, "What! is this my -uncle Vigatabhaya, who long ago went to a foreign country, and do I now -by good luck find him established in the position of a minister?" He -too recognised to his astonishment Srídatta as his brother's son, -and embraced him, and questioned him about all his adventures. Then -Srídatta related to his uncle his whole history beginning with the -execution of his father. And he, after weeping, said to his nephew in -private, "Do not despond, my son, for I once brought a female Yaksha -into subjection by means of magic; and she gave me, though I have -no son, five thousand horses and seventy millions of gold pieces: -and all that wealth is at your disposal." After telling him this, -his uncle brought him his beloved, and he, having obtained wealth, -married her on the spot. And then he remained there in joy, united -with that beloved Mrigánkavatí as a bed of white lotuses [141] with -the night. But even when his happiness was at its full, anxiety for -Báhusálin and his companions clouded his heart, as a spot of darkness -does the full moon. Now one day his uncle said secretly to Srídatta: -"my son, the king Súrasena has a maiden daughter, and in accordance -with his orders I have to take her to the land of Avanti to give her -away in marriage; so I will take her away on that very pretext, and -marry her to you. Then, when you have got possession of the force that -follows her, with mine already at your disposal, you will soon gain -the kingdom that was promised you by the goddess Srí." Having resolved -on this, and having taken that maiden, Srídatta and his uncle set out -with their army and their attendants. But as soon as they had reached -the Vindhya forest, before they were aware of the danger, a large army -of brigands set upon them showering arrows. After routing Srídatta's -force, and seizing all the wealth, they bound Srídatta himself, who -had fainted from his wounds, and carried him off to their village. And -they took him to the awful temple of Durgá, in order to offer him up -in sacrifice, and, as it were, summoned Death with the sound of their -gongs. There Sundarí saw him, one of his wives, the daughter of the -chief of the village, who had come with her young son to visit the -shrine of the goddess. Full of joy she ordered the brigands, who were -between her and her husband, to stand aside, and then Srídatta entered -her palace with her. Immediately Srídatta obtained the sovereignty of -that village, which Sundarí's father, having no son, bequeathed to -her when he went to heaven. So Srídatta recovered his wife and his -sword Mrigánka, and also his uncle and his followers, who had been -overpowered by the robbers. And, while he was in that town, he married -the daughter of Súrasena, and became a great king there. And from -that place he sent ambassadors to his two fathers-in-law, to Bimbaki, -and king Súrasena. And they, being very fond of their daughters, -gladly recognised him as a connection, and came to him accompanied by -the whole of their armies. And his friends Báhusálin and the others, -who had been separated from him, when they heard what had happened, -came to him with their wounds healed and in good health. Then the hero -marched, united with his fathers-in-law, and made that Vikramasakti, -who had put his father to death, a burnt-offering in the flame of his -wrath. And then Srídatta, having gained dominion over the sea-encircled -earth, and deliverance from the sorrow of separation, joyed in the -society of Mrigánkavatí. Even so, my king, do men of firm resolution -cross the calamitous sea of separation and obtain prosperity. - -After hearing this tale from Sangataka, the king Sahasráníka, though -longing for the sight of his beloved one, managed to get through -that night on the journey. Then, engrossed with his desire, sending -his thoughts on before, in the morning Sahasráníka set out to meet -his darling. And in a few days he reached that peaceful hermitage of -Jamadagni, in which even the deer laid aside their wantonness. And -there he beheld with reverence that Jamadagni, the sight of whom -was sanctifying, like the incarnate form of penance, who received him -hospitably. And the hermit handed over to him that queen Mrigávatí with -her son, regained by the king after long separation, like tranquillity -accompanied with joy. And that sight which the husband and wife -obtained of one another, now that the curse had ceased, rained, -as it were, nectar into their eyes, which were filled with tears of -joy. And the king embracing that son Udayana, whom he now beheld for -the first time, could with difficulty let him go, as he was, so to -speak, riveted to his body with his own hairs that stood erect from -joy. [142] Then king Sahasráníka took his queen Mrigávatí with Udayana, -and, bidding adieu to Jamadagni, set out from that tranquil hermitage -for his own city, and even the deer followed him as far as the border -of the hermitage with tearful eyes. Beguiling the way by listening to -the adventures of his beloved wife during the period of separation, -and by relating his own, he at length reached the city of Kausámbí, -in which triumphal arches were erected and banners displayed. And -he entered that city in company with his wife and child, being, so -to speak, devoured [143] by the eyes of the citizens, that had the -fringe of their lashes elevated. And immediately the king appointed -his son Udayana crown-prince, being incited to it by his excellent -qualities. And he assigned to him as advisers the sons of his own -ministers, Vasantaka and Rumanvat and Yaugandharáyana. Then a rain -of flowers fell, and a celestial voice was heard--"By the help of -these excellent ministers, the prince shall obtain dominion over the -whole earth." Then the king devolved on his son the cares of empire, -and enjoyed in the society of Mrigávatí the long-desired pleasures of -the world. At last the desire of earthly enjoyment, beholding suddenly -that old age, the harbinger of composure had reached the root of the -king's ear, [144] became enraged and fled far from him. Then that king -Sahasráníka established in his throne his excellent son Udayana, [145] -whom the subjects loved so well, to ensure the world's prosperity, -and accompanied by his ministers, and his beloved wife, ascended the -Himálaya to prepare for the last great journey. - - - - - - -CHAPTER XI. - - -Then Udayana took the kingdom of Vatsa, which his father had -bequeathed to him, and, establishing himself in Kausámbí, ruled his -subjects well. But gradually he began to devolve the cares of empire -upon his ministers, Yaugandharáyana and others, and gave himself -up entirely to pleasures. He was continually engaged in the chase, -and day and night he played on the melodious lute which Vásuki [146] -gave him long ago; and he subdued evermore infuriated wild elephants, -overpowered by the fascinating spell of its strings' dulcet sound, -and, taming them, brought them home. That king of Vatsa drank wine -adorned by the reflection of the moon-faces of fair women, and at the -same time robbed his minister's faces of their cheerful hue. [147] -Only one anxiety had he to bear, he kept thinking, "Nowhere is a -wife found equal to me in birth and personal appearance, the maiden -named Vásavadattá alone has a liking for me, but how is she to be -obtained?" Chandamahásena also in Ujjayiní thought; "There is no -suitable husband to be found for my daughter in the world, except one -Udayana by name, and he has ever been my enemy. Then how can I make -him my son-in-law and my submissive ally? There is only one device -which can effect it. He wanders about alone in the forest capturing -elephants, for he is a king addicted to the vice of hunting; I will -make use of this failing of his to entrap him and bring him here by -a stratagem: and, as he is acquainted with music, I will make this -daughter of mine his pupil, and then his eye will without doubt -be charmed with her, and he will certainly became my son-in-law, -and my obedient ally. No other artifice seems applicable in this -case for making him submissive to my will." Having thus reflected, -he went to the temple of Durgá, in order that his scheme might -be blessed with success, and, after worship and praise, offered a -prayer to the goddess. And there he heard a bodiless voice saying, -"This desire of thine, O king, shall shortly be accomplished." Then -he returned satisfied, and deliberated over that very matter with -the minister Buddhadatta [148] saying--"That prince is elated with -pride, he is free from avarice, his subjects are attached to him, -and he is of great power, therefore he cannot be reached by any of -the four usual expedients beginning with negotiation, nevertheless -let negotiation be tried first." [149] Having thus deliberated, -the king gave this order to an ambassador, "Go and give the king -of Vatsa this message from me; 'My daughter desires to be thy pupil -in music, if thou love us, come here and teach her.'" When sent off -by the king with this message, the ambassador went and repeated it -to the king of Vatsa in Kausámbí exactly as it was delivered; and -the king of Vatsa, after hearing this uncourteous message from the -ambassador, repeated it in private to the minister Yaugandharáyana, -saying "Why did that monarch send me that insolent message? What can -be the villain's object in making such a proposal?" When the king -asked him this question, the great minister Yaugandharáyana, who was -stern to his master for his good, thus answered him; "Your reputation -for vice [150] has shot up in the earth like a creeper, and this, -O king, is its biting bitter fruit. For that king Chandamahásena, -thinking that you are the slave of your passions, intends to ensnare -you by means of his beautiful daughter, throw you into prison, and so -make you his unresisting instrument. Therefore abandon kingly vices, -for kings that fall into them are easily captured by their enemies, -even as elephants are taken in pits." When his minister had said this -to him, the resolute king of Vatsa sent in return an ambassador to -Chandamahásena with the following reply, "If thy daughter desires to -become my pupil, then send her here." When he had sent this reply, -that king of Vatsa said to his ministers--"I will march and bring -Chandamahásena here in chains." When he heard that, the head minister -Yaugandharáyana said--"That is not a fitting thing to do, my king, nor -is it in thy power to do it. For Chandamahásena is a mighty monarch, -and not to be subdued by thee. And in proof of this, hear his whole -history, which I now proceed to relate to thee." - - - -Story of king Chandamahásena. - -There is in this land a city named Ujjayiní, the ornament of the earth, -that, so to speak, laughs to scorn with its palaces of enamelled -whiteness [151] Amarávatí, the city of the gods. In that city dwells -Siva himself, the lord of existence, under the form of Mahákála, -[152] when he desists from the kingly vice of absenting himself -on the heights of mount Kailása. In that city lived a king named -Mahendravarman, best of monarchs, and he had a son like himself, -named Jayasena. Then to that Jayasena was born a son named Mahásena, -matchless in strength of arm, an elephant among monarchs. And that -king, while cherishing his realm, reflected, "I have not a sword worthy -of me, [153] nor a wife of good family." Thus reflecting that monarch -went to the temple of Durgá, and there he remained without food, -propitiating for a long time the goddess. Then he cut off pieces of -his own flesh, and offered a burnt-offering with them, whereupon the -goddess Durgá being pleased appeared in visible shape and said to -him, "I am pleased with thee, receive from me this excellent sword, -by means of its magic power thou shalt be invincible to all thy -enemies. Moreover thou shalt soon obtain as a wife Angáravatí, the -daughter of the Asura Angáraka, the most beautiful maiden in the three -worlds. And since thou didst here perform this very cruel penance, -therefore thy name shall be Chandamahásena." Having said this and -given him the sword, the goddess disappeared. But in the king there -appeared joy at the fulfilment of his desire. He now possessed, O king, -two jewels, his sword and a furious elephant named Nadágiri, which -were to him what the thunderbolt and Airávana are to Indra. Then that -king, delighting in the power of these two, one day went to a great -forest to hunt; and there he beheld an enormous and terrible wild -boar; like the darkness of the night suddenly condensed into a solid -mass in the day time. That boar was not wounded by the king's arrows, -in spite of their sharpness, but after breaking the king's chariot -[154] fled and entered a cavern. The king, leaving that car of his, -in revengeful pursuit of the boar, entered into that cavern with only -his bow to aid him. And after he had gone a long distance, he beheld a -great and splendid capital, and astonished he sat down inside the city -on the bank of a lake. While there, he beheld a maiden moving along, -surrounded by hundreds of women, like the arrow of love that cleaves -the armour of self-restraint. She slowly approached the king, bathing -him, so to speak, again and again in a look, that rained in showers -the nectar of love. [155] She said, "who art thou, illustrious sir, and -for what reason hast thou entered our home on this occasion?" The king, -being thus questioned by her, told her the whole truth; hearing which, -she let fall from her eyes a passionate flood of tears, and from her -heart all self-control. The king said, "Who art thou, and why dost -thou weep?" When he asked her this question, she, being a prisoner -to love at his will, answered him, "The boar that entered here is the -Daitya Angáraka by name. And I am his daughter, O king, and my name is -Angáravatí. And he is of adamantine frame, and has carried off these -hundred princesses from the palaces of kings and appointed them to -attend on me. Moreover this great Asura has become a Rákshasa owing -to a curse, but to-day as he was exhausted with thirst and fatigue, -even when he found you, he spared you. At present he has put off the -form of a boar and is resting in his own proper shape, but when he -wakes up from his sleep, he will without fail do you an injury. It -is for this reason that I see no hope of a happy issue for you, and -so these tear-drops fall from my eyes like my vital spirits boiled -with the fire of grief." When he heard this speech of Angáravatí's the -king said to her,--"If you love me, do this which I ask you. When your -father awakes, go and weep in front of him, and then he will certainly -ask you the cause of your agitation; then you must say--If some one -were to slay thee, what would become of me? [156] This is the cause of -my grief. If you do this, there will be a happy issue both for you and -me." When the king said this to her, she promised him that she would -do what he wished. And that Asura maiden, apprehending misfortune, -placed the king in concealment, and went near her sleeping father. Then -the Daitya woke up, and she began to weep. And then he said to her, -"Why do you weep, my daughter?" She with affected grief said to him, -"If some one were to slay thee, what would become of me?" Then he -burst out laughing and said;--"Who could possibly slay me, my daughter, -for I am cased in adamant all over, only in my left hand is there an -unguarded place, but that is protected by the bow." In these words the -Daitya consoled his daughter, and all this was heard by the king in -his concealment. Immediately afterwards the Dánava rose up and took -his bath, and proceeded in devout silence to worship the god Siva; -at that moment the king appeared with his bow bent, and rushing up -impetuously towards the Daitya, challenged him to fight. He, without -interrupting his devout silence, lifted his left hand towards the king -and made a sign that he must wait for a moment. The king for his part, -being very quick of hand, immediately smote him with an arrow in that -hand which was his vital part. And that great Asura Angáraka, being -pierced in a vital spot, immediately uttered a terrible cry and fell -on the ground, and exclaimed, as his life departed,--"If that man, -who has slain me when thirsty, does not offer water to my manes every -year, then his five ministers shall perish." After he had said this, -that Daitya died, and the king, taking his daughter Angáravatí as a -prize, returned to Ujjayiní. There the king Chandamahásena married that -Daitya maiden, and two sons were born to him, the first named Gopálaka, -and the second Pálaka; and when they were born, he held a feast in -honour of Indra on their account. Then Indra, being pleased, said -to that king in a dream, "By my favour thou shalt obtain a matchless -daughter." Then in course of time a graceful daughter was born to that -king, like a second and more wonderful shape of the moon made by the -Creator. And on that occasion a voice was heard from heaven;--"She -shall give birth to a son, who shall be a very incarnation of the -god of love, and king of the Vidyádharas." Then the king gave that -daughter the name of Vásavadattá, because she was given by Indra being -pleased with him. And that maiden still remains unmarried in the house -of her father, like the goddess of prosperity in the hollow cavity -of the ocean before it was churned. That king Chandamahásena cannot -indeed be conquered by you, O king, in the first place because he is -so powerful, and in the next place because his realm is situated in -a difficult country. Moreover he is ever longing to give you that -daughter of his in marriage, but being a proud monarch, he desires -the triumph of himself and his adherents. But, I think, you must -certainly marry that Vásavadattá. When he heard this, that king of -Vatsa immediately lost his heart to Vásavadattá. - - - - - - -CHAPTER XII. - - -In the meanwhile the ambassador, sent by the king of Vatsa in -answer to Chandamahásena's embassy, went and told that monarch his -master's reply. Chandamahásena for his part, on hearing it, began to -reflect--"It is certain that that proud king of Vatsa will not come -here. And I cannot send my daughter to his court, such conduct would -be unbecoming; so I must capture him by some stratagem and bring him -here as a prisoner." Having thus reflected and deliberated with his -ministers, the king had made a large artificial elephant like his own, -and, after filling it with concealed warriors, he placed it in the -Vindhya forest. There the scouts kept in his pay by the king of Vatsa, -who was passionately fond of the sport of elephant-catching, discerned -it from a distance; [157] and they came with speed and informed the -king of Vatsa in these words: "O king, we have seen a single elephant -roaming in the Vindhya forest, such that nowhere else in this wide -world is his equal to be found, filling the sky with his stature, -like a moving peak of the Vindhya range." - -Then the king rejoiced on hearing this report from the scouts, and -he gave them a hundred thousand gold pieces by way of reward. The -king spent that night in thinking; "If I obtain that mighty elephant, -a fit match for Nadágiri, then that Chandamahásena will certainly be -in my power, and then he will of his own accord give me his daughter -Vásavadattá." So in the morning he started for the Vindhya forest, -making these scouts shew him the way, disregarding, in his ardent -desire to capture the elephant, the advice of his ministers. He did -not pay any attention to the fact, that the astrologers said, that -the position of the heavenly bodies at the moment of his departure -portended the acquisition of a maiden together with imprisonment. When -the king of Vatsa reached the Vindhya forest, he made his troops halt -at a distance through fear of alarming that elephant, and accompanied -by the scouts only, holding in his hand his melodious lute, he entered -that great forest boundless as his own kingly vice. The king saw on -the southern slope of the Vindhya range that elephant looking like a -real one, pointed out to him by his scouts from a distance. He slowly -approached it, alone, playing on his lute, thinking how he should bind -it, and singing in melodious tones. As his mind was fixed on his music, -and the shades of evening were setting in, that king did not perceive -that the supposed wild elephant was an artificial one. The elephant -too for its part, lifting up its ears and flapping them, as if through -delight in the music, kept advancing and then retiring, and so drew -the king to a great distance. And then, suddenly issuing from that -artificial elephant, a body of soldiers in full armour surrounded -that king of Vatsa. When he beheld them, the king in a rage drew his -hunting knife, but while he was fighting with those in front of him, -he was seized by others coming up behind. And those warriors with the -help of others, who appeared at a concerted signal, carried that king -of Vatsa into the presence of Chandamahásena. Chandamahásena for his -part came out to meet him with the utmost respect, and entered with -him the city of Ujjayiní. Then the newly arrived king of Vatsa was -beheld by the citizens, like the moon, pleasing to the eyes, though -spotted with humiliation. Then all the citizens, suspecting that -he was to be put to death, through regard for his virtues assembled -and determined to commit suicide. [158] Then the king Chandamahásena -put a stop to the agitation of the citizens, by informing them that -he did not intend to put the monarch of Vatsa to death, but to win -him over. So the king made over his daughter Vásavadattá on the spot -to the king of Vatsa, to be taught music, and said to him--"Prince, -teach this lady music; in this way you will obtain a happy issue to -your adventure, do not despond." But when he beheld that fair lady, -the mind of the king of Vatsa was so steeped in love that he put out of -sight his anger: and her heart and mind turned towards him together; -her eye was then averted through modesty, but her mind not at all. So -the king of Vatsa dwelt in the concert-room of Chandamahásena's palace, -teaching Vásavadattá to sing, with his eyes ever fixed on her. In -his lap was his lute, in his throat the quarter-tone of vocal music, -and in front of him stood Vásavadattá delighting his heart. And that -princess Vásavadattá was devoted in her attentions to him, resembling -the goddess of Fortune in that she was firmly attached to him, and -did not leave him though he was a captive. - -In the meanwhile the men who had accompanied the king returned to -Kausámbí, and the country, hearing of the captivity of the monarch, -was thrown into a state of great excitement. Then the enraged subjects, -out of love for the king of Vatsa, wanted to make a general [159] -assault on Ujjayiní. But Rumanvat checked the impetuous fury of the -subjects by telling them that Chandamahásena was not to be overcome -by force, for he was a mighty monarch, and besides that an assault -was not advisable, for it might endanger the safety of the king of -Vatsa; but their object must be attained by policy. Then the calm -and resolute Yaugandharáyana, seeing that the country was loyal, and -would not swerve from its allegiance, said to Rumanvat and the others; -"All of you must remain here, ever on the alert; you must guard this -country, and when a fit occasion comes you must display your prowess; -but I will go accompanied by Vasantaka only, and will without fail -accomplish by my wisdom the deliverance of the king and bring him -home. For he is a truly firm and resolute man whose wisdom shines -forth in adversity, as the lightning flash is especially brilliant -during pelting rain. I know spells for breaking through walls, -and for rending fetters, and receipts for becoming invisible, -serviceable at need." Having said this, and entrusted to Rumanvat -the care of the subjects, Yaugandharáyana set out from Kausámbí with -Vasantaka. And with him he entered the Vindhya forest, full of life -[160] like his wisdom, intricate and trackless as his policy. Then he -visited the palace of the king of the Pulindas, Pulindaka by name, -who dwelt on a peak of the Vindhya range, and was an ally of the -king of Vatsa. He first placed him, with a large force at his heels, -in readiness to protect the king of Vatsa when he returned that way, -and then he went on accompanied by Vasantaka and at last arrived at the -burning-ground of Mahákála in Ujjayiní, which was densely tenanted by -vampires [161] that smelt of carrion, and hovered hither and thither, -black as night, rivalling the smoke-wreaths of the funeral pyres. And -there a Bráhman-Rákshasa of the name of Yogesvara immediately came up -to him, delighted to see him, and admitted him into his friendship; -then Yaugandharáyana by means of a charm, which he taught him, -suddenly altered his shape. That charm immediately made him deformed, -hunchbacked, and old, and besides gave him the appearance of a madman, -so that he produced loud laughter in those who beheld him. And in -the same way Yaugandharáyana, by means of that very charm, gave -Vasantaka a body full of outstanding veins, with a large stomach, -and an ugly mouth with projecting teeth; [162] then he sent Vasantaka -on in front to the gate of the king's palace, and entered Ujjayiní -with such an appearance as I have described. There he, singing and -dancing, surrounded by Bráhman boys, beheld with curiosity by all, -made his way to the king's palace. And there he excited by that -behaviour the curiosity of the king's wives, and was at last heard -of by Vásavadattá. She quickly sent a maid and had him brought -to the concert-room. For youth is twin-brother to mirth. And when -Yaugandharáyana came there and beheld the king of Vatsa in fetters, -though he had assumed the appearance of a madman, he could not help -shedding tears. And he made a sign to the king of Vatsa, who quickly -recognized him, though he had come in disguise. Then Yaugandharáyana by -means of his magic power made himself invisible to Vásavadattá and her -maids. So the king alone saw him, and they all said with astonishment, -"that maniac has suddenly escaped somewhere or other." Then the king -of Vatsa hearing them say that, and seeing Yaugandharáyana in front -of him, understood that this was due to magic, and cunningly said -to Vásavadattá; "Go my good girl, and bring the requisites for the -worship of Sarasvatí." When she heard that, she said, "So I will," -and went out with her companions. Then Yaugandharáyana approached the -king and communicated to him, according to the prescribed form, spells -for breaking chains; and at the same time he furnished him with other -charms for winning the heart of Vásavadattá, which were attached to the -strings of the lute; and informed him that Vasantaka had come there and -was standing outside the door in a changed form, and recommended him -to have that Bráhman summoned to him; at the same time he said--"When -this lady Vásavadattá shall come to repose confidence in you, then you -must do what I tell you, at the present remain quiet." Having said -this, Yaugandharáyana quickly went out, and immediately Vásavadattá -entered with the requisites for the worship of Sarasvatí. Then the -king said to her, "There is a Bráhman standing outside the door, let -him be brought in to celebrate this ceremony in honour of Sarasvatí, -in order that he may obtain a sacrificial fee." Vásavadattá consented, -and had Vasantaka, who wore a deformed shape, summoned from the door -into the music-hall. And when he was brought and saw the king of -Vatsa, he wept for sorrow, and then the king said to him, in order -that the secret might not be discovered, "O Bráhman, I will remove -all this deformity of thine produced by sickness; do not weep, remain -here near me." And then Vasantaka said--"It is a great condescension -on thy part, O king." And the king seeing how he was deformed could -not keep his countenance. And when he saw that, Vasantaka guessed -what was in the king's mind, and laughed so that the deformity of his -distorted face was increased; and thereupon Vásavadattá, beholding him -grinning like a doll, burst out laughing also, and was much delighted; -then the young lady asked Vasantaka in fun the following question: -"Bráhman, what science are you familiar with, tell us?" So he said, -"Princess, I am an adept at telling tales." Then she said, "Come, -tell me a tale." Then in order to please that princess, Vasantaka told -the following tale, which was charming by its comic humour and variety. - - - -Story of Rúpiniká. - -There is in this country a city named Mathurá, the birthplace of -Krishna, in it there was a hetæra known by the name of Rúpiniká; -she had for a mother an old kuttiní named Makaradanshtrá, who -seemed a lump of poison in the eyes of the young men attracted by -her daughter's charms. One day Rúpiniká went at the time of worship -to the temple to perform her duty, [163] and beheld from a distance -a young man. When she saw that handsome young fellow, he made such an -impression upon her heart, that all her mother's instructions vanished -from it. Then she said to her maid, "Go and tell this man from me, -that he is to come to my house to-day." The maid said, "So I will," -and immediately went and told him. Then the man thought a little -and said to her; "I am a Bráhman named Lohajangha [164]; I have no -wealth; then what business have I in the house of Rúpiniká which is -only to be entered by the rich." The maid said,--"My mistress does -not desire wealth from you,"--whereupon Lohajangha consented to do -as she wished. When she heard that from the maid, Rúpiniká went home -in a state of excitement, and remained with her eyes fixed on the -path by which he would come. And soon Lohajangha came to her house, -while the kuttiní Makaradanshtrá looked at him, and wondered where he -came from. Rúpiniká, for her part, when she saw him, rose up to meet -him herself with the utmost respect, and clinging to his neck in her -joy, led him to her own private apartments. Then she was captivated -with Lohajangha's wealth of accomplishments, and considered that -she had been only born to love him. So she avoided the society of -other men, and that young fellow lived with her in her house in great -comfort. Rúpiniká's mother, Makaradanshtrá, who had trained up many -hetæræ, was annoyed when she saw this, and said to her in private; -"My daughter, why do you associate with a poor man? Hetæræ of good -taste embrace a corpse in preference to a poor man. What business has a -hetæra like you with affection? How have you come to forget that great -principle? The light of a red [165] sunset lasts but a short time, and -so does the splendour of a hetæra who gives way to affection. A hetæra, -like an actress, should exhibit an assumed affection in order to get -wealth; so forsake this pauper, do not ruin yourself." When she heard -this speech of her mother's, Rúpiniká said in a rage, "Do not talk -in this way, for I love him more than my life. And as for wealth, -I have plenty, what do I want with more? So you must not speak to -me again, mother, in this way." When she heard this, Makaradanshtrá -was in a rage, and she remained thinking over some device for getting -rid of this Lohajangha. Then she saw coming along the road a certain -Rájpút, who had spent all his wealth, surrounded by retainers with -swords in their hands. So she went up to him quickly and taking him -aside, said--"My house is beset by a certain poor lover. So come there -yourself to-day, and take such order with him that he shall depart from -my house, and do you possess my daughter." "Agreed," said the Rájpút, -and entered that house. At that precise moment Rúpiniká was in the -temple, and Lohajangha meanwhile was absent somewhere, and suspecting -nothing, he returned to the house a moment afterwards. Immediately -the retainers of the Rájpút ran upon him, and gave him severe kicks -and blows on all his limbs, and then they threw him into a ditch full -of all kinds of impurities, and Lohajangha with difficulty escaped -from it. Then Rúpiniká returned to the house, and when she heard -what had taken place, she was distracted with grief, so the Rájpút, -seeing that, returned as he came. - -Lohajangha, after suffering this brutal outrage by the machinations -of the kuttiní, set out for some holy place of pilgrimage, in order to -leave his life there, now that he was separated from his beloved. As he -was going along in the wild country, [166] with his heart burning with -anger against the kuttiní, and his skin with the heat of the summer, -he longed for shade. Not being able to find a tree, he lighted on -the body of an elephant, which had been stripped of all its flesh -[167] by jackals making their way into it by the hind-quarters; -accordingly Lohajangha being worn out crept into this carcase, which -was a mere shell, as only the skin remained, and went to sleep in -it, as it was kept cool by the breeze which freely entered. Then -suddenly clouds arose from all sides, and began to pour down a -pelting shower of rain; that rain made the elephant's skin contract -so that no aperture was left, and immediately a copious inundation -came that way, and carrying off the elephant's hide swept it into -the Ganges; so eventually the inundation bore it into the sea. And -there a bird of the race of Garuda saw that hide, and supposing it -to be carrion, took it to the other side of the sea; there it tore -open the elephant's hide with its claws, and, seeing that there was -a man inside it, fled away. But Lohajangha was awaked by the bird's -pecking and scratching, and came out through the aperture made by -its beak. And finding that he was on the other side of the sea, -he was astonished, and looked upon the whole thing as a day-dream; -then he saw there to his terror two horrible Rákshasas, and those -two for their part contemplated him from a distance with feelings of -fear. Remembering how they were defeated by Ráma, and seeing that -Lohajangha was also a man who had crossed the sea, they were once -more alarmed in their hearts. So, after they had deliberated together, -one of them went off immediately and told the whole occurrence to king -Vibhíshana; king Vibhíshana too, as he had seen the prowess of Ráma, -being terrified at the arrival of a man, said to that Rákshasa; "Go, -my good friend, and tell that man from me in a friendly manner, that -he is to do me the favour of coming to my palace." The Rákshasa said, -"I will do so," and timidly approached Lohajangha, and told him that -request of his sovereign's. Lohajangha for his part accepted that -invitation with unruffled calm, and went to Lanká with that Rákshasa -and his companion. And when he arrived in Lanká, he was astonished -at beholding numerous splendid edifices of gold, and entering the -king's palace, he saw Vibhíshana. The king welcomed the Bráhman who -blessed him in return, and then Vibhíshana said, "Bráhman, how did -you manage to reach this country?" Then the cunning Lohajangha said -to Vibhíshana--"I am a Bráhman of the name of Lohajangha residing in -Mathurá; and I, Lohajangha being afflicted at my poverty, went to the -temple of the god, and remaining fasting, for a long time performed -austerities in the presence of Náráyana. [168] Then the adorable Hari* -commanded me in a dream, saying, 'Go thou to Vibhíshana, for he is a -faithful worshipper of mine, and he will give thee wealth.' Then, I -said, 'Vibhíshana is where I cannot reach him'--but the lord continued, -'To-day shalt thou see that Vibhíshana.' So the lord spake to me, -and immediately I woke up and found myself upon this side of the -sea. I know no more." When Vibhíshana heard this from Lohajangha, -reflecting that Lanká was a difficult place to reach, he thought -to himself--"Of a truth this man possesses divine power." And he -said to that Bráhman,--"Remain here, I will give you wealth." Then -he committed him to the care of the man-slaying Rákshasas as an -inviolable deposit; and sent some of his subjects to a mountain -in his kingdom called Swarnamúla, and brought from it a young bird -belonging to the race of Garuda; and he gave it to that Lohajangha, -(who had to take a long journey to Mathurá,) to ride upon, in order -that he might in the meanwhile break it in. Lohajangha for his part -mounted on its back, and riding about on it in Lanká, rested there -for some time, being hospitably entertained by Vibhíshana. - -One day he asked the king of the Rákshasas, feeling curiosity on -the point, why the whole ground of Lanká was made of wood; and -Vibhíshana when he heard that, explained the circumstance to him, -saying, "Bráhman, if you take any interest in this matter, listen, -I will explain it to you. Long ago Garuda the son of Kasyapa, wishing -to redeem his mother from her slavery to the snakes, to whom she had -been subjected in accordance with an agreement, [169] and preparing -to obtain from the gods the nectar which was the price of her ransom, -wanted to eat something which would increase his strength, and so he -went to his father, who being importuned said to him, "My son, in the -sea there is a huge elephant, and a huge tortoise. They have assumed -their present forms in consequence of a curse: go and eat them." Then -Garuda went and brought them both to eat, and then perched on a bough -of the great wishing-tree of paradise. And when that bough suddenly -broke with his weight, he held it up with his beak, out of regard -to the Bálakhilyas [170] who were engaged in austerities underneath -it. Then Garuda, afraid that the bough would crush mankind, if he let -it fall at random, by the advice of his father brought the bough to -this uninhabited part of the earth, and let it drop. Lanká was built -on the top of that bough, therefore the ground here is of wood." When -he heard this from Vibhíshana, Lohajangha was perfectly satisfied. - -Then Vibhíshana gave to Lohajangha many valuable jewels, as he desired -to set out for Mathurá. And out of his devotion to the god Vishnu, -who dwells at Mathurá, he entrusted to the care of Lohajangha a lotus, -a club, a shell, and a discus all of gold, to be offered to the god; -Lohajangha took all these, and mounted the bird given to him by -Vibhíshana, that could accomplish a hundred thousand yojanas, [171] -and rising up into the air in Lanká, he crossed the sea and without -any difficulty arrived at Mathurá. And there he descended from the air -in an empty convent outside the town, and deposited there his abundant -treasure, and tied up that bird. And then he went into the market and -sold one of his jewels, and bought garments and scented unguents, and -also food. And he ate the food in that convent where he was, and gave -some to his bird; and he adorned himself with the garments, unguents, -flowers and other decorations. And when night came, he mounted that -same bird and went to the house of Rúpiniká, bearing in his hand the -shell, discus and mace; then he hovered over it in the air, knowing the -place well, and made a low deep sound, to attract the attention of his -beloved, who was alone. But Rúpiniká, as soon as she heard that sound, -came out, and saw hovering in the air by night a being like Náráyana, -gleaming with jewels. He said to her, "I am Hari come hither for thy -sake;" whereupon she bowed with her face to the earth and said--"May -the god have mercy upon me!" Then Lohajangha descended and tied up -his bird, and entered the private apartments of his beloved hand in -hand with her. And after remaining there a short time, he came out, -and mounting the bird as before, went off through the air. [172] -In the morning Rúpiniká remained observing an obstinate silence, -thinking to herself--"I am the wife of the god Vishnu, I must cease -to converse with mortals." And then her mother Makaradanshtrá said -to her,--"Why do you behave in this way, my daughter?" And after she -had been perseveringly questioned by her mother, she caused to be put -up a curtain between herself and her parent, and told her what had -taken place in the night, which was the cause of her silence. When -the kuttiní heard that, she felt doubt on the subject, but soon after -at night she saw that very Lohajangha mounted on the bird, and in the -morning Makaradanshtrá came secretly to Rúpiniká, who still remained -behind the curtain, and inclining herself humbly, preferred to her -this request; "Through the favour of the god, thou, my daughter, hast -obtained here on earth the rank of a goddess, and I am thy mother in -this world, therefore grant me a reward for giving thee birth; entreat -the god that, old as I am, with this very body I may enter Paradise; -do me this favour." Rúpiniká consented and requested that very boon -from Lohajangha, who came again at night disguised as Vishnu. Then -Lohajangha, who was personating the god, said to that beloved of -his--"Thy mother is a wicked woman, it would not be fitting to take -her openly to Paradise, but on the morning of the eleventh day the -door of heaven is opened, and many of the Ganas, Siva's companions, -enter into it before any one else is admitted. Among them I will -introduce this mother of thine, if she assume their appearance. So, -shave her head with a razor, in such a manner that five locks shall -be left, put a necklace of sculls round her neck, and stripping off -her clothes, paint one side of her body with lamp-black, and the -other with red lead, [173] for when she has in this way been made -to resemble a Gana, I shall find it an easy matter to get her into -heaven." When he had said this, Lohajangha remained a short time, -and then departed. And in the morning Rúpiniká attired her mother as -he had directed; and then she remained with her mind entirely fixed on -Paradise. So, when night came, Lohajangha appeared again, and Rúpiniká -handed over her mother to him. Then he mounted on the bird, and took -the kuttiní with him naked, and transformed as he had directed, and -he flew up rapidly with her into the air. While he was in the air, -he beheld a lofty stone pillar in front of a temple, with a discus on -its summit. So he placed her on the top of the pillar, with the discus -as her only support, [174] and there she hung like a banner to blazon -forth his revenge for his ill-usage. He said to her--"Remain here a -moment while I bless the earth with my approach," and vanished from -her sight. Then beholding a number of people in front of the temple, -who had come there to spend the night in devout vigils before the -festive procession, he called aloud from the air--"Hear, ye people, -this very day there shall fall upon you here the all-destroying -goddess of Pestilence, therefore fly to Hari for protection." When -they heard this voice from the air, all the inhabitants of Mathurá who -were there, being terrified, implored the protection of the god, and -remained devoutly muttering prayers to ward off calamity. Lohajangha, -for his part, descended from the air, and encouraged them to pray, -and after changing that dress of his, came and stood among the people, -without being observed. The kuttiní thought, as she sat upon the top -of the pillar,--"the god has not come as yet, and I have not reached -heaven." At last feeling it impossible to remain up there any longer, -she cried out in her fear, so that the people below heard; "Alas! I -am falling, I am falling." Hearing that, the people in front of the -god's temple were beside themselves, fearing that the destroying -goddess was falling upon them, even as had been foretold, and said, -"O goddess, do not fall, do not fall." So those people of Mathurá, -young and old, spent that night in perpetual dread that the destroying -goddess would fall upon them, but at last it came to an end; and -then beholding that kuttiní upon the pillar in the state described, -[175] the citizens and the king recognized her at once; all the -people thereupon forgot their alarm, and burst out laughing, and -Rúpiniká herself at last arrived having heard of the occurrence. And -when she saw it, she was abashed, and with the help of the people, -who were there, she managed to get that mother of hers down from -the top of the pillar immediately: then that kuttiní was asked by -all the people there, who were filled with curiosity, to tell them -the whole story, and she did so. Thereupon the king, the Bráhmans, -and the merchants, thinking that that laughable incident must have -been brought about by a sorcerer or some person of that description, -made a proclamation, that whoever had made a fool of the kuttiní, -who had deceived innumerable lovers, was to shew himself, and he -would receive a turban of honour on the spot. When he heard that, -Lohajangha made himself known to those present, and being questioned, -he related the whole story from its commencement. And he offered -to the god the discus, shell, club, and lotus of gold, the present -which Vibhíshana had sent, and which aroused the astonishment of the -people. Then all the people of Mathurá, being pleased, immediately -invested him with a turban of honour, and by the command of the king, -made that Rúpiniká a free woman. And then Lohajangha, having wreaked -upon the kuttiní his wrath caused by her ill-usage of him, lived in -great comfort in Mathurá with that beloved of his, being very well -off by means of the large stock of jewels which he brought from Lanká. - -Hearing this tale from the mouth of the transformed Vasantaka, -Vásavadattá who was sitting at the side of the fettered king of Vatsa, -felt extreme delight in her heart. - - - - - - -CHAPTER XIII. - - -As time went on, Vásavadattá began to feel a great affection for the -king of Vatsa, and to take part with him against her father. Then -Yaugandharáyana again came in to see the king of Vatsa, making himself -invisible to all the others, who were there. And he gave him the -following information in private in the presence of Vasantaka only; -"King, you were made captive by king Chandamahásena by means of -an artifice. And he wishes to give you his daughter, and set you -at liberty, treating you with all honour; so let us carry off his -daughter and escape. For in this way we shall have revenged ourselves -upon the haughty monarch, and we shall not be thought lightly of in -the world for want of prowess. Now the king has given that daughter -of his, Vásavadattá, a female elephant called Bhadravatí. And no -other elephant but Nadágiri is swift enough to catch her up, and he -will not fight when he sees her. The driver of this elephant is a man -here called Áshádhaka, and him I have won over to our side by giving -him much wealth. So you must mount that elephant with Vásavadattá, -fully armed, and start from this place secretly by night. And you -must have the superintendent of the royal elephants here made drunk -with wine, in order that he may not perceive what is about to take -place, [176] for he understands every sign that elephants give. I, -for my part, will first repair to your ally Pulindaka in order that -he may be prepared to guard the road by which you escape." When he -had said this, Yaugandharáyana departed. So the king of Vatsa stored -up all his instructions in his heart; and soon Vásavadattá came to -him. Then he made all kinds of confidential speeches to her, and at -last told her what Yaugandharáyana had said to him. She consented to -the proposal, and made up her mind to start, and causing the elephant -driver Áshádhaka to be summoned, she prepared his mind for the attempt, -and on the pretext of worshipping the gods, she gave the superintendent -of the elephants, with all the elephant drivers, a supply of spirits, -and made them drunk. Then in the evening, which was disturbed with -the echoing roar of clouds, [177] Áshádhaka brought that female -elephant ready harnessed, but she, while she was being harnessed, -uttered a cry, which was heard by the superintendent of the elephants, -who was skilled in elephants' language; and he faltered out in a voice -indistinct from excessive intoxication,--"the female elephant says, -she is going sixty-three yojanas to-day." But his mind in his drunken -state was not capable of reasoning, and the elephant-drivers, who were -also intoxicated, did not even hear what he said. Then the king of -Vatsa broke his chains by means of the charms, which Yaugandharáyana -had given him, and took that lute of his, and Vásavadattá of her own -accord brought him his weapons, and then he mounted the female elephant -with Vasantaka. And then Vásavadattá mounted the same elephant with -her friend and confidante Kánchanamálá; then the king of Vatsa went -out from Ujjayiní with five persons in all, including himself and -the elephant-driver, by a path which the infuriated elephant clove -through the rampart. - -And the king attacked and slew the two warriors who guarded that point, -the Rájpúts Vírabáhu and Tálabhata. Then the monarch set out rapidly -on his journey in high spirits, mounted on the female elephant, -together with his beloved, Áshádhaka holding the elephant-hook; in -the meanwhile in Ujjayiní the city-patrol beheld those guards of the -rampart lying dead, and in consternation reported the news to the -king at night. Chandamahásena enquired into the matter, and found -out at last that the king of Vatsa had escaped, taking Vásavadattá -with him. Then the alarm spread through the city, and one of his -sons named Pálaka mounted Nadágiri and pursued the king of Vatsa. The -king of Vatsa for his part, combated him with arrows as he advanced, -and Nadágiri, seeing that female elephant, would not attack her. Then -Pálaka, who was ready to listen to reason, was induced to desist from -the pursuit by his brother Gopálaka, who had his father's interests -at heart; then the king of Vatsa boldly continued his journey, -and as he journeyed, the night gradually came to an end. So by the -middle of the day the king had reached the Vindhya forest, and his -elephant having journeyed sixty-three yojanas, was thirsty. So the -king and his wife dismounted, and the female elephant having drunk -water, owing to its being bad, fell dead on the spot. Then the king -of Vatsa and Vásavadattá, in their despair, heard this voice coming -from the air--"I, O king, am a female Vidyádhara named Máyávatí, and -for this long time I have been a female elephant in consequence of -a curse; and to-day, O lord of Vatsa, I have done you a good turn, -and I will do another to your son that is to be: and this queen of -yours Vásavadattá is not a mere mortal; she is a goddess for a certain -cause incarnate on the earth." Then the king regained his spirits, -and sent on Vasantaka to the plateau of the Vindhya hills to announce -his arrival to his ally Pulindaka; and as he was himself journeying -along slowly on foot with his beloved, he was surrounded by brigands, -who sprang out from an ambuscade. And the king, with only his bow -to help him, slew one hundred and five of them before the eyes of -Vásavadattá. And immediately the king's ally Pulindaka came up, -together with Yaugandharáyana, Vasantaka shewing them the way. The -king of the Bheels ordered the surviving brigands [178] to desist, -and after prostrating himself before the king of Vatsa, conducted -him with his beloved to his own village. The king rested there that -night with Vásavadattá, whose foot had been cut with a blade of forest -grass, and early in the morning the general Rumanvat reached him, who -had before been summoned by Yaugandharáyana, who sent a messenger to -him. And the whole army came with him, filling the land as far as the -eye could reach, so that the Vindhya forest appeared to be besieged. So -that king of Vatsa entered into the encampment of his army, and -remained in that wild region to wait for news from Ujjayiní. And, -while he was there, a merchant came from Ujjayiní, a friend of -Yaugandharáyana's, and when he had arrived reported these tidings, -"The king Chandamahásena is pleased to have thee for a son-in-law, -and he has sent his warder to thee. The warder is on the way, but -he has stopped short of this place, however, I came secretly on in -front of him, as fast as I could, to bring your Highness information." - -When he heard this, the king of Vatsa rejoiced, and told it all to -Vásavadattá, and she was exceedingly delighted. Then Vásavadattá, -having abandoned her own relations, and being anxious for the -ceremony of marriage, was at the same time bashful and impatient: -then she said, in order to divert her thoughts, to Vasantaka who was -in attendance--"Tell me some story." Then the sagacious Vasantaka -told that fair-eyed one the following tale in order to increase her -affection for her husband. - - - -Story of Devasmitá. - -There is a city in the world famous under the name of Támraliptá, and -in that city there was a very rich merchant named Dhanadatta. And he, -being childless, assembled many Bráhmans and said to them with due -respect; "Take such steps as will procure me a son soon." Then those -Bráhmans said to him: "This is not at all difficult, for Bráhmans -can accomplish all things in this world by means of ceremonies in -accordance with the scriptures. To give you an instance there was -in old time a king who had no sons, and he had a hundred and five -wives in his harem. And by means of a sacrifice to procure a son, -there was born to him a son named Jantu, who was like the rising of -the new moon to the eyes of his wives. Once on a time an ant bit the -boy on the thigh as he was crawling about on his knees, so that he -was very unhappy and sobbed loudly. Thereupon the whole harem was -full of confused lamentation, and the king himself shrieked out -'My son! my son!' like a common man. The boy was soon comforted, -the ant having been removed, and the king blamed the misfortune of -his only having one son as the cause of all his grief. And he asked -the Bráhmans in his affliction if there was any expedient by which he -might obtain a large number of children. They answered him,--'O king, -there is one expedient open to you; you must slay this son and offer -up all his flesh in the fire. By smelling the smell of that sacrifice -all thy wives will obtain sons.' When he heard that, the king had -the whole ceremony performed as they directed; and he obtained as -many sons as he had wives. So we can obtain a son for you also by a -burnt-offering." When they had said this to Dhanadatta, the Bráhmans, -after a sacrificial fee had been promised them, performed a sacrifice: -then a son was born to that merchant. That son was called Guhasena, -and he gradually grew up to man's estate. Then his father Dhanadatta -began to look out for a wife for him. - -Then his father went with that son of his to another country, on the -pretence of traffic, but really to get a daughter-in-law, there he -asked an excellent merchant of the name of Dharmagupta to give him his -daughter named Devasmitá for his son Guhasena. But Dharmagupta, who was -tenderly attached to his daughter, did not approve of that connexion, -reflecting that the city of Támraliptá was very far off. But when -Devasmitá beheld that Guhasena, her mind was immediately attracted by -his virtues, and she was set on abandoning her relations, and so she -made an assignation with him by means of a confidante, and went away -from that country at night with her beloved and his father. When they -reached Támraliptá they were married, and the minds of the young couple -were firmly knit together by the bond of mutual love. Then Guhasena's -father died, and he himself was urged by his relations to go to the -country of Katáha [179] for the purpose of trafficking; but his wife -Devasmitá was too jealous to approve of that expedition, fearing -exceedingly that he would be attracted by some other lady. Then, -as his wife did not approve of it, and his relations kept inciting -him to it, Guhasena, whose mind was firmly set on doing his duty, was -bewildered. Then he went and performed a vow in the temple of the god, -observing a rigid fast, trusting that the god would shew him some way -out of his difficulty. And his wife Devasmitá also performed a vow -with him; then Siva was pleased to appear to that couple in a dream; -and giving them two red lotuses the god said to them,--"take each, -of you one of these lotuses in your hand. And if either of you shall -be unfaithful during your separation, the lotus in the hand of the -other shall fade, but not otherwise [180]." After hearing this, the -two woke up, and each beheld in the hand of the other a red lotus, -and it seemed as if they had got one another's hearts. Then Guhasena -set out, lotus in hand, but Devasmitá remained in the house with her -eyes fixed upon her flower. Guhasena for his part quickly reached -the country of Katáha, and began to buy and sell jewels there. And -four young merchants in that country, seeing that that unfading -lotus was ever in his hand, were greatly astonished. Accordingly -they got him to their house by an artifice, and made him drink a -great deal of wine, and then asked him the history of the lotus, -and he being intoxicated told them the whole story. Then those four -young merchants, knowing that Guhasena would take a long time to -complete his sales and purchases of jewels and other wares, planned -together, like rascals as they were, the seduction of his wife out of -curiosity, and eager to accomplish it set out quickly for Támraliptá -without their departure being noticed. There they cast about for some -instrument, and at last had recourse to a female ascetic of the name -of Yogakarandiká, who lived in a sanctuary of Buddha; and they said -to her in an affectionate manner, "Reverend madam, if our object is -accomplished by your help, we will give you much wealth." She answered -them; "No doubt, you young men desire some woman in this city, so tell -me all about it, I will procure you the object of your desire, but I -have no wish for money; I have a pupil of distinguished ability named -Siddhikarí; owing to her kindness I have obtained untold wealth." The -young merchants asked--"How have you obtained untold wealth by the -assistance of a pupil?" Being asked this question, the female ascetic -said,--"If you feel any curiosity about the matter, listen, my sons, -I will tell you the whole story." - - - -Story of the cunning Siddhikarí. - -Long ago a certain merchant came here from the north; while he was -dwelling here, my pupil went and obtained, with a treacherous object, -the position of a serving-maid in his house, having first altered her -appearance, and after she had gained the confidence of that merchant, -she stole all his hoard of gold from his house, and went off secretly -in the morning twilight. And as she went out from the city moving -rapidly through fear, a certain Domba [181] with his drum in his -hand, saw her, and pursued her at full speed with the intention of -robbing her. When she had reached the foot of a Nyagrodha tree, she -saw that he had come up with her, and so the cunning Siddhikarí said -this to him in a plaintive manner, "I have had a jealous quarrel -with my husband, and I have left his house to die, therefore my -good man, make a noose for me to hang myself with." Then the Domba -thought, "Let her hang herself, why should I be guilty of her death, -especially as she is a woman," and so he fastened a noose for her -to the tree. Then Siddhikarí, feigning ignorance, said to the Domba, -"How is the noose slipped round the neck? shew me, I entreat you." Then -the Domba placed the drum under his feet, and saying,--"This is the -way we do the trick"--he fastened the noose round his own throat; -Siddhikarí for her part smashed the drum to atoms with a kick, and -that Domba hung till he was dead. [182] At that moment the merchant -arrived in search of her, and beheld from a distance Siddhikarí, who -had stolen from him untold treasures, at the foot of the tree. She -too saw him coming, and climbed up the tree without being noticed, -and remained there on a bough, having her body concealed by the dense -foliage. When the merchant came up with his servants, he saw the Domba -hanging by his neck, but Siddhikarí was nowhere to be seen. Immediately -one of his servants said "I wonder whether she has got up this tree," -and proceeded to ascend it himself. Then Siddhikarí said--"I have -always loved you, and now you have climbed up where I am, so all this -wealth is at your disposal, handsome man, come and embrace me." So -she embraced the merchant's servant, and as she was kissing his mouth, -she bit off the fool's tongue. He, overcome with the pain, fell from -that tree, spitting blood from his mouth, uttering some indistinct -syllables, which sounded like Lalalla. When he saw that, the merchant -was terrified, and supposing that his servant had been seized by a -demon, he fled from that place, and went to his own house with his -attendants. Then Siddhikarí the female ascetic, equally frightened, -descended from the top of the tree, and brought home with her all -that wealth. Such a person is my pupil, distinguished for her great -discernment, and it is in this way, my sons, that I have obtained -wealth by her kindness. - -When she had said this to the young merchants, the female ascetic -shewed to them her pupil who happened to come in at that moment; and -said to them, "Now, my sons, tell me the real state of affairs--what -woman do you desire? I will quickly procure her for you." When they -heard that they said, "procure us an interview with the wife of the -merchant Guhasena named Devasmitá." When she heard that, the ascetic -undertook to manage that business for them, and she gave those young -merchants her own house to reside in. Then she gratified the servants -at Guhasena's house with gifts of sweetmeats and other things, and -afterwards entered it with her pupil. Then, as she approached the -private rooms of Devasmitá, a bitch, that was fastened there with a -chain, would not let her come near, but opposed her entrance in the -most determined way. Then Devasmitá seeing her, of her own accord -sent a maid, and had her brought in, thinking to herself, "What can -this person be come for?" After she had entered, the wicked ascetic -gave Devasmitá her blessing, and, treating the virtuous woman with -affected respect, said to her--"I have always had a desire to see you, -but to-day I saw you in a dream, therefore I have come to visit you -with impatient eagerness; and my mind is afflicted at beholding you -separated from your husband, for beauty and youth are wasted when -one is deprived of the society of one's beloved." With this and many -other speeches of the same kind she tried to gain the confidence of -the virtuous woman in a short interview, and then taking leave of -her she returned to her own house. On the second day she took with -her a piece of meat full of pepper dust, and went again to the house -of Devasmitá, and there she gave that piece of meat to the bitch at -the door, and the bitch gobbled it up, pepper and all. Then owing -to the pepper dust, the tears flowed in profusion from the animal's -eyes, and her nose began to run. And the cunning ascetic immediately -went into the apartment of Devasmitá, who received her hospitably, -and began to cry. When Devasmitá asked her why she shed tears, she -said with affected reluctance: "My friend, look at this bitch weeping -outside here. This creature recognized me to-day as having been its -companion in a former birth, and began to weep; for that reason my -tears gushed through pity." When she heard that, and saw that bitch -outside apparently weeping, Devasmitá thought for a moment to herself, -"What can be the meaning of this wonderful sight?" Then the ascetic -said to her, "My daughter, in a former birth, I and that bitch were -the two wives of a certain Bráhman. And our husband frequently went -about to other countries on embassies by order of the king. Now while -he was away from home, I lived with other men at my pleasure, and so -did not cheat the elements, of which I was composed, and my senses, -of their lawful enjoyment. For considerate treatment of the elements -and senses is held to be the highest duty. Therefore I have been born -in this birth with a recollection of my former existence. But she, -in her former life, through ignorance, confined all her attention to -the preservation of her character, therefore she has been degraded and -born again as one of the canine race, however, she too remembers her -former birth." The wise Devasmitá said to herself, "This is a novel -conception of duty; no doubt this woman has laid a treacherous snare -for me"; and so she said to her, "Reverend lady, for this long time -I have been ignorant of this duty, so procure me an interview with -some charming man."--Then the ascetic said--"There are residing here -some young merchants that have come from another country, so I will -bring them to you." When she had said this, the ascetic returned -home delighted, and Devasmitá of her own accord said to her maids: -"No doubt those scoundrelly young merchants, whoever they may be, -have seen that unfading lotus in the hand of my husband, and have -on some occasion or other, when he was drinking wine, asked him out -of curiosity to tell the whole story of it, and have now come here -from that island to seduce me, and this wicked ascetic is employed by -them. So bring quickly some wine mixed with Datura, [183] and when -you have brought it, have a dog's foot of iron made as quickly as -possible." When Devasmitá had given these orders, the maids executed -them faithfully, and one of the maids, by her orders, dressed herself -up to resemble her mistress. The ascetic for her part chose out of the -party of four merchants, (each of whom in his eagerness said--"let me -go first"--) one individual, and brought him with her. And concealing -him in the dress of her pupil, she introduced him in the evening -into the house of Devasmitá, and coming out, disappeared. Then that -maid, who was disguised as Devasmitá, courteously persuaded the young -merchant to drink some of that wine drugged with Datura. That liquor, -[184] like his own immodesty, robbed him of his senses, and then -the maids took away his clothes and other equipments and left him -stark naked; then they branded him on the forehead with the mark of a -dog's foot, and during the night took him and pushed him into a ditch -full of filth. Then he recovered consciousness in the last watch of -the night, and found himself plunged in a ditch, as it were the hell -Avíchi assigned to him by his sins. Then he got up and washed himself -and went to the house of the female ascetic, in a state of nature, -feeling with his fingers the mark on his forehead. And when he got -there, he told his friends that he had been robbed on the way, in -order that he might not be the only person made ridiculous. And the -next morning he sat with a cloth wrapped round his branded forehead, -giving as an excuse that he had a headache from keeping awake so -long, and drinking too much. In the same way the next young merchant -was maltreated, when he got to the house of Devasmitá, and when he -returned home naked, he said, "I put on my ornaments there, and as I -was coming out I was plundered by robbers." In the morning he also, on -the plea of a headache, put a wrapper on to cover his branded forehead. - -In the same way all the four young merchants suffered in turns -branding and other humiliating treatment, though they concealed -the fact. And they went away from the place, without revealing to -the female Buddhist ascetic the ill-treatment they had experienced, -hoping that she would suffer in a similar way. On the next day the -ascetic went with her disciple to the house of Devasmitá, much -delighted at having accomplished what she undertook to do. Then -Devasmitá received her courteously, and made her drink wine drugged -with Datura, offered as a sign of gratitude. When she and her disciple -were intoxicated with it, that chaste wife cut off their ears and -noses, and flung them also into a filthy pool. And being distressed by -the thought that perhaps these young merchants might go and slay her -husband, she told the whole circumstance to her mother-in-law. Then -her mother-in-law said to her,--"My daughter, you have acted nobly, -but possibly some misfortune may happen to my son in consequence of -what you have done." Then Devasmitá said--I will deliver him even -as Saktimatí in old time delivered her husband by her wisdom. Her -mother-in-law asked; "How did Saktimatí deliver her husband? tell me, -my daughter." Then Devasmitá related the following story: - - - -Story of Saktimatí. - -In our country, within the city, there is the shrine of a powerful -Yaksha named Manibhadra, established by our ancestors. The people -there come and make petitions at this shrine, offering various gifts, -in order to obtain various blessings. Whenever a man is found at night -with another man's wife, he is placed with her within the inner chamber -of the Yaksha's temple. And in the morning he is taken away from thence -with the woman to the king's court, and his behaviour being made known, -he is punished; such is the custom. Once on a time in that city a -merchant, of the name of Samudradatta, was found by a city-guard in -the company of another man's wife. So he took him and placed him with -the woman in that temple of the Yaksha, fastening the door firmly. And -immediately the wise and devoted wife of that merchant, whose name was -Saktimatí, came to hear of the occurrence; then that resolute woman, -disguising herself, went confidently at night to the temple of the -Yaksha, accompanied by her friends, taking with her offerings for -the god. When she arrived there, the priest whose business it was -to eat the offerings, through desire for a fee, opened the door and -let her enter, informing the magistrate of what he had done. And she, -when she got inside, saw her husband looking sheepish, with a woman, -and she made the woman put on her own dress, and told her to go -out. So that woman went out in her dress by night, and got off, but -Saktimatí remained in the temple with her husband. And when the king's -officers came in the morning to examine the merchant, he was seen by -all to be in the company of his own wife. [185] When he heard that, -the king dismissed the merchant from the temple of the Yaksha, as it -were from the mouth of death, and punished the chief magistrate. So -Saktimatí in old time delivered her husband by her wisdom, and in -the same way I will go and save my husband by my discretion. - -So the wise Devasmitá said in secret to her mother-in-law, and, -in company with her maids, she put on the dress of a merchant. Then -she embarked on a ship, on the pretence of a mercantile expedition, -and came to the country of Katáha where her husband was. And when -she arrived there, she saw that husband of hers, Guhasena, in -the midst of a circle of merchants, like consolation in external -bodily form. He seeing her afar off in the dress of a man, [186] -as it were, drank her in with his eyes, and thought to himself, -"Who may this merchant be that looks so like my beloved wife"? So -Devasmitá went and represented to the king that she had a petition -to make, and asked him to assemble all his subjects. Then the king -full of curiosity assembled all the citizens, and said to that lady -disguised as a merchant, "What is your petition?" Then Devasmitá -said--There are residing here in your midst four slaves of mine who -have escaped, let the king make them over to me. Then the king said -to her, "All the citizens are present here, so look at every one in -order to recognise him, and take those slaves of yours." Then she -seized upon the four young merchants, whom she had before treated in -such a humiliating way in her house, and who had wrappers bound round -their heads. Then the merchants, who were there, flew in a passion, -and said to her, "These are the sons of distinguished merchants, -how then can they be your slaves?" Then she answered them, "If you do -not believe what I say, examine their foreheads which I marked with a -dog's foot." They consented, and removing the head-wrappers of these -four, they all beheld the dog's foot on their foreheads. Then all the -merchants were abashed, and the king, being astonished, himself asked -Devasmitá what all this meant. She told the whole story, and all the -people burst out laughing, and the king said to the lady,--"They are -your slaves by the best of titles." Then the other merchants paid -a large sum of money to that chaste wife, to redeem those four from -slavery, and a fine to the king's treasury. Devasmitá received that -money, and recovered her husband, and being honoured by all good men, -returned then to her own city Támraliptá, and she was never afterwards -separated from her beloved. - -"Thus, O queen, women of good family ever worship their husbands with -chaste and resolute behaviour, [187] and never think of any other -man, for to virtuous wives the husband is the highest deity." When -Vásavadattá on the journey heard this noble story from the mouth of -Vasantaka, she got over the feeling of shame at having recently left -her father's house, and her mind, which was previously attached by -strong affection to her husband, became so fixed upon him as to be -entirely devoted to his service. - - - -NOTE ON CHAPTER XIII. - -With regard to the incident of the bitch and the pepper in the story -of Devasmitá see the note in the 1st volume of Wilson's Essays on -Sanskrit Literature. He says: "This incident with a very different and -much less moral dénouement is one of the stories in the Disciplina -Clericalis, a collection of stories professedly derived from the -Arabian fabulists and compiled by Petrus Alfonsus a converted Jew, who -flourished about 1106 and was godson to Alfonso I, king of Arragon. In -the Analysis prepared by Mr. Douce, this story is the 12th, and is -entitled "Stratagem of an old woman in favour of a young gallant." She -persuades his mistress who had rejected his addresses that her little -dog was formerly a woman, and so transformed in consequence of her -cruelty to her lover. (Ellis's Metrical Romances, I, 130.) This story -was introduced into Europe, therefore, much about the time at which -it was enrolled among the contents of the Vrihat Kathá in Cashmir. The -metempsychosis is so much more obvious an explanation of the change of -forms, that it renders it probable the story was originally Hindu. It -was soon copied in Europe, and occurs in Le Grand as La vieille -qui séduisit la jeune fille. III. 148 [ed. III. Vol. IV. 50]. The -parallel is very close and the old woman gives "une chienne à manger -des choses fortement saupoudrèes de senève qui lai picotait le palais -et les narines et l'animal larmoyait beaucoup." She then shows her -to the young woman and tells her the bitch was her daughter. "Son -malheur fut d'avoir le coeur dur; un jeune homme l'aimait, elle -le rebuta. Le malheureux après avoir tout tenté pour l' attendrir, -désespéré de sa dureté en prit tant de chagrin qu'il tomba malade et -mourut. Dieu l'a bien vengè; voyez en quel état pour la punir il a -reduit ma pauvre fille, et comment elle pleure sa faute." The lesson -was not thrown away. The story occurs also in the Gesta Romanorum as -"The Old Woman and her Dog" [in Bohn's edition it is Tale XXVIII], -and it also finds a place where we should little have expected to find -it, in the Promptuarium of John Herolt of Basil, an ample repository -of examples for composing sermons: the compiler a Dominican friar, -professing to imitate his patron saint, who always abundabat exemplis -in his discourses." [In Bohn's edition we are told that it appears -in an English garb amongst a translation of Æsop's Fables published -in 1658.] Dr. Rost refers us to Th. Wright, Latin Stories, London, -1842, p. 218. Loiseleur Deslongchamps Essai sur les Fables Indiennes, -Paris, 1838, p. 106 ff. F. H. Von der Hagen, Gesammtabenteuer, 1850 -I, cxii. ff and Grässe, I. 1, 374 ff. In Gonzenbach'a Sicilianische -Märchen, No. 55, Vol. I, p. 359, Epomata plays some young men much the -same trick as Devasmitá, and they try in much the same way to conceal -their disgrace. The story is the second in my copy of the Suka Saptati. - - - - - - -CHAPTER XIV. - - -Accordingly while the king of Vatsa was remaining in that Vindhya -forest, the warder of king Chandamahásena came to him. And when he -arrived, he did obeisance to the king and spoke as follows: The king -Chandamahásena sends you this message. You did rightly in carrying -off Vásavadattá yourself, for I had brought you to my court with this -very object; and the reason I did not myself give her to you, while -you were a prisoner, was, that I feared, if I did so, you might not -be well disposed towards me. Now, O king, I ask you to wait a little, -in order that the marriage of my daughter may not be performed without -due ceremonies. For my son Gopálaka will soon arrive in your court, -and he will celebrate with appropriate ceremonies the marriage of that -sister of his. This message the warder brought to the king of Vatsa, -and said various things to Vásavadattá. Then the king of Vatsa, being -pleased, determined on going to Kausámbí with Vásavadattá, who was -also in high spirits. He told his ally Pulindaka, and that warder in -the service of his father-in-law to await, where they were, the arrival -of Gopálaka, and then to come with him to Kausámbí. Then the great king -set out early the next day for his own city with the queen Vásavadattá, -followed by huge elephants raining streams of ichor, that seemed like -moving peaks of the Vindhya range accompanying him out of affection; -he was, as it were, praised by the earth, that outdid the compositions -of his minstrels, while it rang with the hoofs of his horses and the -tramplings of his soldiers; and by means of the towering clouds of -dust from his army, that ascended to heaven, he made Indra fear that -the mountains were sporting with unshorn wings. [188] Then the king -reached his country in two or three days, and rested one night in a -palace belonging to Rumanvat; and on the next day, accompanied by his -beloved, he enjoyed after a long absence the great delight of entering -Kausámbí, the people of which were eagerly looking with uplifted faces -for his approach. And then that city was resplendent as a wife, her -lord having returned after a long absence, beginning her adornment -and auspicious bathing vicariously by means of her women; and there -the citizens, their sorrow now at an end, beheld the king of Vatsa -accompanied by his bride, as peacocks behold a cloud accompanied by -lightning; [189] and the wives of the citizens standing on the tops -of the palaces, filled the heaven with their faces, that had the -appearance of golden lotuses blooming in the heavenly Ganges. Then -the king of Vatsa entered his royal palace with Vásavadattá, who -seemed like a second goddess of royal fortune; and that palace then -shone as if it had just awaked from sleep, full of kings who had -come to shew their devotion, festive with songs of minstrels. [190] -Not long after came Gopálaka the brother of Vásavadattá, bringing -with him the warder and Pulindaka; the king went to meet him, and -Vásavadattá received him with her eyes expanded with delight, as if -he were a second spirit of joy. While she was looking at this brother, -a tear dimmed her eyes lest she should be ashamed; and then she, being -encouraged by him with the words of her father's message, considered -that her object in life was attained, now that she was reunited to -her own relations. Then, on the next day, Gopálaka, with the utmost -eagerness, set about the high festival of her marriage with the king of -Vatsa, carefully observing all prescribed ceremonies. Then the king of -Vatsa received the hand of Vásavadattá, like a beautiful shoot lately -budded on the creeper of love. She too, with her eyes closed through -the great joy of touching her beloved's hand, having her limbs bathed -in perspiration accompanied with trembling, covered all over with -extreme horripilation, appeared at that moment as if struck by the god -of the flowery bow with the arrow of bewilderment, the weapon of wind, -and the water weapon in quick succession; [191] when she walked round -the fire keeping it to the right, her eyes being red with the smoke, -she had her first taste, so to speak, of the sweetness of wine and -honey. [192] Then by means of the jewels brought by Gopálaka, and -the gifts of the kings, the monarch of Vatsa became a real king of -kings. [193] That bride and bridegroom, after their marriage had been -celebrated, first exhibited themselves to the eyes of the people, -and then entered their private apartments. Then the king of Vatsa, -on the day so auspicious to himself invested Gopálaka and Pulindaka -with turbans of honour and other distinctions, and he commissioned -Yaugandharáyana and Rumanvat to confer appropriate distinctions -on the kings who had come to visit him, and on the citizens. Then -Yaugandharáyana said to Rumanvat; "The king has given us a difficult -commission, for men's feelings are hard to discover. And even a child -will certainly do mischief if not pleased; to illustrate this point -listen to the tale of the child Vinashtaka, my friend." - - - -Story of the clever deformed child. - -Once on a time there was a certain Bráhman named Rudrasarman, and he, -when he became a householder, had two wives, and one of his wives gave -birth to a son and died; and then the Bráhman entrusted that son to -the care of his step-mother; and when he grew to a tolerable stature, -she gave him coarse food; the consequence was, the boy became pale, -and got a swollen stomach. Then Rudrasarman said to that second wife, -"How comes it that you have neglected this child of mine that has lost -its mother?" She said to her husband, "Though I take affectionate -care of him, he is nevertheless the strange object you see; what am -I to do with him?" Whereupon the Bráhman thought, "No doubt it is the -child's nature to be like this." For who sees through the deceitfulness -of the speeches of women uttered with affected simplicity? Then that -child began to go by the name of Bálavinashtaka [194] in his father's -house, because they said this child (bála) is deformed (vinashta.) Then -Bálavinashtaka thought to himself--"This step-mother of mine is always -ill-treating me, therefore I had better be revenged on her in some -way"--for though the boy was only a little more than five years old, -he was clever enough. Then he said secretly to his father when he -returned from the king's court, with half suppressed voice--"Papa, I -have two Papas." So the boy said every day, and his father suspecting -that his wife had a paramour, would not even touch her. She for her -part thought--"Why is my husband angry without my being guilty; I -wonder whether Bálavinashtaka has been at any tricks?" So she washed -Bálavinashtaka with careful kindness, and gave him dainty food, and -taking him on her lap, asked him the following question: "My son why -have you incensed your father Rudrasarman against me?" When he heard -that, the boy said to his step-mother, "I will do more harm to you than -that, if you do not immediately cease ill-treating me. You take good -care of your own children; why do you perpetually torment me?" When -she heard that, she bowed before him, and said with a solemn oath, -"I will not do so any more; so reconcile my husband to me." Then the -child said to her--"Well, when my father comes home, let one of your -maids shew him a mirror, and leave the rest to me." She said, "Very -well," and by her orders a maid shewed a mirror to her husband as soon -as he returned home. Thereupon the child pointing out the reflection -of his father in the mirror, said, "There is my second father." When -he heard that, Rudrasarman dismissed his suspicions and was immediately -reconciled to his wife, whom he had blamed without cause. - -"Thus even a child may do mischief if it is annoyed, and therefore -we must carefully conciliate all this retinue." Saying this, -Yaugandharáyana with the help of Rumanvat, carefully honoured all -the people on this the king of Vatsa's great day of rejoicing. [195] -And they gratified all the kings so successfully that each one of -them thought, "These two men are devoted to me alone." And the king -honoured those two ministers and Vasantaka with garments, unguents, -and ornaments bestowed with his own hand, and he also gave them -grants of villages. Then the king of Vatsa, having celebrated the -great festival of his marriage, considered all his wishes gratified, -now that he was linked to Vásavadattá. Their mutual love, having -blossomed after a long time of expectation, was so great, owing to -the strength of their passion, that their hearts continually resembled -those of the sorrowing Chakravákas, when the night, during which they -are separated, comes to an end. And as the familiarity of the couple -increased, their love seemed to be ever renewed. Then Gopálaka, being -ordered by his father to return to get married himself, went away, -after having been entreated by the king of Vatsa to return quickly. - -In course of time the king of Vatsa became faithless, and secretly -loved an attendant of the harem named Virachitá, with whom he had -previously had an intrigue. One day he made a mistake and addressed -the queen by her name, thereupon he had to conciliate her by clinging -to her feet, and bathed in her tears he was anointed [196] a fortunate -king. Moreover he married a princess of the name of Bandhumatí, whom -Gopálaka had captured by the might of his arm, and sent as a present -to the queen; and whom she concealed, changing her name to Manjuliká; -who seemed like another Lakshmí issuing from the sea of beauty. Her -the king saw, when he was in the company of Vasantaka, and secretly -married her by the Gándharva ceremony in a summer-house. And that -proceeding of his was beheld by Vásavadattá, who was in concealment, -and she was angry, and had Vasantaka put in fetters. Then the king -had recourse to the good offices of a female ascetic, a friend of the -queen's, who had come with her from her father's court, of the name -of Sánkrityánaní. She appeased the queen's anger, and got Bandhumatí -presented to the king by the obedient queen, for tender is the heart of -virtuous wives. Then the queen released Vasantaka from imprisonment; -he came into the presence of the queen and said to her with a laugh, -"Bandhumatí did you an injury, but what did I do to you? You are -angry with adders [197] and you kill water-snakes." Then the queen, -out of curiosity, asked him to explain that metaphor, and he continued -as follows: - - - -Story of Ruru. - -Once on a time a hermit's son of the name of Ruru, wandering -about at will, saw a maiden of wonderful beauty, the daughter of -a heavenly nymph named Menaká by a Vidyádhara, and brought up by a -hermit of the name of Sthúlakesa in his hermitage. That lady, whose -name was Prishadvará, so captivated the mind of that Ruru when he -saw her, that he went and begged the hermit to give her to him in -marriage. Sthúlakesa for his part betrothed the maiden to him, and -when the wedding was nigh at hand, suddenly an adder bit her. Then -the heart of Ruru was full of despair, but he heard this voice in the -heaven--"O Bráhman raise to life with the gift of half thy own life, -[198] this maiden, whose allotted term is at an end." When he heard -that, Ruru gave her the half of his own life, as he had been directed; -by means of that she revived, and Ruru married her. Thenceforward he -was incensed with the whole race of serpents, and whenever he saw a -serpent he killed it, thinking to himself as he killed each one--"This -may have bitten my wife." One day a water snake said to him with human -voice, as he was about to slay it, "You are incensed against adders, -Bráhman, but why do you slay water-snakes? An adder bit your wife, -and adders are a distinct species from water-snakes; all adders -are venomous, water-snakes are not venomous." When he heard that, -he said in answer to the water-snake,--"My friend, who are you?" The -water-snake said, "Bráhman, I am a hermit fallen from my high estate -by a curse, and this curse was appointed to last till I held converse -with you." When he had said this he disappeared, and after that Ruru -did not kill water-snakes. So I said this to you metaphorically, -"My queen, you are angry with adders and you kill water-snakes." When -he had uttered this speech, full of pleasing wit, Vasantaka ceased, -and Vásavadattá sitting at the side of her husband was pleased with -him. Such soft and sweet tales in which Vasantaka displayed various -ingenuity, did the loving Udayana, king of Vatsa, continually make use -of to conciliate his angry wife, while he sat at her feet. That happy -king's tongue was ever exclusively employed in tasting the flavour of -wine, and his ear was ever delighting in the sweet sounds of the lute, -and his eye was ever riveted on the face of his beloved. - - - -NOTE TO CHAPTER XIV. - -The practice of walking round an object of reverence with the right -hand towards it, which is one of the ceremonies mentioned in our -author's account of Vásavadattá's marriage, has been exhaustively -discussed by Dr. Samuel Fergusson in his paper--"On the Ceremonial -turn called Desiul," published in the Proceedings of the Royal Irish -Academy for March 1877. (Vol. I. Ser. II. No. 12.) He shews it to -have existed among the ancient Romans as well as the Celts. One of -the most striking of his quotations is from the Curculio of Plautus -(I. 1. 69.) Phædromus says--Quo me vortam nescio. Palinurus jestingly -replies--Si deos salutas dextrovorsum censeo. Cp. also the following -passage of Valerius Flaceus (Argon VIII. 243). - - - Inde ubi sacrificas cum conjuge venit ad aras - Æsonides, unaque adeunt pariterque precari - Incipiunt. Ignem Pollux undamque jugalem - Prætulit ut dextrum pariter vertantur in orbem. - - -The above passage forms a striking comment upon our text. Cp. also -Plutarch in this life of Camillus Tauta eipôn, kathaper esti Rômaiois -ethos, epeuxamenois kai proskynêsasin, epi dexia exelittein, esphalê -peristrephomenos. It is possible that the following passage in -Lucretius alludes to the same practice-- - - - Nec pietas ulla est velatum sæpe videri - Vertier ad lapidem atque omnes accedere ad aras. - - -Dr. Fergusson is of opinion that this movement was a symbol of the -cosmical rotation, an imitation of the apparent course of the sun -in the heavens. Cp. Hyginus Fable CCV. Arge venatrix, cum cervum -sequeretur, cervo dixisse fertur: Tu licet Solis cursum sequaris, -tamen te consequar. Sol, iratus, in cervam eam convertit. He quotes, -to prove that the practice existed among the ancient Celts, Athenæus -IV, p. 142, who adduces from Posidonius the following statement "Tous -theous proskynousin epi dexia strephomenoi." The above quotations are -but a few scraps from the full feast of Dr. Fergusson's paper. See -also the remarks of the Rev. S. Beal in the Indian Antiquary for -March 1880, p. 67. - -See also Henderson's Folk-lore of the Northern Counties, p. 45. "The -vicar of Stranton was standing at the churchyard gate, awaiting the -arrival of a funeral party, when to his astonishment the whole group, -who had arrived within a few yards of him, suddenly wheeled and made -the circuit of the churchyard wall, thus traversing its west, north, -and east boundaries, and making the distance some five or six times -greater than was necessary. The vicar, astonished at this proceeding, -asked the sexton the reason of so extraordinary a movement. The reply -was as follows: 'Why, ye wad no hae them carry the dead again the sun; -the dead maun aye go with the sun.' This custom is no doubt an ancient -British or Celtic custom, and corresponds to the Highland usage of -making the deazil or walking three times round a person according to -the course of the sun. Old Highlanders will still make the deazil -around those to whom they wish well. To go round the person in the -opposite direction, or "withershins," is an evil incantation and -brings ill-fortune. Hunt in his Romances and Drolls of the West of -England, p. 418, says, "If an invalid goes out for the first time, -and makes a circuit, the circuit must be with the sun, if against -the sun, there will be a relapse. Liebrecht, Zur Volkskunde, p. 322, -quotes from the Statistical Account of Scotland, Vol. V. p. 88 the -following statement of a Scottish minister, with reference to a -marriage ceremony: "After leaving the church, the whole company walk -round it, keeping the church walls always on the right hand." - -Thiselton Dyer, in his English Folk-lore, p. 171, mentions a similar -custom as existing in the West of England. In Devonshire blackhead -or pinsoles are cured by creeping on one's hands and knees under -or through a bramble three times with the sun; that is from east to -west. See also Ralston's Songs of the Russian people, p. 299. - -See also the extract from Sinclair's Statistical Account of Scotland in -Brand's Popular Antiquities, Vol. 1, p. 225; "When a Highlander goes to -bathe or to drink water out of a consecrated fountain, he must always -approach by going round the place from East to West on the South side, -in imitation of the apparent diurnal motion of the sun. This is called -in Gaelic going round the right, or the lucky way. The opposite course -is the wrong, or the unlucky way. And if a person's meat or drink -were to affect the wind-pipe, or come against his breath, they would -instantly cry out, "Desheal," which is an ejaculation praying it may -go by the right way." Cp. the note in Munro's Lucretius on V, 1199, and -Burton's Narratives from Criminal Trials in Scotland, Vol. I, p. 278. - - - - - - - -BOOK III. - - -CHAPTER XV. - - -Honour to that conqueror of obstacles whose favour, I ween, even the -Creator [199] implored, in order that he might accomplish the creation -of the world without let or hindrance. - -That five-arrowed god of love conquers the world, at whose command -even Siva trembles, when he is being embraced by his beloved. - - - -Thus having obtained Vásavadattá, that king of Vatsa gradually became -most exclusively devoted to the pleasure of her society. But his prime -minister Yaugandharáyana, and his general Rumanvat, upheld day and -night the burden of his empire. And once upon a time the minister -Yaugandharáyana, full of anxiety, brought Rumanvat to his house at -night and said to him as follows: "This lord of Vatsa is sprung from -the Pándava race, and the whole earth is his by hereditary descent, -as also the city named of the elephant. [200] All these this king has -abandoned not being desirous of making conquests, and his kingdom -has so become confined to this one small corner of the earth. For -he certainly remains devoted to women, wine and hunting, and he has -delegated to us all the duty of thinking about his kingdom. So we by -our own intelligence must take such steps, as that he shall obtain -the empire of the whole earth, which is his hereditary right. For, -if we do this, we shall have exhibited devotion to his cause, and -performed our duty as ministers; for every thing is accomplished by -intellect, and in proof of this listen to the following tale:" - - - -Story of the clever physician. - -Once on a time there was a king named Mahásena, and he was attacked by -another king far superior to him in power. Then the king's ministers -met together, and in order to prevent the ruin of his interests, -Mahásena was persuaded by them to pay tribute to that enemy. And after -he had paid tribute, that haughty king was exceedingly afflicted, -thinking to himself, "Why have I made submission to my enemy?" And -his sorrow on that account caused an abscess to form in his vitals, -and he was so pulled down by the abscess that at last he was at the -point of death. Then a certain wise physician considering that that -case could not be cured by medicine, said falsely to that king; "O -king, your wife is dead." When he heard that, the king suddenly fell -on the ground, and owing to the excessive violence of his grief, the -abscess burst of itself. And so the king recovered from his disease, -and long enjoyed in the society of that queen the pleasures he desired, -and conquered his enemies in his turn. [201] - -"So, as that physician did his king a good turn by his wisdom, let us -also do our king a good turn, let us gain for him the empire of the -earth. And in this undertaking our only adversary is Pradyota, the -king of Magadha; for he is a foe in the rear that is always attacking -us behind. So we must ask for our sovereign that pearl of princesses, -his daughter, named Padmávatí. And by our cleverness we will conceal -Vásavadattá somewhere, and setting fire to her house, we will give -out everywhere that the queen is burnt. For in no other case will -the king of Magadha give his daughter to our sovereign, for when I -requested him to do so on a former occasion, he answered--'I will not -give my daughter, whom I love more than myself, to the king of Vatsa, -for he is passionately attached to his wife Vásavadattá.' Moreover, -as long as the queen is alive, the king of Vatsa will not marry any -one else; but if a report is once spread that the queen is burnt, -all will succeed. And when Padmávatí is secured, the king of Magadha -will be our marriage connection, and will not attack us in the rear, -but will become our ally. Then we will march to conquer the eastern -quarter, and the others in due succession, so we shall obtain for -the king of Vatsa all this earth. And if we only exert ourselves, -this king will obtain the dominion of the earth, for long ago a -divine voice predicted this." When Rumanvat heard this speech from -the great minister Yaugandharáyana, he feared that the plan would -cover them with ridicule, and so he said to him--"Deception practised -for the sake of Padmávatí might some day be to the ruin of us both;" -in proof of this, listen to the following tale: - - - -Story of the hypocritical ascetic. - -On the bank of the Ganges there is a city named Mákandiká; in that city -long ago there was a certain ascetic who observed a vow of silence, -and he lived on alms, and surrounded by numerous other holy beggars, -dwelt in a monastery within the precincts of a god's temple where he -had taken up his abode. Once, when he entered a certain merchant's -house to beg, he saw a beautiful maiden coming out with alms in her -hand, and the rascal seeing that she was wonderfully beautiful was -smitten with love and exclaimed "Ah! Ah! Alas!" And that merchant -overheard him. Then taking the alms he had received, he departed to -his own house; and then the merchant went there and said to him in -his astonishment,--"Why did you to-day suddenly break your vow of -silence and say what you did?" When he heard that, the ascetic said -to the merchant--"This daughter of yours has inauspicious marks; when -she marries, you will undoubtedly perish, wife, sons, and all. So, -when I saw her, I was afflicted, for you are my devoted adherent; -and thus it was on your account that I broke silence and said what I -did. So place this daughter of yours by night in a basket, on the top -of which there must be a light, and set her adrift on the Ganges." The -merchant said, "So I will," and went away, and at night he did all -he had been directed to do out of pure fear. The timid are ever -unreflecting. The hermit for his part said at that time to his own -pupils, "Go to the Ganges, and when you see a basket floating along -with a light on the top of it, bring it here secretly, but you must not -open it, even if you hear a noise inside." They said, "We will do so," -and off they went; but before they reached the Ganges, strange to say, -a certain prince went into the river to bathe. He seeing that basket, -which the merchant had thrown in, by the help of the light on it, -got his servants to fetch it for him, and immediately opened it out -of curiosity. And in it he saw that heart-enchanting girl, and he -married her on the spot by the Gándharva ceremony of marriage. And he -set the basket adrift on the Ganges, exactly as it was before, putting -a lamp on the top of it, and placing a fierce monkey inside it. The -prince having departed with that pearl of maidens, the pupils of the -hermit came there in the course of their search, and saw that basket, -and took it up and carried it to the hermit. Then he being delighted, -said to them, "I will take this upstairs and perform incantations with -it alone, but you must lie in silence this night." When he had said -this, the ascetic took the basket to the top of the monastery, and -opened it, eager to behold the merchant's daughter. And then a monkey -of terrible appearance sprang out of it, [202] and rushed upon the -ascetic, like his own immoral conduct incarnate in bodily form. The -monkey in its fury immediately tore off with its teeth the nose of -the wicked ascetic, and his ears with its claws, as if it had been -a skilful executioner; and in that state the ascetic ran downstairs, -and when his pupils beheld him, they could with difficulty suppress -their laughter. And early next morning everybody heard the story, -and laughed heartily, but the merchant was delighted, and his daughter -also, as she had obtained a good husband. And even as the ascetic made -himself ridiculous, so too may we possibly become a laughing-stock, -if we employ deceit, and fail after all. For the separation of the -king from Vásavadattá involves many disadvantages. When Rumanvat had -said this to Yaugandharáyana, the latter answered; "In no other way -can we conduct our enterprise successfully, and if we do not undertake -the enterprise, it is certain that with this self-indulgent king we -shall lose even what territory we have got; and the reputation which -we have acquired for statesmanship will be tarnished, and we shall -cease to be spoken of as men who shew loyalty to their sovereign. For -when a king is one who depends on himself for success, his ministers -are considered merely the instruments of his wisdom; and in the case -of such monarchs you would not have much to do with their success -or failures. But when a king depends on his ministers for success, -it is their wisdom that achieves his ends, and if they are wanting in -enterprise, he must bid a long farewell to all hope of greatness. [203] -But if you fear the queen's father Chandamahásena, I must tell you that -he and his son and the queen also will do whatever I bid them." When -Yaugandharáyana, most resolute among the resolute, had said this, -Rumanvat, whose heart dreaded some fatal blunder, again said to him; -"Even a discerning prince is afflicted by the pain of being separated -from a beloved woman, much more will this king of Vatsa be. In proof -of what I say, listen to the following tale:" - - - -Story of Unmádiní. [204] - -Once on a time there was a king named Devasena, best of wise men, -and the city of Srávastí was his capital. And in that city there was a -wealthy merchant, and to him there was born a daughter of unparalleled -beauty. And that daughter became known by the name of Unmádiní, -because every one, who beheld her beauty, became mad. Her father the -merchant thought, "I must not give this daughter of mine to any one -without telling the king, or he may be angry." So he went and said -to the king Devasena, "King, I have a daughter who is a very pearl, -take her if she finds favour in your eyes." When he heard that, the -king sent some Bráhmans, his confidential ministers, saying to them, -"Go and see if that maiden possesses the auspicious marks or not." The -ministers said, "We will do so," and went. But when they beheld that -merchant's daughter, Unmádiní, love was suddenly produced in their -souls, and they became utterly bewildered. When they recovered their -senses, the Bráhmans said to one another: "If the king marries this -maiden, he will think only of her, and will neglect the affairs of -the State, and everything will go to rack and ruin; so what is the -good of her?" Accordingly they went and told the king, what was not -true, that the maiden had inauspicious marks. Then the merchant gave -that Unmádiní, whom the king had refused, and who in her heart felt -a proud resentment at it, to the king's commander-in-chief. When she -was in the house of her husband, she ascended one day to the roof, and -exhibited herself to the king, who she knew would pass that way. And -the moment the king beheld her, resembling a world-bewildering drug -employed by the god of love, distraction seemed to be produced within -him. When he returned to his palace, and discovered that it was the -same lady he had previously rejected, he was full of regret, and fell -violently ill with fever; the commander-in-chief, the husband of the -lady, came to him and earnestly entreated him to take her, saying, "She -is a slave, she is not the lawful wife of another, or if it seem fit, -I will repudiate her in the temple, then my lord can take her for his -own." But the king said to him, "I will not take unto myself another -man's wife, and if you repudiate her, your righteousness will be at -end, and you will deserve punishment at my hands." When they heard -that, the other ministers remained silent, and the king was gradually -consumed by love's burning fever, and so died. So that king perished, -though of firm soul, being deprived of Unmádiní; but what will become -of the lord of Vatsa without Vásavadattá? When Yaugandharáyana heard -this from Rumanvat, he answered; "Affliction is bravely endured by -kings who have their eyes firmly fixed on their duty. Did not Ráma -when commissioned by the gods, who were obliged to resort to that -contrivance, to kill Rávana, endure the pain of separation from queen -Sítá? When he heard this, Rumanvat said in answer--"Such as Ráma are -gods, their souls can endure all things. But the thing is intolerable -to men; in proof whereof listen to the following tale. - - - -Story of the loving couple who died of separation. - -There is on this earth a great city rich in jewels, named Mathurá. In -it there lived a certain young merchant, called Illaka. And he had a -dear wife whose mind was devoted to him alone. Once on a time, while he -was dwelling with her, the young merchant determined to go to another -country on account of the exigencies of his affairs. And that wife of -his wished to go with him. For when women are passionately attached to -any one, they cannot endure to be separated from him. And then that -young merchant set out, having offered the usual preliminary prayer -for success in his undertaking, and did not take with him that wife of -his, though she had dressed herself for the journey. She looking after -him, when he had started, with tears in her eyes, stood supporting -herself against the panel of the door of the courtyard. Then, he -being out of sight, she was no longer able to endure her grief; but -she was too timid to follow him. So her breath left her body. And as -soon as the young merchant came to know of that, he returned and to -his horror found that dear wife of his a corpse, with pale though -lovely complexion, set off by her waving locks, like the spirit of -beauty that tenants the moon fallen down to the earth in the day -during her sleep. [205] So he took her in his arms and wept over her, -and immediately the vital spirits left his body, which was on fire -with the flame of grief, as if they were afraid to remain. So that -married couple perished by mutual separation, and therefore we must -take care that the king is not separated from the queen." When he had -said this, Rumanvat ceased, with his mind full of apprehension, but -the wise Yaugandharáyana, that ocean of calm resolution answered him; -"I have arranged the whole plan, and the affairs of kings often require -such steps to be taken, in proof of it, hear the following tale:" - - - -Story of Punyasena. - -There lived long ago in Ujjayiní a king named Punyasena, and once on -a time a powerful sovereign came and attacked him. Then his resolute -ministers, seeing that that king was hard to conquer, spread everywhere -a false report that their own sovereign Punyasena was dead; and they -placed him in concealment, and burnt some other man's corpse with -all the ceremonies appropriate to a king, and they proposed to the -hostile king through an ambassador that, as they had now no king, -he should come and be their king. The hostile monarch was pleased and -consented, and then the ministers assembled accompanied by soldiers, -and proceeded to storm his camp. And the enemy's army being destroyed, -Punyasena's ministers brought him out of concealment, and having -recovered their power put that hostile king to death. - -"Such necessities will arise in monarch's affairs, therefore let -us resolutely accomplish this business of the king's by spreading -a report of the queen's having been burnt." When he heard this from -Yaugandharáyana, who had made up his mind, Rumanvat said; "If this -is resolved upon, let us send for Gopálaka the queen's respected -brother, and let us take all our measures duly, after consultation -with him." Then Yaugandharáyana said, "So be it," and Rumanvat -allowed himself to be guided, in determining what was to be done, -by the confidence which he placed in his colleague. The next day, -these dexterous ministers sent off a messenger of their own to bring -Gopálaka, on the pretext that his relations longed to see him. And as -he had only departed before on account of urgent business, Gopálaka -came at the request of the messenger, seeming like an incarnate -festival. And the very day he came, Yaugandharáyana took him by night -to his own house together with Rumanvat, and there he told him of that -daring scheme which he wished to undertake, all of which he had before -deliberated about together with that Rumanvat; and Gopálaka desiring -the good of the king of Vatsa consented to the scheme though he knew -it would bring sorrow to his sister, for the mind of good men is ever -fixed upon duty. Then Rumanvat again said,--"All this is well planned, -but when the king of Vatsa hears that his wife is burnt, he will be -inclined to yield up his breath, and how is he to be prevented from -doing so? This is a matter which ought to be considered. For though -all the usual politic expedients may advantageously be employed, -the principal element of sound state-craft is the averting of -misfortune." Then Yaugandharáyana who had reflected on everything -that was to be done, said, "There need be no anxiety about this, -for the queen is a princess, the younger sister of Gopálaka, and -dearer to him than his life, and when the king of Vatsa sees how -little afflicted Gopálaka is, he will think to himself, 'Perhaps the -queen may be alive after all,' and so will be able to control his -feelings. Moreover he is of heroic disposition, and the marriage of -Padmávatí will be quickly got through, and then we can soon bring the -queen out of concealment." Then Yaugandharáyana, and Gopálaka, and -Rumanvat having made up their minds to this, deliberated as follows: -"Let us adopt the artifice of going to Lávánaka with the king and -queen, for that district is a border-district near the kingdom -of Magadha. And because it contains admirable hunting-grounds, -it will tempt the king to absent himself from the palace, so we -can set the women's apartments there on fire and carry out the plan -[206] on which we have determined. And by an artifice we will take -the queen and leave her in the palace of Padmávatí, in order that -Padmávatí herself may be a witness to the queen's virtuous behaviour -in a state of concealment." Having thus deliberated together during -the night, they all, with Yaugandharáyana at their head, entered -the king's palace on the next day. Then Rumanvat made the following -representation to the king, "O king, it is a long time since we have -gone to Lávánaka, and it is a very delightful place, moreover you will -find capital hunting-grounds there, and grass for the horses can easily -be obtained. And the king of Magadha, being so near, afflicts all that -district. So let us go there for the sake of defending it, as well as -for our own enjoyment." And the king, when he heard this, having his -mind always set on enjoyment, determined to go to Lávánaka together -with Vásavadattá. The next day, the journey having been decided on, -and the auspicious hour having been fixed by the astrologers, suddenly -the hermit Nárada came to visit the monarch. - -He illuminated the region with his splendour, as he descended from -the midst of heaven, and gave a feast to the eyes of all spectators, -seeming as if he were the moon come down out of affection towards his -own descendants. [207] After accepting the usual hospitable attentions, -the hermit graciously gave to the king, who bowed humbly before him, -a garland from the Párijáta [208] tree. And he congratulated the -queen, by whom he was politely received, promising her that she -should have a son, who should be a portion of Cupid [209] and king -of all the Vidyádharas. And then he said to the king of Vatsa, while -Yaugandharáyana was standing by, "O king, the sight of your wife -Vásavadattá has strangely brought something to my recollection. In -old time you had for ancestors Yudhishthira and his brothers. And -those five had one wife between them, Draupadí by name. And she, -like Vásavadattá, was matchless in beauty. Then, fearing that her -beauty would do mischief, I said to them, you must avoid jealousy, -for that is the seed of calamities; in proof of it, listen to the -following tale, which I will relate to you. [210] - - - -Story of Sunda and Upasunda. - -There were two brothers, Asuras by race, Sunda and Upasunda, hard to -overcome, inasmuch as they surpassed the three worlds in valour. And -Brahmá, wishing to destroy them, gave an order to Visvakarman, [211] -and had constructed a heavenly woman named Tilottamá, in order to -behold whose beauty even Siva truly became four-faced, so as to look -four ways at once, while she was devoutly circumambulating him. She, by -the order of Brahmá, went to Sunda and Upasunda, while they were in the -garden of Kailása, in order to seduce them. And both those two Asuras -distracted with love, seized the fair one at the same time by both her -arms, the moment they saw her near them. And as they were dragging her -off in mutual opposition, they soon came to blows, and both of them -were destroyed. To whom is not the attractive object called woman the -cause of misfortune? And you, though many, have one love, Draupadí, -therefore you must without fail avoid quarrelling about her. And by my -advice always observe this rule with respect to her. When she is with -the eldest, she must be considered a mother by the younger, and when -she is with the youngest, she must be considered a daughter-in-law by -the eldest. Your ancestors, O king, accepted that speech of mine with -unanimous consent, having their minds fixed on salutary counsels. And -they were my friends, and it is through love for them that I have come -to visit you here, king of Vatsa, therefore I give you this advice. Do -you follow the counsel of your ministers, as they followed mine, -and in a short time you will gain great success. For some time you -will suffer grief, but you must not be too much distressed about it, -for it will end in happiness." After the hermit Nárada, so clever in -indirectly intimating future prosperity, had said this duly to the -king of Vatsa, he immediately disappeared. And then Yaugandharáyana -and all the other ministers, auguring from the speech of that great -hermit that the scheme they had in view was about to succeed, became -exceedingly zealous about carrying it into effect. - - - - - - -CHAPTER XVI. - - -Then Yaugandharáyana and the other ministers managed to conduct the -king of Vatsa with his beloved, by the above-mentioned stratagem, -to Lávánaka. The king arrived at that place, which, by the roar of -the host echoing through it, seemed, as it were, to proclaim that -the ministers' object would be successfully attained. And the king -of Magadha, when he heard that the lord of Vatsa had arrived there -with a large following, trembled, anticipating attack. But he being -wise, sent an ambassador to Yaugandharáyana, and that excellent -minister well-versed in his duties, received him gladly. The king -of Vatsa for his part, while staying in that place, ranged every -day the wide-extended forest for the sake of sport. One day, the -king having gone to hunt, the wise Yaugandharáyana accompanied by -Gopálaka, having arranged what was to be done, and taking with him -also Rumanvat and Vasantaka, went secretly to the queen Vásavadattá, -who bowed at their approach. There he used various representations to -persuade her to assist in furthering the king's interests, though she -had been previously informed of the whole affair by her brother. And -she agreed to the proposal, though it inflicted on her the pain of -separation. What indeed is there which women of good family, who are -attached to their husbands, will not endure? Thereupon the skilful -Yaugandharáyana made her assume the appearance of a Bráhman woman, -having given her a charm, which enabled her to change her shape. And -he made Vasantaka one-eyed and like a Bráhman boy, and as for himself, -he in the same way assumed the appearance of an old Bráhman. Then -that mighty-minded one took the queen, after she had assumed that -appearance, and accompanied by Vasantaka, set out leisurely for -the town of Magadha. And so Vásavadattá left her house, and went in -bodily presence along the road, though she wandered in spirit to her -husband. Then Rumanvat burnt her pavilion with fire, and exclaimed -aloud--"Alas! alas! The queen and Vasantaka are burnt." And so in that -place there rose to heaven at the same time flames and lamentation; -the flames gradually subsided, not so the sound of weeping. Then -Yaugandharáyana with Vásavadattá and Vasantaka reached the city -of the king of Magadha, and seeing the princess Padmávatí in the -garden, he went up to her with those two, though the guards tried to -prevent him. And Padmávatí, when she saw the queen Vásavadattá in the -dress of a Bráhman woman, fell in love with her at first sight. The -princess ordered the guards to desist from their opposition, and had -Yaugandharáyana, who was disguised as a Bráhman, conducted into her -presence. And she addressed to him this question, "Great Bráhman, -who is this girl you have with you, and why are you come?" And he -answered her, "Princess, this is my daughter Ávantiká by name, and -her husband, being addicted to vice, [212] has deserted her and fled -somewhere or other. So I will leave her in your care, illustrious lady, -while I go and find her husband, and bring him back, which will be -in a short time. And let this one-eyed boy, her brother, remain here -near her, in order that she may not be grieved at having to remain -alone." He said this to the princess, and she granted his request, -and, taking leave of the queen, the good minister quickly returned to -Lávánaka. Then Padmávatí took with her Vásavadattá, who was passing -under the name of Ávantiká, and Vasantaka who accompanied her in -the form of a one-eyed boy; and shewing her excellent disposition by -her kind reception and affectionate treatment of them, entered her -splendidly-adorned palace; and there Vásavadattá, seeing Sítá in the -history of Ráma represented upon the painted walls, was enabled to -bear her own sorrow. And Padmávatí perceived that Vásavadattá was -a person of very high rank, by her shape, her delicate softness, -the graceful manner in which she sat down, and ate, and also by the -smell of her body, which was fragrant as the blue lotus, and so she -entertained her with luxurious comfort to her heart's content, even -such as she enjoyed herself. And she thought to herself, "Surely she -is some distinguished person remaining here in concealment; did not -Draupadí remain concealed in the palace of the king of Viráta?" Then -Vásavadattá, out of regard for the princess made for her unfading -garlands and forehead-streaks, as the king of Vatsa had previously -taught her; and Padmávatí's mother, seeing her adorned with them, -asked her privately who had made those garlands and streaks. Then -Padmávatí said to her, "There is dwelling here in my house a certain -lady of the name of Ávantiká, she made all these for me." When her -mother heard that, she said to her, then, my daughter, she is not a -woman, she is some goddess, since she possesses such knowledge; gods -and also hermits remain in the houses of good people for the sake of -deluding them, and in proof of this listen to the following anecdote. - - - -Story of Kuntí. - -There was once a king named Kuntibhoja; and a hermit of the name -of Durvásas, who was exceedingly fond of deluding people, came and -stayed in his palace. He commissioned his own daughter Kuntí to attend -upon the hermit, and she diligently waited upon him. And one day he, -wishing to prove her, said to her, "Cook boiled rice with milk and -sugar quickly, while I bathe, and then I will come and eat it." The -sage said this, and bathed quickly, and then he came to eat it, and -Kuntí brought him the vessel full of that food; and then the hermit, -knowing that it was almost red-hot with the heated rice, and seeing -that she could not hold it in her hands, [213] cast a look at the back -of Kuntí and she perceiving what was passing in the hermit's mind, -placed the vessel on her back; then he ate to his heart's content while -Kuntí's back was being burnt, and because, though she was terribly -burnt, she stood without being at all discomposed, the hermit was much -pleased with her conduct, and after he had eaten granted her a boon. - -"So the hermit remained there, and in the same way this Ávantiká, who -is now staying in your palace, is some distinguished person, therefore -endeavour to conciliate her." When she heard this from the mouth of -her mother, Padmávatí showed the utmost consideration for Vásavadattá, -who was living disguised in her palace. And Vásavadattá for her part, -being separated from her lord, remained there pale with bereavement, -like a lotus in the night. [214] But the various boyish grimaces, -which Vasantaka exhibited, [215] again and again called a smile into -her face. - -In the meanwhile the king of Vatsa, who had wandered away into very -distant hunting-grounds, returned late in the evening to Lávánaka. And -there he saw the women's apartments reduced to ashes by fire, and heard -from his ministers that the queen was burnt with Vasantaka. And when -he heard it, he fell on the ground, and he was robbed of his senses by -unconsciousness, that seemed to desire to remove the painful sense of -grief. But in a moment he came to himself and was burnt with sorrow -in his heart, as if penetrated with the fire that strove to consume -[216] the image of the queen imprinted there. Then overpowered -with sorrow he lamented, and thought of nothing but suicide; but -a moment after he began to reflect, calling to mind the following -prediction--"From this queen shall be born a son who shall reign -over all the Vidyádharas. This is what the hermit Nárada told me, -and it cannot be false. Moreover that same hermit warned me that -I should have sorrow for some time. And the affliction of Gopálaka -seems to be but slight. Besides I cannot detect any excessive grief -in Yaugandharáyana and the other ministers, therefore I suspect the -queen may possibly be alive. But the ministers may in this matter -have employed a certain amount of politic artifice, therefore I -may some day be re-united with the queen. So I see an end to this -affliction." Thus reflecting and being exhorted by his ministers, -the king established in his heart self-control. And Gopálaka sent -off a private messenger immediately, without any one's knowing -of it, to his sister, to comfort her, with an exact report of the -state of affairs. Such being the situation in Lávánaka, the spies -of the king of Magadha who were there, went off to him and told him -all. The king who was ever ready to seize the opportune moment, when -he heard this, was once more anxious to give to the king of Vatsa -his daughter Padmávatí, who had before been asked in marriage by -his ministers. Then he communicated his wishes with respect to this -matter to the king of Vatsa, and also to Yaugandharáyana. And by the -advice of Yaugandharáyana, the king of Vatsa accepted that proposal, -thinking to himself that perhaps this was the very reason why the -queen had been concealed. Then Yaugandharáyana quickly ascertained an -auspicious moment, and sent to the sovereign of Magadha an ambassador -with an answer to his proposal which ran as follows: "Thy desire is -approved by us, so on the seventh day from this, the king of Vatsa -will arrive at thy court to marry Padmávatí, in order that he may -quickly forget Vásavadattá." This was the message which the great -minister sent to that king. And that ambassador conveyed it to the -king of Magadha, who received him joyfully. Then the lord of Magadha -made such preparations for the joyful occasion of the marriage, as were -in accordance with his love for his daughter, his own desire, and his -wealth; and Padmávatí was delighted at hearing that she had obtained -the bridegroom she desired, but, when Vásavadattá heard that news, -she was depressed in spirit. That intelligence, when it reached her -ear, changed the colour of her face, and assisted the transformation -effected by her disguise. But Vasantaka said, "In this way an enemy -will be turned into a friend, and your husband will not be alienated -from you." This speech of Vasantaka consoled her like a confidante, -and enabled her to bear up. Then the discreet lady again prepared for -Padmávatí unfading garlands and forehead-streaks, both of heavenly -beauty, as her marriage was now nigh at hand; and when the seventh -day from that arrived, the monarch of Vatsa actually came there with -his troops, accompanied by his ministers, to marry her. How could he -in his state of bereavement have ever thought of undertaking such a -thing, if he had not hoped in that way to recover the queen? And the -king of Magadha immediately came with great delight to meet him, (who -was a feast to the eyes of the king's subjects,) as the sea advances -to meet the rising moon. Then the monarch of Vatsa entered the city of -the king of Magadha, and at the same time great joy entered the minds -of the citizens on every side. There the women beheld him fascinating -[217] the mind, though his frame was attenuated from bereavement, -looking like the god of love, deprived of his wife Rati. Then the king -of Vatsa entered the palace of the lord of Magadha, and proceeded to -the chamber prepared for the marriage ceremony, which was full of women -whose husbands were still alive. In that chamber he beheld Padmávatí -adorned for the wedding, surpassing with the full moon of her face -the circle of the full moon. And seeing that she had garlands and -forehead-streaks such as he himself only could make, the king could -not help wondering where she got them. Then he ascended the raised -platform of the altar, and his taking her hand there was a commencement -of his taking the tribute [218] of the whole earth. The smoke of the -altar dimmed his eyes with tears, as supposing that he could not bear -to witness the ceremony, since he loved Vásavadattá so much. Then the -face of Padmávatí, reddened with circumambulating the fire, appeared -as if full of anger on account of her perceiving what was passing in -her husband's mind. When the ceremony of marriage was completed, the -king of Vatsa let the hand of Padmávatí quit his, but he never even -for a moment allowed the image of Vásavadattá to be absent from his -heart. Then the king of Magadha gave him jewels in such abundance, -that the earth seemed to be deprived of her gems, they all having -been extracted. And Yaugandharáyana, calling the fire to witness on -that occasion, made the king of Magadha undertake never to injure his -master. So that festive scene proceeded, with the distribution of -garments and ornaments, with the songs of excellent minstrels, and -the dancing of dancing-girls. In the meanwhile Vásavadattá remained -unobserved, hoping for the glory of her husband, appearing [219] to -be asleep, like the beauty of the moon in the day. Then the king of -Vatsa went to the women's apartments, and the skilful Yaugandharáyana, -being afraid that he would see the queen, and that so the whole -secret would be divulged, said to the sovereign of Magadha, "Prince, -this very day the king of Vatsa will set forth from thy house." The -king of Magadha consented to it, and then the minister made the very -same announcement to the king of Vatsa, and he also approved of it. - -Then the king of Vatsa set out from that place, after his attendants -had eaten and drunk, together with his ministers, escorting his -bride Padmávatí. And Vásavadattá, ascending a comfortable carriage -sent by Padmávatí, with its great horses also put at her disposal by -her, went secretly in the rear of the army, making the transformed -Vasantaka precede her. At last the king of Vatsa reached Lávánaka, -and entered his own house, together with his bride, but thought all -the time only of the queen Vásavadattá. The queen also arrived and -entered the house of Gopálaka at night, making the chamberlains wait -round it. There she saw her brother Gopálaka who shewed her great -attention, and she embraced his neck weeping, while his eyes filled -with tears; and at that moment arrived Yaugandharáyana, true to his -previous agreement, together with Rumanvat, and the queen shewed him -all due courtesy. And while he was engaged in dispelling the queen's -grief caused by the great effort she had made, and her separation -from her husband, those chamberlains repaired to Padmávatí, and said, -"Queen, Ávantiká has arrived, but she has in a strange way dismissed -us, and gone to the house of prince Gopálaka." When Padmávatí heard -that representation from her chamberlains, she was alarmed and in the -presence of the king of Vatsa answered them, "Go and say to Ávantiká, -'The queen says--You are a deposit in my hands, so what business -have you where you are? Come where I am.'" When they heard that, they -departed and the king asked Padmávatí in private who made for her the -unfading garlands and forehead-streaks. Then she said, "It is all the -product of the great artistic skill of the lady named Ávantiká who -was deposited in my house by a certain Bráhman." No sooner did the -king hear that, then he went off to the house of Gopálaka, thinking -that surely Vásavadattá would be there. And he entered the house, at -the door of which eunuchs were standing, [220] and within which were -the queen, Gopálaka, the two ministers, and Vasantaka. There he saw -Vásavadattá returned from banishment, like the orb of the moon freed -from its eclipse. Then he fell on the earth delirious with the poison -of grief, and trembling was produced in the heart of Vásavadattá. Then -she too fell on the earth with limbs pale from separation, and lamented -aloud, blaming her own conduct. And that couple, afflicted with grief, -lamented so that even the face of Yaugandharáyana was washed with -tears. And then Padmávatí too heard that wailing, which seemed so -little suited to the occasion, and came in a state of bewilderment to -the place whence it proceeded. And gradually finding out the truth with -respect to the king and Vásavadattá, she was reduced to the same state, -for good women are affectionate and tender-hearted. And Vásavadattá -frequently exclaimed with tears, "What profit is there in my life that -causes only sorrow to my husband?" Then the calm Yaugandharáyana said -to the king of Vatsa: "King, I have done all this in order to make you -universal emperor, by marrying you to the daughter of the sovereign -of Magadha, and the queen is not in the slightest degree to blame; -moreover this, her rival wife, is witness to her good behaviour during -her absence from you." Thereupon Padmávatí, whose mind was free from -jealousy, said, "I am ready to enter the fire on the spot to prove -her innocence." And the king said, "I am in fault, as it was for my -sake that the queen endured this great affliction." And Vásavadattá -having firmly resolved, said, "I must enter the fire to clear from -suspicion the mind of the king." Then the wise Yaugandharáyana, best -of right-acting men, rinsed his mouth, with his face towards the east, -and spoke a blameless speech; "If I have been a benefactor to this -king, and if the queen is free from stain, speak, ye guardians of -the world; if it is not so, I will part from my body." Thus he spoke -and ceased, and this heavenly utterance was heard: "Happy art thou, O -king, that hast for minister Yaugandharáyana, and for wife Vásavadattá, -who in a former birth was a goddess; not the slightest blame attaches -to her." Having uttered this, the Voice ceased. All who were present, -when they heard that sound, which resounded though all the regions, -delightful as the deep thunder-roar at the first coming of the -rain-clouds, having endured affliction for a long time, lifted up their -hands and plainly imitated peafowl in their joy. Moreover the king -of Vatsa and Gopálaka praised that proceeding of Yaugandharáyana's, -and the former already considered that the whole earth was subject -to him. Then that king possessing those two wives, whose affection -was every day increased by living with him, like joy and tranquillity -come to visit him in bodily form, was in a state of supreme felicity. - - - - - - -CHAPTER XVII. - - -The next day, the king of Vatsa, sitting in private with Vásavadattá, -and Padmávatí, engaged in a festive banquet, sent for Yaugandharáyana, -Gopálaka, Rumanvat and Vasantaka, and had much confidential -conversation with them. Then the king, in the hearing of them all, -told the following tale with reference to the subject of his separation -from his beloved. - - - -Story of Urvasí. [221] - -Once on a time there was a king of the name of Purúravas, who was a -devoted worshipper of Vishnu; he traversed heaven as well as earth -without opposition, and one day, as he was sauntering in Nandana, -the garden of the gods, a certain Apsaras of the name of Urvasí, -who was a second stupefying weapon [222] in the hands of Love, cast -an eye upon him. The moment she beheld him, the sight so completely -robbed her of her senses, that she alarmed the timid minds of Rambhá -and her other friends. The king too, when he saw that torrent -of the nectar of beauty, was quite faint with thirst, because he -could not obtain possession of her. Then Vishnu, who knoweth all, -dwelling in the sea of milk, gave the following command to Nárada, -an excellent hermit, who came to visit him--"O Divine sage, [223] -the king Purúravas, at present abiding in the garden of Nandana, -having had his mind captivated by Urvasí, remains incapable of bearing -the pain of separation from his love. Therefore go, O hermit, and -informing Indra as from me, cause that Urvasí to be quickly given to -the king." Having received this order from Vishnu, Nárada undertook -to execute it, and going to Purúravas who was in the state described, -roused him from his lethargy and said to him;--"Rise up, O king, for -thy sake I am sent here by Vishnu, for that god does not neglect the -sufferings of those who are unfeignedly devoted to him." With these -words, the hermit Nárada cheered up Purúravas, and then went with -him into the presence of the king of the gods. - -Then he communicated the order of Vishnu to Indra, who received it -with reverent mind, and so the hermit caused Urvasí to be given to -Purúravas. That gift of Urvasí deprived the inhabitants of heaven -of life, but it was to Urvasí herself an elixir to restore her to -life. Then Purúravas returned with her to the earth, exhibiting -to the eyes of mortals the wonderful spectacle of a heavenly -bride. Thenceforth those two, Urvasí and that king, remained, so to -speak, fastened together by the leash of gazing on one another, so -that they were unable to separate. One day Purúravas went to heaven, -invited by Indra to assist him, as a war had arisen between him and -the Dánavas. In that war the king of the Asuras, named Máyádhara, -was slain, and accordingly Indra held a great feast, at which all -the nymphs of heaven displayed their skill. And on that occasion -Purúravas, when he saw the nymph Rambhá performing a dramatic dance -called chalita, [224] with the teacher Tumburu standing by her, -laughed. Then Rambhá said to him sarcastically--"I suppose, mortal, -you know this heavenly dance, do you not?" Purúravas answered, -"From associating with Urvasí, I knew dances which even your teacher -Tumburu does not know." When Tumburu heard that, he laid this curse -on him in his wrath, "Mayest thou be separated from Urvasí until thou -propitiate Krishna." When he heard that curse, Purúravas went and told -Urvasí what had happened to him, which was terrible as "a thunderbolt -from the blue." Immediately some Gandharvas swooped down, without the -king's seeing them, and carried off Urvasí, whither he knew not. Then -Purúravas, knowing that the calamity was due to that curse, went and -performed penance to appease Vishnu in the hermitage of Badariká. - -But Urvasí, remaining in the country of the Gandharvas, afflicted at -her separation, was as void of sense as if she had been dead, asleep, -or a mere picture. She kept herself alive with hoping for the end -of the curse, but it is wonderful that she did not lose her hold on -life, while she remained like the female chakraváka during the night, -the appointed time of her separation from the male bird. And Purúravas -propitiated Vishnu by that penance, and, owing to Vishnu's having been -gratified, the Gandharvas surrendered Urvasí to him. So that king, -re-united to the nymph whom he had recovered at the termination of -the curse, enjoyed heavenly pleasures, though living upon earth. - -The king stopped speaking, and Vásavadattá felt an emotion of shame -at having endured separation, when she heard of the attachment of -Urvasí to her husband. - -Then Yaugandharáyana, seeing that the queen was abashed at having -been indirectly reproved by her husband, said, in order to make him -feel in his turn,--"King, listen to this tale, if you have not already -heard it. - - - -Story of Vihitasena. - -There is on this earth a city of the name of Timirá, the dwelling -of the goddess of Prosperity; in it there was a famous king named -Vihitasena; he had a wife named Tejovatí, a very goddess upon -earth. That king was ever hanging on her neck, devoted to her embraces, -and could not even bear that his body should be for a short time -scratched with the coat of mail. And once there came upon the king a -lingering fever with diminishing intensity; and the physicians forbade -him to continue in the queen's society. But when he was excluded from -the society of the queen, there was engendered in his heart a disease -not to be reached by medicine or treatment. The physicians told the -ministers in private that the disease might relieve itself by fear or -the stroke of some affliction. The ministers reflected--"How can we -produce fear in that brave king, who did not tremble when an enormous -snake once fell on his back, who was not confused when a hostile -army penetrated into his harem? It is useless thinking of devices to -produce fear; what are we ministers, to do with the king?" Thus the -ministers reflected, and after deliberating with the queen, concealed -her, and said to the king, "The queen is dead." While the king was -tortured with that exceeding grief, in his agitation that disease -in his heart relieved itself. [225] When the king had got over the -pain of the illness, the ministers restored to him that great queen, -who seemed like a second gift of ease, and the king valued her highly -as the saviour of his life, and was too wise to bear anger against -her afterwards for concealing herself. - -For it is care for a husband's interests that entitles a king's wife -to the name of queen; by mere compliance with a husband's whims the -name of queen is not obtained. And discharging the duty of minister -means undivided attention to the burden of the king's affairs, but -the compliance with a king's passing fancies is the characteristic of -a mere courtier. Accordingly we made this effort in order to come to -terms with your enemy, the king of Magadha, and with a view to your -conquering the whole earth. So it is not the case that the queen, who, -through love for you, endured intolerable separation, has done you a -wrong; on the contrary she has conferred on you a great benefit." When -the king of Vatsa heard this true speech of his prime-minister's, -he thought that he himself was in the wrong, and was quite satisfied. - -And he said; "I know this well enough, that the queen, like Policy -incarnate in bodily form, acting under your inspiration, has bestowed -upon me the dominion of the earth. But that unbecoming speech, which -I uttered, was due to excessive affection; how can people whose minds -are blinded with love bring themselves to deliberate calmly? [226]" -With such conversation that king of Vatsa brought the day and the -queen's eclipse of shame to an end. On the next day a messenger sent -by the king of Magadha, who had discovered the real state of the case, -came to the sovereign of Vatsa, and said to him as from his master; -"We have been deceived by thy ministers, therefore take such steps as -that the world may not henceforth be to us a place of misery." When -he heard that, the king shewed all honour to the messenger, and sent -him to Padmávatí to take his answer from her. She, for her part, being -altogether devoted to Vásavadattá, had an interview with the ambassador -in her presence. For humility is an unfailing characteristic of good -women. The ambassador delivered her father's message--"My daughter, -you have been married by an artifice, and your husband is attached to -another, thus it has come to pass that I reap in misery the fruit of -being the father of a daughter." But Padmávatí thus answered him, Say -to my father from me here--"What need of grief? For my husband is very -indulgent to me, and the queen Vásavadattá is my affectionate sister, -so my father must not be angry with my husband, unless he wishes to -break his own plighted faith and my heart at the same time." When this -becoming answer had been given by Padmávatí, the queen Vásavadattá -hospitably entertained the ambassador and then sent him away. When -the ambassador had departed, Padmávatí remained somewhat depressed -with regret, calling to mind her father's house. Then Vásavadattá -ordered Vasantaka to amuse her, and he came near, and with that object -proceeded to tell the following tale: - - - -Story of Somaprabhá. - -There is a city, the ornament of the earth, called Pátaliputra, -and in it there was a great merchant named Dharmagupta. He had a -wife named Chandraprabhá, and she once on a time became pregnant, -and brought forth a daughter beautiful in all her limbs. That girl, -the moment she was born, illuminated the chamber with her beauty, -spoke distinctly, [227] and got up and sat down. Then Dharmagupta, -seeing that the women in the lying-in-chamber were astonished and -terrified, went there himself in a state of alarm. And immediately -he asked that girl in secret, bowing before her humbly,--"Adorable -one, who art thou, that art thus become incarnate in my family?" She -answered him, "Thou must not give me in marriage to any one; as -long as I remain in thy house, father, I am a blessing to thee; -what profit is there in enquiring further?" When she said this to -him, Dharmagupta was frightened, and he concealed her in his house -giving out abroad that she was dead. Then that girl, whose name was -Somaprabhá gradually grew up with human body, but celestial splendour -of beauty. And one day a young merchant, of the name of Guhachandra, -beheld her, as she was standing upon the top of her palace, looking on -with delight at the celebration of the spring-festival; she clung like -a creeper of love round his heart, so that he was, as it were, faint, -and with difficulty got home to his house. There he was tortured with -the pain of love, and when his parents persistently importuned him to -tell them the cause of his distress, he informed them by the mouth of -a friend. Then his father, whose name was Guhasena, out of love for his -son, went to the house of Dharmagupta, to ask him to give his daughter -in marriage to Guhachandra. Then Dharmagupta put off Guhasena when he -made the request, desiring to obtain a daughter-in-law, and said to -him, "The fact is, my daughter is out of her mind." Considering that -he meant by that to refuse to give his daughter, Guhasena returned -home, and there he beheld his son prostrated by the fever of love, -and thus reflected, "I will persuade the king to move in this matter, -for I have before this conferred an obligation on him, and he will -cause that maiden to be given to my son, who is at the point of -death." Having thus determined, the merchant went and presented to -the king a splendid jewel, and made known to him his desire. The -king, for his part, being well-disposed towards him, commissioned -the head of the police to assist him, with whom he went to the house -of Dharmagupta; and surrounded it on all sides with policemen, [228] -so that Dharmagupta's throat was choked with tears, as he expected -utter ruin. Then Somaprabhá said to Dharmagupta--"Give me in marriage, -my father, let not calamity befall you on my account, but I must never -be treated as a wife by my husband, and this agreement you must make -in express terms with my future father-in-law." When his daughter had -said this to him. Dharmagupta agreed to give her in marriage, after -stipulating that she should not be treated as a wife; and Guhasena with -inward laughter agreed to the condition, thinking to himself, "Only -let my son be once married." Then Guhachandra, the son of Guhasena, -went to his own house, taking with him his bride Somaprabhá. And in -the evening his father said to him, "My son, treat her as a wife, -for who abstains from the society of his own wife?" When she heard -that, the bride Somaprabhá looked angrily at her father-in-law, and -whirled round her threatening fore-finger, as it were the decree of -death. When he saw that finger of his daughter-in-law, the breath of -that merchant immediately left him, and fear came upon all besides. But -Guhachandra, when his father was dead, thought to himself, "The goddess -of death has entered into my house as a wife." And thenceforth he -avoided the society of that wife, though she remained in his house, -and so observed a vow difficult as that of standing on the edge of a -sword. And being inly consumed by that grief, losing his taste for -all enjoyment, he made a vow and feasted Bráhmans every day. And -that wife of his, of heavenly beauty, observing strict silence, -used always to give a fee to those Bráhmans after they had eaten. One -day an aged Bráhman, who had come to be fed, beheld her exciting the -wonder of the world by her dower of beauty; then the Bráhman full of -curiosity secretly asked Guhachandra; "Tell me who this young wife -of yours is." Then Guhachandra, being importuned by that Bráhman, -told him with afflicted mind her whole story. When he heard it, the -excellent Bráhman, full of compassion, gave him a charm for appeasing -the fire, in order that he might obtain his desire. Accordingly, -while Guhachandra was in secret muttering that charm, there appeared -to him a Bráhman from the midst of the fire. And that god of fire in -the shape of a Bráhman, said to him, as he lay prostrate at his feet, -"To-day I will eat in thy house, and I will remain there during the -night. And after I have shewn thee the truth with respect to thy wife, -I will accomplish thy desire." When he had said this to Guhachandra, -the Bráhman entered his house. There he ate like the other Bráhmans, -and lay down at night near Guhachandra for one watch of the night -only, such was his unwearying zeal. And at this period of the night, -Somaprabhá, the wife of Guhachandra, went out from the house of her -husband, all the inmates of which were asleep. At that moment that -Bráhman woke up Guhachandra, and said to him, "Come, see what thy -wife is doing." - -And by magic power he gave Guhachandra and himself the shape of bees, -[229] and going out he shewed him that wife of his, who had issued from -the house. And that fair one went a long distance outside the city, -and the Bráhman with Guhachandra followed her. Thereupon Guhachandra -saw before him a Nyagrodha [230] tree of wide extent, beautiful with -its shady stem, and under it he heard a heavenly sound of singing, -sweet with strains floating on the air, accompanied with the music of -the lyre and the flute. And on the trunk of the tree he saw a heavenly -maiden [231], like his wife in appearance, seated on a splendid throne, -eclipsing by her beauty the moon-beam, fanned with white chowries, like -the goddess presiding over the treasure of all the moon's beauty. And -then Guhachandra saw his wife ascend that very tree and sit down beside -that lady, occupying half of her throne. While he was contemplating -those two heavenly maidens of equal beauty sitting together, it seemed -to him as if that night were lighted by three moons. [232] - -Then he, full of curiosity, thought for a moment, "Can this be sleep -or delusion? But away with both these suppositions! This is the -expanding of the blossom from the bud of association with the wise, -which springs on the tree of right conduct, and this blossom gives -promise of the appropriate fruit." While he was thus reflecting at -his leisure, those two celestial maidens, after eating food suited for -such as they were, drank heavenly wine. Then the wife of Guhachandra -said to the second heavenly maiden, "To-day some glorious Bráhman -has arrived in our house, for which reason, my sister, my heart is -alarmed and I must go." In these words she took leave of that other -heavenly maiden and descended from the tree. When Guhachandra and -the Bráhman saw that, they returned in front of her, still preserving -the form of bees, and arrived in the house by night before she did, -and afterwards arrived that heavenly maiden, the wife of Guhachandra, -and she entered the house without being observed. Then that Bráhman -of his own accord said to Guhachandra; "You have had ocular proof -that your wife is divine and not human, and you have to-day seen her -sister who is also divine; and how do you suppose that a heavenly -nymph can desire the society of a man? So I will give you a charm to -be written up over her door, and I will also teach you an artifice -to be employed outside the house, which must increase the force of -the charm. A fire burns even without being fanned, but much more -when a strong current of air is brought to bear on it; in the same -way a charm will produce the desired effect unaided, but much more -readily when assisted by an artifice." When he had said this, the -excellent Bráhman gave a charm to Guhachandra, and instructed him -in the artifice, and then vanished in the dawn. Guhachandra for his -part wrote it up over the door of his wife's apartment, and in the -evening had recourse to the following stratagem calculated to excite -her affection. He dressed himself splendidly and went and conversed -with a certain hetæra before her eyes. When she saw this, the heavenly -maiden being jealous, called to him with voice set free by the charm, -and asked him who that woman was. He answered her falsely; "She is -a hetæra who has taken a fancy to me, and I shall go and pay her a -visit to-day." Then she looked at him askance with wrinkled brows, -and lifting up her veil with her left hand, said to him, "Ah! I see: -this is why you are dressed so grandly, do not go to her, what have you -to do with her? Visit me, for I am your wife." When he had been thus -implored by her, agitated with excitement, as if she were possessed, -though that evil demon which held her had been expelled by the charm, -he was in a state of ecstatic joy, and he immediately entered into her -chamber with her, and enjoyed, though a mortal, celestial happiness -not conceived of in imagination. Having thus obtained her as a loving -wife, conciliated by the magic power of the charm, who abandoned for -him her celestial rank, Guhachandra lived happily ever after. - -"Thus heavenly nymphs, who have been cast down by some curse, live as -wives in the houses of righteous men, as a reward for their good deeds, -such as acts of devotion and charity. For the honouring of gods and -Bráhmans is considered the wishing-cow [233] of the good. For what -is not obtained by that? All the other politic expedients, known as -conciliation and so on, are mere adjuncts. [234] But evil actions -are the chief cause of even heavenly beings, born in a very lofty -station, falling from their high estate; as a hurricane is the cause -of the falling of blossoms." When he had said this to the princess, -Vasantaka continued; "Hear moreover what happened to Ahalyá." - - - -Story of Ahalyá. - -Once upon a time there was a great hermit named Gautama, who knew the -past, the present, and the future. And he had a wife named Ahalyá, -who in beauty surpassed the nymphs of heaven. One day Indra, in -love with her beauty, tempted her in secret, for the mind of rulers, -blinded with power, runs towards unlawful objects. - -And she in her folly encouraged that husband of Sachí, being the slave -of her passions; but the hermit Gautama found out the intrigue by his -superhuman power, and arrived upon the scene. And Indra immediately -assumed, out of fear, the form of a cat. Then Gautama said to Ahalyá; -"Who is here?" She answered her husband ambiguously in the Prákrit -dialect,--"Here forsooth is a cat," so managing to preserve verbal -truth. [235] Then Gautama said, laughing, "It is quite true that your -lover is here,--and he inflicted on her a curse, but ordained that it -should terminate because she had shewed some regard for truth." The -curse ran as follows; "Woman of bad character, take for a long time the -nature of a stone, until thou behold Ráma wandering in the forest." And -Gautama at the same time inflicted on the god Indra the following -curse; "A thousand pictures of that which thou hast desired shall -be upon thy body, but when thou shalt behold Tilottamá, a heavenly -nymph, whom Visvakarman shall make, they shall turn into a thousand -eyes." When he had pronounced this curse, the hermit returned to his -austerities according to his desire, but Ahalyá for her part assumed -the awful condition of a stone. And Indra immediately had his body -covered with repulsive marks; for to whom is not immorality a cause -of humiliation? - -"So true is it that every man's evil actions always bear fruit -in himself, for whatever seed a man sows, of that he reaps the -fruit. Therefore persons of noble character never desire that, which -is disagreeable to their neighbours, for this is the invariable -observance of the good, prescribed by divine law. And you two were -sister goddesses in a former birth, but you have been degraded in -consequence of a curse, and accordingly your hearts are free from -strife and bent on doing one another good turns." When they heard -this from Vasantaka, Vásavadattá and Padmávatí dismissed from their -hearts even the smallest remnants of mutual jealousy. But the queen -Vásavadattá made her husband equally the property of both, and acted -as kindly to Padmávatí as if she were herself, desiring her welfare. - -When the king of Magadha heard of that so great generosity of hers -from the messengers sent by Padmávatí, he was much pleased. So on the -next day the minister Yaugandharáyana came up to the king of Vatsa -in the presence of the queen, the others also standing by, and said, -"Why do we not go now to Kausámbí, my prince, in order to begin our -enterprise, for we know that there is nothing to be feared from the -king of Magadha, even though he has been deceived? For he has been -completely gained over by means of the negotiation termed 'Giving of a -daughter': and how could he make war and so abandon his daughter whom -he loves more than life? He must keep his word; moreover he has not -been deceived by you; I did it all myself; and it does not displease -him; indeed I have learned from my spies that he will not act in a -hostile way, and it was for this very purpose that we remained here -for these days." While Yaugandharáyana, who had accomplished the task -he had in hand, was speaking thus, a messenger belonging to the king -of Magadha arrived there, and entered into the palace immediately, -being announced by the warder, and after he had done obeisance, -he sat down and said to the king of Vatsa; "The king of Magadha is -delighted with the intelligence sent by the queen Padmávatí, and he -now sends this message to your Highness--'What need is there of many -words? I have heard all, and I am pleased with thee. Therefore do the -thing for the sake of which this beginning has been made; we submit -ourselves.'" The king of Vatsa joyfully received this clear speech of -the messenger's, resembling the blossom of the tree of policy planted -by Yaugandharáyana. Then he brought Padmávatí with the queen, and, -after he had bestowed a present upon the messenger, he dismissed him -with honour. Then a messenger from Chandamahásena also arrived, and, -after entering, he bowed before the king, according to custom, and -said to him, "O king, his majesty Chandamahásena, who understands the -secrets of policy, has learnt the state of thy affairs and delighted -sends this message--'Your majesty's excellence is plainly declared -by this one fact, that you have Yaugandharáyana for your minister, -what need of further speeches? Blessed too is Vásavadattá, who, -through devotion to you, has done a deed which makes us exalt our -head for ever among the good, moreover Padmávatí is not separated -from Vásavadattá in my regard, for they two have one heart; therefore -quickly exert yourself.'" - -When the king of Vatsa heard this speech of his father-in-law's -messenger, joy suddenly arose in his heart, and his exceeding warmth -of affection for the queen was increased, and also the great respect -which he felt for his excellent minister. Then the king, together with -the queens, entertained the messenger according to the laws of due -hospitality, in joyful excitement of mind, and sent him away pleased; -and as he was bent on commencing his enterprise, he determined, -after deliberating with his ministers, on returning to Kausámbí. - - - - - - -CHAPTER XVIII. - - -So on the next day the king of Vatsa set out from Lávánaka for -Kausámbí, accompanied by his wives and his ministers, and as he -advanced, shouts broke forth from his forces, that filled the plains -like the waters of the ocean overflowing out of due time. An image -would be furnished of that king advancing on his mighty elephant, -if the sun were to journey in the heaven accompanied by the eastern -mountain. That king, shaded with his white umbrella, shewed as if -waited upon by the moon, delighted at having outdone the splendour -of the sun. While he towered resplendent above them all, the chiefs -circled around him, like the planets [236] in their orbits around -the polar star. And those queens, mounted on a female elephant that -followed his, shone like the earth-goddess and the goddess of Fortune -accompanying him out of affection in visible shape. The earth, that -lay in his path, dinted with the edges of the hoofs of the troops -of his prancing steeds, seemed to bear the prints of loving nails, -as if it had been enjoyed by the king. In this style progressing, -the king of Vatsa, being continually praised by his minstrels, -reached in a few days the city of Kausámbí, in which the people kept -holiday. The city was resplendent on that occasion, her lord [237] -having returned from sojourning abroad. She was clothed in the red silk -of banners, round windows were her expanded eyes, the full pitchers -in the space in front of the gates were her two swelling breasts, the -joyous shouts of the crowd were her cheerful conversation, and white -palaces her smile. [238] So, accompanied by his two wives, the king -entered the city, and the ladies of the town were much delighted at -beholding him. The heaven was filled with hundreds of faces of fair -ones standing on charming palaces, as if with the soldiers of the -moon [239] that was surpassed in beauty by the faces of the queens, -having come to pay their respects. And other women established at -the windows, looking with unwinking eyes, [240] seemed like heavenly -nymphs in aërial chariots, that had come there out of curiosity. Other -women, with their long-lashed eyes closely applied to the lattice of -the windows, made, so to speak, cages of arrows to confine love. The -eager eye of one woman expanded with desire to behold the king, came, -so to speak, to the side of her ear, [241] that did not perceive -him, in order to inform it. The rapidly heaving breasts of another, -who had run up hastily, seemed to want to leap out of her bodice with -ardour to behold him. The necklace of another lady was broken with her -excitement, and the pearl-beads seemed like tear-drops of joy falling -from her heart. Some women, beholding Vásavadattá and remembering the -former report of her having been burned, said as if with anxiety; -"If the fire were to do her an injury at Lávánaka, then the sun -might as well diffuse over the world darkness which is alien to his -nature." Another lady beholding Padmávatí said to her companion; "I -am glad to see that the queen is not put to shame by her fellow-wife, -who seems like her friend." And others beholding those two queens, -and throwing over them garlands of eyes expanded with joy so as to -resemble blue lotuses, said to one another; "Surely Siva and Vishnu -have not beheld the beauty of these two, otherwise how could they -regard with much respect their consorts Umá and Srí?" In this way -feasting the eyes of the population, the king of Vatsa with the queens -entered his own palace, after performing auspicious ceremonies. Such -as is the splendour of a lotus-pool in windy weather, or of the -sea when the moon is rising, such was at that period the wonderful -splendour of the king's palace. And in a moment it was filled with -the presents, which the feudatories offered to procure good luck, -and which foreshadowed the coming in of offerings from innumerable -kings. And so the king of Vatsa, after honouring the chiefs, entered -with great festivity the inner apartments, at the same time finding -his way to the heart of every one present. And there he remained -between the two queens, like the god of Love between Rati and Príti, -[242] and spent the rest of the day in drinking and other enjoyments. - -The next day, when he was sitting in the hall of assembly accompanied -by his ministers, a certain Bráhman came and cried out at the door; -"Protection for the Bráhmans! O king! certain wicked herdsmen have -cut off my son's foot in the forest without any reason." When he -heard that, the king immediately had two or three herdsmen seized and -brought before him, and proceeded to question them. Then they gave the -following answer; "O king, being herdsmen we roam in the wilderness, -and there we have among us a herdsman named Devasena, and he sits in -a certain place in the forest on a stone seat, and says to us 'I am -your king' and gives us orders. And not a man among us disobeys his -orders. Thus, O king, that herdsman rules supreme in the wood. Now -to-day the son of this Bráhman came that way, and did not do obeisance -to the herdsman king, and when we by the order of the king said to -him--'Depart not without doing thy reverence'--the young fellow pushed -us aside, and went off laughing in spite of the admonition. Then the -herdsman king commanded us to punish the contumacious boy by cutting -off his foot. So we, O king, ran after him, and cut off his foot; -what man of our humble degree is able to disobey the command of a -ruler?" When the herdsmen had made this representation to the king, the -wise Yaugandharáyana, after thinking it over, said to him in private; -"Certainly that place must contain treasure, on the strength of which -a mere herdsman has such influence. [243] So let us go there." When -his minister had said this to him, the king made those herdsmen shew -him the way, and went to that place in the forest with his soldiers -and his attendants. - -And while, after the ground had been examined, peasants were digging -there, a Yaksha in stature like a mountain rose up from beneath it, -and said, "O king, this treasure, which I have so long guarded, -belongs to thee, as having been buried by thy forefathers, therefore -take possession of it." After he had said this to the king and -accepted his worship, the Yaksha disappeared, and a great treasure -was displayed in the excavation. And from it was extracted a valuable -throne studded with jewels, [244] for in the time of prosperity a long -series of happy and fortunate events takes place. The Lord of Vatsa -took away the whole treasure from the spot in high glee, and after -chastising those herdsmen returned to his own city. There the people -saw that golden throne brought by the king, which seemed with the -streams of rays issuing from its blood-red jewels to foretell [245] -the king's forceful conquest of all the regions, and which with its -pearls fixed on the end of projecting silver spikes seemed to show its -teeth as if laughing again and again when it considered the astonishing -intellect of the king's ministers; [246] and they expressed their joy -in a charming manner, by striking drums of rejoicing so that they sent -forth their glad sounds. The ministers too rejoiced exceedingly, making -certain of the king's triumph; for prosperous events happening at the -very commencement of an enterprise portend its final success. Then -the sky was filled with flags resembling flashes of lightning, and the -king like a cloud rained gold on his dependants. And this day having -been spent in feasting, on the morrow Yaugandharáyana, wishing to know -the mind of the king of Vatsa, said to him; "O king, ascend and adorn -that great throne, which thou hast obtained by inheritance from thy -ancestors." But the king said, "Surely it is only after conquering all -the regions that I can gain glory by ascending that throne, which those -famous ancestors of mine mounted after conquering the earth. Not till -I have subdued this widely-gemmed earth bounded by the main, will I -ascend the great jewelled throne of my ancestors." Saying this, the -king did not mount the throne as yet. For men of high birth possess -genuine loftiness of spirit. Thereupon Yaugandharáyana being delighted -said to him in private; "Bravo! my king! So make first an attempt to -conquer the eastern region." When he heard that, the king eagerly -asked his minister; "When there are other cardinal points, why do -kings first march towards the East?" When Yaugandharáyana heard this, -he said to him again; "The North, O king, though rich, is defiled by -intercourse with barbarians, and the West is not honoured as being -the cause of the setting of the sun and other heavenly bodies; and -the South is seen to be neighboured by Rákshasas and inhabited by -the god of death; but in the eastern quarter the sun rises, over the -East presides Indra, and towards the East flows the Ganges, therefore -the East is preferred. Moreover among the countries situated between -the Vindhya and Himálaya mountains, the country laved by the waters -of the Ganges is considered most excellent. Therefore monarchs who -desire success march first towards the East, and dwell moreover in -the land visited by the river of the gods. [247] For your ancestors -also conquered the regions by beginning with the East, and made their -dwelling in Hastinápura on the banks of the Ganges; but Satáníka -repaired to Kausámbí on account of its delightful situation, seeing -that empire depended upon valour, and situation had nothing to do -with it." When he had said this Yaugandharáyana stopped speaking; -and the king out of his great regard for heroic exploits said; "It -is true that dwelling in any prescribed country is not the cause of -empire in this world, for to men of brave disposition their own valour -is the only cause of success. For a brave man by himself without any -support obtains prosperity; have you never heard à propos of this -the tale of the brave man?" Having said this, the lord of Vatsa on -the entreaty of his ministers again began to speak, and related in -the presence of the queens the following wonderful story. - - - -Story of Vidúshaka. - -In the city of Ujjayiní, which is celebrated throughout the -earth, there was in former days a king named Ádityasena. He was a -treasure-house of valour, and on account of his sole supremacy, his war -chariot, like that of the sun, [248] was not impeded anywhere. When his -lofty umbrella, gleaming white like snow, illuminated the firmament, -other kings free from heat depressed theirs. He was the receptacle -of the jewels produced over the surface of the whole earth, as the -sea is the receptacle of waters. Once on a time, he was encamped -with his army on the banks of the Ganges, where he had come for some -reason or other. There a certain rich merchant of the country, named -Gunavartman, came to the king bringing a gem of maidens as a present, -and sent this message by the mouth of the warder. This maiden, though -the gem of the three worlds, has been born in my house, and I cannot -give her to any one else, only your Highness is fit to be the husband -of such a girl. Then Gunavartman entered and shewed his daughter to -the king. The king, when he beheld that maiden, Tejasvatí by name, -illuminating with her brightness the quarters of the heavens, like the -flame of the rays from the jewels in the temple of the god of Love, -was all enveloped with the radiance of her beauty and fell in love with -her, and, as if heated with the fire of passion, began to dissolve in -drops of sweat. So he at once accepted her, who was fit for the rank -of head queen, and being highly delighted made Gunavartman equal to -himself in honour. Then, having married his dear Tejasvatí, the king -thought all his objects in life accomplished, and went with her to -Ujjayiní. There the king fixed his gaze so exclusively on her face, -that he could not see the affairs of his kingdom, though they were -of great importance. And his ear being, so to speak, riveted on her -musical discourse could not be attracted by the cries of his distressed -subjects. The king entered into his harem for a long time and never -left it, but the fever of fear left the hearts of his enemies. And -after some time there was born to the king, by the queen Tejasvatí, -a girl welcomed by all, and there arose in his heart the desire of -conquest, which was equally welcome to his subjects. That girl of -exceeding beauty, who made the three worlds seem worthless as stubble, -excited in him joy, and desire of conquest excited his valour. Then -that king Ádityasena set out one day from Ujjayiní to attack a certain -contumacious chieftain; and he made that queen Tejasvatí go with -him mounted on an elephant, as if she were the protecting goddess -of the host. And he mounted an admirable horse, that in spirit and -fury resembled a torrent, [249] tall like a moving mountain, with a -curl on its breast, and a girth. It seemed to imitate with its feet -raised as high as its mouth, the going of Garuda which it had seen in -the heaven, rivalling its own swiftness, and it lifted up its head -and seemed with fearless eye to measure the earth, as if thinking, -"what shall be the limit of my speed?" And after the king had gone a -little way, he came to a level piece of ground, and put his horse to -its utmost speed to shew it off to Tejasvatí. That horse, on being -struck with his heel, went off rapidly, like an arrow impelled from -a catapult, in some unknown direction, so that it became invisible -to the eyes of men. The soldiers, when they saw that take place, -were bewildered, and horsemen galloped in a thousand directions after -the king, who was run away with by his horse, but could not overtake -him. Thereupon the ministers with the soldiers, fearing some calamity, -in their anxiety took with them the weeping queen and returned to -Ujjayiní; there they remained with gates closed and ramparts guarded, -seeking for news of the king, having cheered up the citizens. - -In the meanwhile the king was carried by the horse in an instant -to the impassable forest of the Vindhya hills, haunted by terrible -lions. Then the horse happened to stand still, and the king was -immediately distracted with bewilderment, as the great forest made it -impossible for him to know whereabouts he was. Seeing no other way -out of his difficulties, the king, who knew what the horse had been -in a former birth, got down from his saddle, and prostrating himself -before the excellent horse, said to him [250]: "Thou art a god; a -creature like thee should not commit treason against his lord; so I -look upon thee as my protector, take me by a pleasant path." When the -horse heard that, he was full of regret, remembering his former birth; -and mentally acceded to the king's request, for excellent horses are -divine beings. Then the king mounted again, and the horse set out by -a road bordered with clear cool lakes, that took away the fatigue -of the journey; and by evening the splendid horse had taken the -king another hundred yojanas and brought him near Ujjayiní. As the -sun beholding his horses, though seven in number, excelled by this -courser's speed, had sunk, as it were through shame, into the ravines -of the western mountain, and as the darkness was diffused abroad, -the wise horse seeing that the gates of Ujjayiní were closed, and -that the burning-place outside the gates was terrible at that time, -carried the king for shelter to a concealed monastery of Bráhmans, -that was situated in a lonely place outside the walls. And the king -Ádityasena seeing that that monastery was a fit place to spend the -night in, as his horse was tired, attempted to enter it. But the -Bráhmans, who dwelt there, opposed his entrance, saying that he must -be some keeper of a cemetery [251] or some thief. And out they poured -in quarrelsome mood, with savage gestures, for Bráhmans who live -by chanting the Sáma Veda, are the home of timidity, boorishness, -and ill-temper. While they were clamouring, a virtuous Bráhman named -Vidúshaka, the bravest of the brave, came out from that monastery. He -was a young man distinguished for strength of arm, who had propitiated -the fire by his austerities, and obtained a splendid sword from that -divinity, which he had only to think of, and it came to him. That -resolute youth Vidúshaka seeing that king of distinguished bearing, -who had arrived by night, thought to himself that he was some god -in disguise. And the well-disposed youth pushed away all those other -Bráhmans, and bowing humbly before the king, caused him to enter the -monastery. And when he had rested, and had the dust of the journey -washed off by female slaves, Vidúshaka prepared for him suitable -food. And he took the saddle off that excellent horse of his, and -relieved its fatigue by giving it grass and other fodder. And after -he had made a bed for the wearied king, he said to him,--"My lord, I -will guard your person, so sleep in peace"--and while the king slept, -that Bráhman kept watch the whole night at the door with the sword -of the Fire-god in his hand, that came to him on his thinking of it. - -And on the morrow early, Vidúshaka, without receiving any orders, of -his own accord saddled the horse for the king, as soon as he awoke. The -king for his part took leave of him, and mounting his horse entered -the city of Ujjayiní, beheld afar off by the people bewildered with -joy. And the moment he entered, his subjects approached him with a -confused hum of delight at his return. The king accompanied by his -ministers entered the palace, and great anxiety left the breast of the -queen Tejasvatí. Immediately grief seemed to be swept away from the -city by the rows of silken flags displayed out of joy, which waved in -the wind; and the queen made high festival until the end of the day, -until such time as the people of the city and the sun were red as -vermilion. [252] And the next day the king Ádityasena had Vidúshaka -summoned from the monastery with all the other Bráhmans. And as -soon as he had made known what took place in the night, he gave his -benefactor Vidúshaka a thousand villages. And the grateful king also -gave that Bráhman an umbrella and an elephant and appointed him his -domestic chaplain, so that he was beheld with great interest by the -people. So Vidúshaka then became equal to a chieftain, for how can -a benefit conferred on great persons fail of bearing fruit? And the -noble-minded Vidúshaka shared all those villages, which he had received -from the king, with the Bráhmans who lived in the monastery. And he -remained in the court of the king in attendance upon him, enjoying -together with the other Bráhmans the income of those villages. But -as time went on, those other Bráhmans began striving each of them -to be chief, and made no account of Vidúshaka, being intoxicated -with the pride of wealth. Dwelling in separate parties, seven in one -place, with their mutual rivalries they oppressed the villages like -malignant planets. Vidúshaka regarded their excesses with scornful -indifference, for men of firm mind rightly treat with contempt men of -little soul. Once upon a time a Bráhman of the name of Chakradhara, -who was naturally stern, seeing them engaged in wrangling, came up to -them. Chakradhara, though he was one-eyed, was keen-sighted enough in -deciding what was right in other men's affairs, and though a hunchback, -was straightforward enough in speech. He said to them--"While you -were living by begging, you obtained this windfall, you rascals, -then why do you ruin the villages with your mutual intolerance? It is -all the fault of Vidúshaka who has permitted you to act thus; so you -may be certain that in a short time you will again have to roam about -begging. For a situation, in which there is no head, and every one has -to shift for himself by his own wits as chance directs, is better than -one of disunion under many heads, in which all affairs go to rack and -ruin. So take my advice and appoint one firm man as your head, if you -desire unshaken prosperity, which can only be ensured by a capable -governor." On hearing that, every one of them desired the headship -for himself; thereupon Chakradhara after reflection again said to -those fools; "As you are so addicted to mutual rivalry I propose to -you a basis of agreement. In the neighbouring cemetery three robbers -have been executed by impalement; whoever is daring enough to cut off -the noses of those three by night and to bring them here, he shall be -your head, for courage merits command. [253]" When Chakradhara made -this proposal to the Bráhmans, Vidúshaka, who was standing near, said -to them; "Do this, what is there to be afraid of?" Then the Bráhmans -said to him; "We are not bold enough to do it, let whoever is able, do -it, and we will abide by the agreement." Then Vidúshaka said, "Well, -I will do it, I will cut off the noses of those robbers by night and -bring them from the cemetery." Then those fools, thinking the task a -difficult one, said to him; "If you do this you shall be our lord, -we make this agreement." When they had pronounced this agreement, -and night had set in, Vidúshaka took leave of those Bráhmans and went -to the cemetery. So the hero entered the cemetery awful as his own -undertaking, with the sword of the Fire-god, that came with a thought, -as his only companion. And in the middle of that cemetery where the -cries of vultures and jackals were swelled by the screams of witches, -and the flames of the funeral pyres were reinforced by the fires in the -mouths of the fire-breathing demons, he beheld those impaled men with -their faces turned up, as if through fear of having their noses cut -off. And when he approached them, those three being tenanted by demons -struck him with their fists [254]; and he for his part slashed them -in return with his sword, for fear has not learned to bestir herself -in the breast of the resolute. Accordingly the corpses ceased to be -convulsed with demons, and then the successful hero cut off their -noses and brought them away, binding them up in his garment. And as -he was returning, he beheld in that cemetery a religious mendicant -sitting on a corpse muttering charms, and through curiosity to have -the amusement of seeing what he was doing, he stood concealed behind -that mendicant. In a moment the corpse under the mendicant gave -forth a hissing sound, and flames issued from its mouth, and from its -navel mustard-seeds. And then the mendicant took the mustard-seeds, -and rising up struck the corpse with the flat of his hand, and the -corpse, which was tenanted by a mighty demon, stood up, and then that -mendicant mounted on its shoulder, and began to depart at a rapid rate, -[255] and Vidúshaka silently followed him unobserved, and after he had -gone a short distance Vidúshaka saw an empty temple with an image of -Durgá in it. Then the mendicant got down from the shoulder of the -demon, and entered the inner shrine of the temple, while the demon -fell flat on the earth. But Vidúshaka was present also, contriving -to watch the mendicant, unperceived by him. The mendicant worshipped -the goddess there and offered the following prayer; "If thou art -pleased with me, O goddess, grant me the desired boon. If not I will -propitiate thee with the sacrifice of myself." When the mendicant, -intoxicated with the success of his powerful spells, said this, -a voice coming from the inner shrine thus addressed the mendicant; -"Bring here the maiden daughter of king Ádityasena, and offer her as a -sacrifice, then thou shalt obtain thy desire." When the mendicant heard -this, he went out, and striking once more with his hand the demon, -[256] who hissed at the blow, made him stand upright. And mounting -on the shoulder of the demon, from whose mouth issued flames of -fire, he flew away through the air to bring the princess. Vidúshaka -seeing all this from his place of concealment thought to himself; -"What! shall he slay the king's daughter while I am alive? I will -remain here until the scoundrel returns." Having formed this resolve, -Vidúshaka remained there in concealment. But the mendicant entered -the female apartments of the palace through the window, and found the -king's daughter asleep, as it was night. And he returned, all clothed -in darkness, through the air, bringing with him the princess who -illuminated with her beauty the region, as Ráhu carries off a digit -of the moon. And bearing along with him that princess who exclaimed -in her grief--"Alas! my father! Alas! my mother"--he descended from -the sky in that very temple of the goddess. And then, dismissing the -demon, he entered with that pearl of maidens into the inner shrine of -the goddess, and while he was preparing to slay the princess there, -Vidúshaka came in with his sword drawn. He said to the mendicant, -"Villain! do you wish to smite a jasmine flower with a thunder-bolt, -in that you desire to employ a weapon against this tender form?" And -then he seized the trembling mendicant by the hair, and cut off his -head. And he consoled the princess distracted with fear, who clung to -him closely as she began to recognise him. And then the hero thought; -"How can I manage during the night to convey this princess from -this place to the harem?" Then a voice from the air addressed him; -"Hear this O Vidúshaka! the mendicant, whom thou hast slain, had -in his power a great demon and some grains of mustard-seed. Thence -arose his desire to be ruler of the earth and marry the daughters -of kings, and so the fool has this day been baffled. Therefore thou -hero, take those mustard-seeds, in order that for this night only -thou mayest be enabled to travel through the air." Thus the aërial -voice addressed the delighted Vidúshaka; for even the gods often -take such a hero under their protection. Then he took in his hand -those grains of mustard-seed from the corner of the mendicant's robe, -and the princess in his arms. And while he was setting out from that -temple of the goddess, another voice sounded in the air; "Thou must -return to this very temple of the goddess at the end of a month, thou -must not forget this, O hero!" When he heard this, Vidúshaka said "I -will do so,"--and by the favour of the goddess he immediately flew -up into the air bearing with him the princess. And flying through -the air he quickly placed that princess in her private apartments, -and said to her after she had recovered her spirits; "To-morrow -morning I shall not be able to fly through the air, and so all men -will see me going out, so I must depart now." When he said this to -her, the maiden being alarmed, answered him; "When you are gone, this -breath of mine will leave my body overcome with fear. Therefore do -not depart, great-souled hero; once more save my life, for the good -make it their business from their birth to carry out every task they -have undertaken." When the brave Vidúshaka heard that, he reflected, -"If I go, and leave this maiden, she may possibly die of fear; and then -what kind of loyalty to my sovereign shall I have exhibited? Thinking -thus he remained all night in those female apartments, and he gradually -dropped off to sleep wearied with toil and watching. But the princess -in her terror passed that night without sleeping: and even when the -morning came she did not wake up the sleeping Vidúshaka, as her mind -was made tender by love [257], and she said to herself; "Let him rest -a little longer." Then the servants of the harem came in and saw him, -and in a state of consternation they went and told the king. The king -for his part sent the warder to discover the truth, and he entering -beheld Vidúshaka there. And he heard the whole story from the mouth -of the princess, and went and repeated it all to the king. And the -king knowing the excellent character of Vidúshaka, was immediately -bewildered, wondering what it could mean. And he had Vidúshaka brought -from his daughter's apartment, escorted all the way by her soul, -which followed him out of affection. And when he arrived, the king -asked him what had taken place, and Vidúshaka told him the whole -story from the beginning, and shewed him the noses of the robbers -fastened up in the end of his garment, and the mustard-seeds which -had been in the possession of the mendicant, different from those -found on earth. The high-minded monarch suspected that Vidúshaka's -story was true from these circumstances, so he had all the Bráhmans -of the monastery brought before him, together with Chakradhara, and -asked about the original cause of the whole matter. And he went in -person to the cemetery and saw those men with their noses cut off, -and that base mendicant with his neck severed, and then he reposed -complete confidence in, and was much pleased with, the skilful and -successful Vidúshaka, who had saved his daughter's life. And he gave -him his own daughter on the spot; what do generous men withhold when -pleased with their benefactors? Surely the goddess of Prosperity, [258] -out of love for the lotus, dwelt in the hand of the princess, since -Vidúshaka obtained great good fortune after he had received it in the -marriage ceremony. Then Vidúshaka enjoying a distinguished reputation, -and engaged in attending upon the sovereign, lived with that beloved -wife in the palace of king Ádityasena. Then as days went on, once upon -a time the princess impelled by some supernatural power said at night -to Vidúshaka; "My lord, you remember that when you were in the temple -of the goddess a divine voice said to you, 'Come here at the end of a -month.' To-day is the last day of the month, and you have forgotten -it." When his beloved said this to him, Vidúshaka was delighted, -and recalled it to mind, and said to his wife--"Well remembered on -thy part, fair one! But I had forgotten it." And then he embraced -her by way of reward. And then, while she was asleep, he left the -women's apartments by night, and in high spirits he went armed with -his sword to the temple of the goddess; then he exclaimed outside, -"I Vidúshaka am arrived:" and he heard this speech uttered by some -one inside--"Come in, Vidúshaka." Thereupon he entered and beheld -a heavenly palace, and inside it a lady of heavenly beauty with a -heavenly retinue, dispelling with her brightness the darkness, like a -night set on fire, looking as if she were the medicine to restore to -life the god of love consumed with the fire of the wrath of Siva. He -wondering what it could all mean, was joyfully received by her in -person with a welcome full of affection and great respect. And when -he had sat down and had gained confidence from seeing her affection, -he became eager to understand the real nature of the adventure, and she -said to him; "I am a maiden of the Vidyádhara race, of high descent, -and my name is Bhadrá, and as I was roaming about at my will I saw you -here on that occasion. And as my mind was attracted by your virtues, -I uttered at that time that voice which seemed to come from some one -invisible, in order that you might return. And to-day I bewildered -the princess by employing my magic skill, so that under my impulse she -revived your remembrance of this matter, and for your sake I am here, -and so, handsome hero, I surrender myself to you; marry me." The noble -Vidúshaka, when the Vidyádharí Bhadrá addressed him in this style, -agreed that moment, and married her by the Gándharva ceremony. Then -he remained in that very place, having obtained celestial joys, -the fruits of his own valour, living with that beloved wife. - -Meanwhile the princess woke up when the night came to an end, and not -seeing her husband, was immediately plunged in despair. So she got -up and went with tottering steps to her mother, all trembling, with -her eyes flooded with gushing tears. And she told her mother that -her husband had gone away somewhere in the night, and was full of -self-reproach, fearing that she had been guilty of some fault. Then -her mother was distracted owing to her love for her daughter, and -so in course of time the king heard of it, and came there, and fell -into a state of the utmost anxiety. When his daughter said to him--"I -know my husband has gone to the temple of the goddess outside the -cemetery"--the king went there in person. But he was not able to find -Vidúshaka there in spite of all his searching, for he was concealed -by virtue of the magic science of the Vidyádharí. Then the king -returned, and his daughter in despair determined to leave the body, -but while she was thus minded, some wise man came to her and said -this to her; "Do not fear any misfortune, for that husband of thine -is living in the enjoyment of heavenly felicity, and will return to -thee shortly." When she heard that, the princess retained her life, -which was kept in her by the hope of her husband's return, that had -taken deep root in her heart. - -Then, while Vidúshaka was living there, a certain friend of -his beloved, named Yogesvarí, came to Bhadrá, and said to her in -secret--"My friend, the Vidyádharas are angry with you because you live -with a man, and they seek to do you an injury, therefore leave this -place. There is a city called Kárkotaka on the shore of the eastern -sea, and beyond that there is a sanctifying stream named Sítodá, -and after you cross that, there is a great mountain named Udaya, -[259] the land of the Siddhas, [260] which the Vidyádharas may not -invade; go there immediately, and do not be anxious about the beloved -mortal whom you leave here, for before you start you can tell all this -to him, so that he shall be able afterwards to journey there with -speed." When her friend said this to her, Bhadrá was overcome with -fear, and though attached to Vidúshaka, she consented to do as her -friend advised. So she told her scheme to Vidúshaka, and providently -gave him her ring, and then disappeared at the close of the night. And -Vidúshaka immediately found himself in the empty temple of the goddess, -in which he had been before, and no Bhadrá and no palace. Remembering -the delusion produced by Bhadrá's magic skill, and beholding the ring, -Vidúshaka was overpowered by a paroxysm of despair and wonder. And -remembering her speech as if it were a dream, he reflected,--"Before -she left, she assigned as a place of meeting the mountain of the -sun-rising; so I must quickly go there to find her: but if I am seen -by the people in this state, the king will not let me go: so I will -employ a stratagem in this matter, in order that I may accomplish my -object." So reflecting, the wise man assumed another appearance, and -went out from that temple with tattered clothes, begrimed with dust, -exclaiming, "Ah Bhadrá! Ah Bhadrá!" And immediately the people, who -lived in that place, beholding him, raised a shout; "Here is Vidúshaka -found!" And the king hearing of it came out from his palace in person, -and seeing Vidúshaka in such a state, conducting himself like a madman, -he laid hold on him and took him back to his palace. When he was there, -whatever his servants and connexions, who were full of affection, said -to him, he answered only by exclaiming, "Ah Bhadrá! Ah Bhadrá!" And -when he was anointed with unguents prescribed by the physicians, -he immediately defiled his body with much cinder-dust; and the -food which the princess out of love offered to him with her own -hands, he instantly threw down and trampled under foot. And in this -condition Vidúshaka remained there some days, without taking interest -in anything, tearing his own clothes, and playing the madman. And -Ádityasena thought to himself; "His condition is past cure, so what -is the use of torturing him? He may perhaps die, and then I should -be guilty of the death of a Bráhman, whereas if he roams about at -his will, he may possibly recover in course of time." So he let him -go. Then the hero Vidúshaka, being allowed to roam where he liked, set -out the next day at his leisure to find Bhadrá, taking with him the -ring. And as he journeyed on day by day towards the East, he at last -reached a city named Paundravardhana [261], which lay in his way as -he travelled on; there he entered the house of a certain aged Bráhman -woman, saying to her--"Mother, I wish to stop here one night." And -she gave him a lodging and entertained him, and shortly after, she -approached him, full of inward sorrow, and said to him--"My son, I -hereby give thee all this house, therefore receive it, since I cannot -now live any longer." He, astonished, said to her--"Why do you speak -thus?" Then she said--"Listen, I will tell you the whole story," and -so continued as follows--"My son, in this city there is a king named -Devasena, and to him there was born one daughter, the ornament of the -earth. The affectionate king said--'I have with difficulty obtained -this one daughter',--so he gave her the name of Duhkalabdhiká. [262] - -"In course of time when she had grown up, the king gave her in marriage -to the king of Kachchhapa, whom he had brought to his own palace. The -king of Kachchhapa entered at night the private apartments of his -bride, and died the very first time he entered them. Then the king -much distressed, again gave his daughter in marriage to another king; -he also perished in the same way [263]: and when through fear of the -same fate other kings did not wish to marry her, the king gave this -order to his general--'You must bring a man in turn from every single -house in this country, so that one shall be supplied every day, and -he must be a Bráhman or a Kshatriya. And after you have brought the -man, you must cause him to enter by night into the apartment of my -daughter; let us see how many will perish in this way, and how long -it will go on. Whoever escapes shall afterwards become her husband; -for it is impossible to bar the course of fate, whose dispensations -are mysterious.' The general, having received this order from the -king, brings a man every day turn about from every house in this -city, and in this way hundreds of men have met their death in the -apartment of the princess. Now I, whose merits in a former life must -have been deficient, have one son here; his turn has to-day arrived -to go to the palace to meet his death; and I being deprived of him -must to-morrow enter the fire. Therefore, while I am still alive, -I give to you, a worthy object, all my house with my own hand, in -order that my lot may not again be unfortunate in my next birth." When -she had said this, the resolute Vidúshaka answered; "If this is the -whole matter, do not be despondent, mother, I will go there to-day, -let your only son live. And do not feel any commiseration with regard -to me, so as to say to yourself--'Why should I be the cause of this -man's death?'--for owing to the magical power which I possess I run -no risk by going there." When Vidúshaka had said this, that Bráhman -woman said to him, "Then you must be some god come here as a reward -for my virtue, so cause me, my son, to recover life, and yourself to -gain felicity." When she had expressed her approval of his project in -these words, he went in the evening to the apartment of the princess, -together with a servant appointed by the general to conduct him. There -he beheld the princess flushed with the pride of youth, like a creeper -weighed down with the burden of its abundant flowers that had not -yet been gathered. Accordingly, when night came, the princess went -to her bed, and Vidúshaka remained awake in her apartment, holding in -his hand the sword of the Fire-god, which came to him with a thought, -saying to himself, "I will find out who it is that slays men here." And -when people were all asleep, he saw a terrible Rákshasa coming from the -side of the apartment where the entrance was, having first opened the -door; and the Rákshasa standing at the entrance stretched forward into -the room an arm, which had been the swift wand of Death to hundreds -of men. But Vidúshaka in wrath springing forward, cut off suddenly -the arm of the Rákshasa with one stroke of his sword. [264] And the -Rákshasa immediately fled away through fear of his exceeding valour, -with the loss of one arm, never again to return. When the princess -awoke, she saw the severed arm lying there, and she was terrified, -delighted and astonished at the same time. And in the morning the -king Devasena saw the arm of the Rákshasa, which had fallen down -after it was cut off, lying at the door of his daughter's apartments; -in this way Vidúshaka, as if to say "Henceforth no other men must -enter here"--fastened the door as it were with a long bar. [265] -Accordingly the delighted king gave to Vidúshaka, who possessed -this divine power, his daughter and much wealth; and Vidúshaka dwelt -there some days with this fair one, as if with prosperity incarnate -in bodily form. But one day he left the princess while asleep, and -set out at night in haste to find his Bhadrá. And the princess in the -morning was afflicted at not seeing him, but she was comforted by her -father with the hope of his return. Vidúshaka journeying on day by -day, at last reached the city of Támraliptá not far from the eastern -sea. There he joined himself to a certain merchant, named Skandhadása -who desired to cross the sea. In his company, embarking on a ship -laden with much wealth belonging to the merchant, he set out on the -ocean path. Then that ship was stopped suddenly when it had reached the -middle of the ocean, as if it were held by something. And when it did -not move, though the sea was propitiated with jewels, that merchant -Skandhadása being grieved, said this: "Whosoever releases this ship -of mine which is detained, to him I will give half of my own wealth -and my daughter." The resolute-souled Vidúshaka, when he heard that, -said, "I will descend into the water of the sea and search it, and -I will set free in a moment this ship of yours which is stopped: but -you must support me by ropes fastened round my body. And the moment -the ship is set free, you must draw me up out of the midst of the -sea by the supporting ropes." The merchant welcomed his speech with -a promise to do what he asked, and the steersmen bound ropes under -his armpits. Supported in that way Vidúshaka descended in the sea; -a brave man never desponds when the moment for action has arrived. So -taking in his hand the sword of the Fire-god, that came to him with -a thought, the hero descended into the midst of the sea under the -ship. And there he saw a giant asleep, and he saw that the ship was -stopped by his leg. So he immediately cut off his leg with his sword, -and at once the ship moved on freed from its impediment. [266] When -the wicked merchant saw that, he cut the ropes, by which Vidúshaka was -supported, through desire to save the wealth he had promised him; and -went swiftly to the other shore of the ocean vast as his own avarice, -in the ship which had thus been set free. Vidúshaka for his part, -being in the midst of the sea with the supporting ropes cut, rose to -the surface, and seeing how matters stood he calmly reflected for -a moment; "Why did the merchant do this? Surely in this case the -proverb is applicable; 'Ungrateful men blinded by desire of gain -cannot see a benefit.' Well, it is now high time for me to display -intrepidity, for if courage fails, even a small calamity cannot be -overcome." Thus he reflected on that occasion, and then he got astride -on the leg which he had cut off from the giant sleeping in the water, -and by its help he crossed the sea, as if with a boat, paddling with -his hands, for even destiny takes the part of men of distinguished -valour. Then a voice from heaven addressed that mighty hero, who had -come across the ocean, as Hanumán did for the sake of Ráma [267]; -"Bravo, Vidúshaka! Bravo! who except thee is a man of valour? I am -pleased with this courage of thine: therefore hear this. Thou hast -reached a desolate coast here, but from this thou shalt arrive in -seven days at the city of Kárkotaka; then thou shalt pluck up fresh -spirits, and journeying quickly from that place, thou shalt obtain -thy desire. But I am the Fire, the consumer of the oblations to -gods and the spirits of deceased ancestors, whom thou didst before -propitiate: and owing to my favour thou shalt feel neither hunger -nor thirst,--therefore go prosperously and confidently;" having thus -spoken, the voice ceased. And Vidúshaka, when he heard that, bowed, -adoring the Fire-god, and set forth in high spirits, and on the -seventh day he reached the city of Kárkotaka. And there he entered a -monastery, inhabited by many noble Bráhmans from various lands, who -were noted for hospitality. It was a wealthy foundation of the king -of that place Áryavarman, and had annexed to it beautiful temples -all made of gold. There all of the Bráhmans welcomed him, and one -Bráhman took the guest to his chamber, and provided him with a bath, -with food and with clothing. And while he was living in the monastery, -he heard this proclamation being made by beat of drum in the evening; -"Whatever Bráhman or Kshatriya wishes to-morrow morning to marry -the king's daughter, let him spend a night in her chamber." When he -heard that, he suspected the real reason, and being always fond of -daring adventures, he desired immediately to go to the apartment -of the princess. Thereupon the Bráhmans of the monastery said to -him,--"Bráhman, do not be guilty of rashness. The apartment of the -princess is not rightly so called, rather is it the open mouth of -death, [268] for whoever enters it at night does not escape alive, -and many daring men have thus met their death there." In spite of -what these Bráhmans told him, Vidúshaka would not take their advice, -[269] but went to the palace of the king with his servants. There -the king Áryavarman, when he saw him, welcomed him in person, and -at night he entered the apartment of the king's daughter, looking -like the sun entering the fire. And he beheld that princess who -seemed by her appearance to be attached to him, for she looked at him -with tearful eye, and a sad look expressive of the grief produced by -utter despair. And he remained awake there all night gazing intently, -holding in his hand the sword of the Fire-god that came to him with -a thought. And suddenly he beheld at the entrance a very terrible -Rákshasa, extending his left hand because his right had been cut -off. And when he saw him, he said to himself; "Here is that very -Rákshasa, whose arm I cut off in the city of Paundravardhana. So -I will not strike at his arm again, lest he should escape me and -depart as before, and for this reason it is better for me to kill -him." Thus reflecting, Vidúshaka ran forward and seized his hair, -and was preparing to cut off his head, when suddenly the Rákshasa in -extreme terror said to him; "Do not slay me, you are brave, therefore -shew mercy." Vidúshaka let him go and said, "Who are you, and what are -you about here?" Then the Rákshasa, being thus questioned by the hero, -continued--"My name is Yamadanshtra, and I had two daughters, this is -one, and she who lives in Paundravardhana is another. And Siva favoured -me by laying on me this command; 'Thou must save the two princesses -from marrying any one who is not a hero.' While thus engaged I first -had an arm cut off at Paundravardhana, and now I have been conquered -by you here, so this duty of mine is accomplished." When Vidúshaka -heard this, he laughed, and said to him in reply; "It was I that -cut off your arm there in Paundravardhana." The Rákshasa answered -"Then you must be a portion of some divinity, not a mere man, I -think it was for your sake that Siva did me the honour of laying -that command upon me. So henceforth I consider you my friend, and -when you call me to mind I will appear to you to ensure your success -even in difficulties." In these words the Rákshasa Yamadanshtra out of -friendship chose him as a sworn brother, and when Vidúshaka accepted -his proposal, disappeared. Vidúshaka, for his part, was commended for -his valour by the princess, and spent the night there in high spirits; -and in the morning the king hearing of the incident and highly pleased, -gave him his daughter as the conspicuous banner of his valour together -with much wealth. Vidúshaka lived there some nights with her, as if -with the goddess of prosperity, bound so firmly by his virtue [270] -that she could not move a step. But one night he went off of his -own accord from that place, longing for his beloved Bhadrá, for who -that has tasted heavenly joys, can take pleasure in any other? And -after he had left the town, he called to mind that Rákshasa, and -said to him, who appeared the moment he called him to mind, and made -him a bow,--"My friend, I must go to the land of the Siddhas on the -Eastern mountain for the sake of the Vidyádharí named Bhadrá, so do -you take me there." The Rákshasa said--"Very good"--so he ascended -his shoulder, and travelled in that night over sixty yojanas of -difficult country; and in the morning he crossed the Sítodá, a river -that cannot be crossed by mortals, and without effort reached the -border of the land of the Siddhas. [271] The Rákshasa said to him; -"Here is the blessed mountain, called the mountain of the rising sun, -in front of you, but I cannot set foot upon it as it is the home -of the Siddhas." Then the Rákshasa being dismissed by him departed, -and there Vidúshaka beheld a delightful lake, and he sat down on the -bank of that lake beautiful with the faces of full-blown lotuses, -which, as it were, uttered a welcome to him with the hum of roaming -bees. And there he saw unmistakeable footsteps as of women, seeming to -say to him, this is the path to the house of your beloved. While he -was thinking to himself--"Mortals cannot set foot on this mountain, -therefore I had better stop here a moment, and see whose footsteps -these are"--there came to the lake to draw water many beautiful -women with golden pitchers in their hands. So he asked the women, -after they had filled their pitchers with water, in a courteous -manner; "For whom are you taking this water?" And those women said to -him--"Excellent Sir, a Vidyádharí of the name of Bhadrá is dwelling -on this mountain, this water is for her to bathe in." Wonderful to -say! Providence seeming to be pleased with resolute men, who attempt -mighty enterprises, makes all things subserve their ends. For one -of these women suddenly said to Vidúshaka; "Noble sir, please lift -this pitcher on to my shoulder." He consented and when he lifted the -pitcher on to her shoulder, the discreet man put into it the jewelled -ring he had before received from Bhadrá, [272] and then he sat down -again on the bank of that lake, while those women went with the water -to the house of Bhadrá. And while they were pouring over Bhadrá the -water of ablution, her ring fell into her lap. When Bhadrá saw it, -she recognized it and asked those friends of hers whether they had -seen any stranger about. And they gave her this answer; "We saw a -young mortal on the banks of the lake, and he lifted this pitcher -for us." Then Bhadrá said "Go and make him bathe and adorn himself, -and quickly bring him here, for he is my husband who has arrived in -this country." When Bhadrá had said this, her companions went and told -Vidúshaka the state of the case, and after he had bathed brought him -into her presence. And when he arrived, he saw after long separation -Bhadrá who was eagerly expecting him, like the ripe blooming fruit -of the tree of his own valour in visible form: she for her part rose -up when she saw him, and offering him the argha, [273] so to speak, -by sprinkling him with her tears of joy, she fastened her twining -arms round his neck like a garland. When they embraced one another, -the long accumulated affection [274] seemed to ooze from their limbs -in the form of sweat, owing to excessive pressure. Then they sat down, -and never satisfied with gazing at one another, they both, as it were, -endured the agony of longing multiplied a hundred-fold. Bhadrá then -said to Vidúshaka; "How did you come to this land?" And he thereupon -gave her this answer; "Supported by affection for thee, I came here -enduring many risks to my life, what else can I say, fair one?" When -she heard that, seeing that his love was excessive, as it caused him -to disregard his own life, Bhadrá said to him who through affection -had endured the utmost, "My husband, I care not for my friends, nor -my magic powers; you are my life, and I am your slave, my lord, bought -by you with your virtues." Then Vidúshaka said, "Then come with me to -live in Ujjayiní, my beloved, leaving all this heavenly joy." Bhadrá -immediately accepted his proposal, and gave up all her magic gifts, -(which departed from her the moment she formed that resolution,) -with no more regret than if they had been straw. Then Vidúshaka -rested with her there during that night, being waited on by her -friend Yogesvarí, and in the morning the successful hero descended -with her from the mountain of the sun-rise, and again called to -mind the Rákshasa Yamadanshtra; the Rákshasa came the moment he was -thought of, and Vidúshaka told him the direction of the journey he -had to take, and then ascended his shoulder, having previously placed -Bhadrá there. She too endured patiently to be placed on the shoulder -of a very loathsome Rákshasa; what will not women do when mastered -by affection? So Vidúshaka, mounted on the Rákshasa, set out with -his beloved, and again reached the city of Kárkotaka; and there men -beheld him with fear inspired by the sight of the Rákshasa; and when -he saw king Áryavarman, he demanded from him his daughter; and after -receiving that princess surrendered by her father, whom he had won -with his arm, he set forth from that city in the same style, mounted -on the Rákshasa. And after he had gone some distance, he found that -wicked merchant on the shore of the sea, who long ago cut the ropes -when he had been thrown into the sea. And he took, together with his -wealth, his daughter, whom he had before won as a reward for setting -free the ship in the sea. And he considered the depriving that villain -of his wealth as equivalent to putting him to death, for grovelling -souls often value their hoards more than their life. Then mounted on -the Rákshasa as on a chariot, taking with him that daughter of the -merchant, he flew up into the heaven with the princess and Bhadrá, -and journeying through the air, he crossed the ocean, which like -his valour was full of boisterous impetuosity, exhibiting it to his -fair ones. [275] And he again reached the city of Paundravardhana, -beheld with astonishment by all as he rode on a Rákshasa. There he -greeted his wife, the daughter of Devasena, who had long desired his -arrival, whom he had won by the defeat of the Rákshasa; and though -her father tried to detain him, yet longing for his native land, -he took her also with him, and set out for Ujjayiní. And owing to -the speed of the Rákshasa, he soon reached that city, which appeared -like his satisfaction at beholding his home, exhibited in visible -form. There Vidúshaka was seen by the people, perched on the top of -that huge Rákshasa, whose vast frame was illuminated by the beauty of -his wives seated on his shoulder, as the moon [276] rising over the -eastern mountain with gleaming herbs on its summit. The people being -astonished and terrified, his father-in-law the king Ádityasena came -to hear of it, and went out from the city. But Vidúshaka, when he -saw him, quickly descended from the Rákshasa, and after prostrating -himself approached the king; the king too welcomed him. Then Vidúshaka -caused all his wives to come down from the shoulder of the Rákshasa, -and released him to wander where he would. And after that Rákshasa -had departed, Vidúshaka accompanied by his wives entered the king's -palace together with the king his father-in-law. There he delighted -by his arrival that first wife of his, the daughter of that king, who -suffered a long regret for his absence. And when the king said to him; -"How did you obtain these wives, and who is that Rákshasa?" he told him -the whole story. Then that king pleased with his son-in-law's valour, -and knowing what it was expedient to do, gave him half his kingdom; -and immediately Vidúshaka, though a Bráhman, became a monarch, with -a lofty white umbrella and chowries waving on both sides of him. And -then the city of Ujjayiní was joyful, full of the sound of festive -drums and music, uttering shouts of delight. Thus he obtained the -mighty rank of a king, and gradually conquered the whole earth, so -that his foot was worshipped by all kings, and with Bhadrá for his -consort he long lived in happiness with those wives of his, who were -content, having abandoned jealousy. Thus resolute men when fortune -favours them, find their own valour a great and successful stupefying -charm that forcibly draws towards them prosperity. - -When they heard from the mouth of the king of Vatsa this varied tale -[277] full of marvellous incident, all his ministers sitting by his -side and his two wives experienced excessive delight. - - - - - - -CHAPTER XIX. - - -Then Yaugandharáyana said to the king of Vatsa; "King, it is known -that you possess the favour of destiny, as well as courage; and I -also have taken some trouble about the right course of policy to -be pursued in this matter: therefore carry out as soon as possible -your plan of conquering the regions." When his chief minister had -said this to him, the king of Vatsa answered,--"Admitting that this -is true, nevertheless the accomplishment of auspicious undertakings -is always attended with difficulties, accordingly I will with this -object propitiate Siva by austerities, for without his favour, how -can I obtain what I desire?" When they heard that, his ministers -approved of his performing austerities, as the chiefs of the monkeys -did in the case of Ráma, when he was intent upon building a bridge -over the ocean. And after the king had fasted for three nights, -engaged in austerities with the queens and the ministers, Siva said -to him in a dream--"I am satisfied with thee, therefore rise up, -thou shalt obtain an unimpeded triumph, and shalt soon have a son -who shall be king of all the Vidyádharas." Then the king woke up, -with all his fatigue removed by the favour of Siva, like the new moon -increased by the rays of the sun. And in the morning he delighted his -ministers by telling them that dream, and the two queens, tender as -flowers, who were worn out by the fasting they had endured to fulfil -the vow. And they were refreshed by the description of his dream, -well worthy of being drunk in with the ears, and its effect was like -that of medicine, [278] for it restored their strength. The king -obtained by his austerities a power equal to that of his ancestors, -and his wives obtained the saintly renown of matrons devoted to their -husband. But on the morrow when the feast at the end of the fast -was celebrated, and the citizens were beside themselves with joy, -Yaugandharáyana thus addressed the king--"You are fortunate, O king, -in that the holy god Siva is so well disposed towards you, so proceed -now to conquer your enemies, and then enjoy the prosperity won by -your arm. For when prosperity is acquired by a king's own virtues, -it remains fixed in his family, for blessings acquired by the virtues -of the owners are never lost. And for this reason it was that that -treasure long buried in the ground, which had been accumulated by -your ancestors and then lost, was recovered by you. Moreover with -reference to this matter hear the following tale:" - - - -Story of Devadása. - -Long ago there was in the city of Pátaliputra a certain merchant's son, -sprung from a rich family, and his name was Devadása. And he married -a wife from the city of Paundravardhana, the daughter of some rich -merchant. When his father died, Devadása became in course of time -addicted to vice, and lost all his wealth at play. And then his wife's -father came and took away to his own house in Paundravardhana his -daughter, who was distressed by poverty and the other hardships of her -lot. Gradually the husband began to be afflicted by his misfortunes, -and wishing to be set up in his business, he came to Paundravardhana to -ask his father-in-law to lend him the capital which he required. And -having arrived in the evening at the city of Paundravardhana, seeing -that he was begrimed with dust, and in tattered garments, he thought -to himself, "How can I enter my father-in-law's house in this state? In -truth for a proud man death is preferable to exhibiting poverty before -one's relations." Thus reflecting, he went into the market-place, -and remained outside a certain shop during the night, crouching -with contracted body, like the lotus which is folded at night. And -immediately he saw a certain young merchant open the door of that shop -and enter it. And a moment after he saw a woman come with noiseless -step to that same place, and rapidly enter. And while he fixed his -eyes on the interior of the shop in which a light was burning, he -recognized in that woman his own wife. Then Devadása seeing that wife -of his repairing to another man, and bolting the door, being smitten -with the thunderbolt of grief, thought to himself; "A man deprived of -wealth loses even his own body, how then can he hope to retain the -affections of a woman? For women have fickleness implanted in their -nature by an invariable law, like the flashes of lightning. So here I -have an instance of the misfortunes which befall men who fall into the -sea of vice, and of the behaviour of an independent woman who lives -in her father's house." Thus he reflected as he stood outside, and -he seemed to himself to hear his wife confidentially conversing with -her lover. So he applied his ear to the door, and that wicked woman -was at the moment saying in secret to the merchant, her paramour; -"Listen; as I am so fond of you, I will to-day tell you a secret; -my husband long ago had a great-grandfather named Víravarman; in the -courtyard of his house he secretly buried in the ground four jars of -gold, one jar in each of the four corners. And he then informed one -of his wives of that fact, and his wife at the time of her death -told her daughter-in-law, she told it to her daughter-in-law who -was my mother-in-law, and my mother-in-law told it to me. So this -is an oral tradition in my husband's family, descending through -the mothers-in-law. But I did not tell it to my husband though he -is poor, for he is odious to me as being addicted to gambling, but -you are above all dear to me. So go to my husband's town and buy the -house from him with money, and after you have obtained that gold, -come here and live happily with me." When the merchant, her paramour, -heard this from that treacherous woman, he was much pleased with her, -thinking that he had obtained a treasure without any trouble. Devadása -for his part, who was outside, bore henceforth the hope of wealth, -so to speak, riveted in his heart with those piercing words of his -wicked wife. So he went thence quickly to the city of Pátaliputra, -and after reaching his house, he took that treasure and appropriated -it. Then that merchant, who was in secret the paramour of his wife, -arrived in that country, on pretence of trading, but in reality eager -to obtain the treasure. So he bought that house from Devadása, who made -it over to him for a large sum of money. Then Devadása set up another -home, and cunningly brought back that wife of his from the house of -his father-in-law. When this had been done, that wicked merchant, who -was the lover of his wife, not having obtained the treasure, came and -said to him; "This house of yours is old, and I do not like it. So give -me back my money, and take back your own house." Thus he demanded, -and Devadása refused, and being engaged in a violent altercation, -they both went before the king. In his presence Devadása poured forth -the whole story of his wife, painful to him as venom concealed in his -breast. Then the king had his wife summoned, and after ascertaining -the truth of the case, he punished that adulterous merchant with the -loss of all his property; Devadása for his part cut off the nose of -that wicked wife, and married another, and then lived happily in his -native city on the treasure he had obtained. - -"Thus treasure obtained by virtuous methods is continued to a man's -posterity, but treasure of another kind is as easily melted away as -a flake of snow when the rain begins to fall. Therefore a man should -endeavour to obtain wealth by lawful methods, but a king especially, -since wealth is the root of the tree of empire. So honour all your -ministers according to custom in order that you may obtain success, -and then accomplish the conquest of the regions, so as to gain opulence -in addition to virtue. For out of regard to the fact that you are -allied by marriage with your two powerful fathers-in-law, few kings -will oppose you, most will join you. However, this king of Benares -named Brahmadatta is always your enemy, therefore conquer him first; -when he is conquered, conquer the eastern quarter, and gradually all -the quarters, and exalt the glory of the race of Pándu gleaming white -like a lotus." When his chief minister said this to him, the king -of Vatsa consented, eager for conquest, and ordered his subjects to -prepare for the expedition; and he gave the sovereignty of the country -of Videha to his brother-in-law Gopálaka, by way of reward for his -assistance, thereby shewing his knowledge of policy; and he gave -to Sinhavarman the brother of Padmávatí, who came to his assistance -with his forces, the land of Chedi, treating him with great respect; -and the monarch summoned Pulindaka the friendly king of the Bhillas, -[279] who filled the quarters with his hordes, as the rainy season -fills them with clouds; and while the preparation for the expedition -was going on in the great king's territories, a strange anxiety was -produced in the heart of his enemies; but Yaugandharáyana first sent -spies to Benares to find out the proceedings of king Brahmadatta; then -on an auspicious day, being cheered with omens portending victory, -the king of Vatsa first marched against Brahmadatta in the Eastern -quarter, having mounted [280] a tall victorious elephant, with a -lofty umbrella on its back, as a furious lion ascends a mountain -with one tree in full bloom on it. And his expedition was facilitated -[281] by the autumn which arrived as a harbinger of good fortune, and -shewed him an easy path, across rivers flowing with diminished volume, -and he filled the face of the land with his shouting forces, so as to -produce the appearance of a sudden rainy season without clouds; and -then the cardinal points resounding with the echoes of the roaring of -his host, seemed to be telling one another their fears of his coming, -and his horses, collecting the brightness of the sun on their golden -trappings, moved along followed, as it were, by the fire pleased with -the purification of his army. [282] - -And his elephants with their ears like white chowries, and with -streams of ichor flowing from their temples reddened by being mixed -with vermilion, appeared, as he marched along, like the sons of the -mountains, streaked with white clouds of autumn, and pouring down -streams of water coloured with red mineral, sent by the parent hills, -in their fear, to join his expedition. And the dust from the earth -concealed the brightness of the sun, as if thinking that the king -could not endure the effulgent splendour of rivals. And the two queens -followed the king step by step on the way, like the goddess of Fame, -and the Fortune of Victory, attracted by his politic virtues. [283] -The silk of his host's banners, tossed to and fro in the wind, -seemed to say to his enemies,--"Bend in submission, or flee." Thus -he marched, beholding the districts full of blown white lotuses, -like the uplifted hoods of the serpent Sesha [284] terrified with -fear of the destruction of the world. In the meanwhile those spies, -commissioned by Yaugandharáyana, assuming the vows of scull-bearing -worshippers of Siva, reached the city of Benares. And one of them, -who was acquainted with the art of juggling, exhibiting his skill, -assumed the part of teacher, and the others passed themselves -off as his pupils. And they celebrated that pretended teacher, who -subsisted on alms, from place to place, saying, "This master of ours -is acquainted with past, present, and future." Whatever that sage -predicted, in the way of fires and so on, to those who came to consult -him about the future, his pupils took care to bring about secretly; -so he became famous. He gained complete ascendancy over the mind of -a certain Rájpút courtier there, a favourite of the king's, who was -won over by this mean skill of the teacher's. And when the war with -the king of Vatsa came on, the king Brahmadatta began to consult -him by the agency of the Rájpút, so that he learnt the secrets of -the government. Then the minister of Brahmadatta, Yogakarandaka, -laid snares in the path of the king of Vatsa as he advanced. He -tainted, by means of poison and other deleterious substances, the -trees, flowering creepers, water and grass all along the line of -march. And he sent poison-damsels [285] as dancing girls among the -enemy's host, and he also despatched nocturnal assassins into their -midst. But that spy, who had assumed the character of a prophet, -found all this out, and then quickly informed Yaugandharáyana of -it by means of his companions. Yaugandharáyana for his part, when -he found it out, purified at every step along the line of march the -poisoned grass, water, and so on, by means of corrective antidotes, -and forbade in the camp the society of strange women, and with the -help of Rumanvat he captured and put to death those assassins. When he -heard of that, Brahmadatta having found all his stratagems fail, came -to the conclusion that the king of Vatsa, who filled with his forces -the whole country, was hard to overcome. After deliberating and sending -an ambassador, he came in person to the king of Vatsa who was encamped -near, placing his clasped hands upon his head in token of submission. - -The king of Vatsa for his part, when the king of Benares came to -him, bringing a present, received him with respect and kindness, -for heroes love submission. He being thus subdued, that mighty king -went on pacifying the East, making the yielding bend, but extirpating -the obstinate, as the wind treats the trees, until he reached the -Eastern ocean, rolling with quivering waves, as it were, trembling with -terror on account of the Ganges having been conquered. On its extreme -shore he set up a pillar of victory, [286] looking like the king -of the serpents emerging from the world below to crave immunity for -Pátála. Then the people of Kalinga [287] submitted and paid tribute, -and acted as the king's guides, so that the renown of that renowned -one ascended the mountain of Mahendra. Having conquered a forest -of kings by means of his elephants, which seemed like the peaks -of the Vindhya come to him terrified at the conquest of Mahendra, -he went to the southern quarter. There he made his enemies cease -their threatening murmurs and take to the mountains, strengthless -[288] and pale, treating them as the season of autumn treats the -clouds. The Káverí being crossed by him in his victorious onset, -and the glory of the king of the Chola [289] race being surpassed, -were befouled at the same time. He no longer allowed the Muralas -[290] to exalt their heads, for they were completely beaten down by -tributes imposed on them. Though his elephants drank the waters of -the Godávarí divided into seven streams, they seemed to discharge -them again seven-fold in the form of ichor. Then the king crossed -the Revá and reached Ujjayiní, and entered the city, being made by -king Chandamahásena to precede him. And there he became the target of -the amorous sidelong glances of the ladies of Málava, who shine with -twofold beauty by loosening their braided hair and wearing garlands, -and he remained there in great comfort, hospitably entertained by his -father-in-law, so that he even forgot the long-regretted enjoyments -of his native land. And Vásavadattá was continually at her parents' -side, remembering her childhood, seeming despondent even in her -happiness. The king Chandamahásena was as much delighted at meeting -Padmávatí, as he was at meeting again his own daughter. But after he -had rested some days, the delighted king of Vatsa, reinforced by the -troops of his father-in-law, marched towards the western region; his -curved sword [291] was surely the smoke of the fire of his valour, -since it dimmed with gushing tears the eyes of the women of Láta; -the mountain of Mandara, when its woods were broken through by his -elephants, seemed to tremble lest he should root it up to churn the -sea. [292] Surely he was a splendid luminary excelling the sun and -other orbs, since in his victorious career he enjoyed a glorious rising -even in the western quarter. Then he went to Alaká, distinguished by -the presence of Kuvera, displaying its beauties before him, that is -to say, to the quarter made lovely by the smile of Kailása, and having -subdued the king of Sindh, at the head of his cavalry he destroyed the -Mlechchhas as Ráma destroyed the Rákshasas at the head of the army of -monkeys; the cavalry squadrons of the Turushkas [293] were broken on -the masses of his elephants, as the waves of the agitated sea on the -woods that line the sea-shore. The august hero received the tribute of -his foes, and cut off the head of the wicked king of the Párasíkas -[294] as Vishnu did that of Ráhu. [295] His glory, after he had -inflicted a defeat on the Húnas [296], made the four quarters resound, -and poured down the Himálaya like a second Ganges. When the hosts -of the monarch, whose enemies were still from fear, were shouting, -a hostile answer was heard only in the hollows of the rocks. It is -not strange that then the king of Kámarúpa, [297] bending before -him with head deprived of the umbrella, was without shade and also -without brightness. Then that sovereign returned, followed by elephants -presented by the king of Kámarúpa, resembling moving rocks made over -to him by the mountains by way of tribute. Having thus conquered -the earth, the king of Vatsa with his attendants reached the city of -the king of Magadha the father of Padmávatí. But the king of Magadha, -when he arrived with the queens, was as joyous as the god of love when -the moon illuminates the night. Vásavadattá, who had lived with him -before without being recognised, was now made known to him, and he -considered her deserving of the highest regard. - -Then that victorious king of Vatsa, having been honoured by the king -of Magadha with his whole city, followed by the minds of all the people -which pursued him out of affection, having swallowed the surface of the -earth with his mighty army, returned to Lávánaka in his own dominions. - - - - - - -CHAPTER XX. - - -Then the king of Vatsa, while encamped in Lávánaka to rest his army, -said in secret to Yaugandharáyana, "Through your sagacity I have -conquered all the kings upon the earth, and they being won over -by politic devices will not conspire against me. But this king of -Benares, Brahmadatta, is an ill-conditioned fellow, and he alone, -I think, will plot against me; what confidence can be reposed in the -wicked-minded?" Then Yaugandharáyana, being spoken to in this strain -by the king, answered, "O king, Brahmadatta will not plot against -you again, for when he was conquered and submitted, you shewed him -great consideration; and what sensible man will injure one who treats -him well? Whoever does, will find that it turns out unfortunately -for himself, and on this point, listen to what I am going to say; -I will tell you a tale." - - - -Story of Phalabhúti. - -There was once on a time in the land of Padma an excellent Bráhman -of high renown, named Agnidatta, who lived on a grant of land given -by the king. He had born to him two sons, the elder named Somadatta, -and the second Vaisvánaradatta. The elder of them was of fine person, -but ignorant, and ill-conducted, but the second was sagacious, -well-conducted, and fond of study. And those two after they were -married, and their father had died, divided that royal grant and -the rest of his possessions between them, each taking half; and the -younger of the two was honoured by the king, but the elder Somadatta, -who was of unsteady character, remained a husbandman. One day a -Bráhman, who had been a friend of his father's, seeing him engaged -in conversation with some Súdras, thus addressed him, "Though you -are the son of Agnidatta, you behave like a Súdra, you blockhead, -and you are not ashamed, though you see your own brother in favour -with the king." Somadatta, when he heard that, flew into a passion, -and forgetting the respect due to the old man, ran upon him, and -gave him a kick. Then the Bráhman, enraged on account of the kick, -immediately called on some other Bráhmans to bear witness to it, -and went and complained to the king. The king sent out soldiers to -take Somadatta prisoner, but they, when they went out, were slain -by his friends, who had taken up arms. Then the king sent out a -second force, and captured Somadatta, and blinded by wrath ordered -him to be impaled. Then that Bráhman, as he was being lifted on to -the stake, suddenly fell to the ground, as if he were flung down -by somebody. And those executioners, when preparing to lift him on -again, became blind, for the fates protect one who is destined to -be prosperous. The king, as soon as he heard of the occurrence, was -pleased, and being entreated by the younger brother, spared the life -of Somadatta; then Somadatta, having escaped death, desired to go to -another land with his wife on account of the insulting treatment of the -king, and when his relations in a body disapproved of his departure, -he determined to live without the half of the king's grant, which -he resigned; then, finding no other means of support, he desired to -practise husbandry, and went to the forest on a lucky day to find a -piece of ground suitable for it. There he found a promising piece of -ground, from which it seemed likely that an abundant crop could be -produced, and in the middle of it he saw an Asvattha tree of great -size. Desiring ground fit for cultivation, and seeing that tree to -be cool like the rainy season, as it kept off the rays of the sun -with its auspicious thick shade, he was much delighted. He said, "I -am a faithful votary of that being, whoever he may be, that presides -over this tree," and walking round the tree so as to keep it on his -right, he bowed before it. [298] Then he yoked a pair of bullocks, -and recited a prayer for success, and after making an oblation to -that tree, he began to plough there. And he remained under that tree -night and day, and his wife always brought him his meals there. And -in course of time, when the corn was ripe that piece of ground was, as -fate would have it, unexpectedly plundered by the troops of a hostile -kingdom. Then the hostile force having departed, the courageous man, -though his corn was destroyed, comforted his weeping wife, gave her -the little that remained, and after making an offering as before, -remained in the same place, under the same tree. For that is the -character of resolute men, that their perseverance is increased -by misfortune. Then one night, when he was sleepless from anxiety -and alone, a voice came out from that Asvattha tree, "O Somadatta, -I am pleased with thee, therefore go to the kingdom of a king named -Ádityaprabha in the land of Sríkantha; continually repeat at the door -of that king, (after reciting the form of words used at the evening -oblation to Agni,) the following sentence--'I am Phalabhúti by name, -a Bráhman, hear what I say: he who does good will obtain good, and he -who does evil, will obtain evil;'--by repeating this there thou shalt -attain great prosperity; and now learn from me the form of words used -at the evening oblation to Agni; I am a Yaksha." Having said this, -and having immediately taught him by his power the form of words used -in the evening oblation, the voice in the tree ceased. And the next -morning the wise Somadatta set out with his wife, having received the -name of Phalabhúti by imposition of the Yaksha, and after crossing -various forests uneven and labyrinthine as his own calamities, [299] -he reached the land of Sríkantha. There he recited at the king's door -the form of words used at the evening oblation, and then he announced, -as he had been directed, his name as Phalabhúti, and uttered the -following speech which excited the curiosity of the people, "The doer -of good will obtain good, but the doer of evil, evil." And after he had -said this frequently, the king Ádityaprabha, being full of curiosity, -caused Phalabhúti to be brought into the palace, and he entered, and -over and over again repeated that same speech in the presence of the -king. That made the king and all his courtiers laugh. And the king and -his chiefs gave him garments and ornaments, and also villages, for -the amusement of great men is not without fruit; and so Phalabhúti, -having been originally poor, immediately obtained by the favour of -the Guhyaka [300] wealth bestowed by the king; and by continually -reciting the words mentioned above, he became a special favourite -of the monarch for the regal mind loves diversion. And gradually -he attained to a position of love and respect in the palace, in -the kingdom, and in the female apartments, as being beloved by the -king. One day that king Ádityaprabha returned from hunting in the -forest, and quickly entered his harem; his suspicions were aroused by -the confusion of the warders, and when he entered, he saw the queen -named Kuvalayávalí engaged in worshipping the gods, stark naked, -[301] with her hair standing on end, and her eyes half-closed, with -a large patch of red lead upon her forehead, with her lips trembling -in muttering charms, in the midst of a great circle [302] strewed with -various coloured powders, after offering a horrible oblation of blood, -spirits, and human flesh. She for her part, when the king entered, -in her confusion seized her garments, and when questioned by him -immediately answered, after craving pardon for what she had done, -"I have gone through this ceremony in order that you might obtain -prosperity, and now, my lord, listen to the way in which I learnt -these rites, and the secret of my magic skill." - - - -Story of Kuvalayávalí and the witch Kálarátri. - -Long ago, when I was living in my father's house, I was thus addressed, -while enjoying myself in the garden during the spring festival, by my -friends who met me there; "There is in this pleasure-garden an image -of Ganesa, the god of gods, in the middle of an arbour made of trees, -and that image grants boons, and its power has been tested. Approach -with devout faith that granter of petitions, and worship him, in order -that you may soon obtain without difficulty a suitable husband." When -I heard that, I asked my friends in my ignorance; "What! do maidens -obtain husbands by worshipping Ganesa?" Then they answered me; "Why -do you ask such a question? Without worshipping him no one obtains -any success in this world; and in proof of it we will give you an -instance of his power, listen." Saying this, my friends told me the -following tale: - - - -Story of the birth of Kártikeya. - -Long ago, when Indra oppressed by Táraka was desirous or obtaining a -son from Siva to act as general of the gods, and the god of love had -been consumed, [303] Gaurí by performing austerities sought and gained -as a husband the three-eyed god, who was engaged in a very long and -terrible course of mortification. Then she desired the obtaining of -a son, and the return to life of the god of love, but she did not -remember to worship Ganesa in order to gain her end. So, when his -beloved asked that her desire should be granted, Siva said to her, -"My dear goddess, the god of love was born long ago from the mind of -Brahmá, and no sooner was he born than he said in his insolence, 'Whom -shall I make mad? (kan darpayámi).' So Brahmá called him Kandarpa, and -said to him, 'Since thou art very confident, my son, avoid attacking -Siva only, lest thou receive death from him.' Though the Creator gave -him this warning, the ill-disposed god came to trouble my austerities, -therefore he was burnt up by me, and he cannot be created again -with his body. [304] But I will create by my power a son from you, -for I do not require the might of love in order to have offspring as -mortals do." While the god, whose ensign is a bull, [305] was saying -this to Párvatí, Brahmá accompanied by Indra appeared before him; -and when he had been praised by them, and entreated to bring about -the destruction of the Asura Táraka, Siva consented to beget on the -goddess a son of his body. And, at their entreaty, he consented that -the god of love should be born without body in the minds of animate -creatures, to prevent the destruction of created beings. And he gave -permission to love to influence his own mind; pleased with that, -the Creator went away and Párvatí was delighted. But when, after the -lapse of hundreds of years, there appeared no hope of Párvatí having -any offspring, the god by the order of Brahmá called to mind Agni; -Agni for his part, the moment they called him to mind, thinking that -the foe of the god of love was irresistible, and afraid to interfere, -fled from the gods and entered the water; but the frogs being burned -by his heat told the gods, who were searching for him, that he was -in the water; then Agni by his curse immediately made the speech of -the frogs thenceforth inarticulate, and again disappearing fled to a -place of refuge. There the gods found him, concealed in the trunk of -a tree, in the form of a snail, for he was betrayed by the elephants -and parrots, and he appeared to them. And after making by a curse the -tongues of the parrots and the elephants incapable of clear utterance, -he promised to do what the gods requested, having been praised by -them. So he went to Siva, and after inclining humbly before him, -through fear of being cursed, he informed him of the commission -the gods had given him. Siva thereupon deposited the embryo in the -fire. Then the goddess distracted with anger and grief, said, "I -have not obtained a son from you after all," and Siva said to her; -"An obstacle has arisen in this matter, because you neglected to -worship Ganesa, the lord of obstacles; therefore adore him now in -order that a child may be born to us of the fire." When thus addressed -by Siva, the goddess worshipped Ganesa, and the fire became pregnant -with that germ of Siva. Then, bearing that embryo of Siva, the fire -shone even in the day as if the sun had entered into it. And then -it discharged into the Ganges the germ difficult to bear, and the -Ganges, by the order of Siva, placed it in a sacrificial cavity on -mount Meru. [306] There that germ was watched by the Ganas, Siva's -attendants, and after a thousand years had developed it, it became a -boy with six faces. Then, drinking milk with his six mouths from the -breasts of the six Krittikás [307] appointed by Gaurí to nurse him, -the boy grew big in a few days. In the meanwhile, the king of the -gods, overcome by the Asura Táraka, fled to the difficult peaks of -mount Meru, abandoning the field of battle. And the gods together -with the Rishis went to the six-mouthed Kártikeya for protection, -and he, defending the gods, remained surrounded by them. When Indra -heard that, he was troubled, considering that his kingdom was taken -from him, and being jealous he went and made war upon Kártikeya. But -from the body of Kártikeya, when struck by the thunderbolt of Indra, -there sprang two sons called Sákha and Visákha, both of incomparable -might. Then Siva came to his offspring Kártikeya, who exceeded Indra -in might, and forbade him and his two sons to fight, and rebuked him -in the following words: "Thou wast born in order that thou mightest -slay Táraka and protect the realm of Indra, therefore do thy own -duty." Then Indra was delighted and immediately bowed before him, -and commenced the ceremony of consecrating by ablutions Kártikeya -as general of his forces. But when he himself lifted the pitcher -for that purpose, his arm became stiff, wherefore he was despondent, -but Siva said to him; "Thou didst not worship the elephant-faced god, -when thou desiredst a general; it was for this reason that thou hast -met with this obstacle, therefore adore him now." Indra, when he -heard that, did so, and his arm was set free, and he duly performed -the joyful ceremony of consecrating the general. And not long after, -the general slew the Asura Táraka, and the gods rejoiced at having -accomplished their object, and Gaurí at having obtained a son. So, -princess, you see even the gods are not successful without honouring -Ganesa, therefore adore him when you desire a blessing. - -After hearing this from my companions I went, my husband, and -worshipped an image of Ganesa, that stood in a lonely part of the -garden, and after I had finished the worship, I suddenly saw that those -companions of mine had flown up by their own power and were disporting -themselves in the fields of the air; when I saw that, out of curiosity -I called them and made them come down from the heaven, and when I -asked them about the nature of their magic power, they immediately -gave me this answer; "These are the magic powers of witches' spells, -and they are due to the eating of human flesh, and our teacher in this -is a Bráhman woman known by the name of Kálarátri." When my companions -said this to me, I being desirous of acquiring the power of a woman -that can fly in the air, but afraid of eating human flesh, was for -a time in a state of hesitation; then eager to possess that power, I -said to those friends of mine, "Cause me also to be instructed in this -science." And immediately they went and brought, in accordance with -my request, Kálarátri, who was of repulsive appearance. Her eyebrows -met, [308] she had dull eyes, a depressed flat nose, large cheeks, -widely parted lips, projecting teeth, a long neck, pendulous breasts, -a large belly, and broad expanded feet. She appeared as if the creator -had made her as a specimen of his skill in producing ugliness. When -I fell at her feet, after bathing and worshipping Ganesa, she made -me take off my clothes and perform, standing in a circle, a horrible -ceremony in honour of Siva in his terrific form, and after she had -sprinkled me with water, she gave me various spells known to her, -and human flesh to eat that had been offered in sacrifice to the gods; -so, after I had eaten man's flesh and had received the various spells, -I immediately flew up, naked as I was, into the heaven with my friends, -and after I had amused myself, I descended from the heaven by command -of my teacher, and I, the princess, went to my own apartments. Thus -even in my girlhood I became one of the society of witches, and in -our meetings we devoured the bodies of many men. - - - -Story of Sundaraka. - -But listen, king, to a story which is a digression from my main -tale. That Kálarátri had for husband a Bráhman of the name of -Vishnusvámin, and he, being an instructor in that country, taught -many pupils who came from different lands, as he was skilful in the -exposition of the Vedas. And among his pupils he had one young man -of the name of Sundaraka, the beauty of whose person was set off by -his excellent character; one day the teacher's wife Kálarátri being -love-sick secretly courted him, her husband having gone away to some -place or other. Truly Love makes great sport with ugly people as his -laughing-stocks, in that she, not considering her own appearance, -fell in love with Sundaraka. But he, though tempted, detested with -his whole soul the crime; however women may misbehave, the mind of the -good is not to be shaken. Then, he having departed, Kálarátri in a rage -tore her own body with bites and scratches, and she remained weeping, -[309] with dress and locks disordered, until the teacher Vishnusvámin -entered the house. And when he had entered, she said to him,--"Look, -my Lord, to this state has Sundaraka reduced me, endeavouring to -gain possession of me by force." As soon as the teacher heard that, -he was inflamed with anger, for confidence in women robs even wise -men of their power of reflection; and when Sundaraka returned home at -night, he ran upon him, and he and his pupils kicked him, and struck -him with fists, and sticks; moreover when he was senseless with the -blows, he ordered his pupils to fling him out in the road by night, -without regard to his safety, and they did so. Then Sundaraka was -gradually restored to consciousness by the cool night breeze, and -seeing himself thus outraged he reflected, "Alas! the instigation of -a woman troubles the minds even of those men whose souls are not under -the dominion of passion, as a storm disturbs the repose of lakes which -are not reached by dust. [310] This is why that teacher of mine in the -excess of his anger, though old and wise, was so inconsiderate as to -treat me so cruelly. But the fact is, lust and wrath are appointed in -the dispensation of fate, from the very birth even of wise Bráhmans, -to be the two bolts on the door of their salvation. [311] For were -not the sages long ago angry with Siva in the devadáru-wood, being -afraid that their wives would go astray? And they did not know that he -was a god, as he had assumed the appearance of a Buddhist mendicant, -with the intention of shewing Umá that even Rishis do not possess -self-restraint. But after they had cursed him, they discovered that -he was the ruling god, that shakes the three worlds, and they fled to -him for protection. So it appears that even hermits injure others, when -beguiled by the six faults that are enemies of man, [312] lust, wrath, -and their crew, much more so Bráhmans learned in the Vedas." Thinking -thus, Sundaraka from fear of robbers during the night, climbed up and -took shelter in a neighbouring cow-house. And while he was crouching -unobserved in a corner of that cow-house, Kálarátri came into it with a -drawn sword in her hand, [313] terrible from the hissing she uttered, -with wind and flames issuing from her mouth and eyes, accompanied by -a crowd of witches. Then the terrified Sundaraka, beholding Kálarátri -arriving in such a guise, called to mind the spells that drive away -Rákshasas, and bewildered by these spells Kálarátri did not see him -crouching secretly in a corner, with his limbs drawn together from -fear. Then Kálarátri with her friends recited the spells that enable -witches to fly, and they flew up into the air, cow-house and all. - -And Sundaraka heard the spell and remembered it; [314] but Kálarátri -with the cow-house quickly flew through the air to Ujjayiní: there -she made it descend by a spell in a garden of herbs, and went and -sported in the cemetery among the witches: and immediately Sundaraka -being hungry went down into the garden of herbs, and made a meal -on some roots which he dug up, and after he had allayed the pangs -of hunger, and returned as before to the cow-house, Kálarátri came -back in the middle of the night from her meeting. Then she got up -into the cow-house, and, just as before, she flew through the air -with her pupils by the power of her magic, and returned home in the -night. And after she had replaced the cow-house, which she made use -of as a vehicle, in its original situation, and had dismissed those -followers of hers, she entered her sleeping apartment. And Sundaraka, -having thus passed through that night, astonished at the troubles -he had undergone, in the morning left the cow-house and went to -his friends; there he related what had happened to him, and, though -desirous of going to some other country, he was comforted by those -friends and took up his abode among them, and leaving the dwelling of -his teacher, and taking his meals in the almshouse for Bráhmans, he -lived there enjoying himself at will in the society of his friends. One -day Kálarátri, having gone out to buy some necessaries for her house, -saw Sundaraka in the market. And being once more love-sick, she went -up to him and said to him a second time--"Sundaraka, shew me affection -even now, for my life depends on you." When she said this to him, the -virtuous Sundaraka said to her, "Do not speak thus, it is not right; -you are my mother, as being the wife of my teacher." Then Kálarátri -said; "If you know what is right, then grant me my life, for what -righteousness is greater than the saving of life?" Then Sundaraka -said--"Mother, do not entertain this wish, for what righteousness can -there be in approaching the bed of my preceptor." Thus repulsed by -him, and threatening him in her wrath, she went home, after tearing -her upper garment with her own hand, and shewing the garment to her -husband, she said to him, "Look, Sundaraka ran upon me, and tore this -garment of mine in this fashion;" so her husband went in his anger -and stopped Sundaraka's supply of food at the almshouse, by saying -that he was a felon who deserved death. Then Sundaraka in disgust, -being desirous of leaving that country, and knowing the spell for -flying up into the air which he had learnt in the cow-house, but -being conscious that he had forgotten, after hearing it, the spell for -descending from the sky, which he had been taught there also, again -went in the night to that deserted cow-house, and while he was there, -Kálarátri came as before, and flying up in the cow-house in the same -way as on the former occasion, travelled through the air to Ujjayiní, -and having made the cow-house descend by a spell in the garden of -herbs, went again to the cemetery to perform her nightly ceremonies. - -And Sundaraka heard that spell again, but failed again to retain it; -for how can magic practices be thoroughly learnt without explanation -by a teacher? Then he ate some roots there, and put some others in -the cow-house to take away with him, and remained there as before; -then Kálarátri came, and climbing up into the cow-house, flew through -the air by night, and stopping the vehicle, entered her house. In the -morning Sundaraka also left that house, and taking the roots with him -he went to the market in order to procure money with which to purchase -food. And while he was selling them there, some servants of the king's, -who were natives of Málava, took them away without paying for them, -seeing that they were the produce of their own country. Then he began -to remonstrate angrily, so they manacled him, and took him before the -king on a charge of throwing stones at them, and his friends followed -him. Those villains said to the king--"This man, when we asked him -how he managed continually to bring roots from Málava and sell them -in Ujjayiní, would not give us any answer, on the contrary he threw -stones at us." - -When the king heard this, he asked him about that marvel, [315] then -his friends said--"If he is placed on the palace with us, he will -explain the whole wonder, but not otherwise." The king consented, -and Sundaraka was placed on the palace, whereupon by the help of -the spell he suddenly flew up into the heaven with the palace. And -travelling on it with his friends, he gradually reached Prayága, -[316] and being now weary he saw a certain king bathing there, -and after stopping the palace there, he plunged from the heaven -into the Ganges, and, beheld with wonder by all, he approached that -king. The king inclining before him, said to him, "Who art thou, and -why hast thou descended from heaven?" Sundaraka answered, "I am an -attendant of the god Siva, named Murajaka, and by his command I have -come to thee desiring human pleasures." When the king heard this, -he supposed it was true, and gave him a city, rich in corn, filled -with jewels, with women and all the insignia of rank. Then Sundaraka -entered that city and flew up into the heaven with his followers, -and for a long time roamed about at will, free from poverty. Lying -on a golden bed, and fanned with chowries by beautiful women, he -enjoyed happiness like that of Indra. Then once on a time a Siddha, -that roamed in the air, with whom he had struck up a friendship, -gave him a spell for descending from the air, and Sundaraka, having -become possessed of this spell enabling him to come down to earth, -descended from the sky-path in his own city of Kányakubja. Then the -king hearing that he had come down from heaven, possessed of full -prosperity, with a city, went in person to meet him out of curiosity, -and Sundaraka, when recognized and questioned, knowing what to say on -all occasions, informed the king of all his own adventures brought -about by Kálarátri. Then the king sent for Kálarátri and questioned -her, and she fearlessly confessed her improper conduct, and the king -was angry and made up his mind to cut off her ears, but she, when -seized, disappeared before the eyes of all the spectators. Then the -king forbade her to live in his kingdom, and Sundaraka having been -honourably treated by him returned to the air. - -Having said this to her husband the king Ádityaprabha, the queen -Kuvalayávalí went on to say; "King, such magic powers, produced by the -spells of witches, do exist, and this thing happened in my father's -kingdom, and it is famous in the world, and, as I told you at first, -I am a pupil of Kálarátri's, but because I am devoted to my husband, -I possess greater power even than she did. And to-day you saw me -just at the time when I had performed ceremonies to ensure your -welfare, and was endeavouring to attract by a spell a man to offer -as a victim. So do you enter now into our practice, and set your -foot on the head of all kings, conquering them by magic power. When -he heard this proposal, the king at first rejected it, saying, "What -propriety is there in a king's connecting himself with the eating of -human flesh, the practice of witches?" But when the queen was bent on -committing suicide, he consented, for how can men who are attracted -by the objects of passion remain in the good path? Then she made him -enter into the circle previously consecrated, and said to the king, -after he had taken an oath; "I attempted to draw hither as a victim -that Bráhman named Phalabhúti, who is so intimate with you, but the -drawing him hither is a difficult task, so it is the best way to -initiate some cook in our rites, that he may himself slay him and -cook him. And you must not feel any compunction about it, because -by eating a sacrificial offering of his flesh, after the ceremonies -are complete, the enchantment will be perfect, for he is a Bráhman -of the highest caste." When his beloved said this to him, the king, -though afraid of the sin, a second time consented. Alas! terrible is -compliance with women! Then that royal couple had the cook summoned, -whose name was Sáhasika, and after encouraging him, and initiating him, -they both said to him,--"Whoever comes to you to-morrow morning and -says--'The king and queen will eat together to-day, so get some food -ready quickly,' him you must slay, and make for us secretly a savoury -dish of his flesh." When the cook heard this, he consented, and went -to his own house. And the next morning, when Phalabhúti arrived, the -king said to him, "Go and tell the cook Sáhasika in the kitchen, 'the -king together with the queen will eat to-day a savoury mess, therefore -prepare as soon as possible a splendid dish.'" Phalabhúti said, "I -will do so" and went out. When he was outside, the prince whose name -was Chandraprabha, came to him, and said--"Have made for me this very -day with this gold a pair of earrings, like those you had made before -for my noble father." When the prince said this, Phalabhúti, in order -to please him, went that moment, as he was commissioned, to get the -earrings made, and the prince readily went with the king's message, -which Phalabhúti told him, alone to the kitchen; when he got there and -told the king's message, the cook Sáhasika, true to his agreement, -immediately killed him with a knife, and made a dish of his flesh, -which the king and queen, after performing their ceremonies, ate, -not knowing the truth; [317] and after spending that night in remorse, -the next morning the king saw Phalabhúti arrive with the earrings in -his hand. - -So, being bewildered, he questioned him about the earrings immediately; -and when Phalabhúti had told him his story, the king fell on the -earth, and cried out; "Alas my son!" blaming the queen and himself, -and when his ministers questioned him, he told them the whole story, -and repeated what Phalabhúti had said every day--"'The doer of -good will obtain good, and the doer of evil, evil.' Often the harm -that one wishes to do to another, recoils on one's self, as a ball -thrown against a wall rebounding frequently; thus we, wicked ones, -desiring to slay a Bráhman, have brought about our own son's death, -and devoured his flesh." After the king had said this and informed -his ministers, who stood with their faces fixed on the earth, of the -whole transaction, and after he had anointed that very Phalabhúti as -king in his place, he made a distribution of alms and then, having -no son, entered the fire with his wife to purify himself from guilt, -though already consumed by the fire of remorse: and Phalabhúti, having -obtained the royal dignity, ruled the earth; thus good or evil done -by a man is made to return upon himself. - -Having related the above tale in the presence of the king of Vatsa, -Yaugandharáyana again said to that king; "If Brahmadatta therefore -were to plot against you, O great king, who, after conquering him, -treated him kindly, he ought to be slain." When the chief minister -had said this to him, the king of Vatsa approved of it, and rising up -went to perform the duties of the day, and the day following he set out -from Lávánaka to go to his own city Kausámbí, having accomplished his -objects in effecting the conquest of the regions; in course of time -the lord of earth accompanied by his retinue reached his own city, -which seemed to be dancing with delight, imitating with banners -uplifted the taper arms [318] of the dancing girl. So he entered -the city, producing, at every step, in the lotus-garden composed -of the eyes of the women of the city, the effect of the rising of a -breeze. And the king entered his palace, sung by minstrels, praised -by bards, and worshipped by kings. Then the monarch of Vatsa laid -his commands on the kings of every land, who bowed before him, and -triumphantly ascended that throne, the heirloom of his race, which -he had found long ago in the deposit of treasure. And the heaven was -filled with the combined high and deep echoes of the sound of the -drums, which accompanied the auspicious ceremonies on that occasion, -like simultaneous shouts of applause uttered by the guardians of the -world, each in his several quarter, being delighted with the prime -minister of the king of Vatsa. Then the monarch, who was free from -avarice, distributed to the Bráhmans all kinds of wealth acquired by -the conquest of the world, and after great festivities, satisfied the -desires of the company of kings and of his own ministers. Then in -that city filled with the noise of drums resembling the thunder of -the clouds, while the king was raining benefits on the fields [319] -according to each man's desert, the people, expecting great fruit -in the form of corn, kept high festival in every house. Having thus -conquered the world, that victorious king devolved on Rumanvat and -Yaugandharáyana the burden of his realm, and lived at ease there with -Vásavadattá and Padmávatí. So he, being praised by excellent bards, -seated between those two queens as if they were the goddesses of Fame -and Fortune, enjoyed the rising of the moon white as his own glory, -and continually drank wine as he had swallowed the might of his foes. - - - - - - - -BOOK IV. - - -CHAPTER XXI. - - -Victory to the conqueror of obstacles, [320] who marks with a line like -the parting of the hair, the principal mountains [321] by the mighty -fanning of his ear-flaps, pointing out, as it were, a path of success! - - -Then Udayana, the king of Vatsa, remaining in Kausámbí, enjoyed the -conquered earth which was under one umbrella; and the happy monarch -devolved the care of his empire upon Yaugandharáyana and Rumanvat, and -addicted himself to pleasure only in the society of Vasantaka. Himself -playing on the lute, in the company of the queen Vásavadattá and -Padmávatí, he was engaged in a perpetual concert. While the notes of -his lyre were married to the soft sweet song of the queens, the rapid -movement of his executing finger alone indicated the difference of -the sounds. And while the roof of the palace was white with moonlight -as with his own glory, he drank wine in plenteous streams as he had -swallowed the pride of his enemies [322]; beautiful women brought him, -as he sat retired, in vessels of gold, wine flaming with rosy glow, -[323] as it were the water of his appointment as ruler in the empire -of love; he divided between the two queens the cordial liquor red, -delicious, and pellucid, in which danced the reflection of their faces; -as he did his own heart, impassioned, enraptured and transparent, -in which the same image was found; his eyes were never sated with -resting on the faces of those queens, which had the eyebrows arched, -and blushed with the rosy hue of love, though envy and anger were -far from them; the scene of his banquet, filled with many crystal -goblets of wine, gleamed like a lake of white lotuses tinged red with -the rising sun. And occasionally, accompanied by huntsmen, clad in -a vest dark green as the palása tree, he ranged, bow and arrows in -hand, the forest full of wild beasts, which was of the same colour -as himself. He slew with arrows herds of wild boars besmeared with -mud, as the sun disperses with its dense rays the masses of darkness; -when he ran towards them, the antelopes fleeing in terror, seemed like -the sidelong glances of the quarters previously conquered [324] by him. - -And when he slew the buffaloes, the ground, red with blood, looked -like a bed of red lotuses, come to thank him humbly for delivering it -from the goring of their horns. When the lions too were transfixed by -his javelins falling in their open mouths, and their lives issued -from them with a suppressed roar, he was delighted. In that wood -he employed dogs in the ravines, and nets in the glades; this was -the method of his pursuit of the chase in which he relied only -upon his own resources. While he was thus engaged in his pleasant -enjoyments, one day the hermit Nárada came to him as he was in the -hall of audience, diffusing a halo with the radiance of his body, -like the sun, the orb of heaven, descending therefrom out of love -for the Solar dynasty. The king welcomed him, inclining before him -again and again, and the sage stood a moment as if pleased, and said -to that king, "Listen, O king, I will tell you a story in few words; -you had an ancestor once, a king of the name of Pándu; he like you -had two noble wives; one wife of the mighty prince was named Kuntí -and the other Mádrí. That Pándu conquered this sea-engirdled earth, -and was very prosperous, and being addicted to the vice of hunting -he went one day to the forest. There he let fly an arrow and slew -a hermit of the name of Arindama, who was sporting with his wife in -the form of a deer. [325] That hermit abandoned that deer-form, and -with his breath struggling in his throat cursed that Pándu, who in -his despair had flung away his bow; 'Since I have been slain while -sporting at will by thee, inconsiderate one, thou also shalt die in -the embraces of thy wife.' Having been thus cursed, Pándu, through -fear of its effect, abandoned the desire of enjoyment, and accompanied -by his wives lived in a tranquil grove of ascetic quietism. While he -was there, one day impelled by that curse, he suddenly approached his -beloved Mádrí, and died. So you may rest assured that the occupation -called hunting is a madness of kings, for other kings have been done -to death by it, even as the various deer they have slain. For how can -hunting produce benign results, since the genius of hunting is like -a female Rákshasa, roaring horribly, intent on raw flesh, defiled -with dust, with upstanding hair and lances for teeth. Therefore give -up that useless exertion, the sport of hunting; wild elephants and -their slayers are exposed to the same risk of losing their lives. And -you, who are ordained for prosperity, are dear to me on account of my -friendship with your ancestors, so hear how you are to have a son who -is to be a portion of the god of love. Long ago, when Rati worshipped -Siva with praises in order to effect the restoration of Káma's body, -Siva being pleased told her this secret in few words; 'This Gaurí, -[326] desiring a son, shall descend to earth with a part of herself, -and after propitiating me, shall give birth to an incarnation of -Káma.' Accordingly, king, the goddess has been born in the form of -this Vásavadattá, daughter of Chandamahásena, and she has become your -queen. So she, having propitiated Siva, shall give birth to a son who -shall be a portion of Káma, and shall become the emperor of all the -Vidyádharas." By this speech the Rishi Nárada, whose words command -respect, gave back to the king the earth which he had offered him as -a present, and then disappeared. When he had departed, the king of -Vatsa in company with Vásavadattá, in whom had arisen the desire of -obtaining a son, spent the day in thinking about it. - -The next day the chief warder called Nityodita, came to the lord -of Vatsa while he was in the hall of assembly, and said to him; -"A certain distressed Bráhman woman, accompanied by two children, -is standing at the door, O king, desiring to see your Highness." When -the king heard this, he permitted her to enter, and so that Bráhman -woman entered, thin, pale, and begrimed, distressed by the tearing -of her clothes and wounding of her self-respect, carrying in her -bosom two children looking like Misery and Poverty. After she had -made the proper obeisance, she said to the king, "I am a Bráhman -woman of good caste, reduced to such poverty; as fate would have it, -I gave birth to these two boys at the same time, and I have no milk -for them, O king, without food. Therefore I have come in my misery -and helplessness for protection to the king, who is kind to all who -fly to him for protection; now, my lord the king must determine what -my lot is to be." When the king heard that, he was filled with pity, -and said to the warder, "Take this woman and commend her to the queen -Vásavadattá." Then that woman was conducted into the presence of the -queen by that warder, as it were by her own good actions marching in -front of her. The queen, when she heard from that warder that the -Bráhman woman who had come had been sent by the king, felt all the -more confidence in her. And when she saw that the woman, though poor, -had two children, she thought, "This is exceedingly unfair dealing on -the part of the Creator! Alas! he grudges a son to me who am rich, and -shews affection to one who is poor! I have not yet one son, but this -woman has these twins." Thus reflecting, the queen, who was herself -desiring a bath, gave orders to her servants to provide the Bráhman -woman with a bath and other restoratives. After she had been provided -with a bath, and had had clothes given her, and had been supplied by -them with agreeable food, that Bráhman woman was refreshed like the -heated earth bedewed with rain. And as soon as she had been refreshed, -the queen Vásavadattá, in order to test her by conversation, artfully -said to her, "O Bráhman lady, tell us some tale," when she heard that, -she agreed and began to tell this story. - - - -Story of Devadatta. - -In old time there was a certain petty monarch of the name of -Jayadatta and there was born to him a son, named Devadatta. And -that wise king wishing to marry his son who was grown up, thus -reflected--"The prosperity of kings is very unstable, being like a -hetæra to be enjoyed by force, but the prosperity of merchants is -like a woman of good family, it is steady and does not fly to another -man. Therefore I will take a wife to my son from a merchant's family, -in order that misfortune may not overtake his throne, though it is -surrounded with many relations." Having formed this resolve, that king -sought for his son the daughter of a merchant in Pátaliputra named -Vasudatta. Vasudatta, for his part, eager for such a distinguished -alliance, gave that daughter of his to the prince, though he dwelt -in a remote foreign land. - -And he loaded his son-in-law with wealth to such an extent that he -no longer felt much respect for his father's magnificence. Then king -Jayadatta dwelt happily with that son of his who had obtained the -daughter of that rich merchant. Now one day the merchant Vasudatta -came, full of desire to see his daughter, to the palace of his -connexion by marriage, and took away his daughter to his own -home. Shortly after the king Jayadatta suddenly went to heaven, -and that kingdom was seized by his relations who rose in rebellion; -through fear of them his son Devadatta was secretly taken away by his -mother during the night to another country. Then that mother distressed -in soul said to the prince--"Our feudal lord is the emperor who rules -the eastern region, repair to him, my son, he will procure you the -kingdom." When his mother said this to him, the prince answered her; -"Who will respect me if I go there without attendants?" When she -heard that, his mother went on to say, "Go to the house of your -father-in-law, and get money there and so procure followers, and then -repair to the emperor." Being urged in these words by his mother, -the prince, though full of shame, slowly plodded on and reached his -father-in-law's house in the evening, but he could not bear to enter -at such an unseasonable hour, for he was afraid of shedding tears, -being bereaved of his father, and having lost his worldly splendour, -besides shame withheld him. So he remained in the verandah of an alms -house near, and at night he suddenly beheld a woman descending with -a rope from his father-in-law's house, and immediately he recognized -her as his wife, for she was so resplendent with jewels that she -looked like a meteor fallen from the clouds, and he was much grieved -thereat, but she, though she saw him, did not recognise him, as he -was emaciated and begrimed, and asked him who he was; when he heard -that, he answered, "I am a traveller;" then the merchant's daughter -entered the alms-house, and the prince followed her secretly to watch -her. There she advanced towards a certain man, and he towards her, -and asking her why she had come so late, he bestowed several kicks -on her. [327] Then the passion of the wicked woman was doubled, -and she appeased him and remained with him on the most affectionate -terms. When he saw that, the discreet prince reflected; "This is not -the time for me to shew anger, for I have other affairs in hand, -and how could I employ against these two contemptible creatures, -this wife of mine and the man who has done me this wrong, this sword -which is to be used against my foes? Or what quarrel have I with -this adulteress, for this is the work of malignant destiny, that -showers calamities upon me, shewing skill in the game of testing -my firmness? It is my marriage with a woman below me in rank that -is in fault, not the woman herself; how can a female crow leave the -male crow to take pleasure in a cuckoo?" Thus reflecting, he allowed -that wife of his to remain in the society of her paramour; for in the -minds of heroes possessed with an ardent desire of victory, of what -importance is woman, valueless as a straw? But at the moment when -his wife ardently embraced her paramour, there fell from her ear an -ornament thickly studded with valuable jewels. And she did not observe -this, but at the end of her interview taking leave of her paramour, -returned hurriedly to her house as she came. And that unlawful lover -also departed somewhere or other. Then the prince saw that jewelled -ornament and took it up; it flashed with many jewel-gleams, dispelling -the gathering darkness of despondency, and seemed like a hand-lamp -obtained by him to assist him in searching for his lost prosperity. The -prince immediately perceived that it was very valuable, and went off, -having obtained all he required, to Kányakubja; there be pledged that -ornament for a hundred thousand gold pieces, and after buying horses -and elephants went into the presence of the emperor. And with the -troops, which he gave him, he marched and slew his enemies in fight, -and recovered his father's kingdom, and his mother applauded his -success. Then he redeemed from pawn that ornament, and sent it to his -father-in-law to reveal that unsuspected secret; his father-in-law, -when he saw that ear-ring of his daughter's, which had come to him in -such a way, was confounded and shewed it to her: she looked upon it, -lost long ago like her own virtue, and when she heard that it had -been sent by her husband, she was distracted and called to mind the -whole circumstance: "This is the very ornament which I let fall in -the alms-house the night I saw that unknown traveller standing there; -so that must undoubtedly have been my husband come to test my virtue, -but I did not recognize him, and he picked up this ornament." While -the merchant's daughter was going through this train of reflection, -her heart, afflicted by the misfortune of her unchastity having been -discovered, in its agony, broke. Then her father artfully questioned -a maid of hers who knew all her secrets, and found out the truth, -and so ceased to mourn for his daughter; as for the prince, after -he recovered the kingdom, he obtained as wife the daughter of the -emperor won by his virtues, and enjoyed the highest prosperity. - -So you see that the hearts of women are hard as adamant in daring -sin, but are soft as a flower when the tremor of fear falls upon -them. But there are some few women born in good families, that, -having hearts virtuous [328] and of transparent purity, become like -pearls the ornaments of the earth. And the fortune of kings is ever -bounding away like a doe, but the wise know how to bind it by the -tether of firmness, as you see in my story; therefore those who -desire good fortune must not abandon their virtue even in calamity, -and of this principle my present circumstances are an illustration, -for I preserved my character, O queen, even in this calamity, and that -has borne me fruit in the shape of the good fortune of beholding you. - -Having heard this tale from the mouth of that Bráhman woman, the queen -Vásavadattá, feeling respect for her, immediately thought,--"Surely -this Bráhman woman must be of good family, for the indirect way -in which she alluded to her own virtue and her boldness in speech -prove that she is of gentle birth, and this is the reason why she -shewed such tact in entering the king's court of justice,"--having -gone through these reflections, the queen again said to the Bráhman -woman: "Whose wife are you, or what is the history of your life? Tell -me." When she heard that, the Bráhman woman again began to speak-- - - - -Story of Pingaliká. - -Queen, there was a certain Bráhman in the country or Málava, named -Agnidatta, the home of Fortune and of Learning, who willingly -impoverished himself to help suppliants, and in course of time -there were born to him two sons like himself; the eldest was called -Sankaradatta and the other Sántikara; of these two, oh glorious one, -Sántikara suddenly left his father's house in quest of learning, while -he was still a boy, and went, I know not whither, and the other son -his elder brother married me, who am the daughter of Yajnadatta who -collected wealth for the sake of sacrifice only. In course of time the -father of my husband, who was named Agnidatta, being old, went to the -next world and his wife followed him, [329] and my husband left me, -when I was pregnant, to go to holy places, and through sorrow for his -loss abandoned the body in fire purified by the goddess Sarasvatí; -and when that fact was told us by those who accompanied him in his -pilgrimage, I was not permitted to follow him by my relations, as -I was pregnant. Then, while my grief was fresh, brigands suddenly -swooped down on us and plundered my house and all the royal grant; -immediately I fled with three Bráhman women from that place, for fear -that I might be outraged, taking with me very few garments. And, as -the whole kingdom was ravaged, I went to a distant land accompanied -by them, and remained there a month only supporting myself by menial -drudgery. And then hearing from people that the king of Vatsa was -the refuge of the helpless, I came here with the three Bráhman women, -with no other travelling provision than my virtue; and as soon as I -arrived I gave birth at the same time to two boys. Thus, though I have -the friendly assistance of these three Bráhman women, I have suffered -bereavement, banishment, poverty, and now comes this birth of twins; -Alas! Providence has opened to me the door of calamity. Accordingly, -reflecting that I had no other means of maintaining these children, -I laid aside shame, the ornament of women, and entering into the king's -court I made a petition to him. Who is able to endure the sight of the -misery of youthful offspring? And in consequence of his order, I have -come into your august presence, and my calamities have turned back, -as if ordered away from your door. This is my history: as for my name, -it is Pingaliká, because from my childhood my eyes have been reddened -by the smoke of the burnt-offerings. And that brother-in-law of mine -Sántikara dwells in a foreign land, but in what land he is now living, -I have not as yet discovered. - -When the Bráhman woman had told her history in these words, the -queen came to the conclusion that she was a lady of high birth, -and after reflecting, said this to her with an affectionate manner: -"There is dwelling here a foreign Bráhman of the name of Sántikara, -and he is our domestic chaplain; I am certain he will turn out to be -your brother-in-law." After saying this to the eager Bráhman lady, -the queen allowed that night to pass, and the next morning sent for -Sántikara and asked him about his descent. And when he had told her his -descent, she, ascertaining that the two accounts tallied completely, -shewed him that Bráhman lady, and said to him--"Here is your brother's -wife." And when they recognised one another, and he had heard of -the death of his relations, he took the Bráhman lady the wife of his -brother to his own house. There he mourned exceedingly, as was natural, -for the death of his parents and his brother, and comforted the lady -who was accompanied by her two children; and the queen Vásavadattá -settled that the Bráhman lady's two young sons should be the domestic -chaplains of her future son, and the queen also gave the eldest the -name of Sántisoma, and the next of Vaisvánara, and she bestowed on -them much wealth. The people of this world are like a blind man, -being led to the place of recompense by their own actions, going -before them, [330] and their courage is merely an instrument. Then -those two children, and their mother and Sántikara remained united -there, having obtained wealth. - -Then once upon a time, as days went on, the queen Vásavadattá beheld -from her palace a certain woman of the caste of potters coming with -five sons, bringing plates, and she said to the Bráhman lady Pingaliká, -who was at her side; "Observe, my friend: this woman has five sons, -and I have not even one as yet, to such an extent is such a one the -possessor of merit, while such a one as myself is not." [331] - -Then Pingaliká said, "Queen, these numerous sons are people who -have committed many sins in a previous existence, and are born to -poor people in order that they may suffer for them, but the son that -shall be born to such a one as you, must have been in a former life -a very virtuous person. Therefore do not be impatient, you will soon -obtain a son such as you deserve." Though Pingaliká said this to her, -Vásavadattá, being eager for the birth of a son, remained with her -mind overpowered by anxiety about it. At that moment the king of -Vatsa came and perceiving what was in her heart said--"Queen, Nárada -said that you should obtain a son by propitiating Siva, therefore we -must continually propitiate Siva, that granter of boons." Upon that, -the queen quickly determined upon performing a vow, and when she had -taken a vow, the king and his ministers and the whole kingdom also -took a vow to propitiate Siva; and after the royal couple had fasted -for three nights, that Lord was so pleased that he himself appeared -to them and commanded them in a dream,--"Rise up; from you shall -spring a son who shall be a portion of the god of love, and owing to -my favour shall be king of all the Vidyádharas." When the god, whose -crest is the moon, had said this and disappeared, that couple woke -up, and immediately felt unfeigned joy at having obtained their boon, -and considered that they had gained their object. And in the morning -the king and queen rose up, and after delighting the subjects with -the taste of the nectarous story of their dream, kept high festival -with their relations and servants, and broke in this manner the fast -of their vow. After some days had past, a certain man with matted -locks came and gave the queen Vásavadattá a fruit in her dream. Then -the king of Vatsa rejoiced with the queen, who informed him of that -clear dream, and he was congratulated by his ministers, and supposing -that the god of the moon-crest had given her a son under the form of -a fruit, he considered the fulfilment of his wish to be not far off. - - - - - - -CHAPTER XXII. - - -Then, in a short time, Vásavadattá became pregnant with a child, -glorious inasmuch as it was an incarnation of the god of Love, -and it was a feast to the eyes of the king of Vatsa. She shone with -a face, the eyes of which rolled, and which was of palish hue, as -if with the moon come to visit her out of affection for the god of -Love conceived in her. When she was sitting down, the two images of -her form, reflected in the sides of the jewelled couch, seemed like -Rati and Príti come there out of regard for their husband. [332] -Her ladies-in-waiting attended upon her like the Sciences that grant -desires, come in bodily form to shew their respect for the future king -of the Vidyádharas [333] conceived in her. At that time she had breasts -with points dark like a folded bud, resembling pitchers intended for -the inaugural sprinkling [334] of her unborn son. When she lay down -on a comfortable couch in the middle of the palace, which gleamed -with pavement composed of translucent, flashing, lustrous jewels, -she appeared as if she were being propitiated by the waters, that had -come there trembling, through fear of being conquered by her future -son, with heaps of jewels on every side. Her image reflected from the -gems in the middle of the chariot, appeared like the Fortune of the -Vidyáharas coming in the heaven to offer her adoration. And she felt -a longing for stories of great magicians provided with incantations by -means of spells, introduced appropriately in conversation. Vidyádhara -ladies, beginning melodious songs, waited upon her when in her dream -she rose high up in the sky, and when she woke up, she desired to -enjoy in reality the amusement of sporting in the air, which would -give the pleasure of looking down upon the earth. And Yaugandharáyana -gratified that longing of the queen's by employing spells, machines, -juggling, and such like contrivances. So she roamed through the air -by means of those various contrivances, which furnished a wonderful -spectacle to the upturned eyes of the citizens' wives. But once on a -time, when she was in her palace, there arose in her heart a desire to -hear the glorious tales of the Vidyádharas; then Yaugandharáyana, being -entreated by that queen, told her this tale while all were listening. - - - -Story of Jímútaváhana. - -There is a great mountain named Himavat, the father of the mother -of the world, [335] who is not only the chief of hills, but the -spiritual preceptor of Siva, and on that great mountain, the home -of the Vidyádharas, dwelt the lord of the Vidyádharas, the king -Jímútaketu. And in his house there was a wishing-tree [336], which had -come down to him from his ancestors, called by a name which expressed -its nature, The Giver of Desires. And one day the king Jímútaketu -approached that wishing-tree in his garden, which was of divine -nature, and supplicated it; "We always obtain from you all we desire, -therefore give me, O god, who am now childless, a virtuous son." Then -the wishing-tree said,--"King, there shall be born to thee a son who -shall remember his past birth, who shall be a hero in giving, and -kind to all creatures." When he heard that, the king was delighted, -and bowed before that tree, and then he went and delighted his queen -with the news: accordingly in a short time a son was born to him, -and his father called the son Jímútaváhana. Then that Jímútaváhana, -who was of great goodness, grew up step by step with the growth of his -innate compassion for all creatures. And in course of time, when he -was made Crown-Prince, he being full of compassion for the world said -in secret to his father, who was pleased by his attentions--"I know, -O father, that in this world all things perish in an instant, but the -pure glory of the great alone endures till the end of a Kalpa. [337] -If it is acquired by benefiting others, what other wealth can be, like -it, valued by high-minded men more than life. And as for prosperity, -if it be not used to benefit others, it is like lightning which for a -moment pains the eye, and flickering disappears somewhere or other. So, -if this wishing-tree, which we possess, and which grants all desires, -is employed for the benefit of others, we shall have reaped from it all -the fruit it can give. So let me take such steps as that by its riches -the whole multitude of men in need may be rescued from poverty." This -petition Jímútaváhana made to his father, and having obtained his -permission, he went and said to that wishing-tree, "O god, thou always -givest us the desired fruit, therefore fulfil to-day this one wish of -ours. O my friend, relieve this whole world from its poverty, success -to thee, thou art bestowed on the world that desires wealth!" The -wishing-tree being addressed in this style by that self-denying one, -showered much gold on the earth, and all the people rejoiced; what -other compassionate incarnation of a Bodhisattva except the glorious -Jímútaváhana would be able to dispose even of a wishing-tree in favour -of the needy? For this reason every region of the earth [338] became -devoted to Jímútaváhana, and his stainless fame was spread on high. - -Then the relations of Jímútaketu, seeing that his throne was firmly -established by the glory of his son, were envious, and became hostile -to him. And they thought it would be easy to conquer that place, which -possessed the excellent wishing-tree that was employed for bestowing -gifts, on account of its not being strong: then they assembled and -determined on war, and thereupon the self-denying Jímútaváhana said -to his father,--"As this body of ours is like a bubble in the water, -for the sake of what do we desire prosperity, which flickers like -a candle exposed to the wind? And what wise man desires to attain -prosperity by the slaughter of others? Accordingly, my father, I -ought not to fight with my relations. But I must leave my kingdom -and go to some forest or other; let these miserable wretches be, -let us not slay the members of our own family." When Jímútaváhana had -said this, his father Jímútaketu formed a resolution and said to him; -"I too must go, my son, for what desire for rule can I, who am old, -have, when you, though young, out of compassion abandon your realm -as if it were so much grass?" In these words his father expressed his -acquiescence in the project of Jímútaváhana, who then, with his father -and his father's wife, went to the Malaya mountain. There he remained -in a hermitage, the dwelling of the Siddhas, where the brooks were -hidden by the sandal-wood trees, and devoted himself to taking care -of his father. There he struck up a friendship with the self-denying -son of Visvávasu, the chief prince of the Siddhas, whose name was -Mitrávasu. And once on a time the all-knowing Jímútaváhana beheld in -a lonely place Mitrávasu's maiden sister, who had been his beloved -in a former birth. And the mutual gaze of those two young people was -like the catching in a frail net of the deer of the mind. [339] - -Then one day Mitrávasu came up suddenly to Jímútaváhana, who deserved -the respect of the three worlds, with a pleased expression, and said -to him, "I have a younger sister, the maiden called Malayavatí; I -give her to you, do not refuse to gratify my wish." When Jímútaváhana -heard that, he said to him, "O prince, she was my wife in a former -birth, and in that life you became my friend, and were like a second -heart to me. I am one who remembers the former state of existence, I -recollect all that happened in my previous birth." When he said this, -Mitrávasu said to him, "then tell me this story of your former birth, -for I feel curiosity about it." When he heard this from Mitrávasu, -the benevolent Jímútaváhana told him the tale of his former birth -as follows: - - - -Story of Jímútaváhana's adventures in a former birth. - -Thus it is; formerly I was a sky-roaming Vidyádhara, and once on -a time I was passing over a peak of the Himálaya. And then Siva, -who was below, sporting with Gaurí, being angry at my passing above -him, cursed me, saying, "Descend into a mortal womb, and after -obtaining a Vidyádharí for your wife, and appointing your son in -your place, you shall remember your former birth, and again be born -as a Vidyádhara." Having pronounced when this curse should end, Siva -ceased and disappeared; and soon after I was born upon earth in a -family of merchants. And I grew up as the son of a rich merchant in a -city named Vallabhí, and my name was Vasudatta. And in course of time, -when I became a young man, I had a retinue given me by my father, and -went by his orders to another land to traffic. As I was going along, -robbers fell upon me in a forest, and after taking all my property, -led me in chains to a temple of Durgá in their village, terrible with a -long waving banner of red silk like the tongue of Death eager to devour -the lives of animals. There they brought me into the presence of their -chief named Pulindaka, who was engaged in worshipping the goddess, -in order that I might serve as a victim. He, though he was a Savara, -[340] the moment he saw me, felt his heart melt with pity for me; -an apparently causeless affectionate movement of the heart is a sign -of friendship in a former birth. Then that Savara king, having saved -me from slaughter, was about to complete the rite by the sacrifice -of himself, when a heavenly voice said to him--"Do not act thus, I am -pleased with thee, crave a boon of me,"--thereupon he was delighted, -and said--"O goddess, thou art pleased; what other blessing can I -need, nevertheless I ask so much--may I have friendship with this -merchant's son in another birth also." The voice said--"So be it," -and then ceased, and then that Savara gave me much wealth, and sent -me back to my own home. And then, as I had returned from foreign -travel and from the jaws of death, my father, when he heard the whole -occurrence, made a great feast in my honour. And in course of time -I saw there that very same Savara chief, whom the king had ordered -to be brought before him as a prisoner for plundering a caravan. I -told my father of it immediately, and making a petition to the king, -I saved him from capital punishment by the payment of a hundred -thousand gold-pieces. And having in this way repaid the benefit, -which he conferred upon me by saving my life, I brought him to my -house, and entertained him honourably for a long time with all loving -attention. And then, after this hospitable entertainment, I dismissed -him, and he went to his own village fixing upon me a heart tender -with affection. Then, while he thought about a present for me that -might be worthy of my return for his previous kindness, he came to -the conclusion that the pearls and musk and treasures of that kind, -which were at his disposal, were not valuable enough. Thereupon he -took his bow and went off to the Himálaya to shoot elephants, in -order to obtain a surpassingly splendid necklace [341] for me. And -while he was roaming about there, he reached a great lake with a -temple upon its shore, being welcomed by its lotuses, which were as -devoted to their friend [342] as he was to me. And suspecting that -the wild elephants would come there to drink water, he remained in -concealment with his bow, in order to kill them. In the meanwhile -he saw a young lady of wonderful beauty come riding upon a lion to -worship Siva, whose temple stood on the shore of the lake; looking -like a second daughter of the king of the snowy mountains, devoted -to the service of Siva while in her girlhood. And the Savara, when -he saw her, being overpowered with wonder, reflected--"Who can this -be? If she is a mortal woman, why does she ride upon a lion? On the -other hand, if she is divine, how can she be seen by such as me? So -she must certainly be the incarnate development of the merits of my -eyes in a former birth. If I could only marry my friend to her, then I -should have bestowed upon him a new and wonderful recompense. So I had -better first approach her to question her." Thus reflecting, my friend -the Savara advanced to meet her. In the meanwhile she dismounted from -the lion, that lay down in the shade, and advancing began to pick the -lotuses of the lake. And seeing the Savara, who was a stranger, coming -towards her and bowing, out of a hospitable feeling she gratified him -with a welcome. And she said to him--"Who are you, and why have you -come to this inaccessible land?" Thereupon the Savara answered her, -"I am a prince of the Savaras, who regard the feet of Bhavání as my -only refuge, and I am come to this wood to get pearls from the heads -of elephants. But when I beheld you just now, O goddess, I called -to mind my own friend that saved my life, the son of a merchant -prince, the auspicious Vasudatta. For he, O fair one, is, like you, -matchless for beauty and youth, a very fount of nectar to the eyes -of this world. Happy is that maiden in the world, whose braceleted -hand is taken in this life by that treasure-house of friendship, -generosity, compassion, and patience. And if this beautiful form -of yours is not linked to such a man, then I cannot help grieving -that Káma bears the bow in vain." By these words of the king of the -hunters the mind of the maiden was suddenly carried away, as if by -the syllables of the god of Love's bewildering spell. And prompted by -love, she said to that Savara, "Where is that friend of yours? Bring -him here and shew him to me." When he heard that, he said--"I will -do so," and that moment the Savara took leave of her and set out on -his journey in high spirits, considering his object attained. And -after he had reached his village, he took with him pearls and musk, -a weight sufficient for hundreds of heavily-laden porters, and came to -our house. There he was honoured by all the inmates, and entering it, -he offered to my father that present, which was worth much gold. And -after that day and that night had been spent in feasting, he related -to me in private the story of his interview with the maiden from the -very commencement. And he said to me, who was all excitement, "Come, -let us go there," and so the Savara carried me off at night just as -he pleased. And in the morning my father found that I had gone off -somewhere with the Savara prince, but feeling perfect confidence in -his affection, he remained master of his feelings. But I was conducted -in course of time by that Savara, who travelled fast, to the Himálaya, -and he tended me carefully throughout the journey. - -And one evening we reached that lake, and bathed, and we remained -that one night in the wood eating sweet fruits. That mountain wood, -in which the creepers strewed the ground with flowers, and which was -charming with the hum of bees, full of balmy gales, and with beautiful -gleaming herbs for lamps, was like the chamber of Rati to repose in -during the night for us two, who drank the water of the lake. Then, -the next day that maiden came there, and at every step my mind, full -of strange longings, flew to meet her, and her arrival was heralded -by this my right eye, throbbing as if through eagerness to behold -her. [343] And that maid with lovely eyebrows was beheld by me, on -the back of a knotty-maned lion, like a digit of the moon resting in -the lap of an autumn cloud; and I cannot describe how my heart felt at -that time while I gazed on her, being full of tumultuous emotions of -astonishment, longing, and fear; then that maiden dismounted from the -lion, and gathered flowers, and after bathing in the lake, worshipped -Siva who dwelt in the temple on its banks. [344] And when the worship -was ended, that Savara, my friend, advanced towards her and announcing -himself, bowed, and said to her who received him courteously; "Goddess, -I have brought that friend of mine as a suitable bridegroom for you: -if you think proper, I will shew him to you this moment." When she -heard that, she said, "Shew him," and that Savara came and took me -near her and shewed me to her. She looked at me askance with an eye -that shed love, and being overcome by Cupid's taking possession of her -soul, said to that chieftain of the Savaras; "This friend of yours -is not a man, surely he is some god come here to deceive me to-day: -how could a mortal have such a handsome shape?" When I heard that, -I said myself to remove all doubt from her mind: "Fair one, I am in -very truth a mortal, what is the use of employing fraud against one -so honest as yourself, lady? For I am the son of a merchant named -Mahádhana that dwells in Vallabhí, and I was gained by my father by -the blessing of Siva. For he, when performing austerities to please -the god of the moony crest, in order that he might obtain a son, was -thus commanded by the god in a dream being pleased with him; 'Rise up, -there shall spring from thee a great-hearted son, and this is a great -secret, what is the use of setting it forth at length?' After hearing -this, he woke up, and in course of time I was born to him as a son, -and I am known by the name of Vasudatta. And long ago, when I went to -a foreign land, I obtained this Savara chieftain for a chosen friend, -who shewed himself a true helper in misfortune. This is a brief -statement of the truth about me." When I had said this I ceased; and -that maiden, with her face cast down from modesty, said--"It is so; -to-day, I know, Siva being propitiated deigned to tell me in a dream, -after I had worshipped him,--'To-morrow morning thou shalt obtain -a husband:'--so you are my husband, and this friend of yours is -my brother." When she had delighted me by this nectar-like speech, -she ceased; and after I had deliberated with her, I determined to -go to my own house with my friend, in order that the marriage might -be solemnized in due form. Then that fair one summoned by a sign -of her own that lion, on which she rode, and said to me, "Mount it, -my husband," then I, by the advice of my friend, mounted the lion, -and taking that beloved one in my arms, I set out thence for my home, -having obtained all my objects, riding on the lion with my beloved, -guided by that friend. And living on the flesh of the deer that he -killed with his arrows, we all reached in course of time the city of -Vallabhí. Then the people, seeing me coming along with my beloved, -riding on a lion, being astonished, ran and told that fact quickly -to my father. He too came to meet me in his joy, and when he saw -me dismount from the lion and fall at his feet, he welcomed me with -astonishment. - -And when he saw that incomparable beauty adore his feet, and -perceived that she was a fit wife for me, he could not contain -himself for joy. So he entered the house, and after asking us about -the circumstances, he made a great feast, praising the friendship of -the Savara chieftain. And the next day, by the appointment of the -astrologers, I married that excellent maiden, and all my friends -and relations assembled to witness our wedding. And that lion, on -which my wife had ridden, having witnessed the marriage, suddenly -before the eyes of all, assumed the form of a man. Then all the -by-standers were bewildered thinking--"What can this mean?" But he, -assuming heavenly garments and ornaments, thus addressed me: "I am a -Vidyádhara named Chitrángada, and this maiden is my daughter Manovatí -by name, dearer to me than life. I used to wander continually through -the forest with her in my arms, and one day I reached the Ganges, -on the banks of which are many ascetic groves. And as I was going -along in the middle of the river, for fear of disturbing the ascetics, -my garland by accident fell into its waters. Then the hermit Nárada, -who was under the water, suddenly rose up, and angry because the -garland had fallen upon his back, cursed me in the following words: -'On account of this insolence, depart, wicked one, thou shalt become a -lion, and repairing to the Himálaya, shalt carry this daughter upon thy -back. And when thy daughter shall be taken in marriage by a mortal, -then after witnessing the ceremony, thou shalt be freed from this -curse.' After being cursed in these words by the hermit, I became a -lion, and dwelt on the Himálaya carrying about this daughter of mine, -who is devoted to the worship of Siva. And you know well the sequel of -the story, how by the exertions of the Savara chieftain this highly -auspicious event has been brought about. So I shall now depart; -good luck to you all! I have now reached the termination of that -curse." Having said this, that Vidyádhara immediately flew up into -the sky. Then my father, overwhelmed with astonishment at the marvel, -delighted at the eligible connection, and finding that his friends -and relations were overjoyed, made a great feast. And there was not -a single person who did not say with astonishment, reflecting again -and again on that noble behaviour of the Savara chieftain--"Who can -imagine the actions of sincere friends, who are not even satisfied -when they have bestowed on their sworn brothers the gift of life?" The -king of the land too, hearing of that occurrence, was exceedingly -pleased with the affection which the Savara prince had shown me, -and finding he was pleased, my father gave him a present of jewels, -and so induced him immediately to bestow on the Savara a vast forest -territory. Then I remained there in happiness, considering myself -to have attained all that heart could wish, in having Manovatí for a -wife, and the Savara prince for a friend. And that Savara chieftain -generally lived in my house, finding that he took less pleasure in -dwelling in his own country than he formerly did. And the time of -us two friends, of him and me, was spent in continually conferring -benefits upon one another without our ever being satisfied. And not -long after I had a son born to me by Manovatí, who seemed like the -heart-joy of the whole family in external visible form; and being -called Hiranyadatta he gradually grew up, and after having been duly -instructed, he was married. Then my father having witnessed that, -and considering that the object of his life had been accomplished, -being old, went to the Ganges with his wife to leave the body. Then I -was afflicted by my father's death, but having been at last persuaded -by my relations to control my feelings, I consented to uphold the -burden of the family. And at that time on the one hand the sight of -the beautiful face of Manovatí, and on the other the society of the -Savara prince delighted me. Accordingly those days of mine passed, -joyous from the goodness of my son, charming from the excellence of -my wife, happy from the society of my friend. - -Then, in course of time, I became well-stricken in years, and old age -seized me by the chin, as it were out of love giving me this wholesome -reproach--"Why are you remaining in the house so long as this, my -son?" Then disgust with the world was suddenly produced in my breast, -and longing for the forest I appointed my son in my stead. And with my -wife I went to the mountain of Kálinjara, together with the king of -the Savaras, who abandoned his kingdom out of love to me. And when I -arrived there, I at once remembered that I had been a Vidyádhara in a -former state of existence, and that the curse I had received from Siva -had come to an end. And I immediately told my wife Manovatí of that, -and my friend the king of the Savaras, as I was desirous of leaving -this mortal body. I said--"May I have this wife and this friend in a -future birth, and may I remember this birth," and then I meditated -on Siva in my heart, and flung myself from that hill side, and so -suddenly quitted the body together with that wife and friend. And so -I have been now born, as you see, in this Vidyádhara family, under -the name of Jímútaváhana, with a power of recollecting my former -existence. And you, that prince of the Savaras, have been also born -again by the favour of Siva, as Mitrávasu the son of Visvávasu the -king of the Siddhas. And, my friend, that Vidyádhara lady, my wife -Manovatí, has been again born as your sister Malayavatí by name. So -your sister is my former wife, and you were my friend in a former -state of existence, therefore it is quite proper that I should marry -her. But first go and tell this to my parents, for if the matter is -referred to them, your desire will be successfully accomplished. - -When Mitrávasu heard this from Jímútaváhana, he was pleased, and -he went and told all that to the parents of Jímútaváhana. And when -they received his proposal gladly, he was pleased, and went and -told that same matter to his own parents. And they were delighted -at the accomplishment of their desire, and so the prince quickly -prepared for the marriage of his sister. Then Jímútaváhana, honoured -by the king of the Siddhas, received according to usage the hand of -Malayavatí. And there was a great festival, in which the heavenly -minstrels bustled about, the dense crowd of the Siddhas assembled, -and which was enlivened by bounding Vidyádharas. Then Jímútaváhana was -married, and remained on that Malaya mountain with his wife in very -great prosperity. And once on a time he went with his brother-in-law -Mitrávasu to behold the woods on the shore of the sea. And there he -saw a young man come in an agitated state, sending away his mother, -who kept exclaiming "Alas! my son!" And another man, who seemed to be -a soldier, following him, conducted him to a broad and high slab of -rock and left him there. Jímútaváhana said to him: "Who are you? What -are you about to do, and why does your mother weep for you?" Then -the man told him his story. - -"Long ago Kadrú and Vinatá, the two wives of Kasyapa, had a dispute -in the course of a conversation which they were carrying on. The -former said that the Sun's horses were black, the latter that they -were white, and they made an agreement that the one that was wrong -should become a slave to the other. [345] Then Kadrú, bent on winning, -actually induced her sons, the snakes, to defile the horses of the -Sun by spitting venom over them; and shewing them to Vinatá in that -condition, she conquered her by a trick and made her her slave: -terrible is the spite of women against each other! When Garuda the -son of Vinatá heard of that, he came and tried to induce Kadrú by -fair means to release Vinatá from her slavery; then the snakes, the -sons of Kadrú, reflecting, said this to him; 'O Garuda, the gods have -began to churn the sea of milk, bring the nectar thence and give it -to us as a substitute, and then take your mother away with you, for -you are the chief of heroes.' When Garuda heard that, he went to the -sea of milk, and displayed his great might in order to obtain the -nectar. Then the god Vishnu pleased with his might deigned to say -to him, 'I am pleased with thee, choose some boon.' Then Garuda, -angry because his mother was made a slave, asked as a boon from -Vishnu--'May the snakes become my food.' Vishnu consented, and when -Garuda had obtained the nectar by his own valour, he was thus addressed -by Indra who had heard the whole story: 'King of birds, you must take -steps to prevent the foolish snakes from consuming the nectar, and to -enable me to take it away from them again.' When Garuda heard that, -he agreed to do it, and elated by the boon of Vishnu, he went to the -snakes with the vessel containing the nectar. - -And he said from a distance to those foolish snakes, who were terrified -on account of the boon granted to him, "Here is the nectar brought -by me, release my mother and take it; if you are afraid, I will -put it for you on a bed of Darbha grass. When I have procured my -mother's release, I will go; take the nectar thence." The snakes -consented, and then he put the vessel of nectar on a pure bed of -Kusa grass, [346] and they let his mother go. So Garuda departed, -having thus released his mother from slavery; but while the snakes -were unsuspectingly taking the nectar, Indra suddenly swooped down, -and bewildering them by his power, carried off the vessel of nectar -from the bed of Kusa grass. Then the snakes in despair licked that -bed of Darbha grass, thinking there might be a drop of spilt nectar -on it; the effect was that their tongues were split, and they became -double-tongued for nothing. [347] What but ridicule can ever be the -portion of the over-greedy? Then the snakes did not obtain the nectar -of immortality, and their enemy Garuda, on the strength of Vishnu's -boon, began to swoop down and devour them. And this he did again and -again. And while he was thus attacking them, the snakes [348] in Pátála -were dead with fear, the females miscarried, and the whole serpent -race was well-nigh destroyed. And Vásuki the king of the snakes, -seeing him there every day, considered that the serpent world was -ruined at one blow: then, after reflecting, he preferred a petition -to that Garuda of irresistible might, and made this agreement with -him--"I will send you every day one snake to eat, O king of birds, -on the hill that rises out of the sand of the sea. But you must not -act so foolishly as to enter Pátála, for by the destruction of the -serpent world your own object will be baffled." When Vásuki said this -to him, Garuda consented, and began to eat every day in this place -one snake sent by him: and in this way innumerable serpents have met -their death here. But I am a snake called Sankachúda, [349] and it -is my turn to-day: for that reason I have to-day, by the command of -the king of the snakes, in order to furnish a meal to Garuda, come -to this rock of execution, and to be lamented by my mother." - -When Jímútaváhana heard this speech of Sankachúda's, he was grieved, -and felt sorrow in his heart and said to him, "Alas! Vásuki exercises -his kingly power in a very cowardly fashion, in that with his own -hand he conducts his subjects to serve as food for his enemy. Why did -he not first offer himself to Garuda? To think of this effeminate -creature choosing to witness the destruction of his race! And how -great a sin does Garuda, though the son of Kasyapa, commit! How great -folly do even great ones commit for the sake of the body only! So -I will to-day deliver you alone from Garuda by surrendering my -body. Do not be despondent, my friend." When Sankachúda heard this, -he out of his firm patience said to him,--"This be far from thee, -O great-hearted one, do not say so again. The destruction of a jewel -for the sake of a piece of glass is never becoming. And I will never -incur the reproach of having disgraced my race." In these words the -good snake Sankachúda tried to dissuade Jímútaváhana, and thinking -that the time of Garuda's arrival would come in a moment, he went to -worship in his last hour an image of Siva under the name of Gokarna, -that stood on the shore of the sea. And when he was gone, Jímútaváhana, -that treasure-house of compassion, considered that he had gained an -opportunity of offering himself up to save the snake's life. Thereupon -he quickly dismissed Mitrávasu to his own house on the pretext of some -business, artfully pretending that he himself had forgotten it. And -immediately the earth near him trembled, being shaken by the wind of -the wings of the approaching Garuda, as if through astonishment at his -valour. That made Jímútaváhana think that the enemy of the snakes was -approaching, and full of compassion for others he ascended the stone of -execution. And in a moment Garuda swooped down, darkening the heaven -with his shadow, and carried off that great-hearted one, striking him -with his beak. He shed drops of blood, and his crest-jewel dropped off -torn out by Garuda, who took him away and began to eat him on the peak -of the mountain. At that moment a rain of flowers fell from heaven, -and Garuda was astonished when he saw it, wondering what it could mean. - -In the meanwhile Sankachúda came there, having worshipped Gokarna, and -saw the rock of execution sprinkled with many drops of blood; then he -thought--"Alas! surely that great-hearted one has offered himself for -me, so I wonder where Garuda has taken him in this short time. I must -search for him quickly, perhaps I may find him." Accordingly the good -snake went following up the track of the blood. And in the meanwhile -Garuda, seeing that Jímútaváhana was pleased, left off eating and -thought with wonder: "This must be some one else, other than I ought -to have taken, for though I am eating him, he is not at all miserable, -on the contrary the resolute one rejoices." While Garuda was thinking -this, Jímútaváhana, though in such a state, said to him in order to -attain his object: "O king of birds, in my body also there is flesh -and blood; then why have you suddenly stopped eating, though your -hunger is not appeased?" When he heard that, that king of birds, being -overpowered with astonishment, said to him--"Noble one, you are not -a snake, tell me who you are." Jímútaváhana was just answering him, -"I am a snake, [350] so eat me, complete what you have begun, for men -of resolution never leave unfinished an undertaking they have begun," -when Sankachúda arrived and cried out from afar, "Stop, stop, Garuda, -he is not a snake, I am the snake meant for you, so let him go, -alas! how have you suddenly come to make this mistake?" On hearing -that, the king of birds was excessively bewildered, and Jímútaváhana -was grieved at not having accomplished his desire. Then Garuda, -learning, in the course of their conversation [351] with one another, -that he had begun to devour by mistake the king of the Vidyádharas, -was much grieved. He began to reflect, "Alas! in my cruelty I have -incurred sin. In truth those who follow evil courses easily contract -guilt. But this great-hearted one who has given his life for another, -and despising [352] the world, which is altogether under the dominion -of illusion, come to face me, deserves praise." Thinking thus, -he was about to enter the fire to purify himself from guilt, when -Jímútaváhana said to him: "King of birds, why do you despond? If you -are really afraid of guilt, then you must determine never again to -eat these snakes: and you must repent of eating all those previously -devoured, for this is the only remedy available in this case, it -was idle for you ever to think of any other." Thus Jímútaváhana, -full of compassion for creatures, said to Garuda, and he was pleased -and accepted the advice of that king, as if he had been his spiritual -preceptor, determining to do what he recommended; and he went to bring -nectar from heaven to restore to life rapidly that wounded prince, -and the other snakes, whose bones only remained. Then the goddess -Gaurí, pleased with Jímútaváhana's wife's devotion to her, came in -person and rained nectar on him: by that his limbs were reproduced -with increased beauty, and the sound of the drums of the rejoicing -gods was heard at the same time. Then, on his rising up safe and -sound, Garuda brought the nectar of immortality [353] from heaven, -and sprinkled it along the whole shore of the sea. That made all the -snakes there rise up alive, and then that forest along the shore of the -sea, crowded with the numerous tribe of snakes, appeared like Pátála -[354] come to behold Jímútaváhana, having lost its previous dread -of Garuda. Then Jímútaváhana's relations congratulated him, having -seen that he was glorious with unwounded body and undying fame. And -his wife rejoiced with her relations, and his parents also. Who -would not joy at pain ending in happiness? And with his permission -Sankachúda departed to Rasátala, [355] and without it his glory, of -its own accord, spread through the three worlds. Then, by virtue of the -favour of the daughter of the Himálaya all his relations, Matanga and -others, who were long hostile to him, came to Garuda, before whom the -troops of gods were inclining out of love, and timidly approaching the -glory of the Vidyádhara race, prostrated themselves at his feet. And -being entreated by them, the benevolent Jímútaváhana went from that -Malaya mountain to his own home, the slope of the Himálaya. There, -accompanied by his parents and Mitrávasu and Malayavatí, the resolute -one long enjoyed the honour of emperor of the Vidyádharas. Thus -a course of fortunate events always of its own accord follows the -footsteps of all those, whose exploits arouse the admiration of the -three worlds. When the queen Vásavadattá heard this story from the -mouth of Yaugandharáyana, she rejoiced, as she was eager to hear of -the splendour of her unborn son. Then, in the society of her husband, -she spent that day in conversation about her son, who was to be the -future king of the Vidyádharas, which was suggested by that story, for -she placed unfailing reliance upon the promise of the favouring gods. - - - - - - -CHAPTER XXIII. - - -Then Vásavadattá on the next day said to the king of Vatsa in private, -while he was surrounded by his ministers;--"My husband, ever since -I have been pregnant with this child, the difficult duty of taking -care of it afflicts my heart; and last night, after thinking over -it long, I fell asleep with difficulty, and I am persuaded I saw a -certain man come in my dream, glorious with a shape distinguished by -matted auburn locks and a trident-bearing hand; and he approaching me, -said as if moved by compassion,--'My daughter, you need not feel at all -anxious about the child with which you are pregnant, I will protect it, -for I gave it to you. And hear something more, which I will tell you -to make you confide in me; a certain woman waits to make a petition -to you to-morrow, she will come dragging her husband with her as a -prisoner, reviling him, accompanied by five sons, begirt with many -relations: and she is a wicked woman who desires by the help of her -relations to get that husband of hers put to death, and all that -she will say will be false. And you, my daughter, must beforehand -inform the king of Vatsa about this matter, in order that that good -man may be freed from that wicked wife.' This command that august one -gave and vanished, and I immediately woke up, and lo! the morning had -come." When the queen had said that, all spoke of the favour of Siva, -and were astonished, their minds eagerly expecting the fulfilment -of the dream; when lo! at that very moment the chief warder entered, -and suddenly said to the king of Vatsa, who was compassionate to the -afflicted, "O king, a certain woman has come to make a representation, -accompanied by her relations, bringing with her five sons, reviling -her helpless husband." When the king heard that, being astonished at -the way it tallied with the queen's dream, he commanded the warder -to bring her into his presence. And the queen Vásavadattá felt the -greatest delight, having become certain that she would obtain a good -son, on account of the truth of the dream. Then that woman entered by -the command of the warder, accompanied by her husband, looked at with -curiosity by all, who had their faces turned towards the door. Then, -having entered, she assumed an expression of misery, and making a -bow according to rule, she addressed the king in council accompanied -by the queen: "This man, though he is my husband, does not give to -me, helpless woman that I am, food, raiment, and other necessaries, -and yet I am free from blame with respect to him." - -When she had said this, her husband pleaded--"King, this woman speaks -falsely, supported by her relations, for she wishes me to be put -to death. For I have given her supplies beforehand to last till the -end of the year, and other relations of hers, who are impartial, are -prepared to witness the truth of this for me." When he had said this -to the king, the king of his own accord answered: "The trident-bearing -god himself has given evidence in this case, appearing to the queen -in a dream. What need have we of more witnesses? This woman with her -relations must be punished." When the king had delivered this judgment, -the discreet Yaugandharáyana said, "Nevertheless, king, we must do -what is right in accordance with the evidence of witnesses, otherwise -the people, not knowing of the dream, would in no wise believe in the -justice of our proceedings." When the king heard that, he consented -and had the witnesses summoned that moment, and they, being asked, -deposed that that woman was speaking falsely. Then the king banished -her, as she was plotting against one well known to be a good husband, -from his territory, with her relations and her sons. And with heart -melting from pity he discharged her good husband, after giving him -much treasure sufficient for another marriage. And in connexion with -the whole affair the king remarked,--"An evil wife, of wildly [356] -cruel nature, tears her still living husband like a she-wolf, when he -has fallen into the pit of calamity; but an affectionate, noble, and -magnanimous wife averts sorrow as the shade [357] of the wayside-tree -averts heat, and is acquired by a man's special merits." Then -Vasantaka, who was a clever story-teller, being at the king's side, -said to him à propos of this: "Moreover, king, hatred and affection -are commonly produced in living beings in this world owing to their -continually recalling the impressions of a past state of existence, -and in proof of this, hear the story which I am about to tell." - - - -Story of Sinhaparákrama. - -There was a king in Benares named Vikramachanda, and he had a favourite -follower named Sinhaparákrama; who was wonderfully successful in all -battles and in all gambling contests. And he had a wife very deformed -both in body and mind, called by a name, which expressed her nature, -Kalahakárí. [358] This brave man continually obtained much money -both from the king and from gambling, and, as soon as he got it, -he gave it all to his wife. But the shrewish woman, backed by her -three sons begotten by him, could not in spite of this remain one -moment without a quarrel. She continually worried him by yelling out -these words at him with her sons--"You are always eating and drinking -away from home, and you never give us anything." And though he was -for ever trying to propitiate her with meat, drink, and raiment, -she tortured him day and night like an interminable thirst. Then, -at last, Sinhaparákrama vexed with indignation on that account, -left his house, and went on a pilgrimage to the goddess Durgá that -dwells in the Vindhya hills. While he was fasting, the goddess said -to him in a dream: "Rise up, my son, go to thy own city of Benares; -there is an enormous nyagrodha tree, by digging round its root thou -wilt at once obtain a treasure. And in the treasure thou wilt find -a dish of emerald, bright as a sword-blade, looking like a piece of -the sky fallen down to earth; casting thy eyes on that, thou wilt -see, as it were, reflected inside, the previous existence of every -individual, in whatever case thou mayest wish to know it. By means of -that thou wilt learn the previous birth of thy wife and of thyself, -and having learned the truth wilt dwell there in happiness free from -grief." Having thus been addressed by the goddess, Sinhaparákrama woke -up and broke his fast, and went in the morning to Benares; and after -he had reached the city, he found at the root of the nyagrodha tree a -treasure, and in it he discovered a large emerald dish, and, eager to -learn the truth, he saw in that dish that in a previous birth his wife -had been a terrible she-bear, and himself a lion. And so recognising -that the hatred between himself and his wife was irremediable owing to -the influence of bitter enmity in a previous birth, he abandoned grief -and bewilderment. Then Sinhaparákrama examined many maidens by means -of the dish, and discovering that they had belonged to alien races in -a previous birth, he avoided them, but after he had discovered one, -who had been a lioness in a previous birth and so was a suitable -match for him, he married her as his second wife, and her name was -Sinhasrí. And after assigning to that Kalahakárí one village only as -her portion, he lived, delighted with the acquisition of treasure, -in the society of his new wife. Thus, O king, wives and others are -friendly or hostile to men in this world by virtue of impressions in -a previous state of existence. - -When the king of Vatsa had heard this wonderful story from Vasantaka, -he was exceedingly delighted and so was the queen Vásavadattá. And the -king was never weary day or night of contemplating the moon-like face -of the pregnant queen. And as days went on, there were born to all of -his ministers in due course sons with auspicious marks, who heralded -approaching good fortune. First there was born to Yaugandharáyana, -the chief minister, a son Marubhúti by name. Then Rumanvat had a -son called Harisikha, and to Vasantaka there was born a son named -Tapantaka. And to the head-warder called Nityodita, whose other title -was Ityaka, [359] there was born a son named Gomukha. And after they -were born a great feast took place, and during it a bodiless voice -was heard from heaven--"These ministers shall crush the race of the -enemies of the son of the king of Vatsa here, the future universal -emperor. And as days went by, the time drew near for the birth of the -child, with which the queen Vásavadattá was destined to present the -king of Vatsa, and she repaired to the ornamented lying-in-chamber, -which was prepared by matrons having sons, and the windows of which -were covered with arka and samí plants. The room was hung with -various weapons, rendered auspicious by being mixed with the gleam -of jewel-lamps, shedding a blaze [360] able to protect the child; -and secured by conjurers who went through innumerable charms and -spells and other incantations, so that it became a fortress of the -matrons hard for calamity to storm, and there she brought forth in -good time a prince of lovely aspect, as the heaven brings forth the -moon from which stream pure nectarous rays. The child, when born, -not only irradiated that room, but the heart also of that mother -from which the darkness of grief had departed; then, as the delight -of the inmates of the harem was gradually extended, the king heard -of the birth of a son from the people who were admitted to it; the -reason he did not give his kingdom in his delight to the person, who -announced it, was, that he was afraid of committing an impropriety, -not that he was avaricious. And so the king, suddenly coming to the -harem with longing mind, beheld his son, and his hope bore fruit -after a long delay. The child had a long red lower lip like a leaf, -beautiful flowing hair like wool, and his whole face was like the -lotus, which the goddess of the Fortune of empire carries for her -delight. He was marked on his soft feet with umbrellas and chowries, -as if the Fortunes of other kings had beforehand abandoned their -badges in his favour, out of fear. Then, while the king shed with -tearful eye, that swelled with the pressure of the fulness of the -weight of his joy, drops that seemed to be drops of paternal affection, -[361] and the ministers with Yaugandharáyana at their head rejoiced, -a voice was heard from heaven at that time to the following effect: - -"King, this son that is born to thee is an incarnation of Káma, [362] -and know that his name is Naraváhanadatta; and he will soon become -emperor of the kings of the Vidyádharas, and maintain that position -unwearied for a kalpa of the gods." [363] When so much had been said, -the voice stopped, and immediately a rain of flowers fell from heaven, -and the sounds of the celestial drums went forth. Then the king, -excessively delighted, made a great feast, which was rendered all the -more solemn from the gods having begun it. The sound of cymbals floated -in the air rising from temples, as if to tell all the Vidyádharas of -the birth of their king: and red banners, flying in the wind on the -tops of the palaces, seemed with their splendour to fling red dye to -one another. On earth beautiful women assembled and danced everywhere, -as if they were the nymphs of heaven glad that the god of love had been -born with a body. [364] And the whole city appeared equally splendid -with new dresses and ornaments bestowed by the rejoicing king. For -while that rich king rained riches upon his dependants, nothing but -the treasury was empty. And the ladies belonging to the families of -the neighbouring chieftains came in from all sides, with auspicious -prayers, versed in the good custom, [365] accompanied by dancing -girls, bringing with them splendid presents, escorted by various -excellent guards, attended with the sound of musical instruments, -like all the cardinal points in bodily form. Every movement there -was of the nature of a dance, every word uttered was attended with -full vessels, [366] every action was of the nature of munificence, -the city resounded with musical instruments, the people were adorned -with red powder, and the earth was covered with bards,--all these -things were so in that city which was all full of festivity. Thus -the great feast was carried on with increasing magnificence for many -days, and did not come to an end before the wishes of the citizens -were fully satisfied. And as days went on, that infant prince grew -like the new moon, and his father bestowed on him with appropriate -formalities the name of Naraváhanadatta, which had been previously -assigned him by the heavenly voice. His father was delighted when -he saw him make his first two or three tottering steps, in which -gleamed the sheen of his smooth fair toe-nails, and when he heard -him utter his first two or three indistinct words, shewing his teeth -which looked like buds. Then the excellent ministers brought to the -infant prince their infant sons, who delighted the heart of the king, -and commended them to him. First Yaugandharáyana brought Marubhúti, -and then Rumanvat Harisikha, and then the head-warder named Ityaka -brought Gomukha, and Vasantaka his son named Tapantaka. And the -domestic chaplain Sántikara presented the two twin sons of Pingaliká, -his nephews Sántisoma and Vaisvánara. And at that moment there fell -from heaven a rain of flowers from the gods, which a shout of joy -made all the more auspicious, and the king rejoiced with the queens, -having bestowed presents on that company of ministers' sons. And that -prince Naraváhanadatta was always surrounded by those six ministers' -sons devoted to him alone, who commanded respect even in their boyhood, -[367] as if with the six political measures that are the cause of great -prosperity. The days of the lord of Vatsa passed in great happiness, -while he gazed affectionately on his son with his smiling lotus-like -face, going from lap to lap of the kings whose minds were lovingly -attached to him, and making in his mirth a charming indistinct -playful prattling. - - - - - - - -BOOK V. - - -CHAPTER XXIV. - - -May Ganesa, painting the earth with mosaic by means of the particles -of red lead flying from his trunk whirled round in his madness, [368] -and so, as it were, burning up obstacles with the flames of his might, -protect you. - - - -Thus the king of Vatsa and his queen remained engaged in bringing -up their only son Naraváhanadatta, and once on a time the minister -Yaugandharáyana, seeing the king anxious about taking care of him, -said to him as he was alone,--"King, you must never feel any anxiety -now about the prince Naraváhanadatta, for he has been created by -the adorable god Siva in your house as the future emperor over the -kings of the Vidyádharas; and by their divine power the kings of the -Vidyádharas have found this out, and meaning mischief have become -troubled, unable in their hearts to endure it; and knowing this, the -god with the moon-crest has appointed a prince of the Ganas, [369] -Stambhaka by name, to protect him. And he remains here invisible, -protecting this son of yours, and Nárada coming swiftly informed -me of this." While the minister was uttering these words, there -descended from the midst of the air a divine man wearing a diadem -and a bracelet, and armed with a sword. He bowed, and then the king -of Vatsa, after welcoming him, immediately asked him with curiosity: -"Who are you, and what is your errand here?" He said, "I was once -a mortal, but I have now become a king of the Vidyádharas, named -Saktivega and I have many enemies. I have found out by my power that -your son is destined to be our emperor, and I have come to see him, O -king." When Saktivega, over-awed at the sight of his future emperor, -had said this, the king of Vatsa was pleased and again asked him -in his astonishment, "How can the rank of a Vidyádhara be attained, -and of what nature is it, and how did you obtain it? Tell me this, -my friend." When he heard this speech of the king's, that Vidyádhara -Saktivega courteously bowing, answered him thus, "O king, resolute -souls having propitiated Siva either in this or in a former birth, -obtain by his favour the rank of Vidyádhara. And that rank, denoted -by the insignia of supernatural knowledge, of sword, garland and so -on, is of various kinds, but listen! I will tell you how I obtained -it. Having said this, Saktivega told the following story, relating -to himself, in the presence of the queen Vásavadattá. - - - -Story of Saktivega king of the Vidyádharas. - -There lived long ago in a city called Vardhamána, [370] the ornament -of the earth, a king the terror of his foes, called Paropakárin. And -this exalted monarch possessed a queen of the name of Kanakaprabhá, -[371] as the cloud holds the lightning, but she had not the fickleness -of the lightning. And in course of time there was born to him by that -queen a daughter, who seemed to have been formed by the Creator to -dash Lakshmí's pride in her beauty. And that moon of the eyes of the -world was gradually reared to womanhood by her father, who gave her the -name of Kanakarekhá suggested by her mother's name Kanakaprabhá. Once -on a time, when she had grown up, the king, her father, said to the -queen Kanakaprabhá, who came to him in secret: "A grown up daughter -cannot be kept in one's house, accordingly Kanakarekhá troubles my -heart with anxiety about a suitable marriage for her. For a maiden of -good family, who does not obtain a proper position, is like a song -out of tune; when heard of by the ears even of one unconnected with -her, she causes distress. But a daughter, who through folly is made -over to one not suitable, is like learning imparted to one not fit to -receive it, and cannot tend to glory or merit but only to regret. So I -am very anxious as to what king I must give this daughter of mine to, -and who will be a fit match for her." When Kanakaprabhá heard this, -she laughed and said,--"You say this, but your daughter does not -wish to be married; for to-day when she was playing with a doll and -making believe it was a child, I said to her in fun, 'My daughter, -when shall I see you married?' When she heard that, she answered -me reproachfully: 'Do not say so, you must not marry me to any one; -and my separation from you is not appointed, I do well enough as a -maiden, but if I am married, know that I shall be a corpse; there is -a certain reason for this.' As she has said this to me I have come -to you, O king, in a state of distress; for, as she has refused to be -married, what use is there in deliberating about a bridegroom?" When -the king heard this from the queen, he was bewildered, and going -to the private apartments of the princess he said to his daughter: -"When the maidens of the gods and Asuras practise austerities in -order to obtain a husband, why, my daughter, do you refuse to take -one?' When the princess Kanakarekhá heard this speech of her father's, -she fixed her eyes on the ground and said, Father, I do not desire to -be married at present, so what object has my father in it, and why does -he insist upon it?" That king Paropakárin, when his daughter addressed -him in that way, being the discreetest of men, thus answered her: -"How can sin be avoided unless a daughter is given in marriage? And -independence is not fit for a maiden who ought to be in dependence on -relations? For a daughter in truth is born for the sake of another -and is kept for him. The house of her father is not a fit place for -her except in childhood. For if a daughter reaches puberty unmarried, -her relations go to hell, and she is an outcast, and her bridegroom is -called the husband of an outcast." When her father said this to her, -the princess Kanakarekhá immediately uttered a speech that was in her -mind, "Father, if this is so, then whatever Bráhman or Kshatriya has -succeeded in seeing the city called the Golden City, to him I must -be given, and he shall be my husband, and if none such is found, -you must not unjustly reproach me." When his daughter said that to -him, that king reflected: "It is a good thing at any rate that she -has agreed to be married on a certain condition, and no doubt she -is some goddess born in my house for a special reason, for else how -comes she to know so much though she is a child?" Such were the king's -reflections at that time: so he said to his daughter, "I will do as you -wish," and then he rose up and did his day's work. And on the next day, -as he was sitting in the hall of audience, he said to his courtiers, -"Has any one among you seen the city called the Golden City? Whoever -has seen it, if he be a Bráhman or a Kshatriya, I will give him -my daughter Kanakarekhá, and make him crown-prince." And they all, -looking at one another's faces, said, "We have not even heard of it, -much less have we seen it." Then the king summoned the warder and -said to him, "Go and cause a proclamation to be circulated in the -whole of this town with the beating of drums, and find out if any -one has really seen that city." When the warder received this order, -he said, "I will do so," and went out; and after he had gone out, he -immediately gave orders to the police, and caused a drum to be beaten -all round the city, thus arousing curiosity to hear the proclamation, -which ran as follows: "Whatever Bráhman or Kshatriya youth has seen the -city called the Golden City, let him speak, and the king will give him -his daughter and the rank of crown-prince." Such was the astounding -announcement proclaimed all about the town after the drum had been -beaten. And the citizens said, after hearing that proclamation: -"What is this Golden City that is to-day proclaimed in our town, -which has never been heard of or seen even by those among us who are -old?" But not a single one among them said, "I have seen it." - -And in the meanwhile a Bráhman living in that town, Saktideva by -name, the son of Baladeva, heard that proclamation; that youth, -being addicted to vice, had been rapidly stripped of his wealth at the -gaming-table, and he reflected, being excited by hearing of the giving -in marriage of the king's daughter: "As I have lost all my wealth by -gambling, I cannot now enter the house of my father, nor even the house -of a hetæra, so, as I have no resource, it is better for me to assert -falsely to those who are making the proclamation by beat of drum, -that I have seen that city. Who will discover that I know nothing -about it, for who has ever seen it? And in this way I may perhaps -marry the princess." Thus reflecting Saktideva went to the police, and -said falsely, "I have seen that city." They immediately said to him, -"Bravo! then come with us to the king's warder." So he went with them -to the warder. And in the same way he falsely asserted to him that he -had seen that city, and he welcomed him kindly, and took him to the -king. And without wavering he maintained the very same story in the -presence of the king: what indeed is difficult for a blackleg to do -who is ruined by play? Then the king, in order to ascertain the truth, -sent that Bráhman to his daughter Kanakarekhá, and when she heard of -the matter from the mouth of the warder, and the Bráhman came near, -she asked him: "Have you seen that Golden City?" Then he answered her, -"Yes, that city was seen by me when I was roaming through the earth -in quest of knowledge." [372] She next asked him, "By what road did -you go there, and what is it like?" That Bráhman then went on to say: -"From this place I went to a town called Harapura, and from that I -next came to the city of Benares; and from Benares in a few days to the -city of Paundravardhana, thence I went to that city called the Golden -City, and I saw it, a place of enjoyment for those who act aright, -like the city of Indra, the glory of which is made for the delight -of gods. [373] And having acquired learning there, I returned here -after some time; such is the path by which I went, and such is that -city." After that fraudulent Bráhman Saktideva had made up this story, -the princess said with a laugh;--"Great Bráhman, you have indeed seen -that city, but tell me, tell me again by what path you went." When -Saktideva heard that, he again displayed his effrontery, and then -the princess had him put out by her servants. And immediately after -putting him out, she went to her father, and her father asked her: -"Did that Bráhman speak the truth?"--And then the princess said to -her father: "Though you are a king you act without due consideration; -do you not know that rogues deceive honest people? For that Bráhman -simply wants to impose on me with a falsehood, but the liar has never -seen the golden city. And all kinds of deceptions are practised on the -earth by rogues; for listen to the story of Siva and Mádhava, which I -will tell you." Having said this, the princess told the following tale: - - - -Story of Siva and Mádhava. - -There is an excellent city rightly named Ratnapura, [374] and in it -there were two rogues named Siva and Mádhava. Surrounding themselves -with many other rogues, they contrived for a long time to rob, by -making use of trickery, all the rich men in the town. And one day -those two deliberated together and said--"We have managed by this -time to plunder this town thoroughly; so let us now go and live in -the city of Ujjayiní; there we hear that there is a very rich man -named Sankarasvámin, who is chaplain to the king. If we cheat him -out of his money we may thereby enjoy the charms of the ladies of -Málava. He is spoken of by Bráhmans as a miser, because he withholds -[375] half their usual fee with a frowning face, though he possesses -treasure enough to fill seven vessels; and that Bráhman has a pearl -of a daughter spoken of as matchless, we will manage to get her too -out of him along with the money." Having thus determined, and having -arranged beforehand what part each was to play, the two rogues Siva -and Mádhava went out of that town. At last they reached Ujjayiní, -and Mádhava, with his attendants, disguised as a Rájpút, remained -in a certain village outside the town. But Siva, who was expert in -every kind of deception, having assumed perfectly the disguise of a -religious ascetic, first entered that town alone. There he took up -his quarters in a hut on the banks of the Siprá, in which he placed, -so that they could be seen, clay, darbha grass, a vessel for begging, -and a deer-skin. And in the morning he anointed his body with thick -clay, as if testing beforehand his destined smearing with the mud of -the hell Avíchi. And plunging in the water of the river, he remained -a long time with his head downward, as if rehearsing beforehand his -future descent to hell, the result of his evil actions. And when he -rose up from his bath, he remained a long time looking up towards -the sun, as if shewing that he deserved to be impaled. Then he went -into the presence of the god and making rings of Kusa grass, [376] -and muttering prayers, he remained sitting in the posture called -Padmásana, [377] with a hypocritical cunning face, and from time to -time he made an offering to Vishnu, having gathered white flowers, -even as he took captive the simple hearts of the good by his villainy; -and having made his offering he again pretended to betake himself to -muttering his prayers, and prolonged his meditations as if fixing his -attention on wicked ways. And the next day, clothed in the skin of a -black antelope, he wandered about the city in quest of alms, like one -of his own deceitful leers intended to beguile it, and observing a -strict silence he took three handfuls of rice from Bráhmans' houses, -still equipped with stick and deer-skin, and divided the food into -three parts like the three divisions of the day, and part he gave to -the crows, and part to his guest, and with the third part he filled -his maw; and he remained for a long time hypocritically telling his -beads, as if he were counting his sins at the same time, and muttering -prayers; and in the night he remained alone in his hut, thinking over -the weak points of his fellow-men, even the smallest; and by thus -performing every day a difficult pretended penance he gained complete -ascendancy over the minds of the citizens in every quarter. And all -the people became devoted to him, and a report spread among them in -every direction that Siva was an exceedingly self-denying hermit. - -And in the meanwhile his accomplice, the other rogue Mádhava, having -heard from his emissaries how he was getting on, entered that city; -and taking up his abode there in a distant temple, he went to the -bank of the Siprá to bathe, disguised as a Rájpút, and after bathing, -as he was returning with his retinue, he saw Siva praying in front -of the god, and with great veneration he fell at his feet, and said -before all the people, "There is no other such ascetic in the world, -for he has been often seen by me going round from one holy place to -another." But Siva, though he saw him, kept his neck immoveable out -of cunning, and remained in the same position as before, and Mádhava -returned to his own lodging. And at night those two met together -and ate and drank, and deliberated over the rest of their programme, -what they must do next. And in the last watch of the night Siva went -back leisurely to his hut. And in the morning Mádhava said to one -of his gang, "Take these two garments and give them as a present to -the domestic chaplain of the king here, who is called Sankarasvámin, -and say to him respectfully: 'There is a Rájpút come from the Deccan -of the name of Mádhava, who has been oppressed by his relations, and -he brings with him much inherited wealth; he is accompanied by some -other Rájpúts like himself, and he wishes to enter into the service of -your king here, and he has sent me to visit you, O treasure-house of -glory.'" The rogue, who was sent off by Mádhava with this message, went -to the house of that chaplain with the present in his hand, and after -approaching him, and giving him the present at a favourable moment, he -delivered to him in private Mádhava's message, as he had been ordered; -he, for his part, out of his greed for presents, believed it all, -anticipating other favours in the future, for a bribe is the sovereign -specific for attracting the covetous. The rogue then came back, and -on the next day Mádhava, having obtained a favourable opportunity, -went in person to visit that chaplain, accompanied by attendants, -who hypocritically assumed the appearance of men desiring service, -[378] passing themselves off as Rájpúts, distinguished by the maces -they carried; he had himself announced by an attendant preceding -him, and thus he approached the family priest, who received him with -welcomes which expressed his delight at his arrival. Then Mádhava -remained engaged in conversation with him for some time, and at last -being dismissed by him, returned to his own house. On the next day he -sent another couple of garments as a present, and again approached -that chaplain and said to him, "I indeed wish to enter into service -to please my retainers, for that reason I have repaired to you, -but I possess wealth." When the chaplain heard that, he hoped to get -something out of him, and he promised Mádhava to procure for him what -he desired, and he immediately went and petitioned the king on this -account, and, out of respect for the chaplain, the king consented to do -what he asked. And on the next day the family priest took Mádhava and -his retinue, and presented them to the king with all due respect. The -king too, when he saw that Mádhava resembled a Rájpút in appearance, -received him graciously and appointed him a salary. Then Mádhava -remained there in attendance upon the king, and every night he met -Siva to deliberate with him. And the chaplain entreated him to live -with him in his house, out of avarice, as he was intent on presents. - -Then Mádhava with his followers repaired to the house of the chaplain; -this settlement was the cause of the chaplain's ruin, as that of -the mouse in the trunk of the tree was the cause of its ruin. And he -deposited a safe in the strong room of the chaplain, after filling it -with ornaments made of false gems. And from time to time he opened the -box and by cunningly half-shewing some of the jewels, he captivated -the mind of the chaplain as that of a cow is captivated by grass. And -when he had gained in this way the confidence of the chaplain, he made -his body emaciated by taking little food, and falsely pretended that -he was ill. And after a few days had passed, that prince of rogues -said with weak voice to that chaplain, who was at his bedside; -"My condition is miserable in this body, so bring, good Bráhman, -some distinguished man of your caste, in order that I may bestow my -wealth upon him for my happiness here and hereafter, for, life being -unstable, what care can a wise man have for riches?" That chaplain, -who was devoted to presents, when addressed in this way, said, -"I will do so," and Mádhava fell at his feet. Then whatever Bráhman -the chaplain brought, Mádhava refused to receive, pretending that -he wanted a more distinguished one. One of the rogues in attendance -upon Mádhava, when he saw this, said--"Probably an ordinary Bráhman -does not please him. So it will be better now to find out whether -the strict ascetic on the banks of Siprá named Siva pleases him or -not?" When Mádhava heard that, he said plaintively to that chaplain: -"Yes, be kind, and bring him, for there is no other Bráhman like him." - -The chaplain, thus entreated, went near Siva, and beheld him -immoveable, pretending to be engaged in meditation. And then he walked -round him, keeping him on his right hand, and sat down in front of -him: and immediately the rascal slowly opened his eyes. Then the -family priest, bending before him, said with bowed head,--"My Lord, -if it will not make you angry, I will prefer a petition to you. There -is dwelling here a very rich Rájpút from the Deccan, named Mádhava, -and he, being ill, is desirous of giving away his whole property: -if you consent, he will give you that treasure which glitters with -many ornaments made out of priceless gems." When Siva heard that, he -slowly broke silence, and said,--"O Bráhman, since I live on alms, and -observe perpetual chastity, of what use are riches to me?" Then that -chaplain went on to say to him, "Do not say that, great Bráhman, do you -not know the due order of the periods in the life of a Bráhman? [379] -By marrying a wife, and performing in his house offerings to the Manes, -sacrifices to the gods and hospitality to guests, he uses his property -to obtain the three objects of life; [380] the stage of the householder -is the most useful of all." Then Siva said, "How can I take a wife, -for I will not marry a woman from any low family?" When the covetous -chaplain heard that, he thought that he would be able to enjoy his -wealth at will, and, catching at the opportunity, he said to him: -"I have an unmarried daughter named Vinayasváminí, and she is very -beautiful, I will bestow her in marriage on you. And I will keep for -you all the wealth which you receive as a donation from Mádhava, so -enter on the duties of a householder." When Siva heard this, having -got the very thing he wanted, he said, "Bráhman, if your heart is -set on this, [381] I will do what you say. But I am an ascetic who -knows nothing about gold and jewels: I shall act as you advise; do -as you think best." When the chaplain heard that speech of Siva's, -he was delighted, and the fool said, "Agreed"--and conducted Siva -to his house. And when he had introduced there that inauspicious -guest named Siva, [382] he told Mádhava what he had done and was -applauded by him. And immediately he gave Siva his daughter, who -had been carefully brought up, and in giving her he seemed to be -giving away his own prosperity lost by his folly. And on the third -day after his marriage, he took him to Mádhava who was pretending to -be ill, to receive his present. And Mádhava rose up and fell at his -feet and said what was quite true, "I adore thee whose asceticism is -incomprehensible." [383] And in accordance with the prescribed form -he bestowed on Siva that box of ornaments made of many sham jewels, -which was brought from the chaplain's treasury. Siva for his part, -after receiving it, gave it into the hand of the chaplain, saying, -"I know nothing about this, but you do." And that priest immediately -took it, saying, "I undertook to do this long ago, why should you -trouble yourself about it?" Then Siva gave them his blessing, and -went to his wife's private apartments, and the chaplain took the -box and put it in his strong room. Mádhava for his part gradually -desisted from feigning sickness, affecting to feel better the next -day, and said that his disease had been cured by virtue of his great -gift. And he praised the chaplain when he came near, saying to him, -"It was by your aiding me in an act of faith that I tided over this -calamity." And he openly struck up a friendship with Siva, asserting -that it was due to the might of Siva's holiness that his life had -been saved. Siva, for his part, after some days said to the chaplain: -"How long am I to feast in your house in this style? Why do you not -take from me those jewels for some fixed sum of money? If they are -valuable, give me a fair price for them." When the priest heard that, -thinking that the jewels were of incalculable value, he consented, -and gave to Siva as purchase-money his whole living. And he made -Siva sign a receipt for the sum with his own hand, and he himself -too signed a receipt for the jewels, thinking that that treasure -far exceeded his own wealth in value. And they separated, taking one -another's receipts, and the chaplain lived in one place, while Siva -kept house in another. And then Siva and Mádhava dwelt together and -remained there leading a very pleasant life consuming the chaplain's -wealth. And as time went on, that chaplain, being in need of cash, -went to the town to sell one of the ornaments in the bazar. - -Then the merchants, who were connoisseurs in jewels, said after -examining it, "Ha! the man who made these sham jewels was a clever -fellow, whoever he was. For this ornament is composed of pieces of -glass and quartz coloured with various colours and fastened together -with brass, and there are no gems or gold in it." When the chaplain -heard that, he went in his agitation and brought all the ornaments from -his house, and showed them to the merchants. When they saw them, they -said that all of them were composed of sham jewels in the same way; but -the chaplain, when he heard that, was, so to speak, thunderstruck. And -immediately the fool went off and said to Siva, "Take back your -ornaments and give me back my own wealth." But Siva answered him, -"How can I possibly have retained your wealth till now? Why it has -all in course of time been consumed in my house." Then the chaplain -and Siva fell into an altercation, and went, both of them, before -the king, at whose side Mádhava was standing. And the chaplain made -this representation to the king: "Siva has consumed all my substance, -taking advantage of my not knowing that a great treasure, which he -deposited in my house, [384] was composed of skilfully coloured pieces -of glass and quartz fastened together with brass." Then Siva said, -"King, from my childhood I have been a hermit, and I was persuaded by -that man's earnest petition to accept a donation, and when I took it, -though inexperienced in the ways of the world, I said to him, 'I am no -connoisseur in jewels and things of that kind, and I rely upon you,' -and he consented saying, 'I will be your warrant in the matter.' And -I accepted all the donation and deposited it in his hand. Then he -bought the whole from me at his own price, and we hold from one another -mutual receipts; and now it is in the king's power to grant me help in -my sorest need." Siva having thus finished his speech, Mádhava said, -"Do not say this, you are honourable, but what fault have I committed -in the matter? I never received anything either from you or from Siva; -I had some wealth inherited from my father, which I had long deposited -elsewhere; then I brought that wealth and presented it to a Bráhman. If -the gold is not real gold, and the jewels are not real jewels, then let -us suppose that I have reaped fruit from giving away brass, quartz, -and glass. But the fact that I was persuaded with sincere heart that -I was giving something, is clear from this, that I recovered from a -very dangerous illness." When Mádhava said this to him without any -alteration in the expression of his face, the king laughed and all -his ministers, and they were highly delighted. And those present in -court said, laughing in their sleeves, "Neither Mádhava nor Siva has -done anything unfair." Thereupon that chaplain departed with downcast -countenance, having lost his wealth. For of what calamities is not the -blinding of the mind with excessive greed the cause? And so those two -rogues Siva and Mádhava long remained there, happy in having obtained -the favour of the delighted king. - -"Thus do rogues spread the webs of their tongue with hundreds of -intricate threads, like fishermen upon dry land, living by the net. So -you may be certain, my father, that this Bráhman is a case in point. By -falsely asserting that he has seen the City of Gold, he wishes to -deceive you, and to obtain me for a wife. So do not be in a hurry -to get me married; I shall remain unmarried at present, and we will -see what will happen." When the king Paropakárin heard this from his -daughter Kanakarekhá, he thus answered her: "When a girl is grown up, -it is not expedient that she should remain long unmarried, for wicked -people envious of good qualities, falsely impute sin. And people are -particularly fond of blackening the character of one distinguished; -to illustrate this, listen to the story of Harasvámin which I am -about to tell you." - - - -Story of Harasvámin. [385] - -There is a city on the banks of the Ganges named Kusumapura, -[386] and in it there was an ascetic who visited holy places, named -Harasvámin. He was a Bráhman living by begging; and constructing a hut -on the banks of the Ganges, he became, on account of his surprisingly -rigid asceticism, the object of the people's respect. [387] And one day -a wicked man among the inhabitants, who could not tolerate his virtue, -seeing him from a distance going out to beg, said, "Do you know what -a hypocritical ascetic that is? It is he that has eaten up all the -children in this town." When a second there who was like him, heard -this, he said, "It is true, I also have heard people saying this." And -a third confirming it said, "Such is the fact." The chain of villains' -conversation binds reproach on the good. And in this way the report -spread from ear to ear, and gained general credence in the city. And -all the citizens kept their children by force in their houses, saying, -"Harasvámin carries off all the children and eats them." And then the -Bráhmans in that town, afraid that their offspring would be destroyed, -assembled and deliberated about his banishment from the city. And -as they did not dare to tell him face to face, for fear he might -perhaps eat them up in his rage, they sent messengers to him. And -those messengers went and said to him from a distance; "The Bráhmans -command you to depart from this city." Then in his astonishment he -asked them "Why?" And they went on to say; "You eat every child as -soon as you see it." When Harasvámin heard that, he went near those -Bráhmans, in order to reassure them, and the people fled before him -for fear. And the Bráhmans, as soon as they saw him, were terrified -and went up to the top of their monastery. People who are deluded by -reports are not, as a rule, capable of discrimination. Then Harasvámin -standing below called all the Bráhmans who were above, one by one, -by name, and said to them, "What delusion is this, Bráhmans? Why do -you not ascertain with one another how many children I have eaten, -and whose, and how many of each man's children." When they heard that, -the Bráhmans began to compare notes among themselves, and found that -all of them had all their children left alive. And in course of time -other citizens, appointed to investigate the matter, admitted that all -their children were living. And merchants and Bráhmans and all said, -"Alas in our folly we have belied a holy man; the children of all -of us are alive; so whose children can he have eaten?" Harasvámin, -being thus completely exonerated, prepared to leave that city, for his -mind was seized with disgust at the slanderous report got up against -him by wicked men. For what pleasure can a wise man take in a wicked -place, the inhabitants of which are wanting in discrimination? Then -the Bráhmans and merchants, prostrating themselves at his feet, -entreated him to stay there, and he at last, though with reluctance, -consented to do so. - -"In this way evil men often impute crime falsely to good men, -allowing their malicious garrulity full play on beholding their -virtuous behaviour. Much more, if they obtain a slight glimpse of -any opportunity for attacking them, do they pour copious showers of -oil on the fire thus kindled. Therefore if you wish, my daughter, -to draw the arrow from my heart, you must not, while this fresh youth -of yours is developing, remain unmarried to please yourself, and so -incur the ready reproach of evil men." Such was the advice which -the princess Kanakarekhá frequently received from her father the -king, but she, being firmly resolved, again and again answered him: -"Therefore quickly search for a Bráhman or Kshatriya who has seen -that City of Gold and give me to him, for this is the condition I -have named." When the king heard that, reflecting that his daughter, -who remembered her former birth, had completely made up her mind, -and seeing no other way of obtaining for her the husband she desired, -he issued another order to the effect that henceforth the proclamation -by beat of drum was to take place every day in the city, in order to -find out whether any of the newcomers had seen the Golden City. And -once more it was proclaimed in every quarter of the city every day, -after the drum had been beaten,--"If any Bráhman or Kshatriya has -seen the Golden City, let him speak; the king will give him his own -daughter, together with the rank of Crown-prince." But no one was -found who had obtained a sight of the Golden City. - - - - - - -CHAPTER XXV. - - -In the meanwhile the young Bráhman Saktideva, in very low spirits, -having been rejected with contempt by the princess he longed for, -said to himself; "To-day by asserting falsely that I had seen the -Golden City, I certainly incurred contempt, but I did not obtain that -princess. So I must roam through the earth to find it, until I have -either seen that city or lost my life. For of what use is my life, -unless I can return having seen that city, and obtain the princess as -the prize of the achievement?" Having thus taken a vow, that Bráhman -set out from the city of Vardhamána, directing his course toward the -southern quarter, and as he journeyed, he at last reached the great -forest of the Vindhya range, and entered it, which was difficult and -long as his own undertaking. And that forest, so to speak, fanned, -with the soft leaves of its trees shaken by the wind, him, who -was heated by the multitudinous rays of the sun; and through grief -at being overrun with many robbers, it made its cry heard day and -night in the shrill screams of animals which were being slain in it -by lions and other noisome beasts. And it seemed, by the unchecked -rays of heat flashed upward from its wild deserts, to endeavour -to conquer the fierce brightness of the sun: in it, though there -was no accumulation of water, calamity was to be easily purchased: -[388] and its space seemed ever to extend before the traveller as -fast as he crossed it. In the course of many days he accomplished -a long journey through this forest, and beheld in it a great lake -of cold pure water in a lonely spot: which seemed to lord it over -all lakes, with its lotuses like lofty umbrellas, and its swans like -gleaming white chowries. In the water of that lake he performed the -customary ablutions, and on its northern shore he beheld a hermitage -with beautiful fruit-bearing trees: and he saw an old hermit named -Súryatapas sitting at the foot of an Asvattha tree, surrounded by -ascetics, adorned with a rosary, the beads of which by their number -seemed to be the knots that marked the centuries of his life, [389] -and which rested against the extremity of his ear that was white with -age. And he approached that hermit with a bow, and the hermit welcomed -him with hospitable greetings. And the hermit, after entertaining -him with fruits and other delicacies, asked him, "Whence have you -come, and whither are you going? Tell me, good sir." And Saktideva -inclining respectfully, said to that hermit,--"I have come, venerable -sir, from the city of Vardhamána, and I have undertaken to go to the -Golden City in accordance with a vow. But I do not know where that -city lies; tell me venerable sir, if you know." The hermit answered, -"My son, I have lived eight hundred years in this hermitage, and I have -never even heard of that city." Saktideva when he heard this from the -hermit, was cast down, and said again--"Then my wanderings through the -earth will end by my dying here." Then that hermit, having gradually -elicited the whole story said to him, "If you are firmly resolved, -then do what I tell you. Three yojanas from here there is a country -named Kámpilya, and in it is a mountain named Uttara, and on it there -is a hermitage. There dwells my noble elder brother named Dírghatapas; -[390] go to him, he being old may perhaps know of that city." When -Saktideva heard that, hope arose in his breast, and having spent the -night there he quickly set out in the morning from that place. And -wearied with the laborious journey through difficult forest country, -he at last reached that region of Kámpilya and ascended that mountain -Uttara; and there he beheld that hermit Dírghatapas in a hermitage, -and he was delighted and approached him with a bow: and the hermit -received him hospitably: and Saktideva said to him, "I am on my way to -the City of Gold spoken of by the king's daughter: but I do not know, -venerable sir, where that city is. However I am bound to find it, -so I have been sent to you by the sage Súryatapas in order that I may -discover where it lies." When he had said this, the hermit answered -him, "Though I am so old, my son, I have never heard of that city -till to-day; I have made acquaintance with various travellers from -foreign lands, and I have never heard any one speak of it; much less -have I seen it. But I am sure it must be in some distant foreign -island, and I can tell you an expedient to help you in this matter; -there is in the midst of the ocean an island named Utsthala, and in -it there is a rich king of the Nishádas [391] named Satyavrata. He -goes to and fro among all the other islands, and he may have seen or -heard of that city. Therefore first go to the city named Vitankapura -situated on the border of the sea. And from that place go with some -merchant in a ship to the island where that Nisháda dwells, in order -that you may attain your object." When Saktideva heard this from -the hermit, he immediately followed his advice, and taking leave -of him set out from the hermitage. And after accomplishing many -kos and crossing many lands, he reached the city of Vitankapura, -the ornament of the sea-shore. There he sought out a merchant named -Samudradatta, who traded with the island of Utsthala, and struck up -a friendship with him. And he went on board his ship with him, and -having food for the voyage fully supplied by his kindness, he set -out on the ocean-path. Then, when they had but a short distance to -travel, there arose a black cloud with rumbling thunder, resembling a -roaring Rákshasa, with flickering lightning to represent his lolling -tongue. And a furious hurricane began to blow like Destiny herself, -whirling up light objects and hurling down heavy. [392] And from the -sea, lashed by the wind, great waves rose aloft like the mountains -equipped with wings, [393] indignant that their asylum had been -attacked. And that vessel rose on high one moment, and the next moment -plunged below, as if exhibiting how rich men are first elevated and -then cast down. And the next moment that ship, shrilly laden with -the cries of the merchants, burst and split asunder as if with the -weight. And the ship being broken, that merchant its owner fell into -the sea, but floating through it on a plank he at last reached another -vessel. But as Saktideva fell, a large fish, opening its mouth and -neck, swallowed him without injuring any of his limbs. And as that -fish was roaming at will in the midst of the sea, it happened to pass -near the island of Utsthala; and by chance some servants of that -king of the fishermen Satyavrata, who were engaged in the pursuit -of small fish, came there and caught it. And those fishermen, proud -of their prize, immediately dragged it along to shew to their king, -for it was of enormous size. He too, out of curiosity, seeing that it -was of such extraordinary size, ordered his servants to cut it open; -and when it was cut open, Saktideva came out alive from its belly, -having endured a second wonderful imprisonment in the womb. [394] -Then the fisher-king Satyavrata, when he saw that young man come -out and bestow his blessing on him, was astonished, and asked him, -"Who are you, and how did this lot of dwelling in the belly of the -fish befall you? What means this exceedingly strange fate that you -have suffered." When Saktideva heard this, he answered that king of -the fishermen: "I am a Bráhman of the name of Saktideva from the city -of Vardhamána; and I am bound to visit the City of Gold, and because -I do not know where it is, I have for a long time wandered far over -the earth; then I gathered from a speech of Dírghatapas' that it was -probably in an island, so I set out to find Satyavrata the king of -the fishermen, who lives in the island of Utsthala, in order to learn -its whereabouts, but on the way I suffered shipwreck, and so having -been whelmed in the sea and swallowed by a fish, I have been brought -here now." When Saktideva had said this, Satyavrata said to him: "I -am in truth Satyavrata, and this is the very island you were seeking; -but though I have seen many islands, I have never seen the city you -desire to find, but I have heard of it as situated in one of the -distant islands." Having said this, and perceiving that Saktideva was -cast down, Satyavrata out of kindness for his guest went on to say: -"Bráhman, do not be despondent; remain here this night, and to-morrow -morning I will devise some expedient to enable you to attain your -object." The Bráhman was thus consoled by the king, and sent off to a -monastery of Bráhmans, where guests were readily entertained. There -Saktideva was supplied with food by a Bráhman named Vishnudatta, an -inmate of the monastery, and entered into conversation with him. And in -the course of that conversation, being questioned by him, he told him -in a few words his country, his family, and his whole history. When -Vishnudatta heard that, he immediately embraced him, and said in a -voice indistinct from the syllables being choked with tears of joy: -"Bravo! you are the son of my maternal uncle and a fellow-countryman of -mine. But I long ago in my childhood left that country to come here. So -stop here awhile, and soon the stream of merchants and pilots that -come here from other islands will accomplish your wish." Having told -him his descent in these words, Vishnudatta waited upon Saktideva with -all becoming attentions. And Saktideva, forgetting the toil of the -journey, obtained delight, for the meeting a relation in a foreign -land is like a fountain of nectar in the desert. And he considered -that the accomplishment of his object was near at hand, for good luck, -befalling one by the way indicates success in an undertaking. So he -reclined at night sleepless upon his bed, with his mind fixed upon -the attainment of his desire, and Vishnudatta, who was by his side, -in order to encourage and delight him at the same time, related to -him the following tale: - - - -Story of Asokadatta and Vijayadatta. [395] - -Formerly there was a great Bráhman named Govindasvámin, living on a -great royal grant of land on the banks of the Yamuná. And in course of -time there were born to that virtuous Bráhman two sons like himself, -Asokadatta and Vijayadatta. While they were living there, there arose a -terrible famine in that land, and so Govindasvámin said to his wife; -"This land is ruined by famine, and I cannot bear to behold the misery -of my friends and relations. For who gives anything to anybody? So -let us at any rate give away to our friends and relations what -little food we possess and leave this country. And let us go with -our family to Benares to live there." When he said this to his wife, -she consented, and he gave away his food, and set out from that place -with his wife, sons, and servants. For men of noble soul cannot bear -to witness the miseries of their relatives. And on the road he beheld -a skull-bearing Saiva ascetic, white with ashes, and with matted hair, -like the god Siva himself with his half-moon. The Bráhman approached -that wise man with a bow, and out of love for his sons, asked him -about their destiny, whether it should be good or bad, and that Yogí -answered him: "The future destiny of your sons is auspicious, but you -shall be separated, Bráhman, from this younger one Vijayadatta, and -finally by the might of the second Asokadatta you shall be reunited -to him." Govindasvámin, when that wise man said this to him, took -leave of him and departed overpowered with joy, grief, and wonder; -and after reaching Benares he spent the day there in a temple of -Durgá outside the town, engaged in worshipping the goddess and -such like occupations. And in the evening he encamped outside that -temple under a tree, with his family, in the company of pilgrims who -had come from other countries. And at night, while all were asleep, -wearied with their long journey, stretched out on strewn leaves, and, -such other beds as travellers have to put up with, his younger son -Vijayadatta, who was awake, was suddenly seized with a cold ague-fit; -that ague quickly made him tremble, and caused his hair to stand on -end, as if it had been the fear of his approaching separation from -his relations. And oppressed with the cold he woke up his father, -and said to him: "A terrible ague afflicts me here now, father, so -bring fuel and light me a fire to keep off the cold, in no other way -can I obtain relief or get through the night." When Govindasvámin -heard him say this, he was distressed at his suffering, and said -to him; "Whence can I procure fire now my son?" Then his son said; -"Why surely we may see a fire burning near us on this side, and it -is very large, so why should I not go there and warm my body? So take -me by the hand, for I have a shivering fit, and lead me there." Thus -entreated by his son the Bráhman went on to say: "This is a cemetery, -[396] and the fire is that of a funeral pyre, so how can you go to a -place terrible from the presence of goblins and other spirits, for you -are only a child?" When the brave Vijayadatta heard that speech of his -affectionate father's, he laughed and said in his confidence, "What can -the wretched goblins and other evil ones do to me? Am I a weakling? So -take me there without fear." When he said this so persistently, his -father led him there, and the boy warming his body approached the pyre, -which seemed to bear on itself the presiding deity of the Rákshasas -in visible form, with the smoke of the flames for dishevelled hair, -devouring the flesh of men. The boy at once encouraged his father -[397] and asked him what the round thing was that he saw inside the -pyre. And his father standing at his side, answered him, "This, my son, -is the skull of a man which is burning in the pyre." Then the boy in -his recklessness struck the skull with a piece of wood lighted at the -top, and clove it. The brains spouted up from it and entered his mouth, -like the initiation into the practices of the Rákshasas, bestowed -upon him by the funeral flame. And by tasting them that boy became -a Rákshasa, with hair standing on end, with sword that he had drawn -from the flame, terrible with projecting tusks: so he seized the skull -and drinking the brains from it, he licked it with tongue restlessly -quivering like the flames of fire that clung to the bone. Then be flung -aside the skull, and lifting his sword he attempted to slay his own -father Govindasvámin. But at that moment a voice came out from the -cemetery, "Kapálasphota, [398] thou god, thou oughtest not to slay -thy father, come here." When the boy heard that, having obtained -the title of Kapálasphota and become a Rákshasa, he let his father -alone, and disappeared; and his father departed exclaiming aloud, -"Alas my son! Alas my virtuous son! Alas Vijayadatta!" And he returned -to the temple of Durgá; and in the morning he told his wife and his -eldest son Asokadatta what had taken place. Then that unfortunate man -together with them suffered an attack of the fire of grief, terrible -like the falling of lightning from a cloud, so that the other people, -who were sojourning in Benares, and had come to visit the shrine of the -goddess, came up to him and sympathised heartily with his sorrow. In -the meanwhile a great merchant, who had come to worship the goddess, -named Samudradatta, beheld Govindasvámin in that state. The good man -approached him and comforted him, and immediately took him and his -family home to his own house. And there he provided him with a bath -and other luxuries, for this is the innate tendency of the great, to -have mercy upon the wretched. Govindasvámin also and his wife recovered -their self-command, having heard [399] the speech of the great Saiva -ascetic, hoping to be re-united to their son. And thenceforth he lived -in that city of Benares, in the house of that rich merchant, having -been asked by him to do so. And there his other son Asokadatta grew -up to be a young man, and after studying the sciences learnt boxing -and wrestling. And gradually he attained such eminence in these arts, -that he was not surpassed by any champion on the earth. And once on a -time there was a great gathering of wrestlers at an idol procession, -and a great and famous wrestler came from the Deccan. He conquered -all the other wrestlers of the king of Benares, who was called -Pratápamukuta, before his eyes. Then the king had Asokadatta quickly -summoned from the house of that excellent merchant, and ordered him to -contend with that wrestler. That wrestler began the combat by catching -the arm of Asokadatta with his hand, but Asokadatta seized his arm, -and hurled him to the ground. Then the field of combat, as it were, -pleased, applauded the victor with the resounding noise produced by the -fall of that champion wrestler. And the king being gratified, loaded -Asokadatta with jewels, and having seen his might, he made him his own -personal attendant. So he became a favourite of the king's, and in time -attained great prosperity, for to one who possesses heroic qualities, -a king who appreciates merit is a perfect treasure-house. Once -on a time, that king went on the fourteenth day of the month away -from his capital, to worship the god Siva in a splendid temple in a -distant town. After he had paid his devotions, he was returning by -night near the cemetery when he heard this utterance issue from it: -"O king, the chief magistrate out of private malice proclaimed that I -deserved death, and it is now the third day since I was impaled, and -even now my life will not leave my body, though I am innocent, so I am -exceedingly thirsty; O king, order water to be given me." When the king -heard it, out of pity he said to his personal attendant Asokadatta, -"Send that man some water." Then Asokadatta said, "Who would go there -at night? So I had better go myself." Accordingly he took the water, -and set off. After the king had proceeded on his way to his capital, -the hero entered that cemetery, the interior of which was difficult to -penetrate, as it was filled with dense darkness within; in it there -were awful evening oblations offered with the human flesh scattered -about by the jackals; in places the cemetery was lighted up by the -flaming beacons of the blazing funeral pyres, and in it the Vetálas -made terrible music with the clapping of their hands, so that it -seemed as if it were the palace of black night. Then he cried aloud, -"Who asked the king for water?" And he heard from one quarter an -answer, "I asked for it." Following the voice he went to a funeral -pyre near, and beheld a man impaled on the top of a stake, and -underneath it he saw a woman that he had never seen before, weeping, -adorned with beautiful ornaments, lovely in every limb; like the night -adorned with the rays of the moon, now that the moon itself had set, -its splendour having waned in the dark fortnight, come to worship -the funeral pyre. He asked the woman: "Who are you, mother, and why -are you standing weeping here?" She answered him, "I am the ill-fated -wife of him who is here impaled, and I am waiting here with the firm -intention of ascending the funeral pyre with him. And I am waiting some -time for his life to leave his body, for though it is the third day -of his impalement, his breath does not depart. And he often asks for -that water which I have brought here, but I cannot reach his mouth, -my friend, as the stake is high." When he heard that speech of hers, -the mighty hero said to her: "But here is water in my hand sent to -him by the king, so place your foot on my back and lift it to his -mouth, for the mere touching of another man in sore need does not -disgrace a woman." When she heard that, she consented, and taking -the water she climbed up so as to plant her two feet on the back -of Asokadatta, who bent down at the foot of the stake. Soon after, -as drops of blood unexpectedly began to fall upon the earth and on -his back, the hero lifted up his face and looked. Then he saw that -woman cutting off slice after slice of that impaled man's flesh with -a knife, and eating it. [400] - -Then, perceiving that she was some horrible demon, [401] he dragged -her down in a rage, and took hold of her by her foot with its -tinkling anklets in order to dash her to pieces on the earth. She, -for her part, dragged away from him that foot, and by her deluding -power quickly flew up into the heaven, and became invisible. And -the jewelled anklet, which had fallen from her foot, while she was -dragging it away, remained in one of Asokadatta's hands. Then he, -reflecting that she had disappeared after shewing herself mild at -first, and evil-working in the middle, and at the end horror-striking -by assuming a terrible form, like association with wicked men,--and -seeing that heavenly anklet in his hand, was astonished, grieved and -delighted at the same time; and then he left that cemetery, taking -the anklet with him, and went to his own house, and in the morning, -after bathing, to the palace of the king. - -And when the king said--"Did you give the water to the man who was -impaled," he said he had done so, and gave him that anklet; and when -the king of his own accord asked him where it came from, he told -that king his wonderful and terrible night-adventure. And then the -king, perceiving that his courage was superior to that of all men, -though he was before pleased with his other excellent qualities, -was now more exceedingly delighted; and he took that anklet in his -joy and gave it with his own hand to the queen, and described to -her the way in which he had obtained it. And she, hearing the story -and beholding that heavenly jewelled anklet, rejoiced in her heart -and was continually engaged in extolling Asokadatta. Then the king -said to her: "Queen, in birth, in learning, in truthfulness and -beauty Asokadatta is great among the great; and I think it would be -a good thing if he were to become the husband of our lovely daughter -Madanalekhá; in a bridegroom these qualities are to be looked for, -not fortune that vanishes in a moment, so I will give my daughter to -this excellent hero." When she heard that speech of her husband's, -that queen approving the proposal said, "It is quite fitting, for the -youth will be an appropriate match for her, and her heart has been -captivated by him, for she saw him in a spring-garden, and for some -days her mind has been in a state of vacancy and she neither hears -nor sees; I heard of it from her confidante, and, after spending an -anxious night, towards morning I fell asleep, and I remember I was -thus addressed by some heavenly woman in a dream, 'My child, thou must -not give this thy daughter Madanalekhá to any one but Asokadatta, -for she is his wife acquired by him in a former birth.' And when I -heard it, I woke up, and in the morning I went myself on the strength -of the dream and consoled my daughter. And now, my husband has of -his own accord proposed the marriage to me. Let her therefore be -united to him, as a spring-creeper to its stalk." When the king's -beloved wife said this to him, he was pleased, and he made festal -rejoicings, and summoning Asokadatta gave that daughter to him. And -the union of those two, the daughter of the king, and the son of the -great Bráhman, was such that each enhanced the other's glory, like -the union of prosperity and modesty. And once upon a time the queen -said to the king, with reference to the anklet brought by Asokadatta: -"My husband, this anklet by itself does not look well, so let another -be made like it." When the king heard that, he gave an order to the -goldsmiths and other craftsmen of the kind, to make a second anklet -like that. But they, after examining it said;--"It is impossible, -O king, to make another like it, for the work is heavenly, not -human. There are not many jewels of this kind upon the earth, so let -another be sought for where this was obtained." When the king and the -queen heard this, they were despondent, and Asokadatta who was there, -on seeing that, immediately said, "I myself will bring you a fellow -to that anklet." And having made this promise he could not give up -the project on which he was resolved, although the king, terrified -at his temerity, endeavoured to dissuade him out of affection. And -taking the anklet he went again on the fourteenth night of the black -fortnight to the cemetery where he had first obtained it; and after -he had entered that cemetery which was full of Rákshasas as it was -of trees, besmirched with the copious smoke of the funeral pyres, and -with men hanging from their trunks [402] which were weighed down and -surrounded with nooses, he did not at first see that woman that he had -seen before, but he thought of an admirable device for obtaining that -bracelet, which was nothing else than the selling of human flesh. [403] -So he pulled down a corpse from the noose by which it was suspended on -the tree, and he wandered about in the cemetery, crying aloud--"Human -flesh for sale, buy, buy!" And immediately a woman called to him from -a distance, saying, "Courageous man, bring the human flesh and come -along with me." When he heard that, he advanced following that woman, -and beheld at no great distance under a tree a lady of heavenly -appearance, surrounded with women, sitting on a throne, glittering -with jewelled ornaments, whom he would never have expected to find in -such a place, any more than to find a lotus in a desert. And having -been led up by that woman, he approached the lady seated as has been -described, and said, "Here I am, I sell human flesh, buy, buy!" And -then the lady of heavenly appearance said to him, "Courageous hero, -for what price will you sell the flesh?" Then the hero, with the -corpse hanging over his shoulder and back, said to her, shewing her -at the same time that single jewelled anklet which was in his hand, -"I will give this flesh to whoever will give me a second anklet like -this one; if you have got a second like it, take the flesh." When -she heard that, she said to him, "I have a second like it, for this -very single anklet was taken by you from me. I am that very woman -who was seen by you near the impaled man, but you do not recognise -me now, because I have assumed another shape. So what is the use of -flesh? If you do what I tell you, I will give you my second anklet, -which matches the one in your hand." When she said this to the hero, -he consented and said, "I will immediately do whatever you say." Then -she told him her whole desire from the beginning: "There is, good sir, -a city named Trighanta on a peak of the Himálayas. In it there lived -a heroic prince of the Rákshasas named Lambajihva. I am his wife, -Vidyuchchhikhá by name, and I can change my form at will. And as fate -would have it, that husband of mine, after the birth of my daughter, -was slain in battle fighting in front of the king Kapálasphota; -then that king being pleased gave me his own city, and I have lived -with my daughter in great comfort on its proceeds up to the present -time. And that daughter of mine has by this time grown up to fresh -womanhood, and I have great anxiety in my mind as to how to obtain for -her a brave husband. Then being here on the fourteenth night of the -lunar fortnight, and seeing you coming along this way with the king, -I thought--'This good-looking youth is a hero and a fit match for -my daughter. So why should I not devise some stratagem for obtaining -him?' Thus I determined, and imitating the voice of an impaled person, -I asked for water, and brought you into the middle of that cemetery -by a trick. And there I exhibited my delusive power in assuming a -false shape and other characteristics, and saying what was false -I imposed upon you there, though only for a moment. And I artfully -left one of my anklets there to attract you again, like a binding -chain to draw you, and then I came away. And to-day I have obtained -you by that very expedient, so come to my house; marry my daughter -and receive the other anklet." When the Rákshasí said this to him, -the hero consented, and by means of her magic power he went with her -through the air to her city. And he saw that city built of gold on -a peak of the Himálayas, like the orb of the sun fixed in one spot, -being weary with the toil of wandering through the heavens. There -he married that daughter of the prince of the Rákshasas, by name -Vidyutprabhá, like the success of his own daring incarnate in bodily -form. And Asokadatta dwelt with that loved one some time in that city, -enjoying great comfort by means of his mother-in-law's wealth. Then -he said to his mother-in-law, "Give me that anklet, for I must now -go to the city of Benares, for I myself long ago promised the king -that I would bring a second anklet, that would vie with the first one -so distinguished for its unparalleled beauty." The mother-in-law, -having been thus entreated by her son-in-law, gave him that second -anklet of hers, and in addition a golden lotus. [404] - -Then he left that city with the anklet and the lotus, after promising -to return, and his mother-in-law by the power of her magic knowledge -carried him once more through the air to the cemetery. And then she -stopped under the tree and said to him, "I always come here on the -fourteenth night of the black fortnight, and whenever you come here on -that [405] night, you will find me here under the banyan-tree." When -Asokadatta heard this, he agreed to come there on that night, and -took leave of that Rákshasí, and went first to his father's house. And -just as he was gladdening by his unexpected arrival his parents, who -were grieved by such an absence of his, which doubled their grief for -their separation from their younger son, the king his father-in-law, -who had heard of his arrival, came in. The king indulged in a long -outburst of joy, embracing him who bent before him, with limbs the -hairs of which stood on end like thorns, as if terrified at touching -one so daring. [406] Then Asokadatta entered with him the palace of -the king, like joy incarnate in bodily form, and he gave to the king -those two anklets matched together, which so to speak praised his -valour with their tinkling, and he bestowed on that king the beautiful -golden lotus, as it were the lotus, with which the presiding Fortune -of the Rákshasas' treasure plays, torn, from her hand; then being -questioned out of curiosity by the king and queen he told the story -of his exploits, which poured nectar into their ears. The king then -exclaimed--"Is glittering glory, which astonishes the mind by the -description of wonderful exploits, ever obtained without a man's -bringing himself to display boldness?" Thus the king spake on that -occasion, and he and the queen, who had obtained the pair of anklets, -considered their object in life attained, now that they had such a -son-in-law. And then that palace, resounding with festal instruments, -appeared as if it were chanting the virtues of Asokadatta. And on -the next day the king dedicated the golden lotus in a temple made -by himself, placing it upon a beautiful silver vessel; and the two -together, the vessel and the lotus, gleamed white and red like the -glory of the king and the might [407] of Asokadatta. And beholding them -thus, the king, a devout worshipper of Siva, with eyes expanded with -joy, spoke inspired with the rapture of adoration, "Ah! this lofty -vessel appears, with this lotus upon it, like Siva white with ashes, -with his auburn matted locks. If I had a second golden lotus like -it, I would place it in this second silver vessel." When Asokadatta -heard this speech of the king's, he said, "I, king, will bring you -a second golden lotus;" when the king heard that, he answered him, -"I have no need of another lotus, a truce to your temerity!" Then as -days went on, Asokadatta being desirous of bringing a golden lotus, -the fourteenth day of the black fortnight returned; and that evening -the sun, the golden lotus of the sky-lake, went to the mountain of -setting, as if out of fear, knowing his desire for a golden lotus; -and when the shades of night, brown as smoke, began immediately to -spread everywhere like Rákshasas, proud of having swallowed the red -clouds of evening as if they were raw flesh, and the mouth of night, -like that of an awful female goblin, began to yawn, shining and -terrible as tamála, full of flickering flames, [408] Asokadatta of -his own accord left the palace where the princess was asleep, and -again went to that cemetery. There he beheld at the foot of that -banyan-tree his mother-in-law the Rákshasí, who had again come, -and who received him with a courteous welcome, and with her the -youth went again to her home, the peak of the Himálayas, where his -wife was anxiously awaiting him. And after he had remained some time -with his wife, he said to his mother-in-law, "Give me a second golden -lotus from somewhere or other." When she heard that, she said to him, -"Whence can I procure another golden lotus? But there is a lake here -belonging to our king Kapálasphota, where golden lotuses of this -kind grow on all sides. From that lake he gave that one lotus to my -husband as a token of affection." When she said this, he answered -her, "Then take me to that lake, in order that I may myself take a -golden lotus from it." She then attempted to dissuade him saying, -"It is impossible; for the lake is guarded by terrible Rákshasas;" -but nevertheless he would not desist from his importunity. Then at last -his mother-in-law was with much difficulty induced to take him there, -and he beheld from afar that heavenly lake on the plateau of a lofty -mountain, covered with dense and tall-stalked lotuses of gleaming gold, -as if from continually facing the sun's rays they had drunk them in, -and so become interpenetrated with them. - -So he went there and began to gather the lotuses, and while he was -thus engaged, the terrible Rákshasas, who guarded it, endeavoured to -prevent him from doing so. And being armed he killed some of them, -but the others fled and told their king Kapálasphota, [409] and when -that king of the Rákshasas heard of it, he was enraged and came there -himself, and saw Asokadatta with the lotuses he had carried off. And in -his astonishment he exclaimed as he recognised his brother: "What! is -this my brother Asokadatta come here?" Then he flung away his weapon, -and with his eyes washed with tears of joy, he quickly ran and fell at -his feet, and said to him: "I am Vijayadatta, your younger brother, -we are both the sons of that excellent Bráhman Govindasvámin. And by -the appointment of destiny, I became a Rákshasa such as you see, and -have continued such for this long time, and I am called Kapálasphota -from my cleaving the skull on the funeral pyre. - -"But now from seeing you I have remembered my former Bráhman nature, -and that Rákshasa nature of mine, that clouded my mind with delusion, -has left me." When Vijayadatta said this, Asokadatta embraced him, -and so to speak, washed with copious tears of joy his body defiled by -the Rákshasa nature. And while he was thus engaged, there descended -from heaven by divine command the spiritual guide of the Vidyádharas, -named Kausika. And he approaching these two brothers, said, "You -and your family are all Vidyádharas, who have been reduced to this -state by a curse, and now the curse of all of you has terminated. So -receive these sciences, which belong to you, and which you must share -with your relations. And return to your own proper dwelling taking -with you your relations." Having said this, the spiritual guide, -after bestowing the sciences on them, ascended to heaven. - -And they, having become Vidyádharas, awoke from their long dream, -and went through the air to that peak of the Himálayas, taking with -them the golden lotuses, and there Asokadatta repaired to his wife -the daughter of the king of the Rákshasas, and then her curse came -to an end, and she became a Vidyádharí. And those two brothers went -in a moment with that fair-eyed one to Benares, travelling through -the air. And there they visited their parents, who were scorched with -the fire of separation, and refreshed them by pouring upon them the -revivifying nectar of their own appearance. And those two, who, without -changing the body, had gone through such wonderful transformations, -produced joy not only in their parents, but in the people at large. And -when Vijayadatta's father, after so long a separation, folded him -in a close embrace, he filled full not only his arms, but also his -desire. Then the king Pratápamukuta, the father-in-law of Asokadatta, -hearing of it, came there in high delight; and Asokadatta, being -kindly received by the king, entered with his relations the king's -palace, in which his beloved was anxiously awaiting him, and which -was in a state of festal rejoicing. And he gave many golden lotuses -to that king, and the king was delighted at getting more than he had -asked for. Then Vijayadatta's father Govindasvámin, full of wonder -and curiosity, said to him in the presence of all: "Tell me, my son, -what sort of adventures you had, after you had become a Rákshasa in the -cemetery during the night." Then Vijayadatta said to him--"My father, -when in my reckless frivolity I had cloven the burning skull on the -funeral pyre, as fate would have it, I immediately, as you saw, became -a Rákshasa by its brains having entered my mouth, being bewildered -with delusion. Then I was summoned by the other Rákshasas, who gave -me the name of Kapálasphota, and I joined them. And then I was led -by them to their sovereign the king of the Rákshasas, and he, when he -saw me, was pleased with me and appointed me commander-in-chief. And -once on a time that king of the Rákshasas went in his infatuation to -attack the Gandharvas, and was there slain in battle by his foes. And -then his subjects accepted my rule, so I dwelt in his city and ruled -those Rákshasas, and while I was there, I suddenly beheld that elder -brother of mine Asokadatta, who had come for golden lotuses, and the -sight of him put a stop to that Rákshasa nature in me. What follows, -how we were released from the power of the curse, and thereby recovered -our sciences, [410] all this my elder brother will relate to you." When -Vijayadatta had told this story, Asokadatta began to tell his from the -beginning: "Long ago we were Vidyádharas, and from the heaven we beheld -the daughters of the hermits bathing in the Ganges near the hermitage -of Gálava, [411] and then we fell suddenly in love with them, and -they returned our affection; all this took place in secret, but their -relations, who possessed heavenly insight, found it out and cursed -us in their anger: 'May you two wicked ones be born both of you to a -mortal woman, and then you shall be separated in a marvellous manner, -but when the second of you shall behold the first arrived in a distant -land, inaccessible to man, and shall recognise him, then you shall -have your magic knowledge restored to you by the spiritual preceptor -of the Vidyádharas, and you shall again become Vidyádharas, released -from the curse and re-united to your friends.' Having been cursed in -this way by those hermits, we were both born here in this land, and -you know the whole story of our separation, and now by going to the -city of the king of the Rákshasas, by virtue of my mother-in-law's -magic power, to fetch the golden lotuses, I have found this younger -brother of mine. And in that very place we obtained the sciences from -our preceptor Prajnaptikausika, and suddenly becoming Vidyádharas -we have quickly arrived here." Thus Asokadatta spoke, and then that -hero of various adventures, delighted at having escaped the darkness -of the curse, bestowed on his parents and his beloved, the daughter -of the king, his own wonderful sciences of many kinds, so that their -minds were suddenly awakened, and they became Vidyádharas. Then the -happy hero took leave of the king, and with his brother, his parents, -and his two wives, flew up, and quickly reached through the air the -palace of his emperor. There he beheld him, and received his orders, -and so did his brother, and he bore henceforth the name of Asokavega, -and his brother of Vijayavega. And both the brothers, having become -noble Vidyádhara youths, went, accompanied by their relations, -to the splendid mountain named Govindakúta, which now became their -home. And Pratápamukuta the king of Benares, overpowered by wonder, -placed one of the golden lotuses in the second vessel in his temple, -and offered to Siva the other golden lotuses presented by Asokadatta, -and delighted with the honour of his connexion, considered his family -highly fortunate. - -"Thus divine persons become incarnate for some reason, and are born -in this world of men, and possessing their native virtue and courage, -attain successes which it is hard to win. So I am persuaded that you, O -sea of courage, are some portion of a divinity, and will attain success -as you desire; daring in achievements hard to accomplish even by the -great, generally indicates a surpassingly excellent nature. Moreover -the princess Kanakarekhá, whom you love, must surely be a heavenly -being, otherwise being a mere child how could she desire a husband -that has seen the Golden City?" Having heard in secret this long and -interesting story from Vishnudatta, Saktideva desiring in his heart to -behold the Golden City, and supporting himself with resolute patience, -managed to get through the night. - - - - - - -CHAPTER XXVI. - - -The next morning, while Saktideva was dwelling in the monastery in -the island of Utsthala, Satyavrata, the king of the fishermen, came to -him, and said to him in accordance with the promise which he had made -before, "Bráhman, I have thought of a device for accomplishing your -wish; there is a fair isle in the middle of the sea named Ratnakúta, -and in it there is a temple of the adorable Vishnu founded by the -Ocean, and on the twelfth day of the white fortnight of Áshádha there -is a festival there with a procession, and people come there diligently -from all the islands to offer worship. It is possible that some one -there might know about the Golden City, so come let us go there, -for that day is near." When Satyavrata made this proposal, Saktideva -consented gladly, and took with him the provisions for the journey -furnished by Vishnudatta. Then he went on board the ship brought by -Satyavrata, and quickly set out with him on the ocean-path, and as -he was going with Satyavrata on the home of marvels [412] in which -the monsters resembled islands, he asked the king, who was steering -the ship, "What is this enormous object which is seen in the sea far -off in this direction, looking like a huge mountain equipped with -wings rising at will out of the sea?" Then Satyavrata said: "Bráhman, -this is a banyan-tree, [413] underneath it they say that there is -a gigantic whirlpool, the mouth of the submarine fire. And we must -take care in passing this way to avoid that spot, for those who once -enter that whirlpool never return again." While Satyavrata was thus -speaking, the ship began to be carried in that very direction by the -force of the wind; [414] when Satyavrata saw this, he again said to -Saktideva: "Bráhman, it is clear that the time of our destruction -has now arrived, for see, this ship suddenly drifts [415] in that -direction. And now I cannot anyhow prevent it, so we are certain -to be cast into that deep whirlpool, as into the mouth of death, -by the sea which draws us on as if it were mighty fate, the result -of our deeds. And it grieves me not for myself, for whose body is -continuing? But it grieves me to think that your desire has not been -accomplished in spite of all your toils, so while I keep back this -ship for a moment, quickly climb on to the boughs of this banyan-tree, -perhaps some expedient may present itself for saving the life of one -of such noble form, for who can calculate the caprices of fate or -the waves of the sea?" While the heroic Satyavrata was saying this, -the ship drew near the tree; at that moment Saktideva made a leap -in his terror, and caught a broad branch of that marine banyan-tree, -[416] but Satyavrata's body and ship, which he offered for another, -were swept down into the whirlpool, and he entered the mouth of the -submarine fire. But Saktideva, though he had escaped to the bough of -that tree, which filled the regions with its branches, was full of -despair and reflected--"I have not beheld that Golden City, and I am -perishing in an uninhabited place, moreover I have also brought about -the death of that king of the fishermen. Or rather who can resist the -awful goddess of Destiny, that ever places her foot upon the heads of -all men?" [417] While the Bráhman youth was thus revolving thoughts -suited to the occasion on the trunk of the tree, the day came to an -end. And in the evening he saw many enormous birds, of the nature of -vultures, coming into that banyan-tree from all quarters, filling the -sides of heaven with their cries, and the waves of the sea, that was -lashed by the wind of their broad wings, appeared as if running to -meet them out of affection produced by long acquaintance. - -Then he, concealed by the dense leaves, overheard the conversation of -those birds perched on the branches, which was carried on in human -language. One described some distant island, another a mountain, -another a distant region as the place where he had gone to roam -during the day, but an old bird among them said, "I went to-day to -the Golden City to disport myself, and to-morrow morning I shall go -there again to feed at my ease, for what is the use of my taking a -long and fatiguing journey?" Saktideva's sorrow was removed by that -speech of the bird's, which resembled a sudden shower of nectar, and -he thought to himself, "Bravo! that city does exist, and now I have an -instrument for reaching it, this gigantic bird given me as a means of -conveyance." Thinking thus, Saktideva slowly advanced and hid himself -among the back-feathers of that bird while it was asleep, and next -morning, when the other birds went off in different directions, that -vulture exhibiting a strange partiality to the Bráhman like destiny, -[418] carrying Saktideva unseen on his back where he had climbed up, -went immediately to the Golden City to feed again. [419] Then the bird -alighted in a garden, and Saktideva got down from its back unobserved -and left it, but while he was roaming about there, he saw two women -engaged in gathering flowers; he approached them slowly, who were -astonished at his appearance, and he asked them, "What place is this, -good ladies, and who are you?" And they said to him: "Friend, this -is a city called the Golden City, a seat of the Vidyádharas, and in -it there dwells a Vidyádharí, named Chandraprabhá, and know that we -are the gardeners in her garden, and we are gathering these flowers -for her." Then the Bráhman said; "Obtain for me an interview with -your mistress here." When they heard this, they consented, and the -two women conducted the young man to the palace in their city. When -he reached it, he saw that it was glittering with pillars of precious -stones, and had walls of gold, [420] as it were the very rendezvous of -prosperity. And all the attendants, when they saw him arrived there, -went and told Chandraprabhá the marvellous tidings of the arrival of -a mortal; then she gave a command to the warder, and immediately had -the Bráhman brought into the palace and conducted into her presence; -when he entered, he beheld her there giving a feast to his eyes, -like the Creator's ability to create marvels, represented in bodily -form. And she rose from her jewelled couch, while he was still far off, -and honoured him with a welcome herself, overpowered by beholding -him. And when he had taken a seat, she asked him, "Auspicious sir, -who are you, that have come here in such guise, and how did you -reach this land inaccessible to men?" When Chandraprabhá in her -curiosity asked him this question, Saktideva told her his country -and his birth and his name, and he related to her how he had come in -order to obtain the princess Kanakarekhá as the reward of beholding -the Golden City. When Chandraprabhá heard that, she thought a little -and heaved a deep sigh, and said to Saktideva in private; "Listen, -I am now about to tell you something, fortunate sir. There is in this -land a king of the Vidyádharas named Sasikhanda, and we four daughters -were born to him in due course; I am the eldest Chandraprabhá, and -the next is Chandrarekhá, and the third is Sasirekhá and the fourth -Sasiprabhá. We gradually grew up to womanhood in our father's house, -and once upon a time those three sisters of mine went together to the -shore of the Ganges to bathe, while I was detained at home by illness; -then they began to play in the water, and in the insolence of youth -they sprinkled with water a hermit named Agryatapas, while he was -in the stream. That hermit in his wrath cursed those girls, who had -carried their merriment too far, saying:--"You wicked maidens, be born -all of you in the world of mortals." When our father heard that, he -went and pacified the great hermit, and the hermit told how the curse -of each of them severally should end, and appointed to each of them -in her mortal condition the power of remembering her former existence, -supplemented with divine insight. Then, they having left their bodies -and gone to the world of men, my father bestowed on me this city, -and in his grief went to the forest, but while I was dwelling here, -the goddess Durgá informed me in a dream that a mortal should become my -husband. For this reason, though my father has recommended to me many -Vidyádhara suitors, I have rejected them all and remained unmarried -up to this day. But now I am subdued by your wonderful arrival and -by your handsome form, and I give myself to you; so I will go on -the approaching fourteenth day of the lunar fortnight to the great -mountain called Rishabha to entreat my father for your sake, for -all the most excellent Vidyádharas assemble there from all quarters -on that day to worship the god Siva, and my father comes there too, -and after I have obtained his permission, I will return here quickly; -then marry me. Now rise up." - -Having said this, Chandraprabhá supplied Saktideva with various kinds -of luxuries suited to Vidyádharas, and while he remained there, -he was as much refreshed, as one heated by a forest conflagration -would be by bathing in a lake of nectar. And when the fourteenth day -had arrived, Chandraprabhá said to him: "To-day I go to entreat my -father's permission to marry you, and all my attendants will go with -me. But you must not be grieved at being left alone for two days, -moreover, while you remain alone in this palace, you must by no means -ascend the middle terrace." When Chandraprabhá had said this to that -young Bráhman, she set out on her journey leaving her heart with him, -and escorted on her way by his. And Saktideva, remaining there alone, -wandered from one magnificent part of the palace to another, to delight -his mind; and then he felt a curiosity to know why that daughter of the -Vidyádhara had forbidden him to ascend the roof of the palace, and so -he ascended that middle terrace of the palace, for men are generally -inclined to do that which is forbidden: and when he had ascended it, he -saw three concealed pavilions, and he entered one of them, the door of -which was open, and when he had entered it he saw a certain woman lying -on a magnificently jewelled sofa, on which there was a mattress placed, -whose body was hidden by a sheet. But when he lifted up the sheet and -looked, he beheld lying dead in that guise that beautiful maiden, the -daughter of king Paropakárin; and when he saw her there, he thought, -"What is this great wonder? Is she sleeping a sleep from which there -is no awaking, or is it a complete delusion on my part? That woman, -for whose sake I have travelled to this foreign land, is lying here -without breath, though she is alive in my own country, and she still -retains her beauty unimpaired, so I may be certain that this is all -a magic show, which the Creator for some reason or other exhibits -to beguile me." Thinking thus, he proceeded to enter in succession -those other two pavilions, and he beheld within them in the same -way two other maidens; then he went in his astonishment out of the -palace, and sitting down he remained looking at a very beautiful -lake below it, and on its bank he beheld a horse with a jewelled -saddle; so he descended immediately from where he was, and out of -curiosity approached its side; and seeing that it had no rider on it, -he tried to mount it, and that horse struck him with its heel and -flung him into the lake. And after he had sunk beneath the surface -of the lake, he quickly rose up to his astonishment from the middle -of a garden-lake in his own city of Vardhamána; and he saw himself -suddenly standing in the water of a lake in his own native city, like -the kumuda plants, miserable without the light of the moon. [421] He -reflected "How different is this city of Vardhamána from that city -of the Vidyádharas! Alas! what is this great display of marvellous -delusion? Alas! I, ill-fated wretch, am wonderfully deceived by some -strange power; or rather, who on this earth knows what is the nature -of destiny?" Thus reflecting Saktideva rose from the midst of the lake, -and went in a state of wonder to his own father's house. There he made -a false representation, giving as an excuse for his absence that he -had been himself going about with a drum, and being gladly welcomed -by his father he remained with his delighted relations; and on the -second day he went outside his house, and heard again these words -being proclaimed in the city by beat of drum,--"Let whoever, being -a Bráhman or a Kshatriya, has really seen the Golden City, say so: -the king will give him his daughter, and make him crown-prince." Then -Saktideva hearing that, having successfully accomplished the task, -again went and said to those who were proclaiming this by beat of -drum,--"I have seen that city." And they took him before that king, and -the king recognising him, supposed that he was again saying what was -untrue, as he had done before. But he said--"If I say what is false, -and if I have not really seen that city, I desire now to be punished -with death; let the princess herself examine me." When he said this, -the king went and had his daughter summoned by his servants. She, -when she saw that Bráhman, whom she had seen before, again said to -the king; "My father, he will tell us some falsehood again." Then -Saktideva said to her,--"Princess, whether I speak truly or falsely, -be pleased to explain this point which excites my curiosity. How is -it that I saw you lying dead on a sofa in the golden city, and yet -see you here alive?" When the princess Kanakarekhá had been asked -this question by Saktideva, and furnished with this token of his -truth, she said in the presence of her father: "It is true that this -great-hearted one has seen that city, and in a short time he will be -my husband, when I return to dwell there. And there he will marry -my other three sisters; and he will govern as king the Vidyádharas -in that city. But I must to-day enter my own body and that city, for -I have been born here in your house owing to the curse of a hermit, -who moreover appointed that my curse should end in the following way, -'When you shall be wearing a human form, and a man, having beheld your -body in the Golden City, shall reveal the truth, then you shall be -freed from your curse, and that man shall become your husband.' And -though I am in a human body I remember my origin, and I possess -supernatural knowledge, so I will now depart to my own Vidyádhara -home, to a happy fortune." Saying this the princess left her body, -and vanished, and a confused cry arose in the palace. And Saktideva, -who had now lost both the maidens, thinking over the two beloved ones -whom he had gained by various difficult toils, and who yet were not -gained, and not only grieved but blaming himself, with his desires not -accomplished, left the king's palace and in a moment went through the -following train of thought: "Kanakarekhá said that I should attain -my desire; so why do I despond, for success depends upon courage? I -will again go to the Golden City by the same path, and destiny will -without doubt again provide me with a means of getting there." Thus -reflecting Saktideva set out from that city, for resolute men who -have once undertaken a project do not turn back without accomplishing -their object. And journeying on, he again reached after a long time -that city named Vitankapura, situated on the shore of the sea. And -there he saw the merchant coming to meet him, with whom he originally -went to sea, and whose ship was wrecked there. He thought, "Can this -be Samudradatta, and how can he have escaped after falling into the -sea? But how can it be otherwise? I myself am a strange illustration -of its possibility." While he approached the merchant thinking thus, -the merchant recognised him, and embraced him in his delight, and he -took him to his own house and after entertaining him, asked him--"When -the ship foundered, how did you escape from the sea?" Saktideva then -told him his whole history, how, after being swallowed by a fish, -he first reached the island of Utsthala, and then he asked the good -merchant in his turn: "Tell me also how you escaped from the sea." Then -the merchant said, "After I fell into the sea that time, I remained -floating for three days supported on a plank. Then a ship suddenly came -that way, and I, crying out, was descried by those in her, and taken on -board her. And when I got on board, I saw my own father who had gone -to a distant island long before, and was now returning after a long -absence. My father, when he saw me, recognised me, and embracing me -asked my story with tears, and I told it him as follows--'My father, -you had been away for a long time and had not returned, and so I set -about trading myself, thinking it was my proper employment; then on -my way to a distant island my ship was wrecked, and I was plunged -in the sea, and you have found me and rescued me.' When I had said -this to him, my father asked me reproachfully--'Why do you run such -risks? For I possess wealth, my son, and I am engaged in acquiring -it, see, I have brought you back this ship full of gold.' Thus spoke -my father to me, and comforting me took me home in that very ship -to my own dwelling in Vitankapura." When Saktideva had heard this -account from the merchant, and had rested that night, he said to him -on the next day--"Great merchant, I must once more go to the island -of Utsthala, so tell me how I can get there now." The merchant said -to him--"Some agents of mine are preparing to go there to-day, so -go on board the ship, and set out with them." Thereupon the Bráhman -set out with the merchant's agents to go to that island of Utsthala, -and by chance the sons of the king of the fishermen saw him there, -and when they were near him, they recognised him and said,--"Bráhman, -you went with our father to search here and there for the Golden -City, and how is it that you have come back here to-day alone?" Then -Saktideva said, "Your father, when out at sea, fell into the mouth -of the submarine fire, his ship having been dragged down by the -current." When those sons of the fisher-king heard that, they were -angry and said to their servants--"Bind this wicked man, for he has -murdered our father. Otherwise how could it have happened that, when -two men were in the same ship, one should have fallen into the mouth -of the submarine fire, and the other escaped it. So we must to-morrow -morning sacrifice our father's murderer in front of the goddess Durgá, -treating him as a victim." Having said this to their servants, those -sons of the fisher-king bound Saktideva, and took him off to the awful -temple of Durgá, the belly of which was enlarged, as if it continually -swallowed many lives, and which was like the mouth of death devouring -tamála with projecting teeth. There Saktideva remained bound during -the night in fear for his life, and he thus prayed to the goddess -Durgá,--"Adorable one, granter of boons, thou didst deliver the world -with thy form which was like the orb of the rising sun, appearing as -if it had drunk its fill of the blood gushing freely from the throat -of the giant Ruru; [422] therefore deliver me, thy constant votary, -who have come a long distance out of desire to obtain my beloved, -but am now fallen without cause into the power of my enemies." Thus -he prayed to the goddess, and with difficulty went off to sleep, -and in the night he saw a woman come out of the inner cell of the -temple; that woman of heavenly beauty came up to him, and said with a -compassionate manner, "Do not fear, Saktideva, no harm shall happen -to you. The sons of that fisher-king have a sister named Vindumatí, -that maiden shall see you in the morning and claim you for a husband, -and you must agree to that, she will bring about your deliverance: -and she is not of the fisher-caste: for she is a celestial female -degraded in consequence of a curse." When he heard this, he woke up, -and in the morning that fisher-maiden came to the temple, a shower of -nectar to his eyes. And announcing herself, she came up to him and -said in her eagerness, "I will have you released from this prison, -therefore do what I desire. For I have refused all these suitors -approved of by my brothers, but the moment I saw you, love arose in -my soul, therefore marry me." When Vindumatí, the daughter of the -fisher-king, said this to him, Saktideva remembering his dream, -accepted her proposal gladly; she procured his release, and he -married that fair one, whose wish was gratified by her brothers -receiving the command to do so from Durgá in a dream. And he lived -there with that heavenly creature that had assumed a human form, -obtained solely by his merits in a former life, as if with happy -success. And one day, as he was standing upon the roof of his palace, -he saw a Chandála coming along with a load of cow's flesh, and he -said to his beloved--"Look, slender one! how can this evildoer eat -the flesh of cows, those animals that are the object of veneration to -the three worlds?" Then Vindumatí, hearing that, said to her husband; -"The wickedness of this act is inconceivable, what can we say in -palliation of it. I have been born in this race of fishermen for a -very small offence owing to the might of cows, but what can atone for -this man's sin?" When she said this, Saktideva said to her;--"That -is wonderful: tell me, my beloved, who you are, and how you came -to be born in a family of fishermen." When he asked this with much -importunity, she said to him, "I will tell you, though it is a secret, -if you promise to do what I ask you." He affirmed with an oath; -"Yes, I will do what you ask me." - -She then told him first what she desired him to do; "In this island you -will soon marry another wife, and she, my husband, will soon became -pregnant, and in the eighth month of her pregnancy you must cut her -open and take out the child, and you must feel no compunction about -it." Thus she said, and he was astonished, exclaiming, "What can this -mean?" and he was full of horror, but that daughter of the fisher-king -went on to say, "This request of mine you must perform for a certain -reason; now hear who I am, and how I came to be born in a family of -fishermen. Long ago in a former birth I was a certain Vidyádharí, and -now I have fallen into the world of men in consequence of a curse. For -when I was a Vidyádharí, I bit asunder some strings with my teeth -and fastened them to lyres, and it is owing to that that I have been -born here in the house of a fisherman. So, if such a degradation is -brought about by touching the mouth with the dry sinew of a cow, much -more terrible must be the result of eating cow's flesh!" While she was -saying this, one of her brothers rushed in in a state of perturbation, -and said to Saktideva, "Rise up, an enormous boar has appeared from -somewhere or other, and after slaying innumerable persons is coming -this way in its pride, towards us." When Saktideva heard that, he -descended from his palace, and mounting a horse, spear in hand, -[423] he galloped to meet the boar, and struck it the moment he -saw it, but when the hero attacked him the boar fled, and managed, -though wounded, to enter a cavern: and Saktideva entered there in -pursuit of him, and immediately beheld a great garden-shrubbery with -a house. And when he was there, he beheld a maiden of very wonderful -beauty, coming in a state of agitation to meet him, as if it were -the goddess of the wood advancing to receive him out of love. - -And he asked her,--"Auspicious lady, who are you, and why are you -perturbed?"--Hearing that, the lovely one thus answered him; "There is -a king of the name of Chandavikrama, lord of the southern region. I -am his daughter, auspicious sir, a maiden named Vindurekhá. But a -wicked Daitya, with flaming eyes, carried me off by treachery from my -father's house to-day, and brought me here. And he, desiring flesh, -assumed the form of a boar, and sallied out, but while he was still -hungry, he was pierced with a spear to-day by some hero; and as soon -as he was pierced, he came in here and died. And I rushed out and -escaped without being outraged by him." Then Saktideva said to her, -"Then why all this perturbation? For I slew that boar with a spear, -princess." Then she said, "Tell me who you are," and he answered her -"I am a Bráhman named Saktideva." Then she said to him, "You must -accordingly become my husband," and the hero consenting went out -of the cavern with her. And when he arrived at home, he told it to -his wife Vindumatí, and with her consent he married that princess -Vindurekhá. So, while Saktideva was living there with his two wives, -one of his wives Vindurekhá became pregnant; and in the eighth -month of her pregnancy, the first wife Vindumatí came up to him of -her own accord and said to him, "Hero, remember what you promised -me; this is the eighth month of the pregnancy of your second wife: -so go and cut her open and bring the child here, for you cannot act -contrary to your own word of honour." When she said this to Saktideva, -he was bewildered by affection and compassion; but being bound by -his promise he remained for a short time unable to give an answer; -at last he departed in a state of agitation and went to Vindurekhá; -and she seeing him come with troubled air, said to him, "Husband, why -are you despondent to-day? Surely I know; you have been commissioned -by Vindumatí to take out the child with which I am pregnant; and -that you must certainly do, for there is a certain object in view, -and there is no cruelty in it, so do not feel compunction; in proof -of it, hear the following story of Devadatta." - - - -Story of Devadatta. - -Long ago there lived in the city of Kambuka a Bráhman named Haridatta; -and the son of that auspicious man, who was named Devadatta, though -he studied in his boyhood, was, as a young man, exclusively addicted -to the vice of gaming. As he had lost his clothes and everything -by gambling, he was not able to return to his father's house, so he -entered once on a time an empty temple. And there he saw alone a great -ascetic, named Jálapáda, who had attained many objects by magic, and -he was muttering spells in a corner. So he went up to him slowly and -bowed before him, and the ascetic, abandoning his habit of not speaking -to any one, greeted him with a welcome; and after he had remained there -a moment, the ascetic, seeing his trouble, asked him the cause, and he -told him of his affliction produced by the loss of his wealth, which -had been dissipated in gambling. Then the ascetic said to Devadatta; -"My child, there is not wealth enough in the whole world to satisfy -gamblers; but if you desire to escape from your calamity, do what -I tell you, for I have made preparations to attain the rank of a -Vidyádhara; so help me to accomplish this, O man of fortunate destiny, -[424] you have only to obey my orders and then your calamities will -be at an end." When the ascetic said this to him, Devadatta promised -to obey him, and immediately took up his residence with him. And the -next day the ascetic went into a corner of the cemetery and performed -worship by night under a banyan-tree, and offered rice boiled in -milk, and flung portions of the oblation towards the four cardinal -points, after worshipping them, and said to the Bráhman who was in -attendance on him; "You must worship here in this style every day, -and say 'Vidyutprabhá, accept this worship.' And then I am certain -that we shall both attain our ends;" having said this the ascetic went -with him to his own house. Then Devadatta, consenting, went every day -and duly performed worship at the foot of that tree, according to his -instructions. And one day, at the end of his worship, the tree suddenly -clave open, and a heavenly nymph came out of it before his eyes, -and said, "My good sir, my mistress summons you to come to her." And -then she introduced him into the middle of that tree. When he entered -it, he beheld a heavenly palace made of jewels, and a beautiful lady -within it reclining upon a sofa. And he immediately thought--"This -may be the success of our enterprise incarnate in bodily form," -but while he was thinking thus, that beautiful lady, receiving him -graciously, rose with limbs on which the ornaments rang as if to -welcome him, and seated him on her own sofa. And she said to him, -"Illustrious sir, I am the maiden daughter of a king of the Yakshas, -named Ratnavarsha, and I am known by the name of Vidyutprabhá; and -this great ascetic Jálapáda was endeavouring to gain my favour, to -him I will give the attainment of his ends, but you are the lord of -my life. So, as you see my affection, marry me." When she said this, -Devadatta consented, and did so. And he remained there some time, -but when she became pregnant, he went to the great ascetic with the -intention of returning, and in a state of terror he told him all that -had happened, and the ascetic, desiring his own success, said to him, -"My good sir, you have acted quite rightly, but go and cut open that -Yakshí and taking out the embryo, bring it quickly here." The ascetic -said this to him, and then reminded him of his previous promise, -and being dismissed by him, the Bráhman returned to his beloved, and -while he stood there despondent with reflecting on what he had to do, -the Yakshí Vidyutprabhá of her own accord said to him;--"My husband, -why are you cast down? I know, Jálapáda has ordered you to cut me open, -so cut me open and take out this child, and if you refuse, I will do -it myself, for there is an object in it." Though she said this to him, -the Bráhman could not bring himself to do it, then she cut herself -open and took out the child, and flung it down before him and said, -"Take this, which will enable him who consumes it, to obtain the rank -of a Vidyádhara. But I, though properly a Vidyádharí, have been born as -a Yakshí owing to a curse, and this is the appointed end of my curse, -strange as it is, for I remember my former existence. Now I depart -to my proper home, but we two shall meet again in that place." Saying -this Vidyutprabhá vanished from his eyes. And Devadatta took the child -with sorrowful mind, and went to that ascetic Jálapáda, and gave it -to him, as that which would ensure the success of his incantations, -for good men do not even in calamity give way to selfishness. The great -ascetic divided the child's flesh, and sent Devadatta to the wood to -worship Durgá in her terrific form. And when the Bráhman came back -after presenting an oblation, he saw that the ascetic had made away -with all the flesh. And while he said--"What, have you consumed it -all?" the treacherous Jálapáda, having become a Vidyádhara, ascended -to heaven. When he had flown up, with sword blue as the sky, adorned -with necklace and bracelet, Devadatta reflected, "Alas! how I have -been deceived by this evil-minded one! Or rather on whom does not -excessive compliance entail misfortune? So how can I revenge myself -on him for this ill turn, and how can I reach him who has become -a Vidyádhara? Well! I have no other resource in this matter except -propitiating a Vetála." [425] After he had made up his mind to do this, -he went at night to the cemetery. There he summoned at the foot of -a tree a Vetála into the body of a man, and after worshipping him, -he made an oblation of human flesh to him. And as that Vetála was not -satisfied, and would not wait for him to bring more, he prepared to cut -off his own flesh in order to gratify him. And immediately that Vetála -said to that brave man;--"I am pleased with this courage of yours, -do not act recklessly. So, my good sir, what desire have you for me to -accomplish for you?" When the Vetála said this, the hero answered him; -"Take me to the dwelling-place of the Vidyádharas, where is the ascetic -Jálapáda, who deceives those that repose confidence in him, in order -that I may punish him." The Vetála consented, and placing him on his -shoulder, carried him through the air in a moment to the dwelling of -the Vidyádharas; and there he saw Jálapáda in a palace, seated on -a jewelled throne, elated at being a king among the Vidyádharas, -endeavouring by various speeches to induce that Vidyutprabhá, -[426] who had obtained the rank of a Vidyádharí, to marry him in -spite of her reluctance. And the moment that the young man saw him, -he attacked him with the help of the Vetála, being to the eyes of the -delighted Vidyutprabhá, what the moon, the repository of nectar, is to -the partridges. [427] And Jálapáda beholding him suddenly arrived in -this way, dropped his sword in his fright, and fell from his throne -on the floor. But Devadatta, though he had obtained his sword, did -not slay him, for the great-hearted feel pity even for their enemies -when they are terrified. - -And when the Vetála wanted to kill him, he dissuaded him, and said, -"Of what use will it be to us to kill this miserable heretic? So -take him and place him in his own house on earth, it is better that -this wicked skull-bearing ascetic should remain there." At the very -moment that Devadatta was saying this, the goddess Durgá descended -from heaven and appeared to him, and said to him who bent before her, -"My son, I am satisfied with thee now, on account of this incomparable -courage of thine; so I give thee on the spot the rank of king of the -Vidyádharas." Having said this, she bestowed the magic sciences [428] -on him, and immediately disappeared. And the Vetála immediately took -Jálapáda, whose splendour fell from him, and placed him on earth; -(wickedness does not long ensure success;) and Devadatta accompanied -by Vidyutprabhá, having obtained that sovereignty of the Vidyádharas, -flourished in his kingdom. - -Having told this story to her husband Saktideva, the softly-speaking -Vindurekhá again said to him with eagerness; "Such necessities -do arise, so cut out this child of mine as Vindumatí told you, -without remorse." When Vindurekhá said this, Saktideva was afraid -of doing wrong, but a voice sounded from heaven at this juncture, -"O Saktideva, take out this child without fear, and seize it by the -neck with your hand, then it will turn into a sword." Having heard this -divine voice, he cut her open; and quickly taking out the child, he -seized it by the throat with his hand; and no sooner did he seize it, -than it became a sword in his hand; like the long hair of Good Fortune -seized by him with an abiding grasp. Then that Bráhman quickly became -a Vidyádhara, and Vindurekhá that moment disappeared. And when he saw -that, he went, as he was, to his second wife Vindumatí, and told her -the whole story. She said to him, "My lord, we are three sisters, -the daughter of a king of the Vidyádharas, who have been banished -from Kanakapurí in consequence of a curse. The first was Kanakarekhá, -the termination of whose curse you beheld in the city of Vardhamána; -and she has gone to that city of hers, her proper home. For such -was the strange end of her curse, according to the dispensation of -fate, and I am the third sister, and now my curse is at an end. And -this very day I must go to that city of mine, my beloved, for there -our Vidyádhara bodies remain. And my elder sister, Chandraprabhá, -is dwelling there; so you also must come there quickly by virtue -of the magic power of your sword. And you shall rule in that city, -after obtaining all four of us as wives, bestowed upon you by our -father who has retired to the forest, and others in addition to us." - -Thus Vindumatí declared the truth about herself, and Saktideva -consenting, went again to the City of Gold, this time through the -air, together with that Vindumatí. And when he arrived, he again saw -those three darlings of his bending before him, Kanakarekhá and the -others, after entering with their souls, as was fitting, those heavenly -female bodies, which he saw on a former occasion extended lifeless on -the couches in those three pavilions. And he saw that fourth sister -there, Chandraprabhá, who had performed auspicious ceremonies, and was -drinking in his form with an eye rendered eager by seeing him after -so long an absence. His arrival was joyfully hailed by the servants, -who were occupied in their several duties, as well as by the ladies, -and when he entered the private apartments, that Chandraprabhá said -to him--"Noble sir, here is that princess Kanakarekhá, who was seen -by you in the city of Vardhamána, my sister called Chandrarekhá. And -here is that daughter of the fisher king, Vindumatí, whom you first -married in the island of Utsthala, my sister Sasirekhá. And here -is my youngest sister Sasiprabhá, the princess who after that was -brought there by the Dánava, and then became your wife. So now come, -successful hero, with us into the presence of our father, and quickly -marry us all, when bestowed upon you by him." - -When Chandraprabhá had swiftly and boldly uttered this decree of Cupid, -Saktideva went with those four to the recesses of the wood to meet -their father, and their father, the king of the Vidyádharas, having -been informed of the facts by all his daughters who bowed at his feet, -and also moved by a divine voice, with delighted soul gave them all at -once to Saktideva. Immediately after that, he bestowed on Saktideva -his opulent realm in the City of Gold, and all his magic sciences, -and he gave the successful hero his name, by which he was henceforth -known among his Vidyádharas. And he said to him; "No one else shall -conquer thee, but from the mighty lord of Vatsa there shall spring a -universal emperor, who shall reign among you here under the title of -Naraváhanadatta and be thy superior, to him alone wilt thou have to -submit." With these words the mighty lord of the Vidyádharas, named -Sasikhandapada, dismissed his son-in-law from the wood where he was -practising asceticism, after entertaining him kindly, that he might go -with his wives to his own capital. Then that Saktivega, having become -a king, entered the City of Gold, that glory of the Vidyádhara world, -proceeding thither with his wives. Living in that city, the palaces -of which gleamed with fabric of gold, which seemed on account of its -great height to be the condensed rays of the sun falling in brightness, -he enjoyed exceeding happiness with those fair-eyed wives, in charming -gardens, the lakes of which had steps made out of jewels. - -Having thus related his wonderful history, the eloquent Saktivega -went on to say to the king of Vatsa, "Know me, O lord of Vatsa, -ornament of the lunar race, to be that very Saktideva come here, -full of desire to behold the two feet of your son who is just born, -and is destined to be our new emperor. Thus I have obtained, though -originally a man, the rank of sovereign among the Vidyádharas by the -favour of Siva: and now, O king, I return to my own home; I have seen -our future lord; may you enjoy unfailing felicity." - -After finishing his tale, Saktivega said this with clasped hands, -and receiving permission to depart, immediately flew up into the sky -like the moon in brightness, and then the king of Vatsa in the company -of his wives, surrounded by his ministers, and with his young son, -enjoyed, in his own capital a state of indescribable felicity. - - - - - - - -BOOK VI. - - -CHAPTER XXVII. - - -May the god with the face of an elephant, [429] who appears, with -his head bowed down and then raised, to be continually threatening -the hosts of obstacles, protect you. - -I adore the god of Love, pierced with the showers of whose arrows even -the body of Siva seems to bristle with dense thorns, when embraced -by Umá. - -Now hear the heavenly adventures which Naraváhanadatta, speaking of -himself in the third person, told from the very beginning, after -he had obtained the sovereignty of the Vidyádharas, and had been -questioned about the story of his life on some occasion or other by -the seven Rishis and their wives. - -Then that Naraváhanadatta being carefully brought up by his father, -passed his eighth year. The prince lived at that time with the sons -of the ministers, being instructed in sciences, and sporting in -gardens. And the queen Vásavadattá and Padmávatí also on account of -their exceeding affection were devoted to him day and night. He was -distinguished by a body which was sprung from a noble stock, and bent -under the weight of his growing virtues, and gradually filled out, -as also by a bow which was made of a good bamboo, which bent as the -string rose, and slowly arched itself into a crescent. [430] And his -father the king of Vatsa spent his time in wishes for his marriage -and other happiness, delightful because so soon to bear fruit. Now -hear what happened at this point of the story. - - - -Story of the merchant's son in Takshasilá. - -There was once a city named Takshasilá [431] on the banks of the -Vitastá, the reflection of whose long line of palaces gleamed in -the waters of the river, as if it were the capital of the lower -regions come to gaze at its splendour. In it there dwelt a king named -Kalingadatta, a distinguished Buddhist, all whose subjects were devoted -to the great Buddha the bridegroom of Tárá. [432] His city shone with -splendid Buddhist temples densely crowded together, as if with the -horns of pride elevated because it had no rival upon earth. He not -only cherished his subjects like a father, but also himself taught -them knowledge like a spiritual guide. Moreover there was in that -city a certain rich Buddhist merchant called Vitastadatta, who was -exclusively devoted to the honouring of Buddhist mendicants. And he -had a son, a young man named Ratnadatta. And he was always expressing -his detestation of his father, calling him an impious man. And when -his father said to him, "Son, why do you blame me?"--the merchant's -son answered with bitter scorn, "My father, you abandon the religion -of the three Vedas and cultivate irreligion. For you neglect the -Bráhmans and are always honouring Sramanas. [433] What have you to -do with that Buddhist discipline, which all kinds of low-caste men -resort to, to gratify their desire to have a convent to dwell in, -released from bathing and other strict ordinances, loving to feed -whenever it is convenient, [434] rejecting the Bráhmanical lock and -other prescribed methods of doing the hair, quite at ease with only a -rag round their loins?" When the merchant heard that he said--"Religion -is not confined to one form; a transcendent religion is a different -thing from a religion that embraces the whole world. People say that -Bráhmanism too consists in avoiding passion and other sins, in truth, -and compassion to creatures, not in quarrelling causelessly with -one's relations. [435] Moreover you ought not to blame generally -that school which I follow, which extends security to all creatures, -on account of the fault of an individual. Nobody questions the -propriety of conferring benefits, and my beneficence consists -simply in giving security to creatures. So, if I take exceeding -pleasure in this system, the principal characteristic of which is -abstinence from injuring any creature, and which brings liberation, -wherein am I irreligious in doing so?" When his father said this -to him, that merchant's son obstinately refused to admit it, and -only blamed his father all the more. Then his father, in disgust, -went and reported the whole matter to the king Kalingadatta, who -superintended the religion of his people. The king, for his part, -summoned on some pretext the merchant's son into his judgement-hall, -and feigning an anger he did not feel, said to the executioner, -"I have heard that this merchant's son is wicked and addicted to -horrible crimes, so slay him without mercy as a corrupter of the -realm." When the king had said this, the father interceded, and then -the king appointed that the execution should be put off for two months, -in order that he might learn virtue, and entrusted the merchant's son -to the custody of his father, to be brought again into his presence at -the end of that time. The merchant's son, when he had been taken home -to his father's house, was distracted with fear, and kept thinking, -"What crime can I have committed against the king?" and pondering -over his causeless execution which was to take place at the end of two -months; and so he could get no sleep day or night, and was exhausted -by taking less than his usual food at all times. Then, the reprieve -of two months having expired, that merchant's son was again taken, -thin and pale, into the presence of the king. And the king seeing -him in such a depressed state said to him--"Why have you become so -thin? Did I order you not to eat?" When the merchant's son heard that, -he said to the king--"I forgot myself for fear, much more my food. Ever -since I heard your majesty order my execution, I have been thinking -every day of death slowly advancing." When the merchant's son said -this, the king said to him, "I have by an artifice made you teach -yourself what the fear of death is. [436] Such must be the fear which -every living creature entertains of death, and tell me what higher -piety can there be than the benefit of preserving creatures from -that? So I shewed you this in order that you might acquire religion -and the desire of salvation, [437] for a wise man being afraid of -death strives to attain salvation. Therefore you must not blame your -father who follows this religion." When the merchant's son heard this, -he bowed and said to the king--"Your majesty has made me a blessed man -by teaching me religion, and now a desire for salvation has arisen in -me, teach me that also, my lord." When the king heard that, as it was -a feast in the city, he gave a vessel full of oil into the hand of the -merchant's son and said to him, "Take this vessel in your hand and walk -all round this city, and you must avoid spilling a single drop of it, -my son; if you spill one drop of it, these men will immediately cut -you down." [438] Having said this, the king dismissed the merchant's -son to walk round the city, ordering men with drawn swords to follow -him. The merchant's son, in his fear, took care to avoid spilling a -drop of oil, and having perambulated that city with much difficulty, -returned into the presence of the king. The king, when he saw that -he had brought the oil without spilling it, said to him: "Did you -see any one to-day, as you went along in your perambulation of the -city?" When the merchant's son heard that, he clasped his hands, -and said to the king--"In truth, my lord, I neither saw nor heard -any thing, for at the time when I was perambulating the city I had -my undivided attention fixed on avoiding spilling a drop of oil, lest -the swords should descend upon me." When the merchant's son said this, -the king said to him; "Because your whole soul was intent on looking -at the oil, you saw nothing. So practise religious contemplation with -the same undivided attention. For a man, who with intent concentration -averts his attention from all outward operations, has intuition of the -truth, and after that intuition he is not entangled again in the meshes -of works. Thus I have given you in a compendious form instruction in -the doctrine of salvation." Thus the king spoke and dismissed him, -and the merchant's son fell at his feet and went home rejoicing to his -father's house, having attained all his objects. This Kalingadatta, -who superintended in this way the religion of his subjects, had a wife -named Tárádattá, of equal birth with the king, who being politic and -well-conducted, was such an ornament to the king as language is to -a poet, who delights in numerous illustrations. She was meritorious -for her bright qualities and was inseparable from that beloved king, -being to him what the moonlight is to the moon, the receptacle of -nectar. The king lived happily there with that queen, and passed his -days like Indra with Sachí in heaven. - - - -Story of the Apsaras Surabhidattá. - -At this point of my tale Indra, for some cause or other, had a -great feast in heaven. All the Apsarases assembled there to dance, -except one beautiful Apsaras named Surabhidattá, who was not to be -seen there. Then Indra by his divine power of insight perceived her -associating in secret with a certain Vidyádhara in Nandana. When Indra -saw it, wrath arose in his bosom, and he thought--"Ah! these two, -blinded with love, are both wicked: the Apsaras, because forgetting -us she acts in a wilful manner, the Vidyádhara, because he enters the -domain of the gods and commits improprieties. Or rather, what fault -is that miserable Vidyádhara guilty of? For she has enticed him here, -ensnaring him with her beauty. A lovely one will sweep away with the -sea of her beauty, flowing between the lofty banks of her breasts, -even one who can restrain his passions. Was not even Siva disturbed -long ago when he beheld Tilottamá, whom the Creator made by taking an -atom from all the noblest beings? [439] And did not Visvámitra leave -his asceticism when he beheld Menaká? And did not Yayáti come to old -age for love of Sarmishtá? So this young Vidyádhara has committed no -crime in allowing himself to be allured by an Apsaras with her beauty, -which is able to bewilder the three worlds. [440] But this heavenly -nymph is in fault, wicked creature, void of virtue, who has deserted -the gods, and introduced this fellow into Nandana." Thus reflecting, -the lover of Ahalyá [441] spared the Vidyádhara youth, but cursed -that Apsaras in the following words: "Wicked one, take upon thyself -a mortal nature, but after thou hast obtained a daughter not sprung -from the womb, and hast accomplished the object of the gods, thou -shalt return to this heaven." - -In the meanwhile Tárádattá, the consort of that king in the city -of Takshasilá, reached the period favourable for procreation. And -Surabhidattá, the Apsaras who had been degraded from heaven by the -curse of Indra, was conceived in her, giving beauty to her whole -body. Then Tárádattá beheld in a dream a flame descending from -heaven and entering into her womb; and in the morning she described -with astonishment her dream to her husband, the king Kalingadatta; -and he being pleased said to her,--"Queen, heavenly beings owing to -a curse fall into human births, so I am persuaded that this is some -divine being conceived in you. For beings, bound by various works, -good and evil, are ever revolving in the state of mundane existence -in these three worlds, to receive fruits blessed and miserable." When -the queen was thus addressed by the king, she took the opportunity of -saying to him; "It is true, actions, good and bad, have a wonderful -power, producing the perception of joy and sorrow, [442] and in proof -of it I will tell you this illustration, listen to me." - - - -Story of king Dharmadatta and his wife Nágasrí. - -There once lived a king named Dharmadatta, the lord of Kosala; he had -a queen named Nágasrí, who was devoted to her husband and was called -Arundhatí on the earth, as, like her, she was the chief of virtuous -women. And in course of time, O slayer of your enemies, I was born -as the daughter of that king by that queen; then, while I was a mere -child, that mother of mine suddenly remembered her former birth and -said to her husband; "O king, I have suddenly to-day remembered my -former birth; it is disagreeable to me not to tell it, but if I do -tell it, it will cause my death, because they say that, if a person -suddenly remembers his or her former birth and tells it, it surely -brings death. Therefore, king, I feel excessively despondent." When -his queen said this to him, the king answered her; "My beloved, I, like -you, have suddenly remembered my former birth; therefore tell me yours, -and I will tell you mine, let what will be, be; for who can alter the -decree of fate." When thus urged by her husband, the queen said to him, -"If you press the matter, king, then I will tell you, listen. - -"In my former birth I was a well-conducted female slave in this very -land, in the house of a certain Bráhman named Mádhava. And in that -birth I had a husband named Devadása, an excellent hired servant in -the house of a certain merchant. And so we two dwelled there, having -built a house that suited us, living on the cooked rice brought from -the houses of our respective masters. A water vessel and a pitcher, -a broom and a brazier, and I and my husband, formed three couples. We -lived happy and contented in our house into which the demon of -quarrelling never entered, eating the little food that remained over -after we had made offerings to the gods, the manes and guests. - -"And any clothes which either of us had over, we gave to some poor -person or other. Then there arose a grievous famine in our country, -and owing to that the allowance of food, which we had to receive every -day, began to come to us in small quantities. Then our bodies became -attenuated by hunger, and we began to despond in mind, when once on a -time at meal-time there arrived a weary Bráhman guest. To him we both -gave all our own food, as much as we had, though we were in danger of -our lives. When the Bráhman had eaten and departed, my husband's breath -left him, as if angry that he respected a guest more than it. And then -I heaped up in honour of my husband a suitable pyre, and ascended it, -and so laid down the load of my own calamity. Then I was born in a -royal family, and I became your queen, for the tree of good deeds -produces to the righteous inconceivably glorious fruit." When his -queen said this to him, the king Dharmadatta said--"Come, my beloved, -I am that husband of thine in a former birth; I was that very Devadása -the merchant's servant, for I have remembered this moment this former -existence of mine." Having said this, and mentioned the tokens of -his own identity, the king, despondent and yet glad, suddenly went -with his queen to heaven. - -"In this way my parents went to another world, and my mother's sister -brought me to her own house to rear me, and while I was unmarried, -there came there a certain Bráhman guest, and my mother's sister -ordered me to wait on him. And I diligently strove to please him -as Kuntí to please Durvásas, and owing to a boon conferred by him, -I obtained you, a virtuous husband. Thus good fortune is the result -of virtue, owing to which my parents were both born at the same time -in royal families, and also remembered their former birth." Having -heard this speech of the queen Tárádattá, the king Kalingadatta, -who was exclusively devoted to righteousness, answered her, "It is -true, a trifling act of righteousness duly performed will bring much -fruit, and in proof of this, O queen, hear the ancient tale of the -seven Bráhmans." - - - -Story of the seven Bráhmans who devoured a cow in time of famine. [443] - -Long ago, in a city called Kundina, a certain Bráhman teacher -had for pupils seven sons of Bráhmans. Then that teacher, under -pressure of famine, sent those pupils to ask his father-in-law, -who was rich in cows, to give him one. And those pupils of his went, -with their bellies pinched by hunger, to his father-in-law, who dwelt -in another land, and asked him, as their teacher had ordered them, -for a cow. He gave them one cow to support them, but the miserly -fellow did not give them food, though they were hungry. Then they -took the cow, and as they were returning and had accomplished half -the journey, being excessively pained by hunger, they fell exhausted -on the earth. They said--"Our teacher's house is far off, and we -are afflicted by calamity far from home, and food is hard to obtain -everywhere, so it is all over with our lives. And in the same way -this cow is certain to die in this wilderness without water, wood, -or human beings, and our teacher will not derive even the smallest -advantage from it. So let us support our lives with its flesh, and -quickly restore our teacher and his family with what remains over: -for it is a time of sore distress." Having thus deliberated, those -seven students treated that cow as a victim, and sacrificed it on the -spot according to the system prescribed in the sacred treatises. After -sacrificing to the gods and manes, and eating its flesh according to -the prescribed method, they went and took what remained of it to their -teacher. They bowed before him, and told him all that they had done, -to the letter, and he was pleased with them, because they told the -truth, though they had committed a fault. And after seven days they -died of famine, but because they told the truth on that occasion, -they were born again with the power of remembering their former birth. - -"Thus even a small germ of merit, watered with the water of holy -aspiration, bears fruit to men in general, as a seed to cultivators, -but the same corrupted by the water of impure aspiration bears fruit in -the form of misfortune, and à propos of this I will tell you another -tale, listen!" - - - -Story of the two ascetics, one a Bráhman the other a Chandála. - -Once on a time two men remained for the same length of time fasting -on the banks of the Ganges, one a Bráhman and the other a Chandála. Of -those two, the Bráhman being overpowered with hunger, and seeing some -Nishádas [444] come that way bringing fish and eating them, thus -reflected in his folly--"O happy in the world are these fishermen, -sons of female slaves though they be, for they eat to their fill -of the fresh meat of fish!" But the other, who was a Chandála, -thought, the moment he saw those fishermen, "Out on these destroyers -of life, and devourers of raw flesh! So why should I stand here and -behold their faces?" Saying this to himself, he closed his eyes and -remained buried in his own thoughts. And in course of time those -two, the Bráhman and the Chandála, died of starvation; the Bráhman -was eaten by dogs on the bank, the Chandála rotted in the water -of the Ganges. So that Bráhman, not having disciplined his spirit, -was born in the family of a fisherman, but owing to the virtue of the -holy place, he remembered his former existence. As for that Chandála, -who possessed self-control, and whose mind was not marred by passion, -he was born as a king in a palace on that very bank of the Ganges, -and recollected his former birth. And of those two, who were born -with a remembrance of their former existence, the one suffered misery -being a fisherman, the other being a king enjoyed happiness. - -"Such is the root of the tree of virtue; according to the purity -or impurity of a man's heart is without doubt the fruit which he -receives." Having said this to the queen Tárádattá, king Kalingadatta -again said to her in the course of conversation,--"Moreover actions -which are really distinguished by great courage produce fruit, since -prosperity follows on courage; and to illustrate this I will tell -the following wonderful tale. Listen!" - - - -Story of king Vikramasinha and the two Bráhmans. - -There is in Avanti a city named Ujjayiní, famous in the world, -which is the dwelling-place of Siva, [445] and which gleams with -its white palaces as if with the peaks of Kailása, come thither in -the ardour of their devotion to the god. This vast city, profound -as the sea, having a splendid emperor for its water, had hundreds of -armies entering it, as hundreds of rivers flow into the sea, and was -the refuge of allied kings, as the sea is of mountains that retain -their wings. [446] In that city there was a king who had the name of -Vikramasinha, [447] a name that thoroughly expressed his character, -for his enemies were like deer and never met him in fight. And he, -because he could never find any enemy to face him, became disgusted -with weapons and the might of his arm, and was inwardly grieved as -he never obtained the joy of battle. Then his minister Amaragupta, -who discovered his longing, said to him incidentally in the course -of conversation--"King, it is not hard for kings to incur guilt, -if through pride in their strong arms, and confidence in their skill -in the use of weapons, they even long for enemies; in this way Bána -in old time, through pride in his thousand arms, propitiated Siva and -asked for an enemy that was a match for him in fight, until at last his -prayer was actually granted, and Vishnu became his enemy, and cut off -his innumerable arms in battle. So you must not shew dissatisfaction -because you do not obtain an opportunity of fighting, and a terrible -enemy must never be desired. If you want to shew here your skill in -weapons and your strength, shew it in the forest an appropriate field -for it, and in hunting. And since kings are not generally exposed to -fatigue, hunting is approved to give them exercise and excitement, but -warlike expeditions are not recommended. Moreover the malignant wild -animals desire that the earth should be depopulated, for this reason -the king should slay them; on this ground too hunting is approved. But -wild animals should not be too unremittingly pursued, for it was -owing to the vice of exclusive devotion to hunting that former kings, -Pándu and others, met destruction." When the wise minister Amaragupta -said this to him, the king Vikramasinha approved the advice saying--"I -will do so." And the next day the king went out of the city to hunt, -to a district beset with horses, footmen and dogs, and where all the -quarters were filled with the pitching of various nets, and he made -the heaven resound with the shouts of joyous huntsmen. And as he was -going out on the back of an elephant, he saw two men sitting together -in private in an empty temple outside the walls. And the king, as -he beheld them from afar, supposed that they were only deliberating -together over something at their leisure, and passed on to the forest -where his hunting was to be. There he was delighted with the drawn -swords, and with the old tigers, and the roaring of lions, and the -scenery, and the elephants. He strewed that ground with pearls fallen -from the nails of elephant-slaying lions whom he killed, resembling the -seeds of his prowess. The deer leaping sideways, being oblique-goers, -[448] went obliquely across his path; his straight-flying arrow easily -transfixing them first, reached afterwards the mark of delight. And -after the king had long enjoyed the sport of hunting, he returned, -as his servants were weary, with slackened bowstring to the city -of Ujjayiní. There he saw those two men, whom he had seen as he was -going out, who had remained the whole time in the temple occupied in -the same way. He thought to himself--"Who are these, and why do they -deliberate so long? Surely they must be spies, having a long talk -over secrets." So he sent his warder, and had those men captured and -brought into his presence, and then thrown into prison. And the next -day he had them brought into his judgement-hall, and asked them--"Who -are you and why did you deliberate together so long?" When the king -in person asked them this, they entreated him to spare their lives, -and one of these young men began to say; "Hear, O king, I will now -tell the whole story as it happened. - -"There lived a Bráhman, of the name of Karabhaka, in this very city -of yours. I, whom you see here, am the son of that learned student -of the Vedas, born by his propitiating the god of fire in order to -obtain a heroic son. And, when my father went to heaven, and his wife -followed him, [449] I being a mere boy, though I had learned the -sciences, abandoned the course of life suited to my caste, because -I was friendless. And I set myself to practise gaming and the use -of arms; what boy does not become self-willed if he is not kept in -order by some superior? And, having passed my childhood in this way, -I acquired overweening confidence in my prowess, and went one day -to the forest to practise archery. And while I was thus engaged, -a bride came out of the city in a covered palanquin, surrounded by -many attendants of the bridegroom. And suddenly an elephant, that had -broken its chain, came from some quarter or other at that very moment, -and attacked that bride in its fury. And through fear of that elephant, -all those cowardly attendants and her husband with them deserted the -bride, and fled in all directions. When I saw that, I immediately said -to myself in my excitement,--'What! have these miserable wretches left -this unfortunate woman alone? So I must defend this unprotected lady -from this elephant. For what is the use of life or courage, unless -employed to succour the unfortunate?' Thus reflecting I raised a shout -and ran towards that huge elephant; and the elephant, abandoning the -woman, charged down upon me. Then I, before the eyes of that terrified -woman, shouted and ran, and so drew off that elephant to a distance, -at last I got hold of a bough of a tree thickly covered with leaves, -which had been broken off, and covering myself with it, I went into the -middle of the tree; and placing the bough in front of me, I escaped by -a dexterous oblique movement, while the elephant trampled the bough -to pieces. Then I quickly went to that lady, who remained terrified -there, and asked her whether she had escaped without injury. She, -when she saw me, said with afflicted and yet joyful manner; 'How -can I be said to be uninjured, now that I have been bestowed on this -coward, who has deserted me in such straits, and fled somewhere or -other; but so far at any rate I am uninjured, that I again behold -you unharmed. So my husband is nothing to me; you henceforth are my -husband, by whom regardless of your life, I have been delivered from -the jaws of death. And here I see my husband coming with his servants, -so follow us slowly; for when we get an opportunity, you and I will -elope somewhere together.' When she said this, I consented. I ought to -have thought--'Though this woman is beautiful, and flings herself at my -head, yet she is the wife of another; what have I to do with her?' But -this is the course of calm self-restraint, not of ardent youth. And -in a moment her husband came up and greeted her, and she proceeded -to continue her journey with him and his servants. And I, without -being detected, followed her through her long journey, being secretly -supplied with provisions for the journey by her, though I passed for -some one unconnected with her. And she, throughout the journey, falsely -asserted that she suffered pain in her limbs, from a strain produced -by falling in her terror at the elephant, and so avoided even touching -her husband. A passionate woman, like a female snake, terrible from -the condensed venom she accumulates within, will never, if injured, -neglect to wreak her vengeance. And in course of time we reached the -city of Lohanagara, where was the house of the husband of that woman, -who lived by trading. And we all remained during that day in a temple -outside the walls. And there I met my friend this second Bráhman. And -though we had never met before, we felt a confidence in one another -at first sight; the heart of creatures recognises friendships formed -in a previous birth. Then I told him all my secret. When he heard it, -he said to me of his own accord; 'Keep the matter quiet, I know of a -device by which you can attain the object for which you came here; -I know here the sister of this lady's husband. She is ready to fly -from this place with me, and take her wealth with her. So with her -help I will accomplish your object for you.' - -"When the Bráhman had said this to me, he departed, and secretly -informed the merchant's wife's sister-in-law of the whole matter. And -on the next day the sister-in-law, according to arrangement, came -with her brother's wife and introduced her into the temple. And while -we were there, she made my friend at that very time, which was the -middle of the day, put on the dress of her brother's wife. And she -took him so disguised into the city, and went into the house in which -her brother lived, after arranging what we were to do. But I left -the temple, and fleeing with the merchant's wife dressed as a man, -reached at last this city of Ujjayiní. And her sister-in-law at night -fled with my friend from that house, in which there had been a feast, -and so the people were in a drunken sleep. - -"And then he came with her by stealthy journeys to this city; so -we met here. In this way we two have obtained our two wives in the -bloom of youth, the sister-in-law and her brother's wife, who bestowed -themselves on us out of affection. Consequently, king, we are afraid -to dwell anywhere; for whose mind is at ease after performing deeds -of reckless temerity? So the king saw us yesterday from a distance, -while we were debating about a place to dwell in, and how we should -subsist. And your majesty, seeing us, had us brought and thrown into -prison on the suspicion of being thieves, and to-day we have been -questioned about our history, and I have just told it; now it is for -your highness to dispose of us at pleasure." When one of them had -said this, the king Vikramasinha said to those two Bráhmans,--"I am -satisfied, do not be afraid, remain in this city, and I will give you -abundance of wealth." When the king had said this, he gave them as -much to live on as they wished, and they lived happily in his court -accompanied by their wives. - -"Thus prosperity dwells for men even in questionable deeds, if they -are the outcome of great courage, and thus kings, being satisfied, -take pleasure in giving to discreet men who are rich in daring. And -thus this whole created world with the gods and demons will always -reap various fruits, corresponding exactly to their own stock of deeds -good or bad, performed in this or in a former birth. So rest assured, -queen, that the flame which was seen by you falling from heaven in your -dream, and apparently entering your womb, is some creature of divine -origin, that owing to some influence of its works has been conceived -in you." The pregnant queen Tárádattá, when she heard this from the -mouth of her own husband Kalingadatta, was exceedingly delighted. - - - - - - -CHAPTER XXVIII. - - -Then the queen Tárádattá, the consort of king Kalingadatta in -Takshasilá, slowly became oppressed with the burden of her unborn -child. And she, now that her delivery was near, being pale of -countenance, with tremulous eyeballs, [450] resembled the East -in which the pale streak of the young moon is about to rise. And -there was soon born from her a daughter excelling all others, like a -specimen of the Creator's power to produce all beauty. The lights kept -burning to protect the child against evil spirits, blazing with oil, -[451] were eclipsed by her beauty, and darkened, as if through grief -that a son of equal beauty had not been born instead. And her father -Kalingadatta, when he saw her born, beautiful though she was, was -filled with despondency at the disappointment of his hope to obtain -a son like her. Though he divined that she was of heavenly origin, he -was grieved because he longed for a son. For a son, being embodied joy, -is far superior to a daughter, that is but a lump of grief. Then in his -affliction, the king went out of his palace to divert his mind, and he -entered a monastery full of many images of Buddha. In a certain part of -the monastery, he heard this speech being uttered by a begging hermit, -who was a religious preacher, as he sat in the midst of his hearers. - -"They say that the bestowal of wealth in this world is great -asceticism; a man who gives wealth is said to give life, for life -depends on wealth. And Buddha, with mind full of pity, offered up -himself for another, as if he were worthless straw, much more should -one offer up sordid pelf. And it was by such resolute asceticism, -that Buddha, having got rid of desire, and obtained heavenly insight, -attained the rank of a Buddha. Therefore a wise man should do what -is beneficial to other beings, by abstaining from selfish aspirations -even so far as to sacrifice his own body, in order that he may obtain -perfect insight." - - - -Story of the seven princesses. - -Thus, long ago, there were born in succession to a certain king -named Krita seven very beautiful princesses, and even while they -were still youthful they abandoned, in disgust with life, the house -of their father, and went to the cemetery, and when they were asked -why they did it, they said to their retinue--"This world is unreal, -and in it this body, and such delights as union with the beloved -are the baseless fabric of a dream; only the good of others in this -revolving world is pronounced to be real; so let us with these bodies -of ours do good to our fellow creatures, let us fling these bodies, -while they are alive, to the eaters of raw flesh [452] in the cemetery; -what is the use of them, lovely though they be?" - - - -Story of the prince who tore out his own eye. - -For there lived in old time a certain prince who was disgusted with -the world, and he, though young and handsome, adopted the life of a -wandering hermit. Once on a time that beggar entered the house of a -certain merchant, and was beheld by his young wife with his eyes long -as the leaf of a lotus. She, with heart captivated by the beauty of his -eyes said to him, "How came such a handsome man as you to undertake -such a severe vow as this? Happy is the woman who is gazed upon with -this eye of yours!" When the begging hermit was thus addressed by the -lady, he tore out one eye, and holding it in his hand, said, "Mother, -behold this eye, such as it is; take the loathsome mass of flesh and -blood, if it pleases you. [453] And the other is like it; say, what is -there attractive in these?" When he said this to the merchant's wife, -and she saw the eye, she was despondent, and said, "Alas! I, unhappy -wretch that I am, have done an evil deed, in that I have become the -cause of the tearing out of your eye!" When the beggar heard that, -he said,--"Mother, do not be grieved, for you have done me a benefit; -hear the following example, to prove the truth of what I say." - - - -Story of the ascetic who conquered anger. - -There lived long ago, in a certain beautiful garden on the banks -of the Ganges, a hermit animated by the desire of experiencing all -asceticism. And while he was engaged in mortifying the flesh, it -happened that a certain king came there to amuse himself with the -women of his harem. And after he had amused himself, he fell asleep -under the influence of his potations, and while he was in this state, -his queens left him out of thoughtlessness and roamed about in the -garden. And beholding in a corner of the garden that hermit engaged -in meditation, they stood round him out of curiosity, wondering -what on earth he could be. And as they remained there a long time, -that king woke up, and not seeing his wives at his side, wandered all -round the garden. And then he saw the queens standing all round the -hermit, and being enraged, he slashed the hermit with his sword out -of jealousy. What crime will not sovereign power, jealousy, cruelty, -drunkenness, and indiscretion cause separately, much more deadly are -they when combined, like five fires. [454] Then the king departed, -and though the hermit's limbs were gashed, he remained free from wrath; -whereupon a certain deity appeared and said to him,--"Great-souled one, -if you approve I will slay by my power that wicked man who did this to -you in a passion." When the hermit heard that, he said, "O goddess, -say not so, for he is my helper in virtue, not a harmer of me. For -by his favour I have attained the grace of patience; to whom could -I have shown patience, O goddess, if he had not acted thus towards -me? What anger does the wise man shew for the sake of this perishing -body? To shew patience equally with regard to what is agreeable and -disagreeable is to have attained the rank of Brahmá." When the hermit -said this to the deity, she was pleased, and after healing the wounds -in his limbs, she disappeared. - -"In the same way as that king was considered a benefactor by the -hermit, you, my mother, have increased my asceticism by causing -me to tear out my eye." Thus spake the self-subduing hermit to the -merchant's wife, who bowed before him, and being regardless of his -body, lovely though it was, he passed on to perfection. - -"Therefore, though our youth be very charming, why should we cling to -this perishable body? But the only thing which, in the eye of the wise -man, it is good for, is to benefit one's fellow-creatures. So we will -lay down our bodies to benefit living creatures in this cemetery, the -natural home of happiness." Having said this to their attendants, those -seven princesses did so, and obtained therefrom the highest beatitude. - -"Thus you see that the wise have no selfish affection even for their -own bodies, much less for such worthless things [455] as son, wife, -and servants." - -When the king Kalingadatta had heard these and other such things from -the religious teacher in the monastery, having spent the day there, he -returned to his palace. And when he was there, he was again afflicted -with grief on account of the birth of a daughter to him, and a certain -Bráhman, who had grown old in his house, said to him--"King, why do -you despond on account of the birth of a pearl of maidens? Daughters -are better even than sons, and produce happiness in this world and the -next. Why do kings care so much about those sons that hanker after -their kingdom, and eat up their fathers like crabs? But kings like -Kuntibhoja and others, by the virtues of daughters like Kuntí and -others, have escaped harm from sages like the terrible Durvásas. And -how can one obtain from a son the same fruit in the next world, as -one obtains from the marriage of a daughter? Moreover I now proceed -to tell the tale of Sulochaná, listen to it." - - - -Story of Sulochaná and Sushena. - -There was a young king named Sushena on the mountain of Chitrakúta, -who was created like another god of love by the Creator to spite -Siva. He made at the foot of that great mountain a heavenly garden, -which was calculated to make the gods averse to dwelling in the garden -of Nandana. And in the middle of it he made a lake with full-blown -lotuses, like a new productive bed for the lotuses with which the -goddess of Fortune plays. This lake had steps leading down into -it made of splendid gems, and the king used to linger on its bank -without a bride, because there were no eligible matches for him. Once -on a time Rambhá, a fair one of heaven, came that way, wandering at -will through the air from the palace of Indra. She beheld the king -roaming in that garden like an incarnation of the Spring in the midst -of a garden of full-blown flowers. She said--"Can this be the moon, -that has swooped down from heaven in pursuit of the goddess of Fortune -fallen into a cluster of lotuses of the lake? But that cannot be, for -this hero's fortune in the shape of beauty never passes away. [456] -Surely this must be the god of the flowery arrows come to the garden -in quest of flowers. But where has Rati, his companion, gone?" Thus -Rambhá described him in her eagerness, and descending from heaven in -human form, she approached that king. And when the king suddenly beheld -her advancing towards him, he was astonished and reflected--"Who can -this be of incredible beauty? She cannot surely be a human being, -since her feet do not touch the dust, and her eye does not wink, -therefore she must be some divine person. But I must not ask her who -she is, for she might fly from me. Divine beings, who visit men for -some cause or other, are generally impatient of having their secrets -revealed." While such thoughts were passing in the monarch's mind, -she began a conversation with him, which led in due course to his -throwing his arms round her neck then and there. And he sported -long there with this Apsaras, so that she forgot heaven; love is -more charming than one's native home. And the land of that king was -filled with heaps of gold, by means of the Yakshinís, friends of -hers, who transformed themselves into trees, as the heaven is filled -with the peaks of Meru. And in course of time that excellent Apsaras -became pregnant, and bore to king Sushena an incomparably beautiful -daughter, and no sooner had she given her birth, than she said to the -king--"O king, such has been my curse, and it is now at an end; for I -am Rambhá, a heavenly nymph that fell in love with you on beholding -you: and as I have given birth to a child, I must immediately leave -you and depart. For such is the law that governs us heavenly beings; -therefore take care of this daughter; when she is married, we shall -again be united in heaven." When the Apsaras Rambhá had said this, -she departed, sorely against her will, and through grief at it, the -king was bent on abandoning life. But his ministers said to him, "Did -Visvámitra, though despondent, abandon life when Menaká had departed -after giving birth to Sakuntalá?" When the king had been plied by -them with such arguments, he took the right view of the matter, and -slowly recovered his self-command, taking to his heart the daughter -who was destined to be the cause of their re-union. And that daughter, -lovely in all her limbs, her father, who was devoted to her, named -Sulochaná, on account of the exceeding beauty of her eyes. - -In time she grew up to womanhood, and a young hermit, named Vatsa, -the descendant of Kasyapa, as he was roaming about at will, beheld -her in a garden. He, though he was all compact of asceticism, the -moment he beheld that princess, felt the emotion of love, and he said -to himself then and there; "Oh! exceedingly wonderful is the beauty -of this maiden! If I do not obtain her as a wife, what other fruit of -my asceticism can I obtain?" While thinking thus, the young hermit was -beheld by Sulochaná, and he seemed to her all glorious with brightness, -like fire free from smoke. When she saw him with his rosary and water -vessel, she fell in love also and thought--"Who can this be that looks -so self-restrained and yet so lovely?" And coming towards him as if to -select him for her husband, she threw over his body the garland [457] -of the blue lotuses of her eyes, and bowed before that hermit. And -he, with mind overpowered by the decree of Cupid, hard for gods and -Asuras to evade, pronounced on her the following blessing--"Obtain a -husband." Then the excellent hermit was thus addressed by that lady, -whose modesty was stolen away by love for his exceeding beauty, -and who spoke with downcast face--"If this is your desire, and if -this is not jesting talk, then, Bráhman, ask the king, my father, -who has power to dispose of me." Then the hermit, after hearing of -her descent from her attendants, went and asked the king Sushena, her -father, for her hand. He, for his part, when he saw that the young -hermit was eminent both in beauty and asceticism, entertained him, -and said to him--"Reverend sir, this daughter is mine by the nymph -Rambhá, and by my daughter's marriage I am to be re-united with -her in heaven; so Rambhá told me when she was returning to the sky; -consider, auspicious sir, how that is to be accomplished." When the -hermit heard that, he thought for a moment--"Did not the hermit Ruru, -when Pramadvará the daughter of Menaká was bitten by a snake, give -her the half of his life, and make her his wife? Was not the Chandála -Trisanku carried to heaven by Visvámitra? So why should not I do the -same by expending my asceticism upon it?" Having thus reflected, the -hermit said--"There is no difficulty in it," and exclaimed--"Hearken ye -gods, may this king mount with his body to heaven to obtain possession -of Rambhá by virtue of part of my asceticism." Thus the hermit spoke -in the hearing of the court, and a distinct answer was heard from -heaven--"So be it." Then the king gave his daughter Sulochaná to the -hermit Vatsa, the descendant of Kasyapa, and ascended to heaven. There -he obtained a divine nature, and lived happily with that Rambhá of -god-like dignity, appointed his wife by Indra. - -"Thus, O king, Sushena obtained all his ends by means of a -daughter. For such daughters become incarnate in the houses of such as -you. And this daughter is surely some heavenly nymph, fallen from her -high estate owing to a curse, and born in your house, so do not grieve, -monarch, on account of her birth." When king Kalingadatta had heard -this tale from the Bráhman that had grown old in his house, he left -off being distressed, and was comforted. And he gave to his dear young -daughter, who gave pleasure to his eyes, as if she had been a digit -of the moon, the name of Kalingasená. And the princess Kalingasená -grew up in the house of her father amongst her companions. And she -sported in the palaces, and in the palace-gardens, like a wave of -the sea of infancy that is full of the passion [458] for amusement. - -Once on a time the daughter of the Asura Maya, named Somaprabhá, as she -was journeying through the sky, saw her on the roof of a palace engaged -in play. And Somaprabhá, while in the sky, beheld her lovely enough -to bewilder with her beauty the mind even of a hermit, and feeling -affection for her, reflected--"Who is this? Can she be the form of the -moon? If so, how is it that she gleams in the day? But if she is Rati, -where is Káma? Therefore I conclude that she is a mortal maiden. - -"She must be some celestial nymph that has descended into a king's -palace in consequence of a curse; and I am persuaded I was certainly a -friend of her's in a former life. For my mind's being full of exceeding -affection for her, tells me so. Therefore it is fitting that I should -again select her as my chosen friend." Thus reflecting Somaprabhá -descended invisible from heaven, in order not to frighten that -maiden; and she assumed the appearance of a mortal maiden to inspire -confidence, and slowly approached that Kalingasená. Then Kalingasená, -on beholding her, reflected--"Bravo! here is a princess of wonderful -beauty come to visit me of her own accord! she is a suitable friend for -me." So she rose up politely and embraced that Somaprabhá. And making -her take a seat, she asked her immediately her descent and name. And -Somaprabhá said to her; "Be patient, I will tell you all." Then in the -course of their conversation they swore friendship to each other with -plighted hands. Then Somaprabhá, said--"My friend, you are a king's -daughter, and it is hard to keep up friendship with the children of -kings. For they fly into an immoderate passion on account of a small -fault. Hear, with regard to this point, the story of the prince and -the merchant's son which I am about to tell you." - - - -Story of the prince and the merchant's son who saved his life. [459] - -In the city of Pushkarávatí there was a king named Gúdhasena, and to -him there was born one son. That prince was overbearing, and whatever -he did, right or wrong, his father acquiesced in, because he was an -only son. And once upon a time, as he was roaming about in a garden, -he saw the son of a merchant, named Brahmadatta, who resembled himself -in wealth and beauty. And the moment he saw him, he selected him for -his special friend, and those two, the prince and the merchant's son, -immediately became like one another in all things. [460] And soon -they were not able to live without seeing one another, for intimacy -in a former birth quickly knits friendship. The prince never tasted -food that was not first prepared for that merchant's son. - -Once on a time the prince set out for Ahichchhatra in order to be -married, having first decided on his friend's marriage. And, as he was -journeying with his troops, in the society of that friend, mounted -on an elephant, he reached the bank of the Ikshuvatí, and encamped -there. There he had a wine-party, when the moon arose; and after he -had gone to bed, he began to tell a story at the solicitation of his -nurse. When he had begun his story, being tired and intoxicated he -was overcome by sleep, and his nurse also, but the merchant's son -kept awake out of love for him. And when the others were asleep, the -merchant's son, who was awake, heard in the air what seemed to be the -voices of women engaged in conversation. The first said--"This wretch -has gone to sleep without telling his tale, therefore I pronounce this -curse on him. To-morrow morning he shall see a necklace, and if he -take hold of it, it shall cling to his neck, and that moment cause -his death." Then the first voice ceased, and the second went on: -"And if he escape that peril, he shall see a mango-tree, and if he -eat the fruit of it, he shall then and there lose his life." Having -uttered this, that voice also ceased, and then the third said--"If -he escape this also, then, if he enter a house to be married, it -shall fall on him and slay him." Having said so much, that voice also -ceased, and the fourth said, "If he escape this also, when he enters -that night into his private apartments, he shall sneeze a hundred -times; and if some one there does not a hundred times say to him, -'God bless you,' he shall fall into the grasp of death. And if the -person, who has heard all this, shall inform him of it in order -to save his life, he also shall die," having said this, the voice -ceased. [461] And the merchant's son having heard all this, terrible -as a thunderstroke, being agitated on account of his affection for -the prince, reflected--"Beshrew this tale that was begun, and not -finished, for divinities have come invisible to hear it, and are -cursing him out of disappointed curiosity. And if this prince dies, -what good will my life do to me? So I must by some artifice deliver -my friend whom I value as my life. And I must not tell him what has -taken place, lest I too should suffer." Having thus reflected, the -merchant's son got through the night with difficulty. - -And in the morning the prince set out with him on his journey, and he -saw a necklace in front of him, and wished to lay hold of it. Then -the merchant's son said, "Do not take the necklace, my friend, it -is an illusion, else why do not these soldiers see it?" When the -prince heard that, he let the necklace alone, but going on further -he saw a mango-tree, and he felt a desire to eat its fruit. But he -was dissuaded by the merchant's son, as before. He felt much annoyed -in his heart, and travelling on slowly he reached his father-in-law's -palace. And he was about to enter a building there for the purpose of -being married, but just as his friend had persuaded him not to do so, -the house fell down. So he escaped this danger by a hair's breadth, -and then he felt some confidence in his friend's prescience. Then -the prince and his wife entered at night another building. But the -merchant's son slipped in there unobserved. And the prince, when he -went to bed, sneezed a hundred times, but the merchant's son underneath -it said a hundred times--"God bless you"--and then the merchant's son, -having accomplished his object, of his own accord left the house in -high spirits. But the prince, who was with his wife, saw him going -out, and through jealousy, forgetting his love for him, he flew into -a passion and said to the sentinels at his gate: "This designing -wretch has entered my private apartments when I wished to be alone, -so keep him in durance for the present, and he shall be executed in -the morning." When the guards heard that, they put him under arrest, -and he spent the night in confinement, but as he was being led off -to execution in the morning, he said to them--"First take me into -the presence of the prince, in order that I may tell him a certain -reason, which I had for my conduct; and then put me to death." When -he said this to the guards, they went and informed the prince, and -on their information and the advice of his ministers, the prince -ordered him to be brought before him. When he was brought, he told -the prince the whole story, and he believed it to be true, for the -fall of the house carried conviction to his mind. So the prince was -satisfied, and countermanded the order for his friend's execution, -and he returned with him to his own city, a married man. And there -his friend the merchant's son married, and lived in happiness, his -virtues being praised by all men. - -"Thus the children of kings break loose from restraint and slaying -their guides, disregard benefits, like infuriated elephants. And -what friendship can there be with those Vetálas, who take people's -lives by way of a joke. Therefore, my princess, never abandon your -friendship with me." - -When Kalingasená heard this story in the palace from the mouth of -Somaprabhá, she answered her affectionate friend,--"Those of whom you -speak are considered Pisáchas, not the children of kings, and I will -tell you a story of the evil importunity of Pisáchas, listen!" [462] - - - -Story of the Bráhman and the Pisácha. - -Long ago there was a Bráhman dwelling on a royal grant, which was -called Yajnasthala. He once upon a time, being poor, went to the -forest to bring home wood. There, a piece of wood being cleft with the -axe, fell, as chance would have it, upon his leg, and piercing it, -entered deep into it. And as the blood flowed from him, he fainted, -and he was beheld in that condition by a man who recognised him, and -taking him up carried him home. There his distracted wife washed off -the blood, and consoling him, placed a plaster upon the wound. And -then his wound, though tended day by day, not only did not heal, but -formed an ulcer. Then the man, afflicted with his ulcerated wound, -poverty-stricken, and at the point of death, was thus advised in -secret by a Bráhman friend, who came to him; "A friend of mine, named -Yajnadatta, was long very poor, but he gained the aid of a Pisácha -by a charm, and so, having obtained wealth, lived in happiness. And -he told me that charm, so do you gain, my friend, by means of it, the -aid of a Pisácha; he will heal your wound." Having said this, he told -him the form of words and described to him the ceremony as follows: -"Rise up in the last watch of the night, and with dishevelled hair and -naked, and without rinsing your mouth, take two handfuls of rice as -large as you can grasp with your two hands, and muttering the form -of words go to a place where four roads meet, and there place the -two handfuls of rice, and return in silence without looking behind -you. Do so always until that Pisácha appears, and himself says to you, -'I will put an end to your ailment.' Then receive his aid gladly, -and he will remove your complaint." - -When his friend had said this to him, the Bráhman did as he had been -directed. Then the Pisácha, being conciliated, brought heavenly herbs -from a lofty peak of the Himálayas and healed his wound. And then -he became obstinately persistent, and said to the Bráhman, who was -delighted at being healed, "Give me a second wound to cure, but if -you will not, I will do you an injury or destroy your body." When -the Bráhman heard that, he was terrified, and immediately said -to him to get rid of him--"I will give you another wound within -seven days." Whereupon the Pisácha left him, but the Bráhman felt -hopeless about his life. But eventually he baffled the Pisácha by -the help of his daughter, and having got over the disease, he lived -in happiness. [463] - -"Such are Pisáchas, and some young princes are just like them, -and, though conciliated, produce misfortune, my friend, but they -can be guarded against by counsel. But princesses of good family -have never been heard to be such. So you must not expect any injury -from associating with me." When Somaprabhá heard from the mouth of -Kalingasená in due course this sweet, entertaining, and amusing tale, -she was delighted. And she said to her--"My house is sixty yojanas -distant hence, and the day is passing away; I have remained long, -so now I must depart, fair one." Then, as the lord of day was slowly -sinking to the eastern mountain, she took leave of her friend who was -eager for a second interview, and in a moment flew up into the air, -exciting the wonder of the spectators, and rapidly returned to her own -house. And, after beholding that wonderful sight, Kalingasená entered -into her house with much perplexity, and reflected, "I do not know, -indeed, whether my friend is a Siddha female, or an Apsaras, or a -Vidyádharí. She is certainly a heavenly female that travels through -the upper air. And heavenly females associate with mortal ones led -by excessive love. Did not Arundhatí live in friendship with the -daughter of king Prithu? Did not Prithu by means of her friendship -bring Surabhi from heaven to earth. And did not he by consuming its -milk return to heaven though he had fallen from it. And were not -thenceforth perfect cows born upon earth? So I am fortunate; it is by -good luck that I have obtained this heavenly creature as a friend; -and when she comes to-morrow I will dexterously as her her descent -and name." Thinking such thoughts in her heart, Kalingasená spent -that night there, and Somaprabhá spent the night in her own house -being eager to behold her again. - - - - - - -CHAPTER XXIX. - - -Then in the morning Somaprabhá took with her a basket, in which -she had placed many excellent mechanical dolls of wood with magic -properties in order to amuse her friend, and travelling through the -air she came again to Kalingasená. And when Kalingasená saw her, -she was full of tears of joy, and rising up she threw her arms -round her neck, and said to her, as she sat by her side--"The dark -night of three watches has this time seemed to me to be of a hundred -watches without the sight of the full moon of your countenance. So, -if you know, my friend, tell me of what kind may have been my union -with you in a former birth, of which this present friendship is -the result." When Somaprabhá heard this, she said to that princess: -"Such knowledge I do not possess, for I do not remember my former -birth; and hermits are not acquainted with this, but if any know, -they are perfectly acquainted with the highest truth, and they are the -original founders of the science by which it is attained." When she had -spoken thus, Kalingasená, being full of curiosity, again asked her in -private in a voice tender from love and confidence, "Tell me, friend, -of what divine father you have adorned the race by your birth, since -you are completely virtuous like a beautifully-rounded pearl. [464] -And what, auspicious one, is your name, that is nectar to the ears -of the world. What is the object of this basket? And what thing is -there in it?" On hearing this affectionate speech from Kalingasená, -Somaprabhá began to tell the whole story in due course. - -"There is a mighty Asura of the name of Maya, famous in the three -worlds. And he, abandoning the condition of an Asura, fled to Siva -as his protector. And Siva having promised him security, he built -the palace of Indra. But the Daityas were angry with him, affirming -that he had become a partizan of the gods. Through fear of them he -made in the Vindhya mountains a very wonderful magic subterranean -palace, which the Asuras could not reach. My sister and I are the two -daughters of that Maya. My elder sister named Svayamprabhá follows a -vow of virginity, and lives as a maiden in my father's house. But I, -the younger daughter, named Somaprabhá, have been bestowed in marriage -on a son of Kuvera named Nadakúvara, and my father has taught me -innumerable magic artifices, and as for this basket, I have brought it -here to please you." Having said this, Somaprabhá opened the basket -and shewed to her some very interesting mechanical dolls constructed -by her magic, made of wood. One of them, on a pin in it being touched, -[465] went through the air at her orders and fetched a garland of -flowers and quickly returned. Another in the same way brought water -at will; [466] another danced, and another then conversed. With such -very wonderful contrivances Somaprabhá amused Kalingasená for some -time, and then she put that magic basket in a place of security, -and taking leave of her regretful friend, she went, being obedient to -her husband, through the air to her own palace. But Kalingasená was -so delighted that the sight of these wonders took away her appetite, -and she remained averse to all food. And when her mother perceived -that, she feared she was ill; however a physician named Ánanda having -examined the child, told her mother that there was nothing the matter -with her. He said, "She has lost her appetite through delight at -something, not from disease; for her countenance, which appears to -be laughing, with eyes wide open, indicates this." When she heard -this report from the physician, the girl's mother asked her the real -cause of her joy; and the girl told her. Then her mother believed -that she was delighted with the society of an eligible friend, and -congratulated her, and made her take her proper food. - -Then the next day Somaprabhá arrived, and having found out what had -taken place, she proceeded to say to Kalingasená in secret, "I told -my husband, who possesses supernatural knowledge, that I had formed -a friendship with you, and obtained from him, when he knew the facts, -permission to visit you every day. So you must now obtain permission -from your parents, in order that you may amuse yourself with me at -will without fear." When she had said this, Kalingasená took her by -the hand, and immediately went to her father and mother, and there -introduced her friend to her father, king Kalingadatta, proclaiming -her descent and name, and in the same way she introduced her to her -mother Tárádattá, and they, on beholding her, received her politely -in accordance with their daughter's account of her. And both those -two, pleased with her appearance, hospitably received that beautiful -wife of the distinguished Asura out of love for their daughter, and -said to her--"Dear girl, we entrust this Kalingasená to your care, -so amuse yourselves together as much as you please." And Kalingasená -and Somaprabhá having gladly welcomed this speech of theirs, went -out together. And they went, in order to amuse themselves, to a -temple of Buddha built by the king. And they took there that basket -of magic toys. Then Somaprabhá took a magic Yaksha, and sent it on -a commission from herself to bring the requisites for the worship of -Buddha. That Yaksha went a long distance through the sky, and brought -a multitude of pearls, beautiful gems, and golden lotuses. Having -performed worship with these, Somaprabhá exhibiting all kinds of -wonders, displayed the various Buddhas with their abodes. When the -king Kalingadatta heard of that, he came with the queen and beheld it, -and then asked Somaprabhá about the magic performance. Then Somaprabhá -said, "King, these contrivances of magic machines, and so on, were -created in various ways by my father in old time. And even as this -vast machine, called the world, consists of five elements, so do all -these machines: I will describe them one by one. That machine, in -which earth predominates, shuts doors and things of the kind. Not even -Indra would be able to open what had been shut with it. The shapes -produced by the water-machine appear to be alive. But the machine -in which fire predominates, pours forth flames. And the wind-machine -performs actions, such as going and coming. And the machine produced -from ether utters distinct language. All these I obtained from my -father, but the wheel-machine, which guards the water of immortality, -my father knows and no one else." While she was saying this, there -arose the sound of conchs being blown in the middle of the day, that -seemed to confirm her words. Then she entreated the king to give her -the food that suited her, and taking Kalingasená as a companion, by -permission of the king she set out through the air for her father's -house in a magic chariot, to return to her elder sister. And quickly -reaching that palace, which was situated in the Vindhya mountains, -she conducted her to her sister Svayamprabhá. There Kalingasená saw -that Svayamprabhá with her head encircled with matted locks, with a -long rosary, a nun clothed in a white garment, smiling like Párvatí, -in whom love, the highest joy of earth, had undertaken a severe vow -of mortification. And Svayamprabhá, when the princess, introduced by -Somaprabhá, kneeled before her, received her hospitably and entertained -her with a meal of fruits. And Somaprabhá said to the princess: 'My -friend, by eating these fruits, you will escape old age which otherwise -would destroy this beauty, as the nipping cold does the lotus: and it -was with this object that I brought you here out of affection.' Then -that Kalingasená ate those fruits, and immediately her limbs seemed -to be bathed in the water of life. And roaming about there to amuse -herself, she saw the garden of the city, with tanks filled with golden -lotuses, and trees bearing fruit as sweet as nectar: the garden was -full of birds of golden and variegated plumage, and seemed to have -pillars of bright gems; it conveyed the idea of walls where there -was no partition, and where there were partitions, of unobstructed -space. Where there was water, it presented the appearance of dry land, -and where there was dry land, it bore the semblance of water. It -resembled another and a wonderful world, created by the delusive -power of the Asura Maya. It had been entered formerly by the monkeys -searching for Sítá, which, after a long time, were allowed to come -out by the favour of Svayamprabhá. So Svayamprabhá bade her adieu, -after she had been astonished with a full sight of her wonderful -city, and had obtained immunity from old age; and Somaprabhá making -Kalingasená ascend the chariot again, took her through the air to -her own palace in Takshasilá. There Kalingasená told the whole story -faithfully to her parents, and they were exceedingly pleased. - -And while those two friends spent their days in this way, Somaprabhá -once upon a time said to Kalingasená: "As long as you are not married, -I can continue to be your friend, but after your marriage, how could -I enter the house of your husband? For a friend's husband ought never -to be seen or recognised [467]; * * * * * * * * * * * * * * * * * * * - -As for a mother-in-law she eats the flesh of a daughter-in-law as -a she-wolf does of a sheep. And à propos of this, hear the story of -Kírtisená which I am about to tell you." - - - -Story of Kírtisená and her cruel mother-in-law. [468] - -Long ago there lived in the city of Pátaliputra a merchant named, -not without cause, Dhanapálita, [469] for he was the richest of -the rich. And there was born to him a daughter, named Kírtisená, -who was incomparably beautiful, and dearer to him than life. And -he took his daughter to Magadha and married her to a rich merchant, -named Devasena. And though Devasena was himself very virtuous, he had a -wicked mother as mistress in his house, for his father was dead. She, -when she saw that her daughter-in-law Kírtisená was beloved by her -husband, being inflamed with anger, ill-treated her in her husband's -absence. But Kírtisená was afraid to let her husband know it, for -the position of a bride in the power of a treacherous mother-in-law -is a difficult one. - -Once upon a time her husband Devasena, instigated by his relations, -was preparing to go to the city of Vallabhí for the sake of trade. Then -that Kírtisená said to her husband,--"I have not told you for this long -time what I am now going to say: your mother ill-treats me though you -are here, but I do not know what she will do to me when you are in a -foreign country." When Devasena heard that, he was perplexed, and being -alarmed on account of his affection for his wife, he went and humbly -said to his mother--"Kírtisená is committed to your care, mother, now -that I am going to a foreign land; you must not treat her unkindly, for -she is the daughter of a man of good family." When Devasena's mother -heard that, she summoned Kírtisená, and elevating her eyes, said to -him then and there,--"What have I done? ask her. This is the way in -which she eggs you on, my son, trying to make mischief in the house, -but both of you are the same in my eyes." When the good merchant heard -that, he departed with his mind easy on her account. For who is not -deceived by the hypocritically affectionate speeches of a mother? But -Kírtisená stood there silent, smiling in bewilderment, and the next day -the merchant set out for Vallabhí. Then, when Kírtisená began to suffer -torture at being separated from her husband, the merchant's mother -gradually forbade the female slaves to attend on her. And making an -agreement with a handmaid of her own, that worked in the house, she -took Kírtisená inside and secretly stripped her. And saying to her, -"Wicked woman, you rob me of my son," she pulled her hair, and with the -help of her servant, mangled her with kicks, bites, and scratches. And -she threw her into a cellar that was closed with a trap-door and -strongly fastened, after first taking out all the things that were -in it previously. And the wretch put in it every day half a plate of -rice, in the evening, for the girl who was in such a state. And she -thought, "I will say in a few days 'she died of herself during her -husband's absence in a distant land, take her corpse away.'" [470] -Thus Kírtisená, who deserved all happiness, was thrown into a cellar -by that cruel mother-in-law, and while there she reflected with tears, -"My husband is rich, I was born in a good family, I am fortunately -endowed and virtuous, nevertheless I suffer such calamity, thanks -to my mother-in-law. And this is why relations lament the birth of a -daughter, exposed to the terrors of mother-in-law, and sister-in-law, -marred with inauspiciousness of every kind." While thus lamenting, -Kírtisená suddenly found a small shovel in that cellar, like a -thorn extracted from her heart by the Creator. So she dug a passage -underground with that iron instrument, until by good luck she rose up -in her own private apartment. And she was able to see that room by -the light of a lamp that had been left there before, as if she were -lighted by her own undiminished virtue. And she took out of it her -clothes and her gold, and leaving it secretly at the close of the -night, she went out of the city. She reflected--"It is not fitting -that I should go to my father's house after acting thus; what should I -say there, and how would people believe me? So I must manage to repair -to my husband by means of my own ingenuity; for a husband is the only -refuge of virtuous women in this world and the next." Reflecting thus, -she bathed in the water of a tank, and put on the splendid dress of -a prince. Then she went into the bazar and after exchanging some gold -for money, she sojourned that day in the house of a certain merchant. - -The next day she struck up a friendship with a merchant named -Samudrasena who wished to go to Vallabhí. And wearing the splendid -dress of a prince, she set out for Vallabhí with the merchant -and his servants in order to catch up her husband who had set out -beforehand. And she said to that merchant, "I am oppressed by my -clansmen, [471] so I will go with you to my friends in Vallabhí." - -Having heard that, the merchant's son waited upon her on the journey, -out of respect, thinking to himself that she was some distinguished -prince or other; and that caravan preferred for its march the forest -road, which was much frequented by travellers, who avoided the other -routes because of the heavy duties they had to pay. In a few days -they reached the entrance of the forest, and while the caravan was -encamped in the evening, a female jackal, like a messenger of death, -uttered a terrific howl. Thereupon the merchants, who understood -what that meant, became apprehensive of an attack by bandits, and -the guards on every side took their arms in hand; and the darkness -began to advance like the vanguard of the bandits; then Kírtisená, -in man's dress, beholding that, reflected, "Alas! the deeds of those -who have sinned in a former life seem to propagate themselves with -a brood of evils! Lo! the calamity which my mother-in-law brought -upon me has borne fruit here also! First I was engulphed by the wrath -of my mother-in-law as if by the mouth of death, then I entered the -cellar like a second prison of the womb. By good fortune, I escaped -thence, being, as it were, born a second time, and having come here, -I have again run a risk of my life. If I am slain here by bandits, -my mother-in-law, who hates me, will surely say to my husband, 'She -ran off somewhere being attached to another man.' But if some one -tears off my clothes and recognises me for a woman, then again I run -a risk of outrage, and death is better than that. So I must deliver -myself, and disregard this merchant my friend. For good women must -regard the duty of virtuous wives, not friends and things of that -kind." Thus she determined, and searching about, found a hollow like -a house in the middle of a tree, as it were, an opening made for her -by the earth out of pity. There she entered and covered her body with -leaves and such like things; and remained supported by the hope of -reunion with her husband. Then, in the dead of night, a large force -of bandits suddenly fell upon the caravan with uplifted weapons, -and surrounded it on all sides. And there followed a storm of fight, -with howling bandits for thunder-clouds, and the gleam of weapons for -long-continued lightning-flashes, and a rain of blood. At last the -bandits, being more powerful, slew the merchant-prince Samudrasena -and his followers, and went off with all his wealth. - -In the meanwhile Kírtisená was listening to the tumult, and that -she was not forcibly robbed of breath is to be ascribed to fate -only. Then the night departed, and the keen-rayed sun arose, and she -went out from that hollow in the middle of the tree. Surely the gods -themselves preserve in misfortune good women exclusively devoted to -their husbands, and of unfailing virtue; for not only did a lion -beholding her in the lonely wood spare her, but a hermit that had -come from somewhere or other, when she asked him for information, -comforted her and gave her a drink of water from his vessel, and then -disappeared in some direction or other, after telling her the road to -take. Then satisfied as if with nectar, free from hunger and thirst, -that woman, devoted to her husband, set out by the road indicated -by the hermit. Then she saw the sun mounted on the western mountain, -stretching forth his rays like fingers, as if saying--"Wait patiently -one night"--and so she entered an opening in the root of a forest -tree which looked like a house, and closed its mouth with another -tree. And in the evening she saw through the opening of a chink in -the door of her retreat a terrible Rákshasí approaching, accompanied -by her young sons. She was terrified, thinking to herself--"Lo! I -shall be devoured by this Rákshasí after escaping all my other -misfortunes"--and in the meanwhile the Rákshasí ascended that tree. And -her sons ascended after her, and immediately said to that Rákshasí, -[472]--"Mother, give us something to eat." Then the Rákshasí said to -her children,--"To-day, my children, I went to a great cemetery, but -I did not obtain any food, and though I entreated the congregation of -witches, they gave me no portion; then grieved thereat I appealed to -Siva in his terrific form and asked him for food. And the god asked -me my name and lineage, and then said to me--'Terrible one, thou -art of high birth as belonging to the race of Khara and Dúshana; -[473] so go to the city of Vasudatta, not far from here. In that -city there lives a great king named Vasudatta addicted to virtue; -he defends this whole forest, dwelling on its border, and himself -takes duties and chastises robbers. Now, one day, while the king was -sleeping in the forest, fatigued with hunting, a centipede quickly -entered his ear unobserved. And in course of time it gave birth to -many others inside his head. That produced an illness which now dries -up all his sinews. And the physicians do not know what is the cause -of his disease, but if some one does not find out, he will die in a -few days. When he is dead, eat his flesh; for by eating it, you will, -thanks to your magic power, remain satiated for six months!' In these -words Siva promised me a meal, that is attended with uncertainty, -and cannot be obtained for a long time, so what must I do, my -children?" When the Rákshasí said this to her children, they asked -her, "If the disease is discovered and removed, will that king live, -mother? And tell us how such a disease can be cured in him?" When -the children said this, the Rákshasí solemnly said to them, "If the -disease is discovered and removed, the king will certainly live. And -hear how his great disease may be taken away. First his head must be -anointed by rubbing warm butter on it, and then it must be placed -for a long time in the heat of the sun intensified by noonday. And -a hollow cane-tube must be inserted into the aperture of his ear, -which must communicate with a hole in a plate, and this plate must -be placed above a pitcher of cool water. Accordingly the centipedes -will be annoyed by heat and perspiration, and will come out of his -head, and will enter that cane-tube from the aperture of the ear, -and desiring coolness will fall into the pitcher. In this way the -king may be freed from that great disease." Thus spake the Rákshasí -to her sons on the tree, and then ceased; and Kírtisená, who was in -the trunk of the tree, heard it. And hearing it, she said to herself, -"If ever I get safe away from here, I will go and employ this artifice -to save the life of that king. For he takes but small duties, and -dwells on the outskirts of this forest; and so all the merchants come -this way because it is more convenient. This is what the merchant, -Samudrasena, who is gone to heaven, told me; accordingly that husband -of mine will be sure to return by this very path. So I will go to the -city of Vasudatta, which is on the borders of the forest, and I will -deliver the king from his sickness, and there await the arrival of my -husband." Thus reflecting, she managed, though with difficulty, to get -through the night: in the morning, the Rákshasas having disappeared, -she went out from the trunk of the tree. - -Then she travelled along slowly in the dress of a man, and in the -afternoon she saw a good cowherd. He was moved to compassion by seeing -her delicate beauty, and that she had accomplished a long journey, -and then she approached him, and said--"What country is this, please -tell me?" The cowherd said--"This city in front of you is the city of -Vasudatta, belonging to the king Vasudatta: as for the king, he lies -there at the point of death with illness." When Kírtisená heard that, -she said to the cowherd, "If any one will conduct me into the presence -of that king, I know how to remove his disease." When the cowherd -heard that, he said, "I am going to that very city, so come with me, -that I may point it out to you." Kírtisená answered--"So be it," and -immediately that herdsman conducted her to the city of Vasudatta, -wearing her male dress. And telling the circumstances exactly as -they were, he immediately commended that lady with auspicious marks -to the afflicted warder. And the warder, having informed the king, -by his orders introduced the blameless lady into his presence. The -king Vasudatta, though tortured with his disease, was comforted the -moment he beheld that lady of wonderful beauty; the soul is able to -distinguish friends from enemies. And he said to the lady who was -disguised as a man, "Auspicious sir, if you remove this disease, -I will give you half my kingdom; I remember a lady stripped off -from me in my dream a black blanket, so you will certainly remove -this my disease." When Kírtisená heard that, she said--"This day -is at an end, O king; to-morrow I will take away your disease; -do not be impatient." Having said this, she rubbed cow's butter on -the king's head; that made sleep come to him, and the excessive pain -disappeared. And then all there praised Kírtisená, saying--"This is -some god come to us in the disguise of a physician, thanks to our -merits in a previous state of existence." And the queen waited on her -with various attentions, and appointed for her a house in which to -rest at night, with female attendants. Then on the next day, at noon, -before the eyes of the ministers and ladies of the harem, Kírtisená -extracted from the head of that king, through the aperture of the ear, -one hundred and fifty centipedes, by employing the wonderful artifice -previously described by the Rákshasí. And after getting the centipedes -into the pitcher, she comforted the king by fomenting him with milk -and melted butter. The king having gradually recovered, and being -free from disease, everybody there was astonished at beholding those -creatures in the pitcher. And the king, on beholding these harmful -insects that had been extracted from his head, was terrified, puzzled -and delighted, and considered himself born again. And he made high -feast, and honoured Kírtisená, who did not care for half the kingdom, -with villages, elephants, horses, and gold. And the queens and the -ministers loaded her with gold and garments, saying that they ought to -honour the physician who had saved the life of their sovereign. But she -deposited for the present that wealth in the hand of the king, waiting -for her husband, and saying--"I am under a vow for a certain time." - -So Kírtisená remained there some days in man's clothes, honoured by -all men, and in the meanwhile she heard from the people that her -own husband, the great merchant Devasena, had come that way from -Vallabhí. Then, as soon as she knew that that caravan had arrived in -the city, she went to it, and saw that husband of hers as a peahen -beholds the new cloud. And she fell at his feet, and her heart, -weeping from the pain of long separation, made her bestow on him -the argha [474] with her tears of joy. Her husband, for his part, -after he had examined her, who was concealed by her disguise, like -the form of the moon invisible in the day on account of the rays of -the sun, recognised her. It was wonderful that the heart of Devasena, -who was handsome as the moon, did not dissolve like the moonstone, -[475] on beholding the moon of her countenance. - -Then, Kírtisená having thus revealed herself, and her husband remaining -in a state of wonder, marvelling what it could mean, and the company -of merchants being astonished, the king Vasudatta, hearing of it, -came there full of amazement. And Kírtisená, being questioned by him, -told in the presence of her husband her whole adventure, that was -due to the wickedness of her mother-in-law. And her husband Devasena, -hearing it, conceived an aversion to his mother, and was affected at -the same time by anger, forbearance, astonishment, and joy. And all -the people present there, having heard that wonderful adventure of -Kírtisená, exclaimed joyfully--"Chaste women, mounted on the chariot -of conjugal affection, protected by the armour of modesty, and armed -with the weapon of intellect, are victorious in the struggle." The -king too said--"This lady, who has endured affliction for the sake of -her husband, has surpassed even queen Sítá, who shared the hardships -of Ráma. So she is henceforth my sister in the faith, as well as -the saviour of my life." When the king said that, Kírtisená answered -him--"O king, let your gift of affection which I deposited in your -care, consisting of villages, elephants, and horses, be made over -to my husband." When she said this to the king, he bestowed on her -husband Devasena the villages and other presents, and being pleased -gave him a turban of honour. Then Devasena, having his purse suddenly -filled with stores of wealth, part of which was given by the king, -and part acquired by his own trading, avoiding his mother, and -praising Kírtisená, remained dwelling in that town. And Kírtisená -having found a happy lot, from which her wicked mother-in-law was -removed, and having obtained glory by her unparalleled adventures, -dwelt there in the enjoyment of all luxury and power, like all the -rich fruit of her husband's good deeds incarnate in a body. - -"Thus chaste women, enduring the dispensations of hostile fate, -but preserving in misfortunes the treasure of their virtue, -and protected by the great power of their goodness, procure good -fortune for their husbands and themselves. And thus, O daughter of -a king, many misfortunes befall wives, inflicted by mothers-in-law -and sisters-in-law, therefore I desire for you a husband's house -of such a kind, that in it there shall be no mother-in-law and no -cruel sister-in-law." - -Hearing this delightful and marvellous story from the mouth of the -Asura princess Somaprabhá, the mortal princess Kalingasená was highly -delighted. Then the sun, seeing that these tales, the matter of which -was so various, had come to an end, proceeded to set, and Somaprabhá, -having embraced the regretful Kalingasená, went to her own palace. - - - - - - -CHAPTER XXX. - - -Then Kalingasená out of love went to the top of a palace on the high -road, to follow with her eyes the course of Somaprabhá, who had set -out for her own home, and by chance a young king of the Vidyádharas, -named Madanavega, travelling through the air, had a near view of -her. The youth beholding her, bewildering the three worlds with -her beauty, like the bunch of peacock feathers of the conjuror -Cupid, was much troubled. He reflected--"Away with the Vidyádhara -beauties! Not even the Apsarases deserve to be mentioned in presence -of the surpassing loveliness of this mortal lady. So if she will not -consent to become my wife, what is the profit of my life? But how -can I associate with a mortal lady, being a Vidyádhara?" Thereupon -he called to mind the science named Prajnapti, and that science, -appearing in bodily form, thus addressed him, "She is not really -a mortal woman, she is an Apsaras, degraded in consequence of a -curse, and born in the house of the august king Kalingadatta." When -the Vidyádhara had been thus informed by the science, he went off -delighted and distracted with love; and averse from all other things, -reflected in his palace; "It is not fitting for me to carry her off by -force; for the possession of women by force is, according to a curse, -fated to bring me death. So in order to obtain her, I must propitiate -Siva by asceticism, for happiness is procurable by asceticism, and no -other expedient presents itself." Thus he resolved, and the next day -he went to the Rishabha mountain, and standing on one foot, performed -penance without taking food. Then the husband of Ambiká was soon won -over by Madanavega's severe asceticism, and appearing to him, thus -enjoined him, "This maiden, named Kalingasená, is famous for beauty -on the earth, and she cannot find any husband equal to her in the -gift of loveliness. Only the king of Vatsa is a fitting match for -her, and he longs to possess her, but through fear of Vásavadattá, -does not dare to court her openly. And this princess, who is longing -for a handsome husband, will hear of the king of Vatsa from the mouth -of Somaprabhá, and repair to him to choose him as her husband. So, -before her marriage takes place, assume the form of the impatient king -of Vatsa, and go and make her your wife by the Gándharva ceremony. In -this way, fair sir, you will obtain Kalingasená." Having received -this command from Siva, Madanavega prostrated himself before him, -and returned to his home on the slope of the Kálakúta mountain. - -Then Kalingasená went on enjoying herself in the city of Takshasilá, -in the society of Somaprabhá, who went every night to her own home, and -came back every morning to her friend, in her chariot that travelled -through the air: and one day she said to Somaprabhá in private; -"My friend, you must not tell any one what I tell you. Listen, and -I will give you a reason that makes me think the time of my marriage -has arrived. Ambassadors have been sent here by many kings to ask me -in marriage. And they, after an interview with my father, have always -hitherto been dismissed by him as they came. But now the king of the -name of Prasenajit, who lives in Srávastí, has sent a messenger, and he -alone has been received with honourable distinction by my father. And -that course has been recommended by my mother, so I conjecture, -the king, my suitor, has been approved of by my father and mother, -as of sufficiently noble lineage. For he is born in that family, -in which were born Ambá and Ambáliká, the paternal grandmothers -of the Kurus and Pándus. So, my friend, it is clear that they have -now determined to bestow me in marriage on this king Prasenajit in -the city of Srávastí." When Somaprabhá heard this from Kalingasená, -she suddenly shed from grief a copious shower of tears, creating, -as it were, a second necklace. And when her friend asked her the -cause of her tears, that daughter of the Asura Maya, who had seen -all the terrestrial world, said to her--"Of the desirable requisites -in a suitor, youth, good looks, noble birth, good disposition, and -wealth, youth is of the greatest importance; high birth, and so on, -are of subordinate importance. But I have seen that king Prasenajit, -and he is an old man; who cares about his high lineage, as he is old, -any more than about the birth of the jasmine-flower? You will be to -be pitied when linked to him who is white as snow, as the lotus-bed, -when linked to the winter, and your face will be a withered lotus. For -this reason despondency has arisen in me, but I should be delighted if -Udayana, the king of Vatsa, were to become your husband, O auspicious -lady. For there is no king upon the earth equal to him in form, -beauty, lineage, daring and riches. If, fair one, you should be -married to that fitting mate, the display which the Creator has made -in your case of his power to create beauty, would have brought forth -fruit." By means of these speeches, artfully framed by Somaprabhá, the -mind of Kalingasená was impelled as if by engines, and flew towards -the king of Vatsa. And then the princess asked the daughter of Maya, -"Friend, how is it that he is called the king of Vatsa? In what -race was he born? And whence was he named Udayana? Tell me." Then -Somaprabhá said--"Listen, friend, I will tell you that. There is a -land, the ornament of the earth, named Vatsa. In it there is a city -named Kausámbí, like a second Amarávatí; and he is called the king of -Vatsa because he rules there. And hear his lineage, my friend, related -by me. Arjuna of the Pándava race had a son named Abhimanyu, and he, -skilled in breaking the close rings of the hostile army, destroyed the -force of the Kauravas. From him there sprang a king named Paríkshit, -the head of the race of Bharata, and from him sprang Janamejaya, who -performed the snake-sacrifice. His son was Satáníka who settled in -Kausámbí, and he was slain in a war between the gods and Asuras after -slaying many giants. His son was king Sahasráníka, an object of praise -to the world, to whom Indra sent his chariot, and he went to heaven and -returned thence. To him was born this Udayana by the queen Mrigávatí, -the ornament of the race of the Moon, a king that is a feast to the -eyes of the world. Hear too the reason of his name. That Mrigávatí, -the mother of this high-born king, being pregnant, felt a desire to -bathe in a lake of blood, and her husband, afraid of committing sin, -had a lake made of liquid lac and other coloured fluids in which she -plunged. Then a bird of the race of Garuda pounced upon her, thinking -she was raw flesh, and carried her off, and, as fate would have it, -left her alive on the mountain of the sunrise. And there the hermit -Jamadagni saw her, and comforted her, promising her reunion with her -husband, and she remained there in his hermitage. For such was the -curse inflicted upon her husband by Tilottamá jealous on account of -his neglecting her, which caused him separation from his wife for a -season. And in some days she brought forth a son in the hermitage of -Jamadagni on that very mountain of the sunrise, as the sky brings forth -the new moon. And because he was born on the mountain of the sunrise, -the gods then and there gave him the name of Udayana, uttering from -heaven this bodiless voice--'This Udayana, who is now born, shall be -sovereign of the whole earth, and there shall be born to him a son, -who shall be emperor of all the Vidyádharas.' - -"Sahasráníka, for his part, who had been informed of the real state -of the case by Mátali, and had fixed his hope on the termination -of his curse, with difficulty got through the time without that -Mrigávatí. But when the curse had expired, the king obtained his token -from a Savara who, as fate would have it, had come from the mountain of -the sunrise. And then he was informed of the truth by a voice that came -from heaven, and making that Savara his guide, he went to the mountain -of the sunrise. There he found his wife Mrigávatí like the success -of his wishes, and her son Udayana like the realm of fancy. With them -he returned to Kausámbí, and appointed his son crown-prince, pleased -with the excellence of his qualities; and he gave him the sons of his -ministers, Yaugandharáyana and others. When his son took the burden -of the kingdom off his shoulders, he enjoyed pleasures for a long -time in the society of Mrigávatí. And in time the king established -his son, that very Udayana, on the throne, and being old, went with -his wife and ministers on the long journey. So, Udayana has obtained -that kingdom that belonged to his father, and having conquered all -his enemies, rules the earth with the help of Yaugandharáyana." - -Having in these words quickly told her in confidence the story of -Udayana, she again said to her friend Kalingasená--"Thus that king -is called the king of Vatsa, fair one, because he rules in Vatsa, -and since he comes of the Pándava lineage, he is also descended -from the race of the sun. And the gods gave him the name of Udayana, -because he was born on the mountain of the sunrise, and in this world -even the god of love is not a match for him in beauty. He alone is a -husband fit for you, most beautiful lady of the three worlds, and he, -being a lover of beauty, no doubt longs for you, who are famous for -it. But, my friend, his head-wife is Vásavadattá, the daughter of -Chandamahásena. And she selected him herself, deserting her relations -in the ardour of her passion, and so sparing the blushes of Ushá, -Sakuntalá and other maidens. And a son has been born to him by her, -called Naraváhanadatta, who is appointed by the gods as the future -emperor of the Vidyádharas. So it is through fear of her that the king -of Vatsa does not send here to ask for your hand, but she has been -seen by me, and she does not vie with you in the gift of beauty." When -her friend Somaprabhá said this, Kalingasená, being in love with the -king of Vatsa, answered her--"I know all this, but what can I do, -as I am under the power of my parents? But in this, you, who know -all things and possess magic power, are my refuge." Somaprabhá then -said to her--"The whole matter depends on destiny; in proof of it -hear the following tale." - - - -Story of Tejasvatí. - -Once on a time there lived in Ujjayiní a king named Vikramasena, -and he had a daughter named Tejasvatí, matchless in beauty. And -she disapproved of every king who sued for her hand. But one day, -while she was on the roof of her palace, she saw a man, and as -fate would have it, she felt a desire to meet him as he was very -handsome, and she sent her confidante to him, to communicate to him -her desire. The confidante went and entreated the man, who shrank from -such an audacious step, and at last with much difficulty she made him -against his will agree to an assignation, saying, "Await, good sir, -the arrival of the princess at night in this retired temple which you -see here." After saying this, she took leave of him, and went and told -the princess Tejasvatí, who for her part remained watching the sun. But -that man, though he had consented, fled somewhere else out of fear; -a frog is not capable of relishing the fibres of a bed of red lotuses. - -In the meanwhile a certain prince of high lineage came, as his father -was dead, to visit the king who had been his father's friend. And that -handsome young prince, named Somadatta, whose kingdom and wealth had -been taken by pretenders, arriving at night, entered by accident, -to pass the night there, that very temple in which the confidante -of the princess had arranged a meeting with the man. While he was -there, the princess, blind with passion, approached him, without -distinguishing who he was, and made him her self-chosen husband. The -wise prince gladly received in silence the bride offered him by fate, -who foreshadowed his union with the future Fortune of Royalty. And -the princess soon perceived that he was very charming, and considered -that she had not been deceived by the Creator. Immediately they -conversed together, and the two separated according to agreement; -the princess went to her own palace, while the king spent the rest -of the night there. In the morning the prince went and announced his -name by the mouth of the warder, and being recognised, entered into -the presence of the king. There he told his sorrow on account of -his kingdom having been taken away, and other insults, and the king -agreed to assist him in overthrowing his enemies. And he determined to -give him the daughter he had long desired to give away, and then and -there told his intention to the ministers. Then the queen told the -king his daughter's adventure, having been informed of it before by -herself, through the mouths of trusty confidantes. Then the king was -astonished at finding that calamity had been averted and his desire -attained by mere chance, as in the fable of the crow and the palm, -[476] and thereupon one of the ministers said to the king, "Fate -watches to ensure the objects of auspicious persons, as good servants -of their masters, when the latter are not on the look-out. And to -illustrate this, I will tell you the following tale: listen!" - - - -Story of the Bráhman Harisarman. - -There was a certain Bráhman in a certain village, named -Harisarman. [477] He was poor and foolish and in evil ease for want of -employment, and he had very many children, that he might reap the fruit -of his misdeeds in a former life. He wandered about begging with his -family, and at last he reached a certain city, and entered the service -of a rich householder called Sthúladatta. He made his sons keepers of -this householder's cows and other possessions, and his wife a servant -to him, and he himself lived near his house, performing the duty of -an attendant. One day there was a feast on account of the marriage -of the daughter of Sthúladatta, largely attended by many friends of -the bridegroom, and merry-makers. And then Harisarman entertained -a hope that he would be able to fill himself up to the throat with -ghee and flesh and other dainties, together with his family, in the -house of his patron. While he was anxiously expecting that occasion, -no one thought of him. Then he was distressed at getting nothing to -eat, and he said to his wife at night; "It is owing to my poverty -and stupidity that I am treated with such disrespect here: so I will -display by means of an artifice an assumed knowledge, in order that I -may become an object of respect to this Sthúladatta, and when you get -an opportunity, tell him that I possess supernatural knowledge." He -said this to her, and after turning the matter over in his mind, -while people were asleep he took away from the house of Sthúladatta -a horse on which his son-in-law rode. He placed it in concealment at -some distance, and in the morning the friends of the bridegroom could -not find the horse, though they searched in every direction. Then, -while Sthúladatta was distressed at the evil omen, and searching for -the thieves who had carried off the horse, the wife of Harisarman -came and said to him--"My husband is a wise man, skilled in astrology -and sciences of that kind; and he will procure for you the horse; -why do you not ask him?" When Sthúladatta heard that, he called that -Harisarman, who said, "Yesterday I was forgotten, but to-day, now the -horse is stolen, I am called to mind," and Sthúladatta then propitiated -the Bráhman with these words--"I forgot you, forgive me"--and asked him -to tell him who had taken away their horse? Then Harisarman drew all -kinds of pretended diagrams and said,--"The horse has been placed by -thieves on the boundary line south from this place. It is concealed -there, and before it is carried off to a distance, as it will be -at close of day, quickly go and bring it." When they heard that, -many men ran and brought the horse quickly, praising the discernment -of Harisarman. Then Harisarman was honoured by all men as a sage, -and dwelt there in happiness, honoured by Sthúladatta. Then, as days -went on, much wealth consisting of gold and jewels was carried off -by a thief from the palace of the king. As the thief was not known, -the king quickly summoned Harisarman on account of his reputation for -supernatural knowledge. And he, when summoned, tried to gain time, and -said "I will tell you to-morrow," and then he was placed in a chamber -by the king, and carefully guarded. And he was despondent about his -pretended knowledge. [478] Now in that palace there was a maid named -Jihvá, [479] who, with the assistance of her brother had carried off -that wealth from the interior of the palace: she, being alarmed at -Harisarman's knowledge, went at night and applied her ear to the door -of that chamber in order to find out what he was about. And Harisarman, -who was alone inside, was at that very moment blaming his own tongue, -that had made a vain assumption of knowledge. He said--"O Tongue, what -is this that you have done, through desire of enjoyment? Ill-conducted -one, endure now punishment in this place." When Jihvá heard this, she -thought in her terror, that she had been discovered by this wise man, -and by an artifice she managed to get in where he was, and falling -at his feet, she said to that supposed sage;--"Bráhman, here I am, -that Jihvá whom you have discovered to be the thief of the wealth, -and after I took it, I buried it in the earth in a garden behind -the palace, under a pomegranate tree. So spare me, and receive the -small quantity of gold which is in my possession." When Harisarman -heard that, he said to her proudly, "Depart, I know all this; I -know the past, present and future: but I will not denounce you, -being a miserable creature that has implored my protection. But -whatever gold is in your possession you must give back to me." When -he said this to the maid, she consented and departed quickly. But -Harisarman reflected in his astonishment; "Fate, if propitious, -brings about, as if in sport, a thing that cannot be accomplished, -for in this matter when calamity was near, success has unexpectedly -been attained by me. While I was blaming my tongue (jihvá), the thief -Jihvá suddenly flung herself at my feet. Secret crimes I see, manifest -themselves by means of fear." In these reflections he passed the night -happily in the chamber. And in the morning he brought the king by some -skilful parade of pretended knowledge into the garden, and led him up -to the treasure, which was buried there and he said that the thief had -escaped with a part of it. Then the king was pleased and proceeded to -give him villages. But the minister, named Devajnánin, whispered in the -king's ear, "How can a man possess such knowledge unattainable by men, -without having studied treatises; so you may be certain that this is -a specimen of the way he makes a dishonest livelihood, by having a -secret intelligence with thieves. So it will be better to test him -by some new artifice." Then the king of his own accord brought a new -covered pitcher into which he had thrown a frog, and said to that -Harisarman--"Bráhman, if you can guess what there is in this pitcher, -I will do you great honour to-day." When the Bráhman Harisarman heard -that, he thought that his last hour had come, and he called to mind -the pet name of frog which his father had given him in his childhood -in sport, and impelled by the deity he apostrophized himself by it, -lamenting his hard fate, and suddenly exclaimed there--"This is a fine -pitcher for you, frog, since suddenly it has become the swift destroyer -of your helpless self in this place." The people there, when they -heard that, made a tumult of applause, because his speech chimed in -so well with the object presented to him, and murmured,--"Ah! a great -sage, he knows even about the frog!" Then the king, thinking that -this was all due to knowledge of divination, was highly delighted, -and gave Harisarman villages with gold, umbrella, and vehicles of -all kinds. And immediately Harisarman became like a feudal chief. - -"Thus good objects are brought about by fate for those whose actions -in a former life have been good. Accordingly fate made that daughter -of yours, Tejasvatí, approach Somadatta a man of equal birth, and kept -away one who was unsuited to her." Hearing this from the mouth of his -minister, the king Vikramasena gave his daughter to that prince as if -she were the goddess of fortune. Then the prince went and overcame his -enemies by the help of his father-in-law's host, and being established -in his own kingdom, lived happily in the company of his wife. - -"So true is it that all this happens by the special favour of fate; -who on earth would be able to join you, lovely as you are, with the -king of Vatsa, though a suitable match for you, without the help of -fate? What can I do in this matter, friend Kalingasená?" Kalingasená, -hearing this story in private from the mouth of Somaprabhá, -became eager in her soul for union with the king of Vatsa, and, -in her aspirations after him, began to feel in a less degree the -fear of her relations and the warnings of modesty. Then, the sun, -the great lamp of the three worlds, being about to set, Somaprabhá -the daughter of the Asura Maya, having with difficulty taken leave, -until her morning return, of her friend, whose mind was fixed upon -her proposed attempt, went through the air to her own home. - - - -Note on the story of Harisarman. - -The story of Harisarman resembles closely that of Doctor Allwissend -in Grimm's Tales. It is shown by Benfey to exist in various forms -in many countries. It is found in the Siddhikür, the Mongolian form -of the Sanskrit Vetálapanchavinsati. In this form of the story the -incident of the frog in the pot is omitted, and the other incidents -are considerably altered. Instead of the king's treasure we find a -magic gem, on which the prosperity of the country depends; it is not -stolen but lost by the king's daughter. Instead of the horse we have -the cure of a sick Khán who had been driven mad by evil spirits. The -folly of the man who represents the Bráhman consists in his choosing -worthless presents for his reward. (The story is the IVth in Sagas -from the Far East.) Benfey considers the fullest form of the story to -be that in Schleicher's Lithuanian Legends. In this form of the story -we have the stealing of the horse. In other points it resembles the -Mongolian version. The Bráhman is represented by a poor cottager, -who puts up over his door a notice saying that he is a Doctor, who -knows everything and can do everything. The third exploit of the -cottager is the finding of a stolen treasure which is the second in -the Indian story, but his second is a miraculous cure which is in -accordance with the Siddikür. The latter is probably a late work; and -we may presume that the Mongols brought the Indian story to Europe, -in a form resembling that in the Kathá Sarit Ságara more nearly than -the form in the Siddikür does. In the third exploit of the cottager in -the Lithuanian tale, which corresponds to the second in the Indian, the -treasure has been stolen by three servants. They listen outside while -the Doctor is alone in his room. When the clock strikes one,--he says, -"We have one." When it strikes two, he says--"We have two." When it -strikes three, he says,--"We have now three." In their terror they -go to the doctor and beg him not to betray them. He is richly rewarded. - -But after all, Grimm's form of the tale is nearest to the Sanskrit. The -dish with crabs in it, the contents of which the Doctor has to guess, -makes him exclaim--"Ach ich armer Krebs." This might almost have been -translated from the Sanskrit; it is so similar in form. The guilty -servants, who stole the gold are detected by the Doctor's saying to -his wife--"Margaret, that is the first"--meaning the first who waited -at table, and so on. - -The story is also found in the Facetiæ of Henricus Bebelius, 1506. Here -a poor charcoal-burner represents the Bráhman. He asks three days -to consider. The king gives him a good dinner, and while the first -thief is standing at the window, he exclaims "Jam unus accessit" -meaning "one day is at an end." The next day the second thief comes -to listen. The charcoal-burner exclaims "Secundus accessit" and so -with the third, whereupon they all confess. - -Benfey conceives himself to have found the incident of the horse in -Poggii Facetiæ (LXXXVI ed. Cracov. 1592, p. 59). Here a doctor boasts -a wonder-working pill. A man who has lost his ass takes one of these -pills. It conducts him to a bed of reeds where he finds his ass. (The -article from which I have taken these parallels is found in Benfey's -Orient und Occident, Vol. I, p. 371 and ff.) - - - - - - -CHAPTER XXXI. - - -The next morning Somaprabhá arrived, and Kalingasená said to her -friend in her confidential conversation--"My father certainly wishes -to give me to Prasenajit, I heard this from my mother, and you have -seen that he is an old man. But you have described the king of Vatsa -in such a way in the course of conversation, that my mind has been -captivated by him entering in through the gate of my ear. So first -shew me Prasenajit, and then take me there, where the king of Vatsa -is; what do I care for my father, or my mother?" When the impatient -girl said this, Somaprabhá answered her--"If you must go, then let -us go in the chariot that travels through the air. But you must take -with you all your retinue, for, as soon as you have seen the king of -Vatsa, you will find it impossible to return. And you will never see -or think of your parents, and when you have obtained your beloved, you -will forget even me, as I shall be at a distance from you. For I shall -never enter your husband's house, my friend." When the princess heard -that, she wept and said to her,--"Then bring that king of Vatsa here, -my friend, for I shall not be able to exist there a moment without -you: was not Aniruddha brought to Ushá by Chitralekhá? And though -you know it, hear from my mouth that story." - - - -Story of Ushá and Aniruddha. - -The Asura Bána had a daughter, famous under the name of Ushá. And -she propitiated Gaurí, who granted her a boon in order that she might -obtain a husband, saying to her, "He to whom you shall be united in -a dream, shall be your husband." Then she saw in a dream a certain -man looking like a divine prince. She was married by him according -to the Gándharva form of marriage, and after obtaining the joy of -union with him, she woke up at the close of night. When she did not -see the husband she had seen in her dream, but beheld the traces -of his presence, she remembered the boon of Gaurí, and was full of -disquietude, fear, and astonishment. And being miserable without -the husband whom she had seen in her dream, she confessed all to -her friend Chitralekhá, who questioned her. And Chitralekhá, being -acquainted with magic, thus addressed that Ushá, who knew not the -name of her lover nor any sign whereby to recognise him,--"My friend, -this is the result of the boon of the goddess Gaurí, what doubt can -we allege in this matter? But how are you to search for your lover -as he is not to be recognised by any token? I will sketch for you -the whole world, gods, Asuras, and men, in case you may be able to -recognise him; [480] and point him out to me among them, in order -that I may bring him." Thus spoke Chitralekhá, and when Ushá answered -"By all means!" she painted for her with coloured pencils the whole -world in order. Thereupon Ushá exclaimed joyfully, "There he is," -and pointed out with trembling finger Aniruddha in Dváravatí of the -race of Yadu. Then Chitralekhá said--"My friend, you are fortunate, -in that you have obtained for a husband Aniruddha the grandson of the -adorable Vishnu. But he lives sixty thousand yojanas from here." When -Ushá heard that, she said to her, overpowered by excessive longing, -"Friend, if I cannot to-day repair to his bosom cool as sandal wood, -know that I am already dead, being burnt up with the uncontrollable -fire of love." When Chitralekhá heard this, she consoled her dear -friend, and immediately flew up and went through the air to the city -of Dváravatí; and she beheld it in the middle of the sea, producing -with its vast and lofty palaces an appearance as if the peaks of -the churning mountain [481] had again been flung into the ocean. She -found Aniruddha asleep in that city at night, and woke him up, and -told him that Ushá had fallen in love with him on account of having -seen him in a dream. And she took the prince, who was eager for the -interview, looking exactly as he had before appeared in Ushá's dream, -and returned from Dváravatí in a moment by the might of her magic. And -flying with him through the air, she introduced that lover secretly -into the private apartments of Ushá, who was awaiting him. When Ushá -beheld that Aniruddha arrived in bodily form, resembling the moon, -there was a movement in her limbs resembling the tide of the sea. [482] -Then she remained there with that sweet-heart who had been given -her by her friend, in perfect happiness, as if with Life embodied -in visible form. But her father Bána, when he heard it, was angry; -however Aniruddha conquered him by his own valour and the might of -his grandfather. Then Ushá and Aniruddha returned to Dváravatí and -became inseparable like Siva and Párvatí. [483] - -"Thus Chitralekhá united Ushá with her lover in one day, but I consider -you, my friend, far more powerful than her. So bring me the king of -Vatsa here, do not delay." When Somaprabhá heard this from Kalingasená, -she said--"Chitralekhá, a nymph of heaven, might take up a strange -man and bring him, but what can one like myself do in the matter, -who never touch any man but my husband? So I will take you, my friend, -to the place where the king of Vatsa is, having first shewn you your -suitor Prasenajit." When Somaprabhá made this proposal to Kalingasená, -she consented, and immediately ascended with her the magic chariot -prepared by her, and setting out through the air with her treasures -and her retinue, she went off unknown to her parents. For women -impelled by love regard neither height nor depth in front of them, -as a horse urged on by his rider does not fear the keenest sword-edge. - -First she came to Srávastí, and beheld from a distance the king -Prasenajit white with age, who had gone out to hunt, distinguished -by a chouri frequently waved, which seemed at a distance to repel -her as if saying--"Leave this old man." And Somaprabhá pointed him -out with a scornful laugh, saying--"Look! this is the man to whom -your father wishes to give you." Then she said to Somaprabhá--"Old -age has chosen him for her own, what other female will choose -him?" "So take me away from here quickly, my friend, to the king of -Vatsa." Immediately Kalingasená went with her to the city of Kausámbí -through the air. Then she beheld from a distance with eagerness that -king of Vatsa, pointed out by her friend in a garden, as the female -partridge beholds the nectar-rayed moon. With dilated eye, and hand -placed on the heart, she seemed to say "He has entered my soul by -this path." Then she exclaimed, "Friend, procure me a meeting here -with the king of Vatsa this very day; for having seen him I am not -able to wait a moment." But when she said this, her friend Somaprabhá -answered her--"I have seen to-day an unfavourable omen, so remain, -my friend, this day quiet and unobserved in this garden, do not, -my friend, send go-betweens backwards and forwards. To-morrow I -will come and devise some expedient for your meeting: at present, -O thou whose home is in my heart, I desire to return to the home -of my husband." Having said this, Somaprabhá departed thence after -leaving her there; and the king of Vatsa, leaving the garden, entered -his palace. Then Kalingasená, remaining there, sent her chamberlain, -giving him her message explicitly, to the king of Vatsa; and this -she did, though previously forbidden by her friend, who understood -omens. Love, when recently enthroned in the breasts of young women, -is impatient of all restraint. And the chamberlain went and announced -himself by the mouth of the warder, and immediately entering, thus -addressed the king of Vatsa--"O king, the daughter of Kalingadatta -the king who rules over Takshasilá, Kalingasená by name, having heard -that you are most handsome, has come here to choose you for a husband, -abandoning her relatives, having accomplished the journey in a magic -car that travels through the air, together with her attendants; -and she has been conducted here by her confidante named Somaprabhá, -who travels invisible, the daughter of the Asura Maya, the wife of -Nadakúvara. I have been sent by her to inform you; do you receive -her; let there be union of you two as of the moonlight and the -moon." When the king heard this from the chamberlain, he welcomed him, -saying--"I consent," and being delighted, he honoured him with gold and -garments. And summoning his chief minister Yaugandharáyana, he said to -him, "The daughter of king Kalingadatta, who is called Kalingasená, -and whose beauty is famed on the earth, has come of her own accord -to choose me as a husband; so tell me quickly, when shall I marry -her, for she is not to be rejected?" The minister Yaugandharáyana, -when the king of Vatsa said this to him, regarding what would be best -for his master in the long run, reflected for a moment as follows: -[484] "Kalingasená is certainly famed for beauty in the three worlds, -there is no other like her; even the gods are in love with her. If -this king of Vatsa obtain her, he will abandon everything else, and -then the queen Vásavadattá will lose her life, and then the prince -Naraváhanadatta will perish, and Padmávatí out of love for him will -find life hard to retain: and then Chandamahásena and Pradyota, the -fathers of the two queens, will lose their lives or become hostile; -and thus utter ruin will follow. On the other hand it will not do to -forbid the match, since the vicious passion of this king will increase -if he is thwarted. So I will put off the time of his marriage in order -to attain a favourable issue." Having thus reflected, Yaugandharáyana -said to the king of Vatsa, "O king, you are fortunate in that this -Kalingasená has of her own accord come to your house, and the king, her -father, has become your servant. So you must consult the astrologers, -and marry her in accordance with good custom at an auspicious time, -for she is the daughter of a great king. To-day give her a suitable -palace to dwell in by herself, and send her male and female slaves, -and robes and ornaments." When his chief minister gave him this -advice, the king of Vatsa approved it, and with glad heart performed -it all with special attention. Then Kalingasená entered the palace -assigned her for residence, and considering her desire attained, -was exceedingly delighted. - -The wise Yaugandharáyana, for his part, immediately left the king's -court, went to his own house, and reflected--"Often procrastination -serves to avert an inauspicious measure. For long ago, when Indra -had fled on account of having caused the death of a Bráhman, and -Nahusha obtained the sovereignty over the gods, he fell in love -with Sachí, [485] and she was saved by the preceptor of the gods -[486], to whom she had fled for refuge. For in order to gain time, -he kept saying--'She will come to you to-day or to-morrow,'--until -Nahusha was destroyed by the curse of a Bráhman, uttered with an -angry roar, and Indra regained the sovereignty of the gods. In the -same way I must keep putting off my master." Having thus reflected, -the minister secretly made an arrangement with the astrologers that -they were to fix a distant date. - -Then the queen Vásavadattá found out what had taken place, and -summoned the prime-minister to her palace. When he entered and bowed -before her, the queen said to him, weeping--"Noble sir, you said to -me long ago, 'Queen, as long as I remain where I am, you shall have -no other rival but Padmávatí,' and observe now, this Kalingasená is -about to be married here: and she is beautiful, and my husband is -attached to her, so you have proved a prophet of falsehood and I am -now a dead woman." When the minister Yaugandharáyana heard this, he -said to her--"Be composed, for how could this happen, queen, while -I am alive? However, you must not oppose the king in this matter, -but must on the contrary take refuge in self-restraint, and shew him -all complaisance. The sick man is not induced to place himself in the -physician's hands by disagreeable speeches, but he is by agreeable -speeches, if the physician does his work by a conciliatory method. If -a man is dragged against the current, he will never escape from the -stream of a river, or from a vicious tendency, but if he is carried -with the current, he will escape from both. So when the king comes -into your presence, receive him with all attentions, without anger, -concealing your real feelings. Approve at present of his marrying -Kalingasená, saying that his kingdom will be made more powerful by -her father also becoming his ally. And if you do this, the king will -perceive that you possess in a high degree the virtue of magnanimity, -and his love and courtesy towards you will increase, and thinking -that Kalingasená is within his reach, he will not be impatient, for -the desire of a man for any object increases if he is restrained. And -you must teach this lesson to Padmávatí also, O blameless one, and so -that king may submit to our putting him off in this matter. And after -this, I ween, you will behold my skill in stratagem. For the wise are -tested in difficulty, even as heroes are tested in fight. So, queen, -do not be despondent." In these words Yaugandharáyana admonished the -queen, and, as she received his counsels with respect, he departed -thence. [487] But the king of Vatsa, throughout that day, neither in -light nor darkness entered the private apartments of either of the -two queens, for his mind was eager for a new well-matched union with -Kalingasená, who had approached him in such an ardour of spontaneous -choice. And then the queen and the prime-minister and the king and -Kalingasená spent the night in wakefulness like that of a great feast, -apart in their respective houses, the second couple through impatience -for a rare delight, and the first through very profound anxiety. - - - - - - -CHAPTER XXXII. - - -Then the artful minister Yaugandharáyana came the next morning to -the king of Vatsa, who was expecting him, and made the following -representation--"O king, why do you not immediately enquire about -an auspicious moment for celebrating the happy marriage of your -highness with Kalingasená, the daughter of Kalingadatta, the king -of Takshasilá?" [488] When the king heard that, he said--"The same -desire is fixed in my heart, for my mind cannot endure to remain a -moment without her." Having said this, the simple-hearted monarch -gave orders to a warder, who stood before him, and summoned the -astrologers. When he questioned them, they, having had their cue -previously given them by the prime minister, said, "For the king -there will be a favourable moment in six months from this time." - -When Yaugandharáyana heard this, he pretended to be angry, and the -cunning fellow said to the king, "Out on these blockheads! That -astrologer, whom your highness previously honoured on the ground of -his cleverness, has not come to-day, ask him, and then do what is -proper." When he heard this speech of his minister's, the king of -Vatsa immediately summoned that very astrologer with mind in an agony -of suspense. He also stuck to his agreement, and in order to put off -the day of the marriage he named when asked, after some reflection, -a moment six months off. Then Yaugandharáyana pretending to be -distracted, said to the king--"Let your majesty command what is to -be done in this matter!" The king, being impatient and longing for a -favourable moment, said, after reflecting--"You must ask Kalingasená, -and see what she says." When Yaugandharáyana heard this, he took with -him two astrologers and went into the presence of Kalingasená. She -received him politely, and beholding her beauty, he reflected--"If -the king were to obtain her, he would abandon the whole kingdom in -his reckless passion." And he said to her, "I am come with these -astrologers to fix the moment of your marriage; so let these servants -inform me of the particular star in the lunar mansions under which -you were born." When the astrologers heard the lunar mansion stated -by her attendants, they pretended to investigate the matter, and kept -saying in the course of their calculations, "It is not on this side, -it must be after that." At last, in accordance with their agreement -with the minister, they named again that very moment at the end of -six months. When Kalingasená heard that distant date fixed, she was -cast down in spirit, but her chamberlain said, "You must first fix a -favourable moment, so that this couple may be happy all their lives, -what matters it whether it be near or far off?" When they heard this -speech of the chamberlain's, all there immediately exclaimed--"Well -said." And Yaugandharáyana said, "Yes, and if an inauspicious moment is -appointed for us, the king Kalingadatta, our proposed connexion, will -be grieved." Then Kalingasená, being helpless, said to them all--"Let -it be as you appoint in your wisdom"--and remained silent. And at once -accepting that speech of hers, Yaugandharáyana took leave of her, and -went with the astrologers into the presence of the king. Then he told -the proceedings to the king of Vatsa, exactly as they had happened, and -so having settled his mind by an artifice, he went to his own house. - -So having attained his object of putting off the marriage, in order -to complete the scheme he had in view, he called to mind his friend, -the Bráhman-Rákshasa, named Yogesvara. He, according to his previous -promise, when thought of, readily came to the minister, and bowed -before him and said--"Why am I called to mind?" Then Yaugandharáyana -told him the whole incident of Kalingasená which was tempting his -master to vice, and again said to him--"I have managed to gain time, -my friend; in that interval, do you, remaining concealed, observe -by your skill the behaviour of Kalingasená. For the Vidyádharas and -other spirits are without doubt secretly in love with her, since there -is no other woman in the three worlds equal to her in beauty. So, if -she were to have an intrigue with some Siddha or Vidyádhara, and you -were to see it, it would be a fortunate thing. And you must observe -the divine lover, though he come disguised, when he is asleep, for -divine beings, when asleep, assume their own form. If in this way -we are able to discover any offence in her by means of your eyes, -the king will be disgusted with her, and will accomplish that object -of ours." When the minister said this to him, the Bráhman-Rákshasa -answered, "Why should I not by some artifice cause her to fall or -slay her?" When the great minister Yaugandharáyana heard that, he -said to him--"This must not be done, for it would be a very wicked -deed. And whoever goes his own way without offending against the god -of justice, finds that that god comes to his assistance to enable -him to attain his objects. So you must discover in her, my friend, -a fault self-caused, in order that through your friendship the king's -objects may be accomplished by me." Having received this order from -the excellent minister, the Bráhman-Rákshasa departed, and disguised -by magic entered the house of Kalingasená. - -In the meanwhile Somaprabhá, her friend, the daughter of the Asura -Maya, went again into the presence of Kalingasená. And the daughter -of Maya, after asking her friend what had happened in the night, -said to her who had abandoned her relations, in the hearing of that -Rákshasa--"I came here in the forenoon after searching for you, but -I remained concealed at your side, seeing Yaugandharáyana. However -I heard your conversation, and I understood the whole state of -affairs. So why did you make this attempt yesterday though you were -forbidden to do so by me? For any business which is undertaken, -my friend, without first counteracting the evil omen, will end in -calamity; as a proof of this, hear the following tale:" - - - -Story of the Bráhman's son Vishnudatta and his seven foolish -companions. - -Long ago there lived in Antarvedi a Bráhman named Vasudatta, and he had -a son born to him named Vishnudatta. That Vishnudatta, after he reached -the age of sixteen years, set out for the city of Vallabhí in order to -acquire learning. And there joined him seven other young Bráhmans his -fellows, but those seven were fools, while he was wise and sprung from -a good family. After they had taken an oath not to desert one another, -Vishnudatta set out with them at night without the knowledge of his -parents. And after he had set forth, he saw an evil omen presenting -itself in front of him, and he said to those friends of his who were -travelling with him,--"Ha! Here is a bad omen! it is advisable to turn -back now; we will set out again with good hope of success, when we -have auspicious omens with us." When those seven foolish companions -heard that, they said, "Do not entertain groundless fear, for we are -not afraid of the omen. If you are afraid, do not go, but we will -start this moment; to-morrow morning our relations will abandon us, -when they hear of our proceedings." When those ignorant creatures -said that, Vishnudatta set out with them, urged on by his oath, but -he first called to mind Hari, the dispeller of sin. And at the end of -the night he saw another evil omen, and again mentioned it, and he was -rebuked by all those foolish friends of his in the following words; -"This is our evil omen, you coward afraid to travel, that you have been -brought by us, since you shudder at a crow at every step you take; -we require no other evil omen." Having reviled him in these words, -they continued their journey and Vishnudatta went with them, as he -could not help it, but kept silence, reflecting--"One ought not to -give advice to a fool bent on going his own crooked way, for it only -entails ridicule, being like the beautifying of ordure. A single wise -man fallen among many fools, like a lotus in the path of the waves, -is surely overwhelmed. So I must not henceforth give these men either -good or bad advice, but I must go on in silence; destiny will educe -prosperity." Engaged in these reflections, Vishnudatta proceeded -on the way with those fools, and at the end of the day he reached a -Savara village. There he wandered about in the night and reached a -certain house inhabited by a young woman, and asked the woman for a -lodging there. She gave him a room, and he entered it with his friends, -and those seven in a moment went to sleep. He alone remained awake, -as he had entered a house belonging to a savage. For the stupid sleep -resolutely, how can the understanding sleep? - -And in the meanwhile a certain young man secretly entered the inner -apartment of the house, and went into the presence of that woman. And -she remained in confidential conversation with him, and as fate -would have it, they both fell asleep. And Vishnudatta, perceiving it -all through the half-open door by the light of a candle, reflected -despondently, "Alas! have we entered the house of a profligate -woman? Surely this is her paramour, and not the husband of her youth, -for otherwise we should not have this timid secret proceeding; -I saw at the first that she was of a flighty disposition; but we -have entered here as mutual witnesses, for lack of others." While he -was thinking he heard outside a noise of men, and he saw entering a -young chief of the Savaras with a sword, looking about him, while -his attendants remained in the sleeping apartment. When the chief -said--"Who are you?" Vishnudatta, supposing him to be the master of -the house, said in his terror--"We are travellers." But the Savara -entered, and seeing his wife in such a position, he cut off with -his sword the head of her sleeping paramour. But he did not punish -or even wake his wife; but placing his sword on the ground he went -to sleep on another couch. Seeing that by the light of the candle, -Vishnudatta reflected--"He did right not to kill his wife, but to -kill the adulterer; but that he should sleep here in confidence, -after performing such a deed, is an act of surprising courage, -characteristic of men of mighty minds." While Vishnudatta was thus -reflecting, that wicked woman awoke and beheld her paramour slain, -and that husband of hers asleep. So she rose up, and took on her -shoulder the body of her lover, and carrying his head in one hand, -she went out. And going outside quickly, she threw into an ash-heap -the trunk with the head, and came secretly back. And Vishnudatta going -out beheld it all from a distance, and again entering remained as he -was, in the midst of his sleeping companions. But the wicked woman -came back, and entering the room, cut off with that very sword the -head of her sleeping husband. And going out she raised a cry so as to -make all the servants hear, "Alas! I am ruined, my husband has been -slain by these travellers." Then the servants, hearing the cry, rushed -forward and beholding their master slain, ran upon Vishnudatta and his -friends with uplifted weapons. And when those others, his companions, -rose up in terror, as they were about to be slain, Vishnudatta said -quickly--"Cease your attempt to slay Bráhmans! We did not do this deed; -this wicked woman herself did it, being in love with another man. But I -saw the whole affair from the very beginning, through a half-open door; -and I went out and observed what she did, and if you will have patience -with me, I will tell you." Vishnudatta with these words restrained the -Savaras, and told them the whole affair from the beginning, and took -them out and showed them the trunk with the head freshly severed and -thrown by the woman on that heap of refuse. Then the woman confessed -the truth by the paleness of her face, and all there reviled the -wanton, and said--"Whom will not a wicked woman kill, when won over -by another man, like a sword in an enemy's hand, since enticed by -love she commits reckless crime without being taught." Having said -this, they thereupon let Vishnudatta and his companions go; and then -the seven companions praised Vishnudatta, saying, "You became to us, -while we were asleep at night, a protecting jewel-lamp, through your -kindness we escaped to-day from death produced by an evil omen." In -these words they praised Vishnudatta, and ceased henceforth their -reviling, and after bowing before him they set out in the morning on -their errand, accompanied by him. - -Having told this story to Kalingasená in their mutual conversation, -Somaprabhá again said to that friend of hers in Kausámbí.--"Thus, -my friend, an evil omen presenting itself to people engaged in -any undertaking, if not counteracted by delay and other methods, -produces misfortune. And so people of dull intelligence, neglecting -the advice of the wise, and acting impetuously, are afflicted in -the end. Accordingly you did not act wisely in sending a messenger -to the king of Vatsa, asking him to receive you, when there was an -inauspicious omen. May Fate grant you to be married without any -impediment, but you came from your house in an unlucky moment, -therefore your marriage is far off. And the gods too are in love -with you, so you must be on your guard against this. And you must -think of the minister Yaugandharáyana, who is expert in politic -wiles; he, fearing that the king may become engrossed in pleasure, -may throw impediments in your way in this business; or he may even -bring a charge against you after your marriage is celebrated: but no, -being virtuous, he will not bring a false accusation; nevertheless, -my friend, you must at all events be on your guard against your rival -wife, I will tell you a story illustrative of this, listen." - - - -Story of Kadalígarbhá. - -There is in this land a city named Ikshumatí, and by the side of -it there runs a river called by the same name; both were created -by Visvámitra. And near it there is a great forest, and in it a -hermit of the name of Mankanaka had made himself a hermitage and -performed penance with his heels upwards. And while he was performing -austerities, he saw an Apsaras of the name of Menaká coming through -the air, with her clothes floating on the breeze. Then his mind was -bewildered by Cupid, who had found his opportunity, and there was -born to him a daughter named Kadalígarbhá, [489] beautiful in every -limb. And since she was born in the interior of a plantain, her father, -the hermit Mankanaka, gave her the name of Kadalígarbhá. She grew up -in his hermitage like Kripí the wife of Drona, who was born to Gautama -on his beholding Rambhá. And once on a time Dridhavarman, a king born -in Madhyadesa, [490] who in the excitement of the chase was carried -away by his horse, entered that hermitage. He beheld Kadalígarbhá -clothed in garments of bark, having her beauty exceedingly set off -by the dress appropriate to the daughter of an ascetic. And she, -when seen, captivated the heart of that king so completely, that -she left no room in it for the women of his harem. While thinking -to himself--"Shall I be able to obtain as a wife this daughter of -some hermit or other, as Dushyanta obtained Sakuntalá the daughter -of the hermit Kanva?"--the king beheld that hermit Mankanaka coming -with fuel and kusa-grass. And leaving his horse, he approached him and -worshipped at his feet, and when questioned, discovered himself to that -hermit. Then the hermit gave the following order to Kadalígarbhá--"My -dear child, prepare the arghya [491] for this king our guest." She -said--"I will do so"--and bowing, prepared the hospitable offering, -and then the king said to the hermit--"Whence did you obtain this -maiden who is so beautiful?"--Then the hermit told the king the story -of her birth, and her name Kadalígarbhá, which indicated the manner -of it. Then the king, considering the maiden born from the hermit's -thinking on Menaká to be an Apsaras, earnestly craved her hand of -her father. And the sage gave him that daughter named Kadalígarbhá, -for the actions of the sages of old time, guided by divine insight, -were without hesitation. And the nymphs of heaven, discovering the fact -by their divine power, came there out of love for Menaká, and adorned -her for the wedding. And on that very occasion they put mustard-seeds -into her hand and said to her,--"As you are going along the path, sow -them, in order that you may know it again. If, daughter, at any time -your husband should scorn you, and you should wish to return here, -then you will be able, as you come along, to recognise the path by -these, which will have sprung up." When they had said this to her, -and her marriage had been celebrated, the king Dridhavarman placed -Kadalígarbhá on his horse, and departed thence. His army came up and -escorted him, and in company with that bride of his, who sowed the -mustard-seeds all along the path, he reached his own palace. There -he became averse to the society of his other wives, and dwelt with -that Kadalígarbhá, after telling her story to his ministers. - -Then his principal wife, being exceedingly afflicted, said to his -minister in secret, after reminding him of the benefits she had -conferred upon him: "The king is now exclusively attached to his new -wife and has deserted me, so take steps to make this rival of mine -depart." When that minister heard that, he said--"Queen, it is not -appropriate for people like me to destroy or banish their masters' -wives. This is the business of the wives of wandering religious -mendicants, addicted to jugglery and such practices, associating -with men like themselves. For those hypocritical female ascetics, -creeping unforbidden into houses, skilled in deception, will stick at -no deed whatever." When he said this to her, the queen, as if abashed, -said to him in affected shame--"Then I will have nothing to do with -this proceeding disapproved of by the virtuous." But she laid up his -speech in her heart, and dismissing that minister, she summoned by -the mouth of her maid a certain wandering female ascetic. And she told -her all that desire of hers from the beginning, and promised to give -her great wealth if the business were successfully accomplished. And -the wicked female ascetic, from desire of gain, said to the afflicted -queen--"Queen, this is an easy matter, I will accomplish it for you, -for I know very many expedients of various kinds." Having thus consoled -the queen, that female ascetic departed; and after reaching her house, -she reflected as one afraid, "Alas! whom will not excessive desire of -gain delude, since I rashly made such a promise before the queen? But -the fact is, I know no device of the kind, and it is not possible to -carry on any deception in the palace, as I do in other places, for the -authorities might perhaps find it out and punish me. There may be one -resource in this difficulty, for I have a friend, a barber, and as he -is skilled in devices of the kind, all may yet go well, if he exert -himself in the matter." After thus reflecting, she went to the barber, -and told him all her plan that was to bring her prosperity. Then -the barber, who was old and cunning, reflected--"This is good luck, -that an opportunity of making something has now presented itself to -me. So we must not kill the king's new wife, but we must preserve -her alive, for her father has divine insight, and would reveal the -whole transaction. But by separating her from the king we will now -batten upon the queen, for great people become servants to a servant -who shares their criminal secrets. And in due time I will re-unite -her to the king, and tell him the whole story, in order that he and -the sage's daughter may become a source of subsistence to me. And -thus I shall not have done anything very wrong, and I shall have a -livelihood for a long time." Having thus reflected, the barber said -to the hypocritical female ascetic--"Mother, I will do all this, but -it would not be proper to slay that new wife of the king's by means -of magic, for the king might some day find it out, and then he would -destroy us all: besides we should incur the sin of woman-murder, and -her father the sage would curse us. Therefore it is far better that -she should be separated from the king by means of our ingenuity, -in order that the queen may be happy, and we may obtain wealth -[punctuation missing in scan] And this is an easy matter to me, for -what can I not accomplish by force of intellect? Hear my ingenuity, -I will relate a story which illustrates it." - - - -Story of the king and the barber's wife - -This king Dridhavarman had an immoral father. And I was then his -servant, being engaged in the duties which belong to me. He, one -day, as he was roaming about here, cast eyes on my wife; and as -she was young and beautiful, his mind became attached to her. And -when he asked his attendants who she was, they said--"The barber's -wife." He thought--"What can the barber do?" So the wicked king -entered my house, and after enjoying at will the society of my wife, -departed. But, as it happened, I was away from my house that day, -being absent somewhere or other. And the next day, when I entered, -I saw that my wife's manner had altered, and when I asked her the -reason, she told me the whole story, being full of pride at what -had occurred. And in that way the king went on puffing up my wife -by continual visits, which I was powerless to prevent. A prince -distracted by unholy passion makes no distinction between what is -lawful and what is illicit. The forest is like straw to a sylvan -fire fanned by the wind. So, not being in possession of any other -expedient for restraining my sovereign, I reduced myself with spare -diet, and took refuge in feigned sickness. And in this state I went -into the presence of that king to perform my duties, sighing deeply, -pale and emaciated. Then the king, seeing that I seemed to be ill, -asked me meaningly the following question--"Holla! tell me why you have -become thus?" And after he had questioned me persistently, I answered -the king in private, after imploring immunity from punishment--"King, -my wife is a witch. And when I am asleep she extracts my entrails and -sucks them, and then replaces them as before--This is how I have become -lean. So how can continual refreshment and eating nourish me?" When I -said this to the king, he became anxious and reflected--"Can she really -be a witch? Why was I captivated by her? I wonder whether she will -suck my entrails also, since I am well nourished with food. So I will -myself contrive to test her this very night." Having thus reflected, -the king caused food to be given me on the spot. Then I went home and -shed tears in the presence of my wife, and when she questioned me, -I said to her--"My beloved, you must not reveal to any one what I am -about to tell you. Listen! That king has teeth as sharp as the edge -of a thunderbolt, where teeth are not usually found, and they broke -my razor to-day while I was performing my duties. And in this way I -shall break a razor every time. So how am I to be continually procuring -fresh razors? This is why I weep, for the means of supporting myself -in my home are destroyed." When I had said this to my wife, she made -up her mind to investigate the marvel of the concealed teeth while the -king was asleep, since he was to visit her at night. But she did not -perceive that such a thing had never been seen since the world was, -and could not be true. Even clever women are deceived by the tales -of an impostor. - -So the king came at night and visited my wife at will, and as if -fatigued, pretended to go to sleep, remembering what I had said. Then -my wife, thinking he was asleep, slowly stretched out her hand to find -his concealed teeth. And as soon as her hand reached him, the king -exclaimed--"A witch! A witch!" and left the house in terror. Henceforth -my wife, having been abandoned by the king out of fear, became -satisfied with me and devoted to me exclusively. In this way I saved -my wife on a former occasion from the king by my intelligence. - -Having told this story to the female ascetic, the barber went on to -say--"So, my good lady, this desire of yours must be accomplished by -wisdom; and I will tell you, mother, how it is to be done, listen to -me. Some old servant of the harem must be won over to say to this king -in secret every day, 'Your wife Kadalígarbhá is a witch.' For she, -being a forest maiden, has no attendants of her own, and what will not -all alien servants do for gain, being easily corrupted? Accordingly, -when the king becomes apprehensive on hearing what the old servant -says, you must contrive to place at night hands and feet and other -limbs in the chamber of Kadalígarbhá. [492] Then the king will -see them in the morning, and concluding that what the old man says -is true, will be afraid of Kadalígarbhá and desert her of his own -accord. So the queen will be delighted at getting rid of a rival -wife, and entertain a favourable opinion of you, and we shall gain -some advantage." When the barber said this to the female ascetic, -she consented and went and told the whole matter to the king's head -queen. And the queen carried out her suggestions, and the king, who had -been warned, saw the hands and feet in the morning with his own eyes, -and abandoned Kadalígarbhá, thinking her to be wicked. So the female -ascetic, together with the barber, enjoyed to the full the presents -which the queen secretly gave to her, being pleased with her aid. - -So Kadalígarbhá, being abandoned by Dridhavarman, went out from the -palace, grieved because the king would be cursed. And she returned -to the hermitage of her father by the same path by which she came, -which she was able to recognise by the mustard-seeds she had sown, -which had sprung up. [493] Her father, the hermit Mankanaka, when he -saw her suddenly arrived there, remained for some time suspecting -immorality on her part. And then he perceived the whole occurrence -by the power of contemplation, and after lovingly comforting her, -departed thence with her. And he went and told the king, who bowed -before him, the whole treacherous drama, which the head queen -had got up out of hatred for her rival. At that moment the barber -himself arrived, and related the whole occurrence to the king, and -then proceeded to say this to him; "In this way, my sovereign, I sent -away the lady Kadalígarbhá, and so delivered her from the danger of -the incantations which would have been practised against her, since I -satisfied the head queen by an artifice." When the king heard that, -he saw that the speech of the great hermit was certainly true, and -he took back Kadalígarbhá, recovering his confidence in her. And -after respectfully accompanying the departing hermit, he rewarded -the barber with wealth, thinking that he was attached to his person: -kings are the appointed prey of rogues. Then the king, being averse -to the society of his queen, lived in great comfort with Kadalígarbhá. - -"Many false accusations of this kind do rival wives bring, O -Kalingasená of irreproachable beauty. And you are a maiden, the -auspicious moment of whose marriage is fixed at a distant date, and -even the gods, whose goings transcend our thought, are in love with -you. So do you yourself preserve yourself now, as the one jewel of -the world, dedicated to the king of Vatsa only, from all assaults, -for your own excellence brings you enmity. I indeed, my friend, shall -never return to you, since you are now established in the palace of -your husband: good women do not visit the house of a friend's husband, -O fair one! besides I have been forbidden by my own lord. And it is -not possible for me to come here secretly, induced by my affection -for you, inasmuch as my husband possesses divine insight and would -find it out; with difficulty in truth did I obtain his permission to -come here to-day. And since I can be of no use to you now, my friend, -I will return home, but if my husband should give me permission, -I will come here again, disregarding modesty." Thus Somaprabhá, -the daughter of the Asura king, spake weeping to Kalingasená, the -daughter of the mortal king, whose face also was washed with tears, -and after embracing her, departed swiftly to her own palace, as the -day was passing away. - - - - - - -CHAPTER XXXIII. - - -Then the princess Kalingasená, who had deserted her own country and -relations, remembering her dear friend Somaprabhá who had left her, -and finding the great festival of her marriage with the king of -Vatsa delayed, remained in Kausámbí like a doe that had strayed from -the forest. - -And the king of Vatsa, feeling a little bitter against the astrologers, -who were so dexterous in deferring the marriage of Kalingasená, -being despondent with love-longing, went that day to divert his mind, -to the private apartments of Vásavadattá. There the queen, who had -been tutored beforehand by the excellent minister, let fall no sign -of anger, but shewed especial sedulity in honouring her husband with -her usual attentions. And the king, wondering how it was that, even -though she knew the episode of Kalingasená, the queen was not angry, -being desirous of knowing the cause, said to her; "Do you know, queen, -that a princess named Kalingasená has come here to choose me for her -husband?" The moment she heard it, she answered, without changing the -hue of her countenance, "I know it; I am exceedingly delighted, for in -her the goddess of Fortune has come to our house; for by gaining her -you will also get her father Kalingadatta under your influence, and -the earth will be more completely in your power. Now I am delighted -on account of his great power and your pleasure, and long ago did -I know this circumstance with regard to you. So am I not fortunate, -since I have such a husband as you, whom princesses fall in love with, -that are themselves sought by other kings?" When thus addressed by -queen Vásavadattá, who had been previously tutored by Yaugandharáyana, -the king rejoiced in his heart. And after enjoying a drinking-bout -with her, he slept that night in her apartments, and waking up in -the morning he reflected--"What, does the magnanimous queen obey -me so implicitly as even to acquiesce in having Kalingasená for a -rival? But how could this same proud woman endure her, since it was -owing to the special favour of destiny that she did not yield her -breath, even when I married Padmávatí? So, if anything were to happen -to her, it would be utter ruin; upon her hang the lives of my son, -my brother-in-law, my father-in-law, and Padmávatí, and the welfare -of the kingdom; what higher tribute can I pay her? So how can I marry -that Kalingasená?" Thus reflecting the king of Vatsa left her chamber -at the close of night, and the next day went to the palace of queen -Padmávatí. She too, having been taught her lesson by Vásavadattá, -shewed him attentions after the very same fashion, and when questioned -by him, gave a similar answer. The next day the king, thinking over the -sentiments and speeches of the queens, which were completely in unison, -commended them to Yaugandharáyana. And the minister Yaugandharáyana, -who knew how to seize the right moment, seeing that the king was -plunged in doubt, spake slowly to him as follows--"I know well, -the matter does not end where you think, there is a terrible resolve -here. For the queens spoke thus, because they are steadfastly bent -on surrendering their lives. Chaste women, when their beloved is -attached to another, or has gone to heaven, become careless about -all enjoyments, and determined to die, though their intentions are -inscrutable on account of the haughtiness of their character. For -matrons cannot endure the interruption of a deep affection; and in -proof of this hear now, O king, this story of Srutasena." - - - -The story of Srutasena. - -There lived long ago in the Dekhan, in a city called Gokarna, a king -named Srutasena, who was the ornament of his race, and possessed of -learning. And this king, though his prosperity was complete, had yet -one source of sorrow, that he had not as yet obtained a wife who was -a suitable match for him. And once on a time the king, while brooding -over that sorrow, began to talk about it, and was thus addressed -by a Bráhman, named Agnisarman: "I have seen two wonders, O king, I -will describe them to you: listen! Having gone on a pilgrimage to all -the sacred bathing-places, I reached that Panchatírthí, in which five -Apsarases were reduced to the condition of crocodiles by the curse of -a holy sage, and were rescued from it by Arjuna, who had come there -while going round the holy spots. There I bathed in the blessed water, -which possesses the power of enabling those men, who bathe in it and -fast for five nights, to become followers of Náráyana. And while I -was departing, I beheld a cultivator in the middle of a field, who -had furrowed the earth with his plough, singing. That cultivator was -asked about the road by a certain wandering hermit, who had come that -way, but did not hear what he said, being wholly occupied with his -song. Then the hermit was angry with that cultivator, and began to -talk in a distracted manner; and the cultivator, stopping his song, -said to him--'Alas! though you are a hermit, you will not learn even -a fraction of virtue; even I, though a fool, have discovered what is -the highest essence of virtue.' When he heard that, the hermit asked -him out of curiosity--'What have you discovered?' And the cultivator -answered him--'Sit here in the shade, and listen while I tell you -a tale.' - - - -Story of the three Bráhman brothers. - -In this land there were three Bráhman brothers, Brahmadatta, -Somadatta, and Visvadatta of holy deeds. Of these the two eldest -possessed wives, but the youngest was unmarried; he remained as -their servant without being angry, obeying their orders along with -me; for I was their ploughman. And those elder brothers thought -that he was soft, and devoid of intellect, good, not swerving from -the right path, simple, and unenterprising. Then, once on a time, -the youngest brother Visvadatta was solicited by his two brothers' -wives who fell in love with him, but he rejected their advances as -if each of them had been his mother. Then they both of them went -and said falsely to their own husbands, "This younger brother of -yours makes love to us in secret." This speech made those two -elder brothers cherish anger against him in their hearts, for -men bewildered by the speeches of wicked women, do not know the -difference between truth and falsehood. Then those brothers said -once on a time to Visvadatta--"Go and level that ant-hill in the -middle of the field!" He said--"I will"--and went and proceeded to -dig up the ant-hill with his spade, though I said to him, "Do not do -it, a venomous snake lives there." Though he heard what I said, he -continued to dig at the ant-hill, exclaiming--"Let what will happen, -happen," for he would not disobey the order of his two elder brothers, -though they wished him ill. Then, while he was digging it up, he got -out of it a pitcher filled with gold, and not a venomous snake, for -virtue is an auxiliary to the good. So he took that pitcher and gave -it all to his elder brothers out of his constant affection for them, -though I tried to dissuade him. But they sent assassins, hiring them -with a portion of that gold, and had his hands and feet cut off, -in their desire to seize his wealth. But he was free from anger, -and in spite of that treatment, did not wax wroth with his brothers, -and on account of that virtue of his, his hands and feet grew again. - -'After beholding that, I renounced from that time all anger, but -you, though you are a hermit, have not even now renounced anger. The -man who is free from anger has gained heaven, behold now a proof of -this.' After saying this, the husbandman left his body and ascended to -heaven. "This is one wonder which I have seen, hear a second, O king;" - -After saying this to king Srutasena, the Bráhman continued, "Then, as -I was roaming about on the shore of the sea to visit sacred places, -I reached the realm of king Vasantasena. There, as I was about to -enter an almshouse where cooked food is distributed by the king, -the Bráhmans said to me,--'Bráhman, advance not in that direction, -for there the king's daughter is present, she is called Vidyuddyotá, -and if even a hermit beholds her, he is pierced by the arrow of love, -and becoming distracted ceases to live.' Then I answered them--'This -is not wonderful to me, for I continually behold king Srutasena, who -is a second god of love. When he leaves his palace on an expedition, -or for some other purpose, women of good family are removed by guards -from any place whence they may possibly see him, for fear they should -infringe chastity.' When I said this, they knew I was a subject of -your Majesty's, and the superintendent of the house of entertainment -and the king's chaplain took me into the presence of the king, -that I might share the feast. There I saw that princess Vidyuddyotá, -looking like the incarnation of the magic art with which the god of -love bewilders the world. After a long time I mastered my confusion -at beholding her, and reflected--'If this lady were to become the -wife of our sovereign, he would forget his kingdom. Nevertheless I -must tell this tale to my master, otherwise there might take place -the incident of Devasena and Unmádiní.' - - - -The story of Devasena and Unmádiní. - -Once on a time, in the realm of king Devasena, there was a merchant's -daughter, a maiden that bewildered the world with her beauty. Her -father told the king about her, but the king did not take her in -marriage, for the Bráhmans, who wished to prevent his neglecting his -duties, told him she had inauspicious marks. So she was married to his -prime minister. [494] And once on a time she showed herself to the king -at a window. And the king, struck by her with a poisonous look from a -distance, as if she had been a female snake, [495] fainted again and -again, enjoyed no pleasure, and took no food. And the righteous king, -though entreated over and over again to marry her by the ministers, -with her husband at their head, refused to do so, and devoted to her, -yielded up his breath. - -"Accordingly I have come to-day and told you this wonderful tale, -thinking that if a similar distraction were to come upon you, I should -be guilty of conspiring against your life." - -When king Srutasena heard from that Bráhman this speech, which was -like the command of the god of love, he became ardently attached to -Vidyuddyotá, so he immediately sent off the Bráhman and took steps to -have her brought quickly and married her. Then the princess Vidyuddyotá -became inseparable from the person of that king, as the daylight from -the orb of the sun. - -Then a maiden of the name of Mátridattá, the daughter of a very rich -merchant, intoxicated with the pride of her beauty, came to select that -king for her husband. Through fear of committing unrighteousness, the -king married that merchant's daughter; then Vidyuddyotá, coming to hear -of it, died of a broken heart. And the king came and beheld that dearly -loved wife lying dead, and took her up in his arms, and lamenting, -died on the spot. Thereupon Mátridattá, the merchant's daughter, -entered the fire. And so the whole kingdom perished with the king. - -"So you see, king, that the breaking off of long love is -difficult to bear, especially would it be so to the proud queen -Vásavadattá. Accordingly, if you were to marry this Kalingasená, the -queen Vásavadattá would indubitably quit her life, and queen Padmávatí -would do the same, for their life is one. And then how would your son -Naraváhanadatta live? And, I know, the king's heart would not be able -to bear any misfortune happening to him. And so all this happiness -would perish in a moment, O king. But as for the dignified reserve, -which the queens displayed in their speeches, that sufficiently -shews that their hearts are indifferent to all things, being firmly -resolved on suicide. So you must guard your own interests, for even -animals understand self-protection, much more wise men like yourself, -O king." The king of Vatsa, when he heard this at length from the -excellent minister Yaugandharáyana, having now become quite capable -of wise discrimination, said--"It is so; there can be no doubt about -it; all this fabric of my happiness would be overthrown. So what is -the use of my marrying Kalingasená? Accordingly the astrologers did -well in mentioning a distant hour as auspicious for the marriage: -and there cannot after all be much sin in abandoning one who had -come to select me as her husband." When Yaugandharáyana heard this, -he reflected with joy, "Our business has almost turned out according -to our wishes. Will not that same great plant of policy, watered with -the streams of expedient, and nourished with due time and place, truly -bring forth fruit?" Thus reflecting, and meditating upon fitting -time and place, the minister Yaugandharáyana went to his house, -after taking a ceremonious farewell of the king. - -The king too went to the queen Vásavadattá, who had assumed to welcome -him a manner which concealed her real feelings, and thus spoke to her -to console her: "Why do I speak? you know well, O gazelle-eyed one, -that your love is my life, even as the water is of the lotus. Could I -bear even to mention the name of another woman? But Kalingasená came -to my house of her own impetuous motion. And this is well known, that -Rambhá, who came to visit Arjuna of her own impetuous will, having -been rejected by him, as he was engaged in austerities, inflicted on -him a curse which made him a eunuch. That curse was endured by him -to the end, living in the house of the king of Viráta in the garb -of a eunuch, though he displayed miraculous valour. So I did not -reject this Kalingasená when she came, but I cannot bring myself to -do anything without your wish." Having comforted her in these words, -and having perceived by the flush of wine which rose to her cheek, as -if it were her glowing passionate heart, that her cruel design was a -reality, the king of Vatsa spent that night with the queen Vásavadattá, -delighted at the transcendent ability of his prime minister. - -And in the meanwhile that Bráhman-Rákshasa, named Yogesvara, who was -a friend of Yaugandharáyana, and whom he had commissioned beforehand -to watch day and night the proceedings of Kalingasená, came that very -night of his own accord and said to the prime minister: "I remain -ever at Kalingasená's house, either without it or within it, and I -have never seen man or god come there. But to-day I suddenly heard an -indistinct noise in the air, at the commencement of the night, as I was -lying hid near the roof of the palace. Then my magic science was set -in motion to ascertain the cause of the sound, but prevailed not; so -I pondered over it, and came to this conclusion: 'This must certainly -be the voice of some being of divine power, enamoured of Kalingasená, -who is roaming in the sky. Since my science does not succeed, I must -look for some opening, for clever people who remain vigilant, find -little difficulty in discovering holes in their opponents' armour. And -I know that the prime minister said--"Divine beings are in love with -her"--moreover I overheard her friend Somaprabhá saying the same. After -arriving at this conclusion I came here to make my report to you. This -I have to ask you by the way, so tell me so much I pray you. By my -magic power I heard, without being seen, what you said to the king, -'Even animals understand self-protection.' Now tell me, sagacious -man, if there is any instance of this."--When Yogesvara asked him -this question, Yaugandharáyana answered. "There is, my friend, and -to prove it, I will tell you this tale. Listen!" - - - -The tale of the ichneumon, the owl, the cat, and the mouse. - -Once on a time there was a large banyan tree outside the city of -Vidisá. In that vast tree dwelt four creatures, an ichneumon, an owl, -a cat, and a mouse, [496] and their habitations were apart. The -ichneumon and the mouse dwelt in separate holes in the root, the -cat in a great hollow in the middle of the tree: but the owl dwelt -in a bower of creepers on the top of it, which was inaccessible -to the others. Among these the mouse was the natural prey of all -three, three out of the four of the cat. The mouse, the ichneumon, -and the owl ranged for food during the night, the two first through -fear of the cat only, the owl partly because it was his nature to -do so. But the cat fearlessly wandered night and day through the -neighbouring barley-field, in order to catch the mouse, while the -others went there by stealth at a suitable time out of desire for -food. One day a certain hunter of the Chandála caste came there. He -saw the track of the cat entering that field, and having set nooses -all round the field in order to compass its death, departed. So the -cat came there at night to slay the mouse, and entering the field -was caught in one of the hunter's nooses. The mouse, for his part, -came there secretly in search of food, and seeing the cat caught -in the noose, danced for joy. While it was entering the field, the -owl and ichneumon came from afar by the same path, and seeing the -cat fast in the noose, desired to capture the mouse. And the mouse, -beholding them afar off, was terrified and reflected--"If I fly to -the cat, which the owl and the ichneumon are afraid of, that enemy, -though fast in the noose, may slay me with one blow, but if I keep -at a distance from the cat, the owl and the ichneumon will be the -death of me. So being compassed about with enemies, where shall I go, -what shall I do? Ah! I will take refuge with the cat here, for it is -in trouble, and may save me to preserve its own life, as I shall be -of use to gnaw through the noose." Thus reflecting the mouse slowly -approached the cat, and said to it, "I am exceedingly grieved at your -being caught, so I will gnaw through your noose; the upright come to -love even their enemies by dwelling in their neighbourhood. But I do -not feel confidence in you, as I do not know your intentions." When -the cat heard that, he said "Worthy mouse, be at rest, from this day -forth you are my friend as giving me life." The moment he heard this -from the cat, he crept into his bosom; when the owl and ichneumon saw -that, they went away hopeless. Then the cat, galled with the noose, -said to the mouse, "My friend, the night is almost gone, so quickly -gnaw through my bonds." The mouse for its part, waiting for the -arrival of the hunter, slowly nibbled the noose, and protracted the -business, making a continual munching with its teeth, which was all -pretence. Soon the night came to an end, and the hunter came near; -then the mouse, at the request of the cat, quickly gnawed through the -noose which held it. So the cat's noose was severed, and it ran away, -afraid of the hunter; and the mouse, delivered from death, fled into -its hole. But when called again by the cat, it reposed no confidence -in him, but remarked, "The truth is, an enemy is occasionally made -a friend by circumstances, but does not remain such for ever." - -"Thus the mouse, though an animal, saved its life from many foes, -much more ought the same thing to take place among men. You heard that -speech which I uttered to the king on that occasion, to the effect -that by wisdom he should guard his own interests by preserving the -life of the queen. And wisdom is in every exigency the best friend, not -valour, Yogesvara; in illustration of this hear the following story." - - - -The story of king Prasenajit and the Bráhman who lost his treasure. - -There is a city named Srávastí, and in it there lived in old time a -king of the name of Prasenajit, and one day a strange Bráhman arrived -in that city. A merchant, thinking he was virtuous, because he lived -on rice in the husk, provided him a lodging there in the house of -a Bráhman. There he was loaded by him every day with presents of -unhusked rice and other gifts, and gradually by other great merchants -also, who came to hear his story. In this way the miserly fellow -gradually accumulated a thousand dínárs, and, going to the forest, -he dug a hole and buried it in the ground, [497] and he went every -day and examined the spot. Now one day he saw that the hole, in which -he had hidden his gold, had been re-opened, and that all the gold had -gone. When he saw that hole empty, his soul was smitten, and not only -was there a void in his heart, but the whole universe seemed to him to -be void also. And then he came crying to the Bráhman, in whose house -he lived, and when questioned, he told him his whole story: and he -made up his mind to go to a holy bathing-place, and starve himself to -death. Then the merchant, who supplied him with food, hearing of it, -came there with others, and said to him, "Bráhman, why do you long to -die for the loss of your wealth? Wealth, like an unseasonable cloud, -suddenly comes and goes." Though plied by him with these and similar -arguments, he would not abandon his fixed determination to commit -suicide, for wealth is dearer to the miser than life itself. But when -the Bráhman was going to the holy place to commit suicide, the king -Prasenajit himself, having heard of it, came to him and asked him, -"Bráhman, do you know of any mark by which you can recognize the place -where you buried your dínárs?" When the Bráhman heard that, he said: -"There is a small tree in the wood there, I buried that wealth at its -foot." When the king heard that, he said, "I will find that wealth and -give it back to you, or I will give it you from my own treasury, do -not commit suicide, Bráhman." After saying this, and so diverting the -Bráhman from his intention of committing suicide, the king entrusted -him to the care of the merchant, and retired to his palace. There -he pretended to have a headache, and sending out the door-keeper, he -summoned all the physicians in the city by proclamation with beat of -drum. And he took aside every single one of them and questioned him -privately in the following words: "What patients have you here, and -how many, and what medicine have you prescribed for each?" And they -thereupon, one by one, answered all the king's questions. Then one -among the physicians, when his turn came to be questioned, said this, -"The merchant Mátridatta has been out of sorts, O king, and this is -the second day, that I have prescribed for him nágabalá. [498] When -the king heard that, he sent for the merchant, and said to him--"Tell -me, who fetched you the nágabalá?" The merchant said--"My servant, -your highness." When the king got this answer from the merchant, he -quickly summoned the servant and said to him--"Give up that treasure -belonging to a Bráhman, consisting of a store of dínárs, which you -found when you were digging at the foot of a tree for nágabalá." When -the king said this to him, the servant was frightened and confessed -immediately, and bringing those dínárs left them there. So the king -for his part summoned the Bráhman and gave him, who had been fasting -in the meanwhile, his dínárs, lost and found again, like a second -soul external to his body. - -"Thus that king by his wisdom recovered for the Bráhman his wealth, -which had been taken away from the root of the tree, knowing that -that simple grew in such spots. So true is it, that intellect -always obtains the supremacy, triumphing over valour, indeed in -such cases what could courage accomplish? Accordingly, Yogesvara, -you ought to bring it to pass by your wisdom, that some peccadillo be -discovered in Kalingasená. And it is true that the gods and Asuras -are in love with her. This explains your hearing at night the sound -of some being in the air. And if we could only obtain some pretext, -calamity would fall upon her, not on us; the king would not marry -her, and yet we should not have dealt unrighteously with her." When -the Bráhman-Rákshasa Yogesvara heard all this from the sagacious -Yaugandharáyana, he was delighted and said to him--"Who except the -god Vrihaspati can match thee in policy? This counsel of thine waters -with ambrosia the tree of empire. I, even I, will investigate with -wisdom and might the proceedings of Kalingasená." Having said this, -Yogesvara departed thence. - -And at this time Kalingasená, while in her palace, was continually -afflicted by beholding the king of Vatsa roaming about in his palace -and its grounds. Thinking on him, she was inflamed with love, and -though she wore a bracelet and necklace of lotus fibres, she never -obtained relief thereby, nor from sandal-ointment, or other remedies. - -In the meanwhile the king of the Vidyádharas, named Madanavega, who had -seen her before, remained wounded by the arrow of ardent love. Though -he had performed a vow to obtain her, and had been granted a boon by -Siva, still she was not easy to gain, because she was living in the -land of another, and attached to another, so the Vidyádhara prince -was wandering about at night in the air over her palace, in order to -obtain an opportunity. But, remembering the order of Siva pleased -with his asceticism, he assumed one night by his skill the form of -the king of Vatsa. And in his shape he entered her palace, saluted -with praises by the door-keepers, who said--"Unable to bear delay, -the king has come here without the knowledge of his ministers." And -Kalingasená, on beholding him, rose up bewildered with agitation, -though she was, so to speak, warned by her ornaments which jingled -out the sounds--"This is not the man." Then she by degrees gained -confidence in him, and Madanavega, wearing the form of the king -of Vatsa, made her his wife by the Gándharva rite. At that moment -Yogesvara entered, invisible by his magic, and, beholding the incident, -was cast down, supposing that he saw the king of Vatsa before him. He -went and told Yaugandharáyana, who, on receiving his report, saw by -his skill that the king was in the society of Vásavadattá. So by the -order of the prime minister he returned delighted, to observe the shape -of that secret paramour of Kalingasená, when asleep. And so he went -and beheld that Madanavega asleep in his own form on the bed of the -sleeping Kalingasená, a heavenly being, the dustless lotus of whose -foot was marked with the umbrella and the banner; and who had lost -his power of changing his form, because his science was suspended -during sleep. Then Yogesvara, full of delight, went and told what -he had seen in a joyful mood to Yaugandharáyana. He said--"One like -me knows nothing, you know everything by the eye of policy; by your -counsel this difficult result has been attained for your king. What -is the sky without the sun? What is a tank without water? What is a -realm without counsel? What is speech without truth?" When Yogesvara -said this, Yaugandharáyana took leave of him, much pleased, and went -in the morning to visit the king of Vatsa. He approached him with -the usual reverence, and in course of conversation said to the king, -who asked him what was to be done about Kalingasená--"She is unchaste, -O king, and does not deserve to touch your hand. For she went of her -own accord to visit Prasenajit. When she saw that he was old, she was -disgusted, and came to visit you out of desire for your beauty, and now -she even enjoys at her pleasure the society of another person." When -the king heard this, he said--"How could a lady of birth and rank do -such a deed? Or who has power to enter my harem?" When the king said -this, the wise Yaugandharáyana answered him, "I will prove it to you -by ocular testimony this very night, my sovereign. For the divine -Siddhas and other beings of the kind are in love with her. What can -a man do against them? And who here can interfere with the movements -of gods? So come and see it with your own eyes." When the minister -said this, the king determined to go there with him at night. - -Then Yaugandharáyana came to the queen, and said--"To-day, O queen, -I have carried out what I promised, that the king should marry no -other wife except queen Padmávatí, and thereupon he told her the whole -story of Kalingasená. And the queen Vásavadattá congratulated him, -bowing low and saying--"This is the fruit which I have reaped from -following your instructions." - -Then, at night, when folk were asleep, the king of Vatsa went with -Yaugandharáyana to the palace of Kalingasená. And entering unperceived, -he beheld Madanavega in his proper form, sleeping by the side of -the sleeping Kalingasená. And when the king was minded to slay that -audacious one, the Vidyádhara prince was roused by his own magic -knowledge, and when awake, he went out, and immediately flew up into -the heaven. And then Kalingasená awoke immediately. And seeing the bed -empty, she said, "How is this, that the king of Vatsa wakes up before -me, and departs, leaving me asleep?" When Yaugandharáyana heard that, -he said to the king of Vatsa--"Listen, she has been beguiled by that -Vidyádhara wearing your form. He was found out by me by means of my -magic power, and now I have exhibited him before your eyes, but you -cannot kill him on account of his heavenly might." After saying this, -he and the king approached her, and Kalingasená, for her part, seeing -them, stood in a respectful attitude. But when she began to say to the -king--"Where, O king, did you go only a moment ago, so as to return -with your minister?"--Yaugandharáyana said to her--"Kalingasená, -you have been married by some being, who beguiled you by assuming -the shape of the king of Vatsa, and not by this lord of mine." - -When Kalingasená heard this, she was bewildered, and as if pierced -through the heart by an arrow, she said to the king of Vatsa with -tear-streaming eyes,--"Have you forgotten me, O king, after marrying -me by the Gándharva rite, as Sakuntalá long ago was forgotten by -Dushyanta?" [499] When the king was thus addressed by her, he said -with downcast face, "In truth you were not married by me, for I never -came here till this moment." When the king of Vatsa had said this, -the minister said to him--"Come along"--and conducted him at will to -the palace. - -When the king had departed thence with his minister, that lady -Kalingasená, sojourning in a foreign country, like a doe that -had strayed from the herd, having deserted her relations, with -her face robbed of its painting by kissing, as a lotus is robbed -of its leaves by cropping, having her braided tresses disordered, -even as a bed of lotuses trampled by an elephant has its cluster -of black bees dispersed; now that her maidenhood was gone for ever, -not knowing what expedient to adopt or what course to pursue, looked -up to heaven and spake as follows--"Whoever that was that assumed -the shape of the king of Vatsa and married me, let him appear, -for he is the husband of my youth." When invoked in these words, -that king of the Vidyádharas descended from heaven, of divine shape, -adorned with necklace and bracelet. And when she asked him who he -was, he answered her;--"I, fair one, am a prince of the Vidyádharas, -named Madanavega. And long ago I beheld you in your father's house, -and by performing penance obtained a boon from Siva, which conferred -on me the attainment of you. So, as you were in love with the king -of Vatsa, I assumed his form, and quickly married you by stealth, -before your contract with him had been celebrated." By the nectar of -this speech of his, entering her ears, the lotus of her heart was a -little revived. Then Madanavega comforted that fair one, and made her -recover her composure, and bestowed on her a heap of gold, and when -she had conceived in her heart affection for her excellent husband, -as being well suited to her, he flew up into the heaven to return -again. And Kalingasená, after obtaining permission from Madanavega, -consented to dwell patiently where she was, reflecting that the -heavenly home, the abode of her husband, could not be approached by -a mortal, and that through passion she had left her father's house. - - - - - - -CHAPTER XXXIV. - - -Then the king of Vatsa, thinking on the peerless beauty of -Kalingasená, was one night seized with love, so he rose up and went -sword in hand, and entered her palace alone; and she welcomed him and -received him politely. Then the king asked her to become his wife, -but she rejected his addresses, saying, "You should regard me as the -wife of another." Whereupon he answered--"Since you are unchaste as -having resorted to three men, I shall not by approaching you incur -the guilt of adultery." When the king said this to Kalingasená, she -answered him, "I came to marry you, O king, but I was married by the -Vidyádhara Madanavega at his will, for he assumed your shape. And -he is my only husband, so why am I unchaste? But such are the -misfortunes even of ordinary women who desert their relations, -having their minds bewildered with the love of lawless roaming, -much more of princesses? And this is the fruit of my own folly in -sending a messenger to you, though I had been warned not to do so by -my friend, who had seen an evil omen. So if you touch me by force, -I will abandon life, for what woman of good family will injure her -husband? And to prove this I will tell you a tale--listen O king." - - - -The story of king Indradatta. - -There lived in old time in the land of Chedi a great king called -Indradatta, he founded for his glory a great temple at the holy -bathing-place of Pápasodhana, desiring the body of good reputation, -as he saw that our mortal body is perishable. And the king in the -ardour of his devotion was continually going to visit it, and all -kinds of people were continually coming there to bathe in the holy -water. Now, one day the king saw a merchant's wife, whose husband was -travelling in foreign parts, who had come there to bathe in the holy -water; she was steeped in the nectar of pure beauty, and adorned -with various charms, like a splendid moving palace of the god of -Love. She was embraced on both her feet by the radiance of the two -quivers of the five-arrowed god, [500] as if out of love, believing -that with her he would conquer the world. [501] The moment the king -saw her, she captivated his soul so entirely that, unable to restrain -himself, he found out her house and went there at night. And when he -solicited her, she said to him--"You are a protector of the helpless, -you ought not to touch another man's wife. And if you lay violent -hands on me, you will commit a great sin; and I will die immediately, -I will not endure disgrace." Though she said this to him, the king -still endeavoured to use force to her, whereupon her heart broke in a -moment through fear of losing her chastity. When the king saw that, -he was at once abashed, and went back by the way that he came, and -in a few days died out of remorse for that crime. - -Having told this tale, Kalingasená bowed in timid modesty, and -again said to the king of Vatsa--"Therefore, king, set not your -heart on wickedness that would rob me of breath; since I have come -here, allow me to dwell here; if not, I will depart to some other -place." Then the king of Vatsa, who knew what was right, hearing -this from Kalingasená, after reflecting, desisted from his intention, -and said to her--"Princess, dwell here at will with this husband of -yours; I will not say anything to you, henceforth fear not." When -the king had said this, he returned of his own accord to his house, -and Madanavega, having heard the conversation, descended from heaven, -and said--"My beloved, you have done well, if you had not acted thus, -O fortunate one, good fortune would not have resulted, for I should -not have tolerated your conduct." When the Vidyádhara had said this, -he comforted her, and passed the night there, and continued going -to her house and returning again. And Kalingasená, having a king of -the Vidyádharas for her husband, remained there, blessed even in -her mortal state with the enjoyment of heavenly pleasures. As for -the king of Vatsa, he ceased to think about her, and remembering the -speech of his minister, he rejoiced, considering that he had saved -his queens and kingdom and also his son. And the queen Vásavadattá -and the minister Yaugandharáyana were at ease, having reaped the -fruit of the wishing-tree of policy. - -Then, as days went on, Kalingasená had the lotus of her face a -little pale, and was pregnant, having longing produced in her. Her -lofty breasts, with extremities a little dark, appeared like -the treasure-vessels of Love, marked with his seal of joy. [502] -Then her husband Madanavega came to her and said, "Kalingasená, we -heavenly beings are subject to this law, that, when a mortal child -is conceived we must abandon it, and go afar. Did not Menaká leave -Sakuntalá in the hermitage of Kanva? And though you were formerly an -Apsaras, you have now, goddess, become a mortal by the curse of Siva, -inflicted on account of your disobedience. Thus it has come to pass -that, though chaste, you have incurred the reproach of unchastity; -so guard your offspring, I will go to my own place. And whenever -you think upon me, I will appear to you." Thus the prince of the -Vidyádharas spake to the weeping Kalingasená, and consoled her, -and gave her a heap of valuable jewels, and departed with his mind -fixed on her, drawn away by the law. Kalingasená, for her part, -remained there; supported by the hope of offspring as by a friend, -protected by the shade of the king of Vatsa's arm. - -In the meanwhile the husband of Ambiká [503] gave the following -order to Rati, the wife of the god of Love, who had performed -penance in order to get back her husband with his body restored: -"That husband of thine who was formerly consumed, has been born in -the palace of the king of Vatsa, under the name of Naraváhanadatta, -conceived in a mortal womb on account of disrespect shewn to me. But -because thou hast propitiated me, thou shalt also be born in the world -of mortals, without being conceived in a mortal womb; and then thou -shalt be reunited to thy husband, once more possessing a body." Having -said this to Rati, Siva then gave this command to the Creator; [504] -"Kalingasená shall give birth to a son of divine origin. By thy power -of illusion thou shalt remove her son, and substitute in his place -this very Rati, who shall abandon her heavenly body, and be moulded -by thee in the form of a mortal maiden." The Creator, in obedience to -the order of Siva, [505] went down to earth, and when the appointed -time came, Kalingasená gave birth to a son. The Creator abstracted, -by his divine power of illusion, her son, the moment he was born, -and substituted Rati, whom he had turned into a girl, in his place, -without the change being detected. And all present there saw that girl -born, and she seemed like the streak of the new moon suddenly rising -in broad daylight, for she illuminated with her splendour the lying-in -chamber, and eclipsing the long row of flames of the jewel-lamps [506] -robbed them of lustre, and made them, as it were, abashed. Kalingasená, -when she saw that incomparable daughter born, in her delight made -greater rejoicing, than she would have made at the birth of a son. - -Then the king of Vatsa, with his queen and his ministers, heard that -such a lovely daughter had been born to Kalingasená. And when the -king heard of it, he suddenly, under the impulsion of the god Siva, -said to the queen Vásavadattá, in the presence of Yaugandharáyana; -"I know, this Kalingasená is a heavenly nymph, who has fallen down to -earth in consequence of a curse, and this daughter born to her will -also be heavenly, and of wonderful beauty. So this girl, being equal -in beauty to my son Naraváhanadatta, ought to be his head-queen." When -the queen Vásavadattá heard that, she said to the king--"Great king, -why do you suddenly say this now? What similarity can there possibly -be between this son of yours, of pure descent by both lines, and the -daughter of Kalingasená, a girl whose mother is unchaste." When the -king heard that, he reflected, and said, "Truly, I do not say this -of myself, but some god seems to have entered into me, and to be -forcing me to speak. And I seem to hear a voice uttering these words -from heaven--'This daughter of Kalingasená is the appointed wife -of Naraváhanadatta.' Moreover, that Kalingasená is a faithful wife, -of good family; and her reproach of unchastity has arisen from the -influence of her actions in a former birth." When the king had said -this, the minister Yaugandharáyana spoke--"We hear, king, that when -the god of Love was consumed, Rati performed asceticism. And Siva -granted to Rati, who wished to recover her husband, the following boon: -'Thou shalt assume the condition of a mortal, and be reunited to thy -husband, who has been born with a body in the world of mortals.' Now, -your son has long ago been declared by a heavenly voice to be an -incarnation of Káma, and Rati by the order of Siva has to become -incarnate in mortal form. And the midwife said to me to-day--'I -inspected previously the fetus when contained in the uterus, and -then I saw one quite different from what has now appeared. Having -beheld this marvel I have come here to tell you.' This is what that -woman told me, and now this inspiration has come to you. So I am -persuaded that the gods have stolen the real child of Kalingasená -and substituted this daughter not born in the ordinary way, who is -no other than Rati, ordained beforehand to be the wife of your son, -who is an incarnation of Káma, O king. To illustrate this, hear the -following story concerning a Yaksha." - - - -Story of the Yaksha Virúpáksha. - -The god of wealth had for servant a Yaksha, named Virúpáksha, who -had been appointed chief guardian of lacs of treasure. [507] And he -delegated a certain Yaksha to guard a treasure lying outside the town -of Mathurá, posted there like an immovable pillar of marble. And -once on a time a certain Bráhman, a votary of Pasupati, who made -it his business to exhume treasures, went there in search of hidden -wealth. While he was examining that place, with a candle made of human -fat in his hand, the candle fell from his grasp. By that sign he knew -that treasure was concealed there; and he attempted to dig it up with -the help of some other Bráhmans his friends. Then the Yaksha, who was -told off to guard that treasure, beholding that, came and related -the whole circumstance to Virúpáksha. And Virúpáksha in his wrath -gave the following command to the Yaksha--"Go and slay immediately -those mean treasure-hunters." Then the Yaksha went and slew by his -power those Bráhmans, who were digging for treasure, before they had -attained their object. Then the god of wealth came to hear of it, and -being angry he said to Virúpáksha, "Why did you, evil one, recklessly -order the slaughter of a Bráhman? What will not poor people, who are -struggling for a livelihood, [508] do out of desire for gain? But -they must be prevented by being terrified with various bug-bears, -they must not be slain." When the god of Wealth had said this, he -cursed that Virúpáksha as follows--"Be born as a mortal on account of -your wicked conduct." Then that Virúpáksha, smitten with the curse, -was born on the earth as the son of a certain Bráhman who lived on a -royal grant. Then the Yakshiní his wife implored the lord of wealth, -"O god, send me whither my husband has gone; be merciful to me, -for I cannot live without him." When the virtuous lady addressed -this prayer to him, Vaisravana said--"Thou shalt descend, without -being born, into the house of a female slave of that very Bráhman, in -whose house thy husband is born. There thou shalt be united to that -husband of thine, and by thy power he shall surmount his curse and -return to my service." In accordance with this decree of Vaisravana, -that virtuous wife became a mortal maiden, and fell at the door of -that Bráhman's female slave's house. And the slave suddenly saw that -maiden of marvellous beauty, and took her and exhibited her to her -master the Bráhman. And the Bráhman rejoiced, and said to the female -slave--"This is without doubt some heavenly maiden not born in the -ordinary way; so my soul tells me. Bring here this girl who has entered -your house, for, I think, she deserves to be my son's wife." Then in -course of time that girl and the son of the Bráhman, having grown -up, were smitten with ardent reciprocal affection at the sight of -one another. Then they were married by the Bráhman; and the couple, -though they did not remember their previous births, felt as if a long -separation had been brought to an end. Then at last the Yaksha died, -and as his wife burnt herself with his mortal body, his sins were -wiped away by her sufferings, and he regained his former rank. - -"Thus, you see, heavenly beings, on account of certain causes, descend -from heaven to the earth, by the appointment of fate, and, because they -are free from sin, they are not born in the usual way. What does this -girl's family matter to you? So this daughter of Kalingasená is, as I -said, the wife appointed for your son by destiny." When Yaugandharáyana -had said this to the king of Vatsa and the queen Vásavadattá, they -both consented in their hearts that it should be so. Then the prime -minister returned to his house, and the king, in the company of his -wife, spent the day happily, in drinking and other enjoyments. - -Then, as time went on, that daughter of Kalingasená, who had lost -her recollection of her former state through illusion, gradually -grew up, and her dower of beauty grew with her; and her mother and -her attendants gave her the name of Madanamanchuká, because she was -the daughter of Madanavega, saying, "Surely the beauty of all other -lovely women has fled to her; else how could they have become ugly -before her?" And the queen Vásavadattá, hearing she was beautiful, -one day had her brought into her presence out of curiosity. Then the -king and Yaugandharáyana and his fellows beheld her clinging to the -face of her nurse, as the candle-flame clings to the wick. And there -was no one present, who did not think that she was an incarnation -of Rati, when they beheld her matchless body, which was like nectar -to their eyes. And then the queen Vásavadattá brought there her son -Naraváhanadatta, who was a feast to the eyes of the world. He beheld, -with the lotus of his face expanded, the gleaming Madanamanchuká, as -the bed of water-lilies beholds the young splendour of the sun. The -girl gazed with dilated countenance upon that gladdener of the eyes, -and could not gaze enough, as the female partridge can never be sated -with gazing on the moon. Henceforth these two children could not -remain apart even for a moment, being, as it were, fastened together -with the nooses of glances. - -But, in course of time, the king of Vatsa came to the conclusion -that that marriage was made in heaven, [509] and turned his mind -to the solemnization of the nuptials. When Kalingasená heard that, -she rejoiced, and fixed her affection upon Naraváhanadatta out -of love for her daughter's future husband. And then the king of -Vatsa, after deliberating with his ministers, had made for his son -a separate palace like his own. Then that king, who could discern -times and seasons, collected the necessary utensils, and anointed -his son as crown-prince, since it was apparent that he possessed all -praiseworthy qualities. First there fell on his head the water of his -father's tears, and then the water of holy bathing-places, purified by -Vaidik spells of mickle might. When the lotus of his face was washed -with the water of inauguration, wonderful to say, the faces of the -cardinal points became also clear. When his mothers threw on him the -flowers of the auspicious garlands, the heaven immediately shed a -rain of many celestial wreaths. As if in emulation of the thunder -of the drums of the gods, the echoes of the sound of the cymbals -of rejoicing floated in the air. Every one there bowed before him, -as soon as he was inaugurated as crown-prince; then by that alone he -was exalted, without his own power. - -Then the king of Vatsa summoned the good sons of the ministers, who -were the playfellows of his son, and appointed them to their offices -as servants to the crown-prince. He appointed to the office of prime -minister Marubhúti the son of Yaugandharáyana, and then Harisikha the -son of Rumanvat to the office of commander-in-chief, and he appointed -Tapantaka the son of Vasantaka as the companion of his lighter hours, -and Gomukha the son of Ityaka to the duty of chamberlain and warder, -and to the office of domestic chaplains the two sons of Pingaliká, -Vaisvánara and Sántisoma, the nephews of the king's family priest. When -these men had been appointed by the king servants to his son, there -was heard from heaven a voice preceded by a rain of flowers: "These -ministers shall accomplish all things prosperously for the prince, -and Gomukha shall be his inseparable companion." When the heavenly -voice had said this, the delighted king of Vatsa honoured them all -with clothes and ornaments; and while that king was showering wealth -upon his dependents, none of them could claim the title of poor on -account of the accumulation of riches. And the city was filled with -dancing girls and minstrels, who seemed to be invited by the rows of -silken streamers fanned and agitated by the wind. - -Then Kalingasená came to the feast of her future son-in-law, looking -like the Fortune of the Vidyádhara race which was to attend him, -present in bodily form. Then Vásavadattá and Padmávatí and she -danced, all three of them, for joy, like the three powers [510] of -a king united together. And all the trees there seemed to dance, -as their creepers waved in the wind, much more did the creatures -possessing sense. - -Then the crown-prince Naraváhanadatta, having been inaugurated in -his office, ascended an elephant of victory, and went forth. And -he was sprinkled by the city wives with their upcast eyes, blue, -white and red, resembling offerings of blue lotuses, parched grain -and water-lilies. And after visiting the gods worshipped in that city, -being praised by heralds and minstrels, he entered his palace with his -ministers. Then Kalingasená gave him, to begin with, celestial viands -and drinks far exceeding what his own magnificence could supply, and -she presented to him and his ministers, friends and servants, beautiful -robes and heavenly ornaments, for she was overpowered with love for -her son-in-law. So the day passed in high festivity for all these, -the king of Vatsa and the others, charming as the taste of nectar. - -Then the night arrived, and Kalingasená pondering over her daughter's -marriage, called to mind her friend Somaprabhá. No sooner had she -called to mind the daughter of the Asura Maya, than her husband, -the much-knowing Nadakúvara, thus addressed that noble lady, his -wife--"Dear one, Kalingasená is now thinking on thee with longing, -therefore go and make a heavenly garden for her daughter." Having said -this, and revealed the future and the past history of that maiden, -her husband dismissed that instant his wife Somaprabhá. And when she -arrived, her friend Kalingasená threw her arms around her neck, having -missed her so long, and Somaprabhá, after asking after her health, -said to her--"You have been married by a Vidyádhara of great power, -and your daughter is an incarnation of Rati by the favour of Siva, and -she has been brought into the world as the wife, in a previous state -of existence, of an incarnation of Love, that has taken his birth from -the king of Vatsa. He shall be emperor of the Vidyádharas for a kalpa -of the gods; and she shall be honoured above his other wives. But -you have descended into this world, being an Apsaras degraded by the -curse of Indra, and after you have brought your duties to completion, -you shall obtain deliverance from your curse. All this was told me, -my friend, by my wise husband, so you must not be anxious; you will -enjoy every prosperity. And I will now make here for your daughter -a heavenly garden, the like of which does not exist on earth, -in heaven, or in the nether regions." Having said this, Somaprabhá -made a heavenly garden by her magic power, and taking leave of the -regretful Kalingasená, she departed. Then, at the dawn of day, people -beheld that garden, looking like the garden of Nandana suddenly fallen -down from heaven to earth. Then the king of Vatsa heard of it, and -came there with his wives and his ministers, and Naraváhanadatta with -his companions. And they beheld that garden, the trees of which bore -both flowers and fruits all the year round, [511] with many jewelled -pillars, walls, lawns, and tanks; with birds of the colour of gold, -with heavenly perfumed breezes, like a second Svarga descended to -earth from the region of the gods. The lord of Vatsa, when he saw that -wonderful sight, asked Kalingasená, who was intent on hospitality, -what it was. And she thus answered the king in the hearing of all: -"There is a great Asura, Maya by name, an incarnation of Visvakarman, -who made the assembly-hall of Yudhishthira, and the city of Indra: -he has a daughter, Somaprabhá by name, who is a friend of mine. She -came here at night to visit me, and out of love made this heavenly -garden by her magic power, for the sake of my daughter." After saying -this, she told all the past and future fortunes of her daughter, -which Somaprabhá had revealed to her, letting the king know that -she had heard them from her friend. Then all there, perceiving that -the speech of Kalingasená tallied with what they previously knew, -dismissed their doubts and were exceedingly delighted. And the king -of Vatsa, with his wives and his son, spent that day in the garden, -being hospitably entertained by Kalingasená. - -The next day, the king went to visit a god in a temple, and he saw -many women well-clothed and with beautiful ornaments. And when he -asked them who they were, they said to him--"We are the sciences, -and these are the accomplishments; and we are come here on account of -your son: we shall now go and enter into him." Having said this they -disappeared, and the king of Vatsa entered his house astonished. There -he told it to the queen Vásavadattá and to the circle of his ministers, -and they rejoiced at that favour of the deity. Then Vásavadattá, by -the direction of the king, took up a lyre as soon as Naraváhanadatta -entered the room. And while his mother was playing, Naraváhanadatta -said modestly to her, "This lyre is out of tune." His father said, -"Take it, and play on it," whereupon he played upon the lyre so as to -astonish even the Gandharvas. When he was thus tested by his father -in all the sciences and the accomplishments, he became endowed with -them all, and of himself knew all knowledge. When the king of Vatsa -beheld his son endowed with all talents, he taught Madanamanchuká, -the daughter of Kalingasená, dancing. As fast as she became perfect -in accomplishments, [512] the heart of the prince Naraváhanadatta was -disturbed. So the sea is disturbed, as fast as the orb of the moon -rounds off its digits. And he delighted in beholding her singing and -dancing, accomplished in all the gestures of the body, so that she -seemed to be reciting the decrees of Love. As for her, if she did not -see for a moment that nectar-like lover, the tears rose to her eyes, -and she was like a bed of white lotuses, wet with dew at the hour -of dawn. [513] And Naraváhanadatta, being unable to live without -continually beholding her face, came to that garden of hers. There -he remained, and Kalingasená out of affection did all she could to -please him, bringing her daughter to him. And Gomukha, who saw into -his master's heart, and wished to bring about his long stay there, -used to tell various tales to Kalingasená. The king was delighted by -his friend's penetrating his intentions, for seeing into one's lord's -soul is the surest way of winning him. And Naraváhanadatta himself -perfected Madanamanchuká in dancing and other accomplishments, giving -her lessons in a concert-hall that stood in the garden, and while his -beloved danced, he played on all instruments so as to put to the blush -the most skilful minstrels. And he conquered also various professors -that came from all quarters, and were skilful in managing elephants, -horses, and chariots, in the use of hand-to-hand and missile weapons, -in painting and modelling. [514] In these amusements passed during -childhood the days of Naraváhanadatta, who was the chosen bridegroom -of Science. - -Now, once on a time the prince, with his ministers, and accompanied by -his beloved, went on a pilgrimage to a garden called Nágavana. There a -certain merchant's wife fell in love with Gomukha, and being repulsed, -tried to kill him by offering to him a poisoned drink. But Gomukha -came to hear of it from the lips of her confidante, and did not take -that drink, but broke out into the following denunciation of women: -"Alas! the Creator first created recklessness, and then women in -imitation of it; by nature nothing is too bad for them to do. Surely -this being they call woman, is created of nectar and poison, for, -when she is attached to one, she is nectar, and when estranged she -is indeed poison. Who can see through a woman, with loving face -secretly planning crime? A wicked woman is like a lotus-bed with -its flowers expanded, and an alligator concealed in it. But now and -then there falls from heaven, urging on a host of virtues, a good -woman that brings praise to her husband, like the pure light of the -sun. But another, of evil augury, attached to strangers, not free -from inordinate desires, wicked, bearing the poison of aversion, -[515] slays her husband like a female snake." - - - -Story of Satrughna and his wicked wife. - -For instance, in a certain village there was a certain man named -Satrughna, and his wife was unchaste. He once saw in the evening his -wife in the society of her lover, and he slew that lover of hers, -when he was in the house, with the sword. And he remained at the door -waiting for the night, keeping his wife inside, and at night-fall -a traveller came there to ask for a lodging. He gave him refuge, -and artfully carried away with his help the corpse of that adulterer -at night, and went with it to the forest. And there, while he was -throwing that corpse into a well, the mouth of which was overgrown -with plants, his wife came behind him, and pushed him in also. - -"What reckless crime of this kind will not a wicked wife commit?" In -these words Gomukha, though still a boy, denounced the conduct -of women. - -Then Naraváhanadatta himself worshipped the snakes in that grove of -snakes, [516] and went back to his palace with his retinue. - -While he was there, he desired one day to prove his ministers, Gomukha -and the others, so he asked them, though he himself knew it well, for -a summary of the policy of princes. They consulted among themselves, -and said--"You know all things, nevertheless we will tell you this, -now that you ask us," and so they proceeded to relate the cream of -political science. - -"A king should first tame and mount the horses of the senses, -and should conquer those internal foes, love, anger, avarice and -delusion, and should subdue himself as a preparation for subduing -other enemies, for how can a man, who has not conquered himself, -being helpless, conquer others? Then he should procure ministers, -who, among other good qualities, possess that of being natives of his -own country, and a skilful family priest, knowing the Atharva Veda, -gifted with asceticism. He should test his ministers with respect to -fear, avarice, virtue and passion, by ingenious artifices, and then he -should appoint them to appropriate duties, discerning their hearts. He -should try their speech, when they are deliberating with one another -on affairs, to see if it is truthful, or inspired by malice, spoken -out of affection, or connected with selfish objects. He should be -pleased with truth, but should punish untruth as it deserves, and -he should continually inquire into the conduct of each of them by -means of spies. Thus he should look at business with unhooded eye, -and by rooting up opponents, [517] and acquiring a treasure, a force, -and the other means of success, should establish himself firmly -on the throne. Then, equipped with the three powers of courage, -kingly authority, and counsel, he should be eager to conquer the -territory of others, considering the difference between the power -of himself and his foe. He should continually take counsel with -advisers, who should be trusty, learned and wise, and should correct -with his own intellect the policy determined on by them, in all its -details. Being versed in the means of success, [518] (conciliation, -bribery and the others,) he should attain for himself security, -and he should then employ the six proper courses, of which alliance -and war are the chief. [519] Thus a king acquires prosperity, and as -long as he carefully considers his own realm and that of his rival, -he is victorious but never vanquished. But an ignorant monarch, blind -with passion and avarice, is plundered by wicked servants, who shew -him the wrong path, and leading him astray, fling him into pits. On -account of these rogues a servant of another kind is never admitted -into the presence of the king, as a husbandman cannot get at a crop of -rice enclosed with a palisade. For he is enslaved by those faithless -servants, who penetrate into his secrets; and consequently Fortune -in disgust flies from him, because he does not know the difference -between man and man. Therefore a king should conquer himself, should -inflict due chastisement, and know the difference of men's characters, -for in this way he will acquire his subjects' love and become thereby -a vessel of prosperity." - - - -Story of king Súrasena and his ministers. - -In old time a king named Súrasena, who relied implicitly upon his -servants, was enslaved and plundered by his ministers, who had formed -a coalition. Whoever was a faithful servant to the king, the ministers -would not give even a straw to, though the king wished to bestow a -reward upon him; but if any man was a faithful servant to them, they -themselves gave him presents, and by their representations induced -the king to give to him, though he was undeserving. When the king -saw that, he gradually came to be aware of that coalition of rogues, -and set those ministers at variance with one another by a clever -artifice. When they were estranged, and the clique was broken up, -and they began to inform against one another, the king ruled the -realm successfully, without being deceived by others. - - - -Story of Harisinha. - -And there was a king named Harisinha, of ordinary power but versed in -the true science of policy, who had surrounded himself with devoted -and wise ministers, possessed forts, and stores of wealth; he made -his subjects devoted to him and conducted himself in such a way that, -though attacked by an emperor, he was not defeated. - -"Thus discernment and reflection are the main things in governing a -kingdom; what is of more importance?" Having said this, each taking -his part, Gomukha and his fellows ceased. Naraváhanadatta, approving -that speech of theirs, though he knew that heroic action is to be -thought upon, [520] still placed his reliance upon destiny whose -power surpasses all thought. - -Then he rose up, and his ardour being kindled by delay, he went with -them to visit his beloved Madanamanchuká; when he had reached her -palace and was seated on a throne, Kalingasená, after performing the -usual courtesies, said with astonishment to Gomukha, [521] "Before -the prince Naraváhanadatta arrived, Madanamanchuká, being impatient, -went up to the top of the palace to watch him coming, accompanied by -me, and while we were there, a man descended from heaven upon it, -he was of divine appearance, wore a tiara, and a sword, and said -to me 'I am a king, a lord of the Vidyádharas named Mánasavega, -and you are a heavenly nymph named Surabhidattá who by a curse have -fallen down to earth, and this your daughter is of heavenly origin, -this is known to me well. So give me this daughter of yours in -marriage, for the connexion is a suitable one.' When he said this, -I suddenly burst out laughing, and said to him, 'Naraváhanadatta has -been appointed her husband by the gods, and he is to be the emperor -of all you Vidyádharas.' When I said this to him, the Vidyádhara -flew up into the sky, like a sudden streak of lightning dazzling -the eyes of my daughter." When Gomukha heard that, he said, "The -Vidyádharas found out that the prince was to be their future lord, -from a speech in the air, by which the future birth of the prince -was made known to the king in private, and they immediately desired -to do him a mischief. What self-willed one would desire a mighty -lord as his ruler and restrainer? For which reason Siva has made -arrangements to ensure the safety of this prince, by commissioning -his attendants to wait on him in actual presence. I heard this speech -of Nárada's being related by my father. So it comes to pass that the -Vidyádharas are now hostile to us." When Kalingasená heard this, -she was terrified at the thought of what had happened to herself, -and said, "Why does not the prince marry Madanamanchuká now, before -she is deceived, like me, by delusion?" When Gomukha and the others -heard this from Kalingasená, they said, "Do you stir up the king of -Vatsa to this business." Then Naraváhanadatta, with his heart fixed on -Madanamanchuká only, amused himself by looking at her in the garden -all that day, with her face like a full-blown lotus, with her eyes -like opening blue water-lilies, with lips lovely as the bandhúka, -with breasts like clusters of mandáras, with body delicate as the -sirísha, like a matchless arrow, composed of five flowers, appointed -by the god of love for the conquest of the world. - -The next day Kalingasená went in person, and proffered her petition to -the king for the marriage of her daughter. The king of Vatsa dismissed -her, and summoning his ministers, said to them in the presence of -the queen Vásavadattá, "Kalingasená is impatient for the marriage of -her daughter: so how are we to manage it, for the people think that -that excellent woman is unchaste? And we must certainly consider the -people: did not Rámabhadra long ago desert queen Sítá, though she -was chaste, on account of the slander of the multitude? Was not Ambá, -though carried off with great effort by Bhíshma for the sake of his -brother, reluctantly abandoned, because she had previously chosen -another husband? In the same way this Kalingasená, after spontaneously -choosing me, was married by Madanavega; for this reason the people -blame her. Therefore let this Naraváhanadatta himself marry by the -Gándharva ceremony her daughter, who will be a suitable wife for -him." When the king of Vatsa said this, Yaugandharáyana answered, -"My lord, how could Kalingasená consent to this impropriety? For I -have often observed that she, as well as her daughter, is a divine -being, no ordinary woman, and this was told me by my wise friend the -Bráhman-Rákshasa." While they were debating with one another in this -style, the voice of Siva was heard from heaven to the following effect: -"The god of love, after having been consumed by the fire of my eye, -has been created again in the form of Naraváhanadatta, and having been -pleased with the asceticism of Rati I have created her as his wife in -the form of Madanamanchuká. And dwelling with her, as his head-wife, -he shall exercise supreme sovereignty over the Vidyádharas for a kalpa -of the gods, after conquering his enemies by my favour." After saying -this the voice ceased. - -When he heard this speech of the adorable Siva, the king of Vatsa, -with his retinue, worshipped him, and joyfully made up his mind to -celebrate the marriage of his son. Then the king congratulated his -prime minister, who had before discerned the truth, and summoned the -astrologers, and asked them what would be a favourable moment, and -they, after being honoured with presents, told him that a favourable -moment would arrive within a few days. Again those astrologers -said to him--"Your son will have to endure some separation for a -short season from this wife of his; this we know, O lord of Vatsa, -by our own scientific foresight." Then the king proceeded to make the -requisite preparations for the marriage of his son, in a style suited -to his own magnificence, so that not only his own city, but the whole -earth was made to tremble with the effort of it. Then, the day of -marriage having arrived, Kalingasená adorned her daughter, to whom -her father had sent his own heavenly ornaments, and Somaprabhá came -in obedience to her husband's order. Then Madanamanchuká, adorned -with a heavenly marriage thread, looked still more lovely; is not -the moon truly beautiful, when accompanied by Kártika? And heavenly -nymphs, by the order of Siva, sang auspicious strains in her honour: -they were eclipsed by her beauty and remained hidden as if ashamed, -but the sound of their songs was heard. They sang the following hymn -in honour of Gaurí, blended with the minstrelsy of the matchless -musicians of heaven, so as to make unequalled harmony--"Victory to -thee, O daughter of the mountain, that hast mercy on thy faithful -votaries, for thou hast thyself come to-day and blessed with success -the asceticism of Rati." Then Naraváhanadatta, resplendent with -excellent marriage-thread, entered the wedding-pavilion full of various -musical instruments. And the bride and bridegroom, after accomplishing -the auspicious ceremony of marriage, with intent care, so that no rite -was left out, ascended the altar-platform where a fire was burning, -as if ascending the pure flame of jewels on the heads of kings. If the -moon and the sun were to revolve at the same time round the mountain -of gold, [522] there would be an exact representation in the world -of the appearance of those two, the bride and the bridegroom, when -circumambulating the fire, keeping it on their right. Not only did -the drums of the gods in the air drown the cymbal-clang in honour of -the marriage festival, but the rain of flowers sent down by the gods -overwhelmed the gilt grain thrown by the women. Then also the generous -Kalingasená honoured her son-in-law with heaps of gold studded with -jewels, so that the lord of Alaká was considered very poor compared -with him, and much more so all miserable earthly monarchs. And then -the bride and bridegroom, now that the delightful ceremony of marriage -was accomplished in accordance with their long-cherished wishes, -entered the inner apartments crowded with women, adorned with pure and -variegated decoration, even as they penetrated the heart of the people -full of pure and various loyalty. Moreover, the city of the king of -Vatsa was quickly filled with kings, surrounded with splendid armies, -who, though their valour was worthy of the world's admiration, had -bent in submission, bringing in their hands valuable jewels by way of -presents, as if with subject seas. [523] On that high day of festival, -the king distributed gold with such magnificence to his dependants, -that the children in their mothers' wombs were at any rate the only -beings in his kingdom not made of gold. [524] Then on account of the -troops of excellent minstrels and dancing girls, that came from all -quarters of the world, with hymns, music, dances and songs on all -sides, the world seemed full of harmony. And at that festival the -city of Kausámbí seemed itself to be dancing, for the pennons agitated -by the wind seemed like twining arms, and it was beautified with the -toilettes of the city matrons, as if with ornaments. And thus waxing -in mirth every day, that great festival continued for a long time, -and all friends, relations and people generally were delighted by it, -and had their wishes marvellously fulfilled. And that crown-prince -Naraváhanadatta, accompanied by Madanamanchuká, enjoyed, though intent -on glory, the long-desired pleasures of this world. - - - - - - - -BOOK VII. - - -CHAPTER XXXV. - - -May the head of Siva, studded with the nails of Gaurí engaged in -playfully pulling his hair, and so appearing rich in many moons, -[525] procure you prosperity. - - - -May the god of the elephant face, [526] who, stretching forth his -trunk wet with streaming ichor, curved at the extremity, seems to be -bestowing successes, protect you. - - - -Thus the young son of the king of Vatsa, having married in Kausámbí -Madanamanchuká, whom he loved as his life, remained living as he chose, -with his ministers Gomukha and others, having obtained his wish. - -And once on a time, when the feast of spring had arrived, adorned -with the gushing notes of love-intoxicated cuckoos, in which the -wind from the Malaya mountain set in motion by force the dance of the -creepers,--the feast of spring delightful with the hum of bees, the -prince went to the garden with his ministers to amuse himself. After -roaming about there, his friend Tapantaka suddenly came with his -eyes expanded with delight, and stepping up to him, said--"Prince, -I have seen not far from here a wonderful maiden, who has descended -from heaven and is standing under an asoka-tree, and that very maiden, -who illumines the regions with her beauty, advancing towards me with -her friends, sent me here to summon you." When Naraváhanadatta heard -that, being eager to see her, he went quickly with his ministers to -the foot of the tree. He beheld there that fair one, with her rolling -eyes like bees, with her lips red like shoots, beautiful with breasts -firm as clusters, having her body yellow with the dust of flowers, -removing fatigue by her loveliness, [527] like the goddess of the -garden appearing in a visible shape suited to her deity. And the prince -approached the heavenly maiden, who bowed before him, and welcomed -her, for his eyes were ravished with her beauty. Then his minister -Gomukha, after all had sat down, asked her, "Who are you, auspicious -one, and for what reason have you come here?" When she heard that, -she laid aside her modesty in obedience to the irresistible decree -of Love, and frequently stealing sidelong glances at the lotus of -Naraváhanadatta's face with an eye that shed matchless affection, -she began thus at length to relate her own history. - - - -Story of Ratnaprabhá. - -There is a mountain-chain called Himavat, famous in the three worlds; -it has many peaks, but one of its peaks is the mount of Siva which -is garlanded with the brightness of glittering jewels, and flashes -with gleaming snow, and like the expanse of the heaven, cannot be -measured. Its plateaux are the home of magic powers and of magic -herbs, which dispel old age, death, and fear, and are to be obtained -by the favour of Siva. With its peaks yellow with the brightness of -the bodies of many Vidyádharas, it transcends the glory of the peaks -of Sumeru itself, the mighty hill of the immortals. - -On it there is a golden city called Kánchanasringa, which gleams -refulgent with brightness, like the palace of the Sun. It extends -many yojanas, and in it there lives a king of the Vidyádharas named -Hemaprabha, who is a firm votary of the husband of Umá. And though he -has many wives, he has only one queen, whom he loves dearly, named -Alankáraprabhá, as dear to him as Rohiní to the moon. With her the -virtuous king used to rise up in the morning and bathe, and worship -duly Siva and his wife Gaurí, and then he would descend to the world -of men, and give to poor Bráhmans every day a thousand gold-pieces -mixed with jewels. And then he returned from earth and attended -to his kingly duties justly, and then he ate and drank, abiding by -his vow like a hermit. While days elapsed in this way, melancholy -arose once in the bosom of the king, caused by his childlessness, but -suggested by a passing occasion. And his beloved queen Alankáraprabhá, -seeing that he was in very low spirits, asked him the cause of his -sadness. Then the king said to her--"I have all prosperity, but the -one grief of childlessness afflicts me, O queen. And this melancholy -has arisen in my breast on the occasion of calling to mind a tale, -which I heard long ago, of a virtuous man who had no son." Then the -queen said to him, "Of what nature was that tale?" When asked this -question, the king told her the tale briefly in the following words: - - - -Story of Sattvasíla and the two treasures. - -In the town of Chitrakúta there was a king named Bráhmanavara, rightly -named, for he was devoted to honouring Bráhmans. He had a victorious -servant named Sattvasíla who devoted himself exclusively to war, -and every month Sattvasíla received a hundred gold-pieces from that -king. But as he was munificent, that gold was not enough for him, -especially as his childlessness made the pleasure of giving the -sole pleasure to which he was addicted. Sattvasíla was continually -reflecting--"The Disposer has not given me a son to gladden me, but he -has given me the vice of generosity, and that too without wealth. It is -better to be produced in the world as an old barren tree or a stone, -than as a poor man altogether abandoned to the vice of giving away -money." But once on a time Sattvasíla, while wandering in a garden, -happened by luck to find a treasure: and with the help of his servants -he quickly brought home that hoard, which gleamed with much gold and -glittered with priceless stones. Out of that he provided himself -with pleasures, and gave wealth to Bráhmans, slaves, and friends, -and thus the virtuous man spent his life. Meanwhile his relations, -beholding this, guessed the secret, and went to the king's palace, -and of their own accord informed the king that Sattvasíla had found -a treasure. Then Sattvasíla was summoned by the king, and by order -of the door-keeper remained standing for a moment in a lonely part -of the king's courtyard. There, as he was scratching the earth with -the hilt of a lílávajra, [528] that was in his hand, he found another -large treasure in a copper vessel. It appeared like his own heart, -displayed openly for him by Destiny pleased with his virtue, in order -that he might propitiate the king with it. So he covered it up again -with earth as it was before, and when summoned by the door-keeper, -entered the king's presence. When he had made his bow there, the king -himself said, "I have come to learn that you have obtained a treasure, -so surrender it to me." And Sattvasíla for his part answered him then -and there, "O king, tell me: shall I give you the first treasure I -found, or the one I found to-day." The king said to him--"Give the -one recently found." And thereupon Sattvasíla went to a corner of -the king's courtyard, and gave him up the treasure. Then the king, -being pleased with the treasure, dismissed Sattvasíla with these -words--"Enjoy the first-found treasure as you please." So Sattvasíla -returned to his house. There he remained increasing the propriety of -his name with gifts and enjoyments, and so managing to dispel somehow -or other the melancholy caused by the affliction of childlessness. - -"Such is the story of Sattvasíla, which I heard long ago, and because -I have recalled it to mind, I remain sorrowful through thinking over -the fact that I have no son." When the queen Alankáraprabhá was thus -addressed by her husband Hemaprabha, the king of the Vidyádharas, she -answered him, "It is true: Fortune does assist the brave in this way; -did not Sattvasíla, when in difficulties, obtain a second treasure? So -you too will obtain your desire by the power of your courage, as an -example of the truth of this, hear the story of Vikramatunga." - - - -Story of the brave king Vikramatunga. - -There is a city called Pátaliputra, the ornament of the earth, filled -with various beautiful jewels, the colours of which are so disposed as -to form a perfect scale of colour. In that city there dwelt long ago -a brave king, named Vikramatunga, who in giving [529] never turned -his back on a suppliant, nor in fighting on an enemy. That king one -day entered the forest to hunt, and saw there a Bráhman offering a -sacrifice with vilva [530] fruits. When he saw him, he was desirous -to question him, but avoided going near him, and went off to a great -distance with his army in his ardour for the chase. For a long time -he sported with deer and lions, that rose up and fell slain by his -hand, as if with foes, and then he returned and beheld the Bráhman -still intent on his sacrifice as before, and going up to him he -bowed before him, and asked him his name and the advantage he hoped -to derive from offering the vilva fruits. Then the Bráhman blessed -the king and said to him, "I am a Bráhman named Nágasarman, and bear -the fruit I hope from my sacrifice. When the god of Fire is pleased -with this vilva sacrifice, then vilva fruits of gold will come out -of the fire-cavity. Then the god of Fire will appear in bodily form -and grant me a boon; and so I have spent much time in offering vilva -fruits. But so little is my merit that even now the god of Fire is not -propitiated." When he said this, that king of resolute valour answered -him--"Then give me one vilva fruit that I may offer it, and I will -to-day, O Bráhman, render the god of Fire propitious to you." Then -the Bráhman said to the king, "How will you, unchastened and impure, -propitiate that god of Fire, who is not satisfied with me, who remain -thus faithful to my vow, and am chastened?" When the Bráhman said this -to him, the king said to him again, "Never mind, give me a vilva fruit, -and in a moment you shall behold a wonder." Then the Bráhman, full -of curiosity, gave a vilva fruit to the king, and he then and there -meditated with soul of firm valour--"If thou art not satisfied with -this vilva fruit, O god of Fire, then I will offer thee my own head," -and thereupon offered the fruit. And the seven-rayed god appeared from -the sacrificial cavity, bringing the king a golden vilva fruit as the -fruit of his tree of valour. And the Fire-god, present in visible form, -said to that king--"I am pleased with thy courage, so receive a boon, -O king." When the magnanimous king heard that, he bowed before him and -said--"Grant this Bráhman his wish. What other boon do I require?" On -hearing this speech of the king's, the Fire-god was much pleased and -said to him--"O king, this Bráhman shall become a great lord of wealth, -and thou also by my favour shalt have the prosperity of thy treasury -ever undiminished." When the Fire-god had, in these words, bestowed -the boon, the Bráhman asked him this question; "Thou hast appeared -swiftly to a king that acts according to his own will, but not to me -that am under vows: why is this, O revered one?" Then the Fire-god, -the giver of boons, answered--"If I had not granted him an interview, -this king of fierce courage would have offered his head in sacrifice to -me. In this world successes quickly befall those of fierce spirit, but -they come slowly, O Bráhman, to those of dull spirit like thee." Thus -spake the god of Fire, and vanished, and the Bráhman Nágasarman took -leave of the king and in course of time became very rich. But the -king Vikramatunga, whose courage had been thus seen by his dependents, -returned amid their plaudits to his town of Pátaliputra. - -When the king was dwelling there, the warder Satrunjaya entered -suddenly one day, and said secretly to him; "There is standing at -the door, O king, a Bráhman lad, who says his name is Dattasarman, -he wishes to make a representation to you in private." The king gave -the order to introduce him, and the lad was introduced, and after -blessing the king, he bowed before him, and sat down. And he made -this representation--"King, by a certain device of powder I know -how to make always excellent gold out of copper. For that device was -shewn me by my spiritual teacher, and I saw with my own eyes that he -made gold by that device." When the lad said this, the king ordered -copper to be brought, and when it was melted, the lad threw the powder -upon it. But while the powder was being thrown, an invisible Yaksha -carried it off, and the king alone saw him, having propitiated the -god of Fire. And that copper did not turn into gold, as the powder -did not reach it; thrice did the lad make the attempt and thrice his -labour was in vain. Then the king, first of brave men, took the powder -from the desponding lad, and himself threw it on the melted copper; -when he threw the powder, the Yaksha did not intercept it, but went -away smiling. Accordingly the copper became gold by contact with that -powder. Then the boy, astonished, asked the king for an explanation, -and the king told him the incident of the Yaksha, just as he had seen -it. And having learned in this way the device of the powder from that -lad, the king made him marry a wife, and gave him all he wished, and -having his treasury prosperously filled by means of the gold produced -by that device, he himself enjoyed great happiness together with his -wives, and made Bráhmans rich. - -"Thus you see that the Lord grants their desires to men of fierce -courage, seeming to be either terrified or pleased by them. And who, -O king, is of more firm valour or more generous than you? So Siva, when -propitiated by you, will certainly give you a son; do not sorrow." The -king Hemaprabha, when he heard this noble speech from the mouth of -queen Alankáraprabhá, believed it and was pleased. And he considered -that his own heart, radiant with cheerfulness, indicated that he would -certainly obtain a son by propitiating Siva. The next day after this, -he and his wife bathed and worshipped Siva, and he gave 90 millions of -gold-pieces to the Bráhmans, and without taking food he went through -ascetic practices in front of Siva, determined that he would either -leave the body or propitiate the god, and continuing in asceticism, -he praised the giver of boons, the husband of the daughter of the -mountain, [531] that lightly gave away the sea of milk to his votary -Upamanyu, saying, "Honour to thee, O husband of Gaurí, who art the -cause of the creation, preservation, and destruction of the world, -who dost assume the eight special forms of ether and the rest. [532] -Honour to thee, who sleepest on the ever-expanded lotus of the heart, -that art Sambhu, the swan dwelling in the pure Mánasa lake. [533] -Honour to thee, the exceeding marvellous Moon, of divine brightness, -pure, of watery substance, to be beheld by those whose sins are -put away; to thee whose beloved is half thy body, [534] and who -nevertheless art supremely chaste. Honour to thee who didst create -the world by a wish, and art thyself the world." - -When the king had praised Siva in these words and fasted for three -nights, the god appeared to him in a dream, and spake as follows: -"Rise up, O king, there shall be born to thee a heroic son that -shall uphold thy race. And thou shalt also obtain by the favour of -Gaurí, a glorious daughter who is destined to be the queen of that -treasure-house of glory, Naraváhanadatta, your future emperor." When -Siva had said this, he disappeared, and Hemaprabha woke up, delighted, -at the close of night. And by telling his dream he gladdened his -wife Alankáraprabhá, who had been told the same by Gaurí in a dream, -and dwelt on the agreement of the two visions. And then the king rose -up and bathed and worshipped Siva, and after giving gifts, broke his -fast, and kept high festival. - -Then, after some days had passed, the queen Alankáraprabhá became -pregnant by that king, and delighted her beloved by her face redolent -of honey, with wildly rolling eyes, so that it resembled a pale lotus -with bees hovering round it. Then she gave birth in due time to a son, -(whose noble lineage was proclaimed by the elevated longings of her -pregnancy,) as the sky gives birth to the orb of day. As soon as he -was born, the lying-in chamber was illuminated by his might, and -so was made red as vermilion. And his father gave to that infant, -that brought terror to the families of his enemies, the name of -Vajraprabha, that had been appointed for him by a divine voice. Then -the boy grew by degrees, being filled with accomplishments, and causing -the exultation of his family, as the new moon fills out with digits, -[535] and causes the sea to rise. - -Then, not long after, the queen of that king Hemaprabha again became -pregnant. And when she was pregnant, she sat upon a golden throne, -and became truly the jewel of the harem, adding special lustre to -her settings. And in a chariot, in the shape of a beautiful lotus, -manufactured by help of magic science, she roamed about in the sky, -since her pregnant longings assumed that form. But when the due -time came, a daughter was born to that queen, whose birth by the -favour of Gaurí was a sufficient guarantee of her loveliness. And -this voice was then heard from heaven--"She shall be the wife of -Naraváhanadatta"--which agreed with the words of Siva's revelation. And -the king was just as much delighted at her birth as he was at that -of his son, and gave her the name of Ratnaprabhá. And Ratnaprabhá, -adorned with her own science, grew up in the house of her father, -producing illumination in all the quarters of the sky. Then the king -made his son Vajraprabha, who had begun to wear armour, take a wife, -and appointed him crown-prince. And he devolved on him the burden of -the kingdom and remained at ease; but still one anxiety lingered in -his heart, anxiety about the marriage of his daughter. - -One day the king beheld that daughter, who was fit to be given away -in marriage, sitting near him, and said to the queen Alankáraprabhá, -who was in his presence; "Observe, queen, a daughter is a great misery -in the three worlds, even though she is the ornament of her family, -a misery, alas! even to the great. For this Ratnaprabhá, though -modest, learned, young and beautiful, afflicts me because she has not -obtained a husband." The queen said to him--"She was proclaimed by the -gods as the destined wife of Naraváhanadatta, our future emperor, -why is she not given to him?" When the queen said this to him, -the king answered: "In truth the maiden is fortunate, that shall -obtain him for a bridegroom. For he is an incarnation of Káma upon -earth, but he has not as yet attained his divine nature: therefore -I am now waiting for his attainment of superhuman knowledge." [536] -While he was thus speaking, Ratnaprabhá, by means of those accents of -her father, which entered her ear like the words of the bewildering -spell of the god of love, became as if bewildered, as if possessed, -as if asleep, as if in a picture, and her heart was captivated by -that bridegroom. Then with difficulty she took a respectful leave -of her parents, and went to her own private apartments, and managed -at length to get to sleep at the end of the night. Then the goddess -Gaurí, being full of pity for her, gave her this command in a dream; -"To-morrow, my daughter, is an auspicious day; so thou must go to the -city of Kausámbí and see thy future husband, and thence thy father, -O auspicious one, will himself bring thee and him into this his city, -and celebrate your marriage." So in the morning, when she woke up, -she told that dream to her mother. Then her mother gave her leave to -go, and she, knowing by her superhuman knowledge that her bridegroom -was in the garden, set out from her own city to visit him. - -"Thou knowest, O my husband, that I am that Ratnaprabhá, arrived to-day -in a moment, full of impatience, and you all know the sequel." When -he heard this speech of hers, that in sweetness exceeded nectar, -and beheld the body of the Vidyádharí that was ambrosia to the -eyes, Naraváhanadatta in his heart blamed the Creator, saying to -himself--"Why did he not make me all eye and ear?" And he said to -her--"Fortunate am I; my birth and life has obtained its fruit, -in that I, O beautiful one, have been thus visited by thee out of -affection!" When they had thus exchanged the protestations of new -love, suddenly the army of the Vidyádharas was beheld there in the -heaven. Ratnaprabhá said immediately, "Here is my father come," and -the king Hemaprabha descended from heaven with his son. And with his -son Vajraprabha he approached that Naraváhanadatta, who gave him a -courteous welcome. And while they stood for a moment paying one another -the customary compliments, the king of Vatsa, who had heard of it, -came with his ministers. And then that Hemaprabha told the king, -after he had performed towards him the rites of hospitality, the -whole story exactly as it had been related by Ratnaprabhá, and said, -"I knew by the power of my supernatural knowledge that my daughter had -come here, and I am aware of all that has happened in this place. [537] - - - -For he will afterwards possess such an imperial chariot. Pray consent, -and then thou shalt behold in a short time thy son, the prince, -returned here, united to his wife Ratnaprabhá." After he had addressed -this prayer to the king of Vatsa, and he had consented to his wish, -that Hemaprabha, with his son, prepared that chariot by his own magic -skill, and made Naraváhanadatta ascend it, together with Ratnaprabhá, -whose face was cast down from modesty, followed by Gomukha and the -others, and Yaugandharáyana, who was also deputed to accompany him -by his father, and thus Hemaprabha took him to his own capital, -Kánchanasringaka. - -And Naraváhanadatta, when he reached that city of his father-in-law, -saw that it was all of gold, gleaming with golden ramparts, embraced, -as it were, on all sides with rays issuing out like shoots, and -so stretching forth innumerable arms in eagerness of love for -that son-in-law. There the king Hemaprabha, of high emprise, gave -Ratnaprabhá with due ceremonies to him, as the sea gave Lakshmí to -Vishnu. And he gave him glittering heaps of jewels, gleaming like -innumerable wedding fires lighted. [538] And in the city of that -festive prince, who was showering wealth, even the houses, being draped -with flags, appeared as if they had received changes of raiment. And -Naraváhanadatta, having performed the auspicious ceremony of marriage, -remained there enjoying heavenly pleasures with Ratnaprabhá. And he -amused himself by looking in her company at beautiful temples of the -gods in gardens and lakes, having ascended with her the heaven by -the might of her science. - -So, after he had lived some days with his wife in the city of the -king of the Vidyádharas, the son of the king of Vatsa determined, -in accordance with the advice of Yaugandharáyana, to return to his -own city. Then his mother-in-law performed for him the auspicious -ceremonies previous to starting, and his father-in-law again honoured -him and his minister, and then he set out with Hemaprabha and his son, -accompanied by his beloved, having again ascended that chariot. He soon -arrived, like a stream of nectar to the eyes of his mother, and entered -his city with Hemaprabha and his son and his own followers, bringing -with him his wife, who made the king of Vatsa rejoice exceedingly -with delight at beholding her. The king of Vatsa of exalted fortune, -with Vásavadattá, welcomed that son, who bowed at his feet with his -wife, and honoured Hemaprabha his new connexion, as well as his son, -in a manner conformable to his own dignity. Then, after that king of -the Vidyádharas, Hemaprabha, had taken leave of the lord of Vatsa and -his family, and had flown up into the heaven and gone to his own city, -that Naraváhanadatta, together with Ratnaprabhá and Madanamanchuká, -spent that day in happiness surrounded by his friends. - - - - - - -CHAPTER XXXVI. - - -When that Naraváhanadatta had thus obtained a new and lovely bride -of the Vidyádhara race, and was the next day with her in her house, -there came in the morning to the door, to visit him, his ministers -Gomukha and others. They were stopped for a moment at the door by -the female warder, and announced within; then they entered and were -courteously received, and Ratnaprabhá said to the warder, "The door -must not again be closed against the entrance of my husband's friends, -for they are as dear to me as my own body. And I do not think that -this is the way to guard female apartments." After she had addressed -the female warder in these words, she said in turn to her husband, -"My husband, I am going to say something which occurs to me, so -listen. I consider that the strict seclusion of women is a mere -social custom, or rather folly produced by jealousy. It is of no use -whatever. Women of good family are guarded by their own virtue, as -their only chamberlain. But even God himself can scarcely guard the -unchaste. Who can restrain a furious river and a passionate woman? And -now listen, I will tell you a story." - - - -Story of king Ratnádhipati and the white elephant Svetarasmi. - -There is here a great island in the midst of the sea, named -Ratnakúta. In it there lived in old times a king of great courage, -a devoted worshipper of Vishnu, rightly named Ratnádhipati. [539] -That king, in order to obtain the conquest of the earth, and all -kings' daughters as his wives, went through a severe penance, -to propitiate Vishnu. The adorable one, pleased with his penance, -appeared in bodily form, and thus commanded him--"Rise up, king, -I am pleased with thee, so I tell thee this--listen! There is in -the land of Kalinga a Gandharva, who has become a white elephant by -the curse of a hermit, and is known by the name of Svetarasmi. On -account of the asceticism he performed in a former life, and on -account of his devotion to me, that elephant is supernaturally wise, -and possesses the power of flying through the sky, and of remembering -his former birth. And I have given an order to that great elephant, -in accordance with which he will come of himself through the air, -and become thy beast of burden. That white elephant thou must mount, -as the wielder of the thunderbolt mounts the elephant of the gods, -[540] and whatever king thou shalt travel through the air to visit, -in fear shall bestow on thee, who art of god-like presence, tribute in -the form of a daughter, for I will myself command him to do so in a -dream. Thus thou shalt conquer the whole earth, and all zenanas, and -thou shalt obtain eighty thousand princesses." When Vishnu had said -this, he disappeared, and the king broke his fast, and the next day -he beheld that elephant, which had come to him through the air. And -when the elephant had thus placed himself at the king's disposal, -he mounted him, as he had been bidden to do by Vishnu, and in this -manner he conquered the earth, and carried off the daughters of -kings. And then the king dwelt there in Ratnakúta with those wives, -eighty thousand in number, amusing himself as he pleased. And in order -to propitiate Svetarasmi, that celestial elephant, he fed every day -five hundred Bráhmans. - -Now once on a time the king Ratnádhipati mounted that elephant, -and, after roaming through the other islands, returned to his own -island. And as he was descending from the sky, it came to pass that -a bird of the race of Garuda struck that excellent elephant with -his beak. And the bird fled, when the king struck him with the -sharp elephant-hook, but the elephant fell on the ground stunned -by the blow of the bird's beak. The king got off his back, but the -elephant, though he recovered his senses, was not able to rise up in -spite of the efforts made to raise him, and ceased eating. For five -days the elephant remained in the same place, where it had fallen, -and the king was grieved and took no food, and prayed as follows: -"Oh guardians of the world, teach me some remedy in this difficulty; -otherwise I will cut off my own head and offer it to you." When he had -said this, he drew his sword and was preparing to cut off his head, -when immediately a bodiless voice thus addressed him from the sky--"O -king do nothing rash; if some chaste woman touches this elephant with -her hand, it will rise up, but not otherwise." When the king heard -that, he was glad, and summoned his own carefully guarded chief queen, -Amritalatá. When the elephant did not rise up, though she touched it -with her hand, the king had all his other wives summoned. But though -they all touched the elephant in succession, he did not rise up; the -fact was, not one among them was chaste. Then the king, having beheld -all those eighty thousand wives openly humiliated in the presence of -men, being himself abashed, summoned all the women of his capital, -and made them touch the elephant one after another. And when in -spite of it the elephant did not rise up, the king was ashamed, -because there was not a single chaste woman in his city. - -And in the meanwhile a merchant named Harshagupta, who had arrived -from Támraliptí, [541] having heard of that event, came there full -of curiosity. And in his train there came a servant of the name of -Sílavatí, who was devoted to her husband; when she saw what had taken -place, she said to him--"I will touch this elephant with my hand: -and if I have not even thought in my mind of any other man than -my husband, may it rise up." No sooner had she said this, than she -came up and touched the elephant with her hand, whereupon it rose up -in sound health and began to eat. [542] But when the people saw the -elephant Svetarasmi rise up, they raised a shout and praised Sílavatí, -saying--"Such are these chaste women, few and far between, who, like -Siva, are able to create, preserve and destroy this world." The king -Ratnádhipati also was pleased, and congratulated the chaste Sílavatí, -and loaded her with innumerable jewels, and he also honoured her -master, the merchant Harshagupta, and gave him a house near his own -palace. And he determined to avoid all communication with his own -wives, and ordered that henceforth they should have nothing but food -and raiment. - -Then the king, after he had taken his food, sent for the chaste -Sílavatí, and said to her at a private interview in the presence -of Harshagupta, "Sílavatí, if you have any maiden of your father's -family, give her to me, for I know she will certainly be like -you." When the king said this to her, Sílavatí answered--"I have a -sister in Támraliptí named Rájadattá; marry her, O king, if you wish, -for she is of distinguished beauty." When she said this to the king, -he consented and said, "So be it," and having determined on taking -this step, he mounted, with Sílavatí and Harshagupta, the elephant -Svetarasmi, that could fly though the air, and going in person to -Támraliptí, entered the house of that merchant Harshagupta. There -he asked the astrologers that very day, what would be a favourable -time for him to be married to Rájadattá, the sister of Sílavatí. And -the astrologers, having enquired under what stars both of them were -born, said, "A favourable conjuncture will come for you, O king, -in three months from this time. But if you marry Rájadattá in the -present position of the constellations, she will without fail prove -unchaste." Though the astrologers gave him this response, the king, -being eager for a charming wife, and impatient of dwelling long alone, -thus reflected--"Away with scruples! I will marry Rájadattá here -this very day. For she is the sister of the blameless Sílavatí and -will never prove unchaste. And I will place her in that uninhabited -island in the middle of the sea, where there is one empty palace, and -in that inaccessible spot I will surround her with a guard of women; -so how can she become unchaste, as she can never see men?" Having -formed this determination, the king that very day rashly married that -Rájadattá, whom Sílavatí bestowed upon him. And after he had married -her, and had been received with the customary rites by Harshagupta, -he took that wife, and with her and Sílavatí, he mounted Svetarasmi, -and then in a moment went through the air to the land of Ratnakúta, -where the people were anxiously expecting him. And he rewarded -Sílavatí again so munificently, that she attained all her wishes, -having reaped the fruit of her vow of chastity. Then he mounted his -new wife Rájadattá on that same air-travelling elephant Svetarasmi, -and conveyed her carefully, and placed her in the empty palace in the -island in the midst of the sea, inaccessible to man, with a retinue -of women only. And whatever article she required, he conveyed there -through the air on that elephant, so great was his distrust. And being -devotedly attached to her, he always spent the night there, but came -to Ratnakúta in the day to transact his regal duties. Now one morning -the king, in order to counteract an inauspicious dream, indulged with -that Rájadattá in a drinking-bout for good luck. And though his wife, -being intoxicated with that banquet, did not wish to let him go, he -left her, and departed to Ratnakúta to transact his business, for the -royal dignity is an ever-exacting wife. There he remained performing -his duties with anxious mind, which seemed ever to ask him, why he -left his wife there in a state of intoxication? And in the meanwhile -Rájadattá, remaining alone in that inaccessible place, the female -servants being occupied in culinary and other duties, saw a certain man -come in at the door, like Fate determined to baffle all expedients for -guarding her, and his arrival filled her with astonishment. And that -intoxicated woman asked him when he approached her, "Who are you, -and how have you come to this inaccessible place?" Then that man, -who had endured many hardships, answered her-- - - - -Story of Yavanasena. - -Fair one, I am a merchant's son of Mathurá named Yavanasena. And when -my father died, I was left helpless, and my relations took from me my -property, so I went to a foreign country, and resorted to the miserable -condition of being servant to another man. Then I with difficulty -scraped together a little wealth by trading, and as I was going to -another land, I was plundered by robbers who met me on the way. Then -I wandered about as a beggar, and, with some other men like myself, -I went to a mine of jewels called Kanakakshetra. There I engaged to -pay the king his share, and after digging up the earth in a trench for -a whole year, I did not find a single jewel. So, while the other men -my fellows were rejoicing over the jewels they had found, smitten with -grief I retired to the shore of the sea, and began to collect fuel. - -And while I was constructing with the fuel a funeral pyre, in -order that I might enter the flame, a certain merchant named -Jívadatta happened to come there; that merciful man dissuaded me -from suicide, and gave me food, and as he was preparing to go in a -ship to Svarnadvípa he took me on board with him. Then, as we were -sailing along in the midst of the ocean, after five days had passed, -we suddenly beheld a cloud. The cloud discharged its rain in large -drops, and that vessel was whirled round by the wind like the head of -a mast elephant. Immediately the ship sank, but as fate would have it, -I caught hold of a plank, just as I was sinking. I mounted on it, -and thereupon the thunder-cloud relaxed its fury, and, conducted -by destiny, I reached this country; and have just landed in the -forest. And seeing this palace, I entered, and I beheld here thee, -O auspicious one, a rain of nectar to my eyes, dispelling pain. - -When he had said this, Rájadattá maddened with love and wine, placed -him on a couch and embraced him. Where there are these five fires, -feminine nature, intoxication, privacy, the obtaining of a man, and -absence of restraint, what chance for the stubble of character? So -true is it, that a woman maddened by the god of Love is incapable of -discrimination; since this queen became enamoured of that loathsome -castaway. In the meanwhile the king Ratnádhipati, being anxious, -came swiftly from Ratnakúta, borne along on the sky-going elephant; -and entering his palace he beheld his wife Rájadattá in the arms of -that creature. When the king saw the man, though he felt tempted to -slay him, he slew him not, because he fell at his feet, and uttered -piteous supplications. And beholding his wife terrified, and at -the same time intoxicated, he reflected, "How can a woman that is -addicted to wine, the chief ally of lust, be chaste? A lascivious -woman cannot be restrained even by being guarded. Can one fetter a -whirlwind with one's arms? This is the fruit of my not heeding the -prediction of the astrologers. To whom is not the scorning of wise -words bitter in its after-taste? When I thought that she was the -sister of Sílavatí, I forgot that the Kálakúta poison was twin-born -with the amrita. [543] Or rather who is able, even by doing the utmost -of a man, to overcome the incalculable freaks of marvellously working -Destiny." Thus reflecting, the king was not wroth with any one, and -spared the merchant's son, her paramour, after asking him the story -of his life. The merchant's son, when dismissed thence, seeing no -other expedient, went out and beheld a ship coming, far off in the -sea. Then he again mounted that plank, and drifting about in the sea, -cried out, puffing and blowing, "Save me! Save me!" So a merchant, of -the name of Krodhavarman, who was on that ship, drew that merchant's -son out of the water, and made him his companion. Whatever deed is -appointed by the Disposer to be the destruction of any man, dogs -his steps whithersoever he runneth. For this fool, when on the ship, -was discovered by his deliverer secretly associating with his wife, -and thereupon was cast by him into the sea and perished. - -In the meanwhile the king Ratnádhipati caused the queen Rájadattá -with her retinue to mount Svetarasmi, without allowing himself to -be angry, and he carried her to Ratnakúta, and delivered her to -Sílavatí, and related that occurrence to her and his ministers. And -he exclaimed, "Alas! How much pain have I endured, whose mind has -been devoted to these unsubstantial insipid enjoyments. Therefore I -will go to the forest, and take Hari as my refuge, in order that I -may never again be a vessel of such woes." Thus he spake, and though -his sorrowing ministers and Sílavatí endeavoured to prevent him, he, -being disgusted with the world, would not abandon his intention. Then, -being indifferent to enjoyments, he first gave half of his treasure to -the virtuous Sílavatí, and the other half to the Bráhmans, and then -that king made over in the prescribed form his kingdom to a Bráhman -of great excellence, named Pápabhanjana. And after he had given away -his kingdom, he ordered Svetarasmi to be brought, with the object -of retiring to a grove of asceticism, his subjects looking on with -tearful eyes. No sooner was the elephant brought, than it left the -body, and became a man of god-like appearance, adorned with necklace -and bracelet. When the king asked him who he was, and what was the -meaning of all this, he answered: - -"We were two Gandharva brothers, living on the Malaya mountain: I was -called Somaprabha, and the eldest was Devaprabha. And my brother had -but one wife, but she was very dear to him. Her name was Rájavatí. One -day he was wandering about with her in his arms, and happened to -arrive, with me in his company, at a place called the dwelling of the -Siddhas. There we both worshipped Vishnu in his temple, and began all -of us to sing before the adorable one. In the meanwhile a Siddha came -there, and stood regarding with fixed gaze Rájavatí, who was singing -songs well worth hearing. And my brother, who was jealous, said in -his wrath to that Siddha; 'Why dost thou, although a Siddha, cast a -longing look at another's wife?' Then the Siddha was moved with anger, -and said to him by way of a curse--'Fool, I was looking at her out of -interest in her song, not out of desire. So fall thou, jealous one, -into a mortal womb together with her; and then behold with thy own eyes -thy wife in the embraces of another.' When he had said this, I, being -enraged at the curse, struck him, out of childish recklessness, with a -white toy elephant of clay, that I had in my hand. Then he cursed me -in the following words--"Be born again on the earth as an elephant, -like that with which you have just struck me." Then being merciful, -that Siddha allowed himself to be propitiated by that brother of mine -Devaprabha, and appointed for us both the following termination of the -curse; "Though a mortal thou shalt become, by the favour of Vishnu, -the lord of an island, and shalt obtain as thy servant this thy younger -brother, who will have become an elephant, a beast of burden fit for -gods. Thou shalt obtain eighty thousand wives, and thou shalt come -to learn the unchastity of them all in the presence of men. Then thou -shalt marry this thy present wife, who will have become a woman, and -shalt see her with thy own eyes embracing another. Then, thou shalt -become sick in thy heart of the world, and shalt bestow thy realm on -a Bráhman, but when after doing this thou shalt set out to go to a -forest of ascetics, thy younger brother shall first be released from -his elephant nature, and thou also with thy wife shalt be delivered -from thy curse.' This was the termination of the curse appointed for -us by the Siddha, and we were accordingly born with different lots, -on account of the difference of our actions in that previous state, -and lo! the end of our curse has now arrived." When Somaprabha -had said this, that king Ratnádhipati remembered his former birth, -and said--"True! I am that very Devaprabha; and this Rájadattá is -my former wife Rájavatí." Having said this, he, together with his -wife, abandoned the body. In a moment they all became Gandharvas, -and, in the sight of men, flew up into the air, and went to their own -home, the Malaya mountain. Sílavatí too, through the nobleness of her -character, obtained prosperity, and going to the city of Támraliptí, -remained in the practice of virtue. - -"So true is it, that in no case can any one guard a woman by force in -this world, but the young woman of good family is ever protected by the -pure restraint of her own chastity. And thus the passion of jealousy is -merely a purposeless cause of suffering, annoying others, and so far -from being a protection to women, it rather excites in them excessive -longing." When Naraváhanadatta had heard this tale full of good sense -related by his wife, he and his ministers were highly pleased. - - - - - - -CHAPTER XXXVII. - - -Then Naraváhanadatta's minister Gomukha said to him, by way of capping -the tale, which had been told by Ratnaprabhá: "It is true that chaste -women are few and far between, but unchaste women are never to be -trusted; in illustration of this, hear the following story." - - - -Story of Nischayadatta. - -There is in this land a town of the name of Ujjayiní, famous throughout -the world: in it there lived of old time a merchant's son, named -Nischayadatta. He was a gambler and had acquired money by gambling, -and every day the generous man used to bathe in the water of the Siprá, -and worship Mahákála: [544] his custom was first to give money to the -Bráhmans, the poor, and the helpless, and then to anoint himself and -indulge in food and betel. - -Every day, when he had finished his bathing and his worship, he used -to go and anoint himself in a cemetery near the temple of Mahákála, -with sandalwood and other things. And the young man placed the -unguent on a stone pillar that stood there, and so anointed himself -every day alone, rubbing his back against it. In that way the pillar -eventually became very smooth and polished. Then there came that way -a draughtsman with a sculptor; the first, seeing that the pillar -was very smooth, drew on it a figure of Gaurí, and the sculptor -with his chisel in pure sport carved it on the stone. Then, after -they had departed, a certain daughter of the Vidyádharas came there -to worship Mahákála, and saw that image of Gaurí on the stone. From -the clearness of the image she inferred the proximity of the goddess, -and, after worshipping, she entered that stone pillar to rest. In the -meanwhile Nischayadatta, the merchant's son, came there, and to his -astonishment beheld that figure of Umá carved on the stone. He first -anointed his limbs, and then placing the unguent on another part of the -stone, began to anoint his back by rubbing it against the stone. When -the rolling-eyed Vidyádhara maiden inside the pillar saw that, her -heart being captivated by his beauty, she reflected--"What! has this -handsome man no one to anoint his back? Then I will now rub his back -for him." Thus the Vidyádharí reflected, and, stretching forth her -hand from inside the pillar, she anointed his back then and there -out of affection. Immediately the merchant's son felt the touch, and -heard the jingling of the bracelet, and caught hold of her hand with -his. And the Vidyádharí, invisible as she was, said to him from the -pillar--"Noble sir, what harm have I done you? let go my hand." Then -Nischayadatta answered her--"Appear before me, and say who you are, -then I will let go your hand." Then the Vidyádharí affirmed with an -oath--"I will appear before your eyes, and tell you all." So he let -go her hand. Then she came out visibly from the pillar, beautiful -in every limb, and sitting down, with her eyes fixed on his face, -said to him, "There is a city called Pushkarávatí [545] on a peak of -the Himálayas, in it there lives a king named Vindhyapara. I am his -maiden daughter, named Anurágapará. I came to worship Mahákála, and -rested here to-day. And thereupon you came here, and were beheld by me -anointing your back on this pillar, resembling the stupefying weapon -of the god of love. Then first my heart was charmed with affection -for you, and afterwards my hand was smeared with your unguent, as I -rubbed your back. [546] The sequel you know. So I will now go to my -father's house." - -When she said this to the merchant's son, he answered--"Fair one, -I have not recovered my soul which you have taken captive; how can -you thus depart, without letting go the soul which you have taken -possession of?" When he said this to her, she was immediately overcome -with love, and said--"I will marry you, if you come to my city. It is -not hard for you to reach; your endeavour will be sure to succeed. For -nothing in this world is difficult to the enterprising." Having said -this, Anurágapará flew up into the air and departed; and Nischayadatta -returned home with mind fixed upon her. Recollecting the hand that -was protruded from the pillar, like a shoot from the trunk of a tree, -he thought--"Alas! though I seized her hand I did not win it for my -own. Therefore I will go to the city of Pushkarávatí to visit her, and -either I shall lose my life, or Fate will come to my aid." So musing, -he passed that day there in an agony of love, and he set out from that -place early the next morning, making for the north. As he journeyed, -three other merchants' sons, who were travelling towards the north, -associated themselves with him as companions. In company with them -he travelled through cities, villages, forests, and rivers, and at -last reached the northern region abounding in barbarians. - -There he and his companions were found on the way by some Tájikas, who -took them and sold them to another Tájika. He sent them in the care of -his servants as a present to a Turushka, named Muravára. Then those -servants took him and the other three, and hearing that Muravára -was dead, they delivered them to his son. The son of Muravára -thought--"These men have been sent me as a present by my father's -friend, so I must send them to him to-morrow by throwing them into -his grave." [547] Accordingly the Turushka fettered Nischayadatta and -his three friends with strong chains, that they might be kept till -the morning. Then, while they were remaining in chains at night, -Nischayadatta said to his three friends, the merchant's sons, -who were afflicted with dread of death--"What will you gain by -despondency? Maintain steadfast resolution. For calamities depart -far away from the resolute, as if terrified at them. Think on the -peerless adorable Durgá, that deliverer from calamity." - -Thus encouraging them, he devoutly worshipped that goddess Durgá: -"Hail to thee, O goddess! I worship thy feet that are stained with -a red dye, as if it were the clotted gore of the trampled Asura -clinging to them. Thou, as the all-ruling power of Siva, dost govern -the three worlds, and inspired by thee they live and move. Thou didst -deliver the worlds, O slayer of the Asura Mahisha. Deliver me that -crave thy protection, O thou cherisher of thy votaries." In these -and similar words he and his companions duly worshipped the goddess, -and then they all fell asleep, being weary. And the goddess Durgá -in a dream commanded Nischayadatta and his companions--"Rise up, -my children, depart, for your fetters are loosed." Then they woke up -at night, and saw that their fetters had fallen off of themselves, -and after relating to one another their dream, they departed thence -delighted. And after they had gone a long journey, the night came -to an end, and then those merchant's sons, who had gone through such -terrors, said to Nischayadatta; "Enough of this quarter of the world -infested with barbarians! We will go to the Deccan, friend, but do -you do as you desire."--When they said this to him, he dismissed -them to go where they would, and set out alone vigorously on his -journey, making towards that very northern quarter, drawn by the -noose of love for Anurágapará, flinging aside fear. As he went -along, he fell in, in course of time, with four Pásupata ascetics, -and reached and crossed the river Vitastá. And after crossing it, -he took food, and as the sun was kissing the western mountain, -he entered with them a forest that lay in their path. And there -some woodmen, that met them, said to them: "Whither are you going, -now that the day is over. There is no village in front of you: but -there is an empty temple of Siva in this wood. Whoever remains there -during the night inside or outside, falls a prey to a Yakshiní, who -bewilders him, making horns grow on his forehead, and then treats him -as a victim, and devours him." Those four Pásupata ascetics, who were -travelling together, though they heard this, said to Nischayadatta, -"Come along! what can that miserable Yakshiní do to us? For we have -remained many nights in various cemeteries." When they said this, -he went with them, and finding an empty temple of Siva, he entered -it with them to pass the night there. In the court of that temple -the bold Nischayadatta and the Pásupata ascetics quickly made a great -circle with ashes, and entering into it, they lighted a fire with fuel, -and all remained there, muttering a charm to protect themselves. - -Then at night there came there dancing the Yakshiní Sringotpádiní, -[548] playing from afar on her lute of bones, and when she came near, -she fixed her eye on one of the four Pásupata ascetics, and recited -a charm, as she danced outside the circle. That charm produced horns -on him, [549] and bewildered he rose up, and danced till he fell -into the blazing fire. And when he had fallen, the Yakshiní dragged -him half-burnt out of the fire, and devoured him with delight. Then -she fixed her eye on the second Pásupata ascetic, and in the same -way recited the horn-producing charm and danced. The second one also -had horns produced by that charm, and was made to dance, and falling -into the fire, was dragged out and devoured before the eyes of the -others. In this way the Yakshiní maddened one after another at night -the four ascetics, and after horns had been produced on them, devoured -them. But while she was devouring the fourth, it came to pass that, -being intoxicated with flesh and blood, she laid her lute down on the -ground. Thereupon the bold Nischayadatta rose up quickly, and seized -the lute, and began to play on it, and dancing round with a laugh, to -recite that horn-producing charm, which he had learnt from hearing it -often, fixing at the same time his eye on the face of the Yakshiní. By -the operation of the charm she was confused, and dreading death, as -horns were just about to sprout on her forehead, she flung herself -prostrate, and thus entreated him; "Valiant man, do not slay me, -a helpless woman. I now implore your protection, stop the recital of -the charm, and the accompanying movements. Spare me! I know all your -story, and will bring about your wish; I will carry you to the place, -where Anurágapará is." The bold Nischayadatta, when thus confidingly -addressed by her, consented, and stopped the recital of the charm, -and the accompanying movements. Then, at the request of the Yakshiní, -he mounted on her back, and being carried by her through the air, -he went to find his beloved. [550] - -And when the night came to an end, they had reached a mountain wood; -there the Guhyakí bowing thus addressed Nischayadatta; "Now that the -sun has risen, I have no power to go upwards, [551] so spend this -day in this charming wood, my lord; eat sweet fruits and drink the -clear water of the brooks. I go to my own place, and I will return -at the approach of night; and then I will take you to the city of -Pushkarávatí, the crown of the Himálayas, and into the presence of -Anurágapará." Having said this, the Yakshiní with his permission set -him down from her shoulder, and departed to return again according -to her promise. - -When she had gone, Nischayadatta beheld a deep lake, transparent and -cool, but tainted with poison, lit up by the sun, that stretching -forth the fingers of its rays, revealed it as an example illustrative -of the nature of the heart of a passionate woman. He knew by the -smell that it was tainted with poison, and left it, after necessary -ablutions, and being afflicted with thirst he roamed all over that -heavenly mountain in search of water. And as he was wandering about, -he saw on a lofty place what seemed to be two rubies glittering, -and he dug up the ground there. - -And after he had removed the earth, he saw there the head of a living -monkey, and his eyes like two rubies. While he was indulging his -wonder, thinking what this could be, that monkey thus addressed him -with human voice; "I am a man, a Bráhman transformed into a monkey; -release me, and then I will tell you all my story, excellent sir." As -soon as he heard this, he removed the earth, marvelling, and drew the -ape out of the ground. When Nischayadatta had drawn out the ape, it -fell at his feet, and continued--"You have given me life by rescuing -me from calamity. So come, since you are weary, take fruit and water, -and by your favour I also will break my long fast. Having said this, -the liberated monkey took him to the bank of a mountain-torrent -some distance off, where there were delicious fruits, and shady -trees. There he bathed and took fruit and water, and coming back, -he said to the monkey who had broken his fast--"Tell me how you have -become a monkey, being really a man." Then that monkey said, "Listen, -I will tell you now." - - - -Story of Somasvámin. - -In the city of Váránasí there is an excellent Bráhman named -Chandrasvámin, I am his son by his virtuous wife, my friend. And my -father gave me the name of Somasvámin. In course of time it came to -pass that I mounted the fierce elephant of love, which infatuation -makes uncontrollable. When I was at this stage of my life, the youthful -Bandhudattá, the daughter of the merchant Srígarbha, an inhabitant of -that city, and the wife of the great merchant of Mathurá Varáhadatta, -who was dwelling in her father's house, beheld me one day, as she was -looking out of the window. She was enamoured of me on beholding me, -and after enquiring my name, she sent a confidential female friend -to me, desiring an interview. Her friend came up secretly to me -who was blind with love, and, after telling her friend's desire, -took me to her house. There she placed me, and then went and brought -secretly Bandhudattá, whose eagerness made her disregard shame. And -no sooner was she brought, than she threw her arms round my neck, -for excessive love in women is your only hero for daring. Thus every -day Bandhudattá came at will from her father's house, and sported -with me in the house of her female friend. - -Now one day the great merchant, her husband, came from Mathurá to -take her back to his own house, as she had been long absent. Then -Bandhudattá, as her father ordered her to go, and her husband was eager -to take her away, secretly made a second request to her friend. She -said "I am certainly going to be taken by my husband to the city of -Mathurá, and I cannot live there separated from Somasvámin. So tell -me what resource there is left to me in this matter." When she said -this, her friend Sukhasayá, who was a witch, answered her, "I know two -spells; [552] by reciting one of them a man can be in a moment made -an ape, if a string is fastened round his neck, and by the second, -if the string is loosed, he will immediately become a man again; -and while he is an ape his intelligence is not diminished. So if you -like, fair one, you can keep your lover Somasvámin; for I will turn -him into an ape on the spot, then take him with you to Mathurá as a -pet animal. And I will shew you how to use the two spells, so that -you can turn him, when near you, into the shape of a monkey, and when -you are in a secret place, make him once more a beloved man." When -her friend had told her this, Bandhudattá consented, and sending -for me in secret, told me that matter in the most loving tone. I -consented, and immediately Sukhasayá fastened a thread on my neck -and recited the spell, and made me a young monkey. And in that shape -Bandhudattá brought and shewed me to her husband, and she said--"A -friend of mine gave me this animal to play with." And he was delighted -when he saw me in her arms as a plaything, and I, though a monkey, -retained my intelligence, and the power of articulate speech. And I -remained there, saying to myself with inward laughter--"Wonderful are -the actions of women." For whom does not love beguile? The next day -Bandhudattá, having been taught that spell by her friend, set out from -her father's house to go to Mathurá with her husband. And the husband -of Bandhudattá, wishing to please her, had me carried on the back of -one of his servants during the journey. So the servant and I and the -rest went along, and in two or three days reached a wood, that lay -in our way, which was perilous from abounding in monkeys. Then the -monkeys, beholding me, attacked me in troops on all sides, quickly -calling to one another with shrill cries. And the irrepressible apes -came and began to bite that merchant's servant, on whose back I was -sitting. He was terrified at that, and flung me off his back on to -the ground, and fled for fear, so the monkeys got hold of me then -and there. And Bandhudattá, out of love for me, and her husband and -his servants, attacked the apes with stones and sticks, but were not -able to get the better of them. Then those monkeys, as if enraged -with my evil actions, pulled off with their teeth and nails every -hair from every one of my limbs, as I lay there bewildered. At last, -by the virtue of the string on my neck, and by thinking on Siva, I -managed to recover my strength, and getting loose from them, I ran -away. And entering into the depths of the wood, I got out of their -sight, and gradually, roaming from forest to forest, I reached this -wood. And while I was wandering about here in the rainy season, blind -with the darkness of grief, saying to myself, "How is it that even in -this life adultery has produced for thee the fruit of transformation -into the shape of a monkey, and thou hast lost Bandhudattá?" Destiny, -not yet sated with tormenting me, inflicted on me another woe, for a -female elephant suddenly came upon me, and seizing me with her trunk -flung me into the mud of an ant-hill that had been saturated with -rain. I know it must have been some divinity instigated by Destiny, -for, though I exerted myself to the utmost, I could not get out of -that mud. And while it was drying up, [553] not only did I not die, -but knowledge was produced in me, while I thought continually upon -Siva. And all the while I never felt hunger nor thirst, my friend, -until to-day you drew me out of this trap of dry mud. And though I have -gained knowledge, I do not even now possess power sufficient to set -myself free from this monkey nature. But when some witch unties the -thread on my neck, reciting at the same time the appropriate spell, -then I shall once more become a man. - -"This is my story, but tell me now, my friend, how you came to this -inaccessible wood, and why." When Nischayadatta was thus requested -by the Bráhman Somasvámin, he told him his story, how he came from -Ujjayiní on account of a Vidyádharí, and how he was conveyed at night -by a Yakshiní, whom he had subdued by his presence of mind. Then the -wise Somasvámin, who wore the form of a monkey, having heard that -wonderful story, went on to say; "You, like myself, have suffered -great woe for the sake of a female. But females, like prosperous -circumstances, are never faithful to any one in this world. Like the -evening, they display a short-lived glow of passion, their hearts -are crooked like the channels of rivers, like snakes they are not to -be relied on, like lightning they are fickle. So, that Anurágapará, -though she may be enamoured of you for a time, when she finds a -paramour of her own race, will be disgusted with you, who are only -a mortal. So desist now from this effort for the sake of a female, -which you will find like the fruit of the Colocynth, bitter in its -after-taste. Do not go, my friend, to Pushkarávatí, the city of the -Vidyádharas, but ascend the back of the Yakshiní and return to your -own Ujjayiní. Do what I tell you, my friend; formerly in my passion I -did not heed the voice of a friend, and I am suffering for it at this -very moment. For when I was in love with Bandhudattá, a Bráhman named -Bhavasarman, who was a very dear friend of mine, said this to me in -order to dissuade me;--'Do not put yourself in the power of a female, -the heart of a female is a tangled maze; in proof of it I will tell -you what happened to me--listen!'" - - - -Story of Bhavasarman. - -In this very country, in the city of Váránasí, there lived a young and -beautiful Bráhman woman named Somadá, who was unchaste and secretly a -witch. And as destiny would have it, I had secret interviews with her, -and in the course of our intimacy my love for her increased. One day -I wilfully struck her in the fury of jealousy, and the cruel woman -bore it patiently, concealing her anger for the time. The next day -she fastened a string round my neck, as if in loving sport, and I was -immediately turned into a domesticated ox. Then I, thus transformed -into an ox, was sold by her, on receiving the required price, to a -man who lived by keeping domesticated camels. When he placed a load -upon me, a witch there, named Bandhamochaniká, beholding me sore -burdened, was filled with pity. [554] She knew by her supernatural -knowledge that I had been made an animal by Somadá, and when my -proprietor was not looking, she loosed the string from my neck. So I -returned to the form of a man, and that master of mine immediately -looked round, and thinking that I had escaped, wandered all about -the country in search of me. And as I was going away from that place -with Bandhamochiní, it happened that Somadá came that way and beheld -me at a distance. She, burning with rage, said to Bandhamochiní, who -possessed supernatural knowledge,--"Why did you deliver this villain -from his bestial transformation? Curses on you! wicked woman, you shall -reap the fruit of this evil deed. To-morrow morning I will slay you, -together with this villain." When she had gone after saying this, -that skilful sorceress Bandhamochiní, in order to repel her assault, -gave me the following instructions--"She will come to-morrow morning -in the form of a black mare to slay me, and I shall then assume the -form of a bay mare. And when we have begun to fight, you must come -behind this Somadá, sword in hand, and resolutely strike her. In this -way we will slay her; so come to-morrow morning to my house." After -saying this, she pointed out to me her house. When she had entered -it, I went home, having endured more than one birth in this very -life. And in the morning I went to the house of Bandhamochiní, sword -in hand. Then Somadá came there, in the form of a black mare. [555] -And Bandhamochiní, for her part, assumed the form of a bay mare; and -then they fought with their teeth and heels, biting and kicking. Then I -struck that vile witch Somadá a blow with my sword, and she was slain -by Bandhamochiní. Then I was freed from fear, and having escaped the -calamity of bestial transformation, I never again allowed my mind to -entertain the idea of associating with wicked women. Women generally -have these three faults, terrible to the three worlds, flightiness, -recklessness, and a love for the congregation of witches. [556] So why -do you run after Bandhudattá, who is a friend of witches? Since she -does not love her husband, how is it possible that she can love you? - -"Though my friend Bhavasarman gave me this advice, I did not do what he -told me; and so I am reduced to this state. So I give you this counsel; -do not suffer hardship to win Anurágapará, for when she obtains a lover -of her own race, she will of a surety desert you. A woman ever desires -fresh men, as a female humble bee wanders from flower to flower; so -you will suffer regret some day, like me, my friend." This speech of -Somasvámin, who had been transformed into a monkey, did not penetrate -the heart of Nischayadatta, for it was full of passion. And he said -to that monkey; "She will not be unfaithful to me, for she is born of -the pure race of the Vidyádharas." Whilst they were thus conversing, -the sun, red with the hues of evening, went to the mountain of setting, -as if wishing to please Nischayadatta. Then the night arrived, as the -harbinger of the Yakshiní Sringotpádiní, and she herself came soon -afterwards. And Nischayadatta mounted on her back, and went off to -go to his beloved, taking leave of the ape, who begged that he might -ever be remembered by him. And at midnight he reached that city of -Pushkarávatí, which was situated on the Himálayas, and belonged to -the king of the Vidyádharas, the father of Anurágapará. At that very -moment Anurágapará, having known by her power of his arrival, came out -from that city to meet him. Then the Yakshiní put down Nischayadatta -from her shoulder, and pointing out to him Anurágapará, said--"Here -comes your beloved, like a second moon giving a feast to your eyes in -the night, so now I will depart," and bowing before him, she went her -way. Then Anurágapará, full of the excitement produced by expectation, -went up to her beloved, and welcomed him with embraces and other signs -of love. He too embraced her, and now that he had obtained the joy of -meeting her after enduring many hardships, he could not be contained -in his own body, and as it were entered hers. So Anurágapará was made -his wife by the Gándharva ceremony of marriage, and she immediately -by her magic skill created a city. In that city, which was outside -the metropolis, he dwelt with her, without her parents suspecting it, -as their eyes were blinded by her skill. And when, on her questioning -him, he told her those strange and painful adventures of his journey, -she respected him much, and bestowed on him all the enjoyments that -heart could wish. - -Then Nischayadatta told that Vidyádharí the strange story of -Somasvámin, who had been transformed into a monkey, and said to her, -"If this friend of mine could by any endeavour on your part be freed -from his monkey condition, then my beloved, you would have done a good -deed." When he told her this, Anurágapará said to him--"This is in -the way of witches' spells, but it is not our province. Nevertheless -I will accomplish this desire of yours, by asking a friend of mine, -a skilful witch named Bhadrarúpá. When the merchant's son heard that, -he was delighted, and said to that beloved of his--"So come and see -my friend, let us go to visit him." She consented, and the next day, -carried in her lap, Nischayadatta went through the air to the wood, -which was the residence of his friend. When he saw his friend there -in monkey form, he went up to him with his wife, who bowed before -him, and asked after his welfare. And the monkey Somasvámin welcomed -him, saying--"It is well with me to-day, in that I have beheld you -united to Anurágapará," and he gave his blessing to Nischayadatta's -wife. Then all three sat down on a charming slab of rock there, and -held a conversation [557] about his story, the various adventures of -that ape, previously discussed by Nischayadatta with his beloved. Then -Nischayadatta took leave of that monkey, and went to the house of -his beloved, flying up into the air, carried by her in her arms. - -And the next day he again said to that Anurágapará, "Come, let us go -for a moment to visit that ape our friend;" then she said to him--"Go -to-day yourself, receive from me the science of flying up, and also -that of descending." When she had said this to him, he took those two -sciences, and flew through the air to his friend the ape. And as he -remained long conversing with him, Anurágapará went out of the house -into the garden. While she was seated there, a certain Vidyádhara -youth, who was wandering at will through the air, came there. The -Vidyádhara, knowing by his art that she was a Vidyádharí who had -a mortal husband, the moment he beheld her, was overpowered with a -paroxysm of love, and approached her. And she, with face bent on the -ground, beheld that he was handsome and attractive, and slowly asked -him out of curiosity, who he was and whence he came. Then he answered -her, "Know, fair one, that I am a Vidyádhara, by name Rágabhanjana, -distinguished for my knowledge of the sciences of the Vidyádharas. The -moment I beheld you, O gazelle-eyed one, I was suddenly overpowered -by love, and made your slave, so cease to honour, O goddess, a mortal, -whose abode is the earth, and favour me, your equal, before your father -finds out your intrigue." When he said this, the fickle-hearted one, -looking timidly at him with a sidelong glance, thought--"Here is a fit -match for me." When he had thus ascertained her wishes, he made her -his wife: when two are of one mind, what more does secret love require? - -Then Nischayadatta arrived from the presence of Somasvámin, after that -Vidyádhara had departed. And when he came, Anurágapará, having lost -her love for him, did not embrace him, giving as an excuse that she had -a headache. But the simple-minded man, bewildered by love, not seeing -through her excuse, thought that her pain was due to illness and spent -the day in that belief. But the next day, he again went in low spirits -to see his friend the ape, flying through the air by the force of the -two sciences he possessed. When he had gone, Anurágapará's Vidyádhara -lover returned to her, having spent a sleepless night without her. And -embracing round the neck her, who was eager for his arrival owing to -having been separated during the night, he was at length overcome -by sleep. She by the power of her science concealed her lover, who -lay asleep in her lap, and weary with having kept awake all night, -went to sleep herself. In the meanwhile Nischayadatta came to the -ape, and his friend, welcoming him, asked him--"Why do I seem to see -you in low spirits to-day? Tell me." Then Nischayadatta said to that -ape, "Anurágapará is exceedingly ill, my friend; for that reason I -am grieved, for she is dearer to me than life." Then that ape, who -possessed supernatural knowledge, said to him--"Go, take her in your -arms asleep as she is, and flying through the air by the help of the -science she bestowed, bring her to me, in order that I may this very -day shew you a great marvel." When Nischayadatta heard this, he went -through the air and lightly took up that sleeping fair, but he did not -see that Vidyádhara, who was asleep in her lap, and had been previously -made invisible by the power of her science. And flying up into the air, -he quickly brought Anurágapará to that ape. That ape, who possessed -divine insight, immediately shewed him a charm, by which he was able -to behold the Vidyádhara clinging to her neck. When he saw this, he -exclaimed--"Alas! what does this mean?" And the ape, who was able to -discern the truth, told him the whole story. Then Nischayadatta fell -into a passion, and the Vidyádhara, who was the lover of his wife, -woke up, and flying up into the air, disappeared. Then Anurágapará -woke up, and seeing that her secret was revealed, stood with face cast -down through shame. Then Nischayadatta said to her with eyes gushing -with tears--"Wicked female, how could you thus deceive me who reposed -confidence in you? Although a device is known in this world for fixing -that exceedingly fickle metal quicksilver, no expedient is known for -fixing the heart of a woman." While he was saying this, Anurágapará, -at a loss for an answer, and weeping, slowly soared up into the air, -and went to her own home. - -Then Nischayadatta's friend, the ape, said to him--"That you are -grieved is the fruit of the fierce fire of passion, in that you ran -after this fair one, though I tried to dissuade you. For what reliance -can be placed on fickle fortunes and fickle women? So cease your -regret. Be patient now. For even the Disposer himself cannot o'erstep -destiny." When Nischayadatta heard this speech from the ape, he flung -aside that delusion of grief, and abandoning passion, fled to Siva as -his refuge. Then, as he was remaining in that wood with his friend the -ape, it happened that a female hermit of the name of Mokshadá came near -him. She seeing him bowing before her, proceeded to ask him--"How comes -this strange thing to pass that, though a man, you have struck up a -friendship with this ape?" Then he related to her his own melancholy -story and afterwards the sad tale of his friend, and thereupon thus -said to her; "If you, reverend lady, know any incantation or spell -by which it can be done, immediately release this excellent Bráhman, -my friend, from his ape-transformation." When she heard that, she -consented, and employing a spell, she loosed the string from his -neck, and Somasvámin abandoned that monkey form and became a man as -before. Then she disappeared like lightning, clothed with celestial -brightness, and in time Nischayadatta and the Bráhman Somasvámin, -having performed many austerities, attained final beatitude. - -"Thus fair ones, naturally fickle, bring about a series of evil actions -which produce true discernment, and aversion to the world. But here and -there you will find a virtuous one among them, who adorns a glorious -family, as the streak of the moon the broad sky." - -When Naraváhanadatta, accompanied by Ratnaprabhá, heard this wonderful -tale from the mouth of Gomukha, he was highly pleased. - - - - - - -CHAPTER XXXVIII. - - -Then Marubhúti, perceiving that Naraváhanadatta was pleased with the -tale of Gomukha, in order to rival him, said, "Women are generally -fickle, but not always, for even hetæræ are seen to be rich in -good qualities, much more others; in proof of this, king, hear this -famous tale." - - - -Story of king Vikramáditya and the hetæra. - -There was in Pátaliputra a king named Vikramáditya; he had two -cherished friends the king Hayapati, [558] and the king Gajapati, [559] -who had large armies of horse and elephants. And that proud sovereign -had a mighty enemy named Narasinha [560] the lord of Pratishthána, a -king who had a large force of infantry. Being angry with that enemy, -and puffed up on account of the power of his allies, Vikramáditya -rashly made this vow--"I will so completely conquer that king, the lord -of men, that the heralds and bards shall proclaim him at the door as my -slave." Having made this vow, he summoned those allies, Hayapati and -Gajapati, and accompanied with a large force, shaking the earth with -elephants and horses, marched with them to make a fierce attack on the -lord of men, Narasinha. When he arrived near Pratishthána, Narasinha, -the lord of men, put on his armour and went out to meet him. Then -there took place between the two kings a battle that excited wonder, -in which footmen fought with elephants and horses. And at last the -army of Vikramáditya was routed by the forces of Narasinha, the lord -of men, which contained many crores of footmen. And Vikramáditya, -being routed, fled to his city Pátaliputra, and his two allies fled -to their own countries. And Narasinha, the lord of men, entered his -own city Pratishthána, accompanied by heralds who praised his might. - -Then Vikramáditya, not having gained his end, thought--"Well! as -that enemy is not to be conquered by arms, I will conquer him by -policy; let some blame me if they like, but let not my oath be made -void." Thus reflecting, he entrusted his kingdom to suitable ministers, -and secretly went out of the city with one chief minister, named -Buddhivara, and with five hundred well-born and brave Rájpúts and in -the disguise of a candidate for service, [561] went to Pratishthána, -the city of his enemy. There he entered the splendid mansion of a -beautiful hetæra named Madanamálá, that resembled the palace of a -king. It seemed to invite him with the silk of its banners, hoisted -on the pinnacles of high ramparts, the points of which waved to and -fro in the soft breeze. It was guarded at the principal entrance, the -east door, day and night, by twenty thousand footmen, equipped with all -kinds of weapons. At each of the other three doors, looking towards -the other cardinal points, it was defended by ten thousand warriors -ever on the qui vive. In such guise the king entered, proclaimed by -the warders, the enclosure of the palace, which was divided into seven -zones. In one zone it was adorned with many long lines of horses. In -another the path was impeded by dense troops of elephants. In another -it was surrounded with an imposing array of dense weapons. In another -it was resplendent with many treasure-houses, that gleamed with the -flash of jewels. In another a circle was always formed by a dense -crowd of attendants. In another it was full of the noise of many -bards reciting aloud, and in another resounding with the sound of -drums beaten in concert. Beholding all these sights the king at last -reached, with his retinue, the splendid edifice in which Madanamálá -dwelt. She having heard with great interest from her attendants that, -as he passed through the zones, the horses and other creatures were -cured of their wounds, [562] thought that he must be some great one -in disguise, and so she went to meet him, and bowed before him with -love and curiosity, and bringing him in, seated him on a throne fit -for a king. The king's heart was ravished by her beauty, gracefulness -and courtesy, and he saluted her without revealing who he was. Then -Madanamálá honoured that king with costly baths, flowers, perfumes, -garments and ornaments. And she gave daily subsistence to those -followers of his, and feasted him and his minister with all kinds -of viands. And she spent the day with him in drinking, and other -diversions, and surrendered herself to him, having fallen in love -with him at first sight. Vikramáditya, being thus entertained by her, -day by day, continued, though in disguise, to live in a style suited -to an emperor. And whatever and howmuchsoever wealth he was in the -habit of giving to suppliants, Madanamálá gladly furnished him with -from her own store. And she thought her body and wealth well employed, -while enjoyed by him, and she remained averse to gain and to other -men. For out of love to him she even kept off by stratagems Narasinha, -the king of that land, who came there being enamoured of her. - -While the king was being waited on in this fashion by Madanamálá, he -one day said in secret to his minister Buddhivara, who accompanied him, -"A hetæra desires wealth, and not even if she feels love, does she -become attached without it, for when Providence framed suitors, he -bestowed greed on these women. But this Madanamálá, though her wealth -is being consumed by me, through her great love is not estranged -from me, on the contrary she delights in me. So how can I now make -her a recompense, in order that my vow may in course of time be fully -accomplished?" When the minister Buddhivara heard this, he said to the -king; "If this be so, give her some of those priceless jewels which -the mendicant Prapanchabuddhi gave you." When the king heard that, he -answered him, "If I were to give them all to her, I should not have -made her a recompense worth speaking of; but I can free myself from -obligation in another way, which is connected also with the story of -that mendicant." When the minister heard this, he said--"King, why -did that mendicant court you? Tell me his story." When his minister -Buddhivara proffered this request, the king said, "Listen: I will -tell you his story." - - - -Story of king Vikramáditya and the treacherous mendicant. - -Long ago a mendicant named Prapanchabuddhi used to enter my hall of -audience in Pátaliputra every day and give me a box. For a whole year -I gave these boxes, just as they were, unopened into the hand of my -treasurer. One day, one of those boxes presented by the mendicant -by chance fell from my hand on to the ground, and burst open. And a -great jewel fell out of it, glittering like fire, and it appeared as -if it were the mendicant's heart which I had not discerned before, -revealed by him. When I saw that, I took it, and I had those other -boxes brought which he had presented to me, and opened them, and -took a jewel out of every one of them. Then in astonishment I asked -Prapanchabuddhi--"Why do you court me with such splendid jewels?" Then -that mendicant took me aside, and said to me--"On the fourteenth day -of the black fortnight now approaching I have to perform a certain -incantation at night-fall, in a cemetery outside this town. I desire -you, my hero, to come and take part in that enterprise, for success is -easily obtained, when the obstacles to it are swept away by the aid -of a hero." When the mendicant said this to me, I agreed. So he went -off delighted, and in a few days the fourteenth night of the black -fortnight came, and I remembered the speech of that ascetic. [563] -Then I performed my daily observances, and waited for the night, and -after I had recited the evening prayer, it happened that I rapidly fell -asleep. Then the adorable Hari, who is compassionate to his votaries, -appeared to me in a dream, mounted on Garuda, with his breast marked -with a lotus, and thus commanded me--"My son, this Prapanchabuddhi -[564] is rightly named, for he will inveigle you into the cemetery to -take part in the incantation of the circle, [565] and will offer you -up as a victim. So do not do what he tells you to do with the object -of slaying you, but say to him--'You do it first, and when I have -learned the way, I will do it.' Then, as he is shewing you the way, -take advantage of the opportunity, and slay him immediately, and -you will acquire the power that he desires to obtain." When Vishnu -had said this, he disappeared, and I woke up and thought--"By the -favour of Hari I have detected that magician, and this day I must -slay him." Having thus reflected, when the first watch of the night -was gone, I went, sword in hand, alone to that cemetery. There I -beheld that mendicant, who had performed the ceremony of the circle -incantation, and when the treacherous fellow saw me, he welcomed me, -and said, "King, close your eyes, and fall at full length on the ground -with your face downwards, and in this way both of us will attain our -ends." Then I answered him--"Do it yourself first. Shew me how to do -it, and, after I have learned, I will do precisely as you do." When -the mendicant heard that, like a fool, he fell on the earth, and I -cut off his head with a stroke of my sword. [566] Then a voice was -heard from the air--"Bravo, king! By offering up to-day this rascally -mendicant thou hast obtained the power of going through the air, which -he wished to obtain. I, the god of wealth, that move about at will, -am pleased with thy courage. So, ask me for another boon, whatever -thou mayest desire." After saying this, he manifested himself, and I, -bowing before him, said,--"When I shall supplicate thee, adorable one, -thou shalt appear on my thinking of thee, and grant me a suitable -boon." The god of wealth said--"So be it"--and disappeared. And having -obtained magic power, I went back quickly to my own palace. Thus I -have told you my adventure, so by means of that boon of Kuvera I must -now recompense Madanamálá. And you must now go back to Pátaliputra, -taking with you my disguised Rájpút retinue, and I, as soon as I have -in a novel way recompensed my beloved, will immediately go there, -with the intention of returning here." Having said this, and having -performed his daily duties, the king dismissed his minister with his -retinue. He said, "So be it" and departed, and the king spent that -night with Madanamálá, anxious about his approaching separation. She -too, embracing him frequently, because her heart seemed to tell her -that he was going to a distance, did not sleep all that night. - -In the morning the king, having performed all his necessary duties, -entered a chapel for the daily worship of the gods, on the pretence -of repeating prayers. And there the god of wealth appeared before -him on his thinking of him, and bowing before him the king craved -that boon formerly promised, in the following words--"O god, give me -here to-day in accordance with that boon, which you promised me, five -great indestructible golden figures of men, such that, though their -limbs may be continually cut off for any desired use, those very limbs -will grow again, exactly as before." The god of wealth said, "Even so; -be there unto thee five such figures as thou desirest!" Having said -this, he immediately disappeared. And the king immediately beheld -those five great golden figures of men suddenly standing in the -chapel; then he went out delighted, and not forgetting his promise, -he flew up into the air and went to his city of Pátaliputra. There -he was welcomed by his ministers, and the citizens and his wives, -and he remained engaged in his kingly duties, while his heart was far -away in Pratishthána. In the meanwhile, in Pratishthána, that beloved -of his entered that chapel to see her love, who had entered it long -before. And when she entered, she did not perceive that beloved king -anywhere, but she beheld five gigantic golden figures of men. When she -saw them, and did not find him, she reflected in her grief--"Surely -that love of mine was some Vidyádhara or Gandharva, who bestowed upon -me these men and flew away up to heaven. - -"So what am I to do with these figures, which are all a mere -burden, now that I am deprived of him?" Thus reflecting she asked -her servants over and over again for news of him, and went out and -roamed all about her domain. And she found no satisfaction anywhere, -either in the palaces, the gardens, the chambers or other places, -but she kept lamenting, grieved at being separated from her lover, -ready to abandon the body. - -Her attendants tried to comfort her, saying, "Do not despair, mistress, -for he is some god roaming about at will, and when he pleases, he will -return to you, fair one." With such hope-inspiring words did they at -length so far console her that she made this vow--"If in six months he -does not grant me to behold him, I will give away all my property and -enter the fire." With this promise she fortified herself, and remained -every day giving alms, thinking on that beloved of hers. And one day, -she cut off both the arms of one of those golden men, and gave them -to the Bráhmans, being intent on charity only. And the next day she -perceived with astonishment that both arms had grown again, exactly -as they were before. Then she proceeded to cut off the arms of the -others, to give them away, and the arms of all of them grew again -as they were before. Then she saw that they were indestructible, -and every day she cut off the arms of the figures and gave them to -studious Bráhmans, according to the number of the Vedas they had read. - -And in a few days a Bráhman, named Sangrámadatta, having heard -the fame of her bounty, which was spread abroad in every direction, -came from Pátaliputra. He being poor, but acquainted with four Vedas, -and endowed with virtues, entered into her presence desiring a gift, -being announced by the door-keepers. She gave him as many arms of the -golden figures as he knew Vedas, after bowing before him with limbs -emaciated with her vow and pale with separation from her beloved. Then -the Bráhman, having heard from her sorrow-stricken attendants the -whole of her story, ending in that very terrible vow, was delighted, -but at the same time despondent, and loading two camels with those -golden arms went to his native city, Pátaliputra. Then that Bráhman, -thinking that his gold would not be safe there, unless guarded by -the king, entered the king's presence and said to him, while he was -sitting in the hall of judgment; "Here I am, O great king, a Bráhman -who am an inhabitant of thy town. I, being poor, and desiring wealth, -went to the southern clime, and arrived at a city named Pratishthána, -belonging to king Narasinha. There, being desirous of a donation, I -went to the house of Madanamálá, a hetæra of distinguished fame. For -with her there lived long some divine being, who departed somewhere -or other, after giving her five indestructible figures of men. Then -the high-spirited woman became afflicted at his departure, and -considering life to be poison-agony, and the body, that fruitless -accumulation of delusion, to be merely a punishment for thieving, lost -her patience, and being with difficulty consoled by her attendants -made this vow--"If in the space of six months he does not visit me, -I must enter the fire, my soul being smitten by adversity." Having -made this vow she, being resolved on death, and desiring to perform -good actions, gives away every day very large gifts. And I beheld her, -king, with tottering feet, conspicuous for the beauty of her person, -though it was thin from fasting; with hand moistened with the water of -giving, surrounded with maids like clustering bees, sorely afflicted, -looking like the incarnation of the mast condition of the elephant -of love. [567] And I think that lover who deserts her, and causes by -his absence that fair one to abandon the body, deserves blame, indeed -deserves death. She to-day gave to me, who know the four Vedas, four -golden arms of human figures, according to right usage, proportioning -her gift to the number of my Vedas. So I wish to purify my house with -sacrifice, and to follow a life of religion here; therefore let the -king grant me protection." - -The king Vikramáditya, hearing these tidings of his beloved from the -mouth of the Bráhman, had his mind suddenly turned towards her. And -he commanded his door-keeper to do what the Bráhman wished, and -thinking how constant was the affection of his mistress, who valued -her life as stubble, and in his impatience supposing that she would -be able to assist him in accomplishing his vow, and remembering that -the time fixed for her abandoning the body had almost arrived, he -quickly committed his kingdom to the care of his ministers, and flying -through the air reached Pratishthána, and entered the house of his -beloved. There he beheld his beloved, with raiment pellucid like the -moonlight, having given her wealth away to Pandits, [568] attenuated -like a digit of the moon at the time of its change. Madanamálá, for -her part, on beholding him arrived unexpectedly, the quintessence -of nectar to her eyes, was for a moment like one amazed. Then she -embraced him, and threw round his neck the noose of her arms, as -if fearing that he would escape again. And she said to him with a -voice, the accents of which were choked with tears, "Cruel one, why -did you depart and forsake my innocent self?" The king said, "Come, -I will tell you in private," and went inside with her, welcomed by -her attendants. There he revealed to her who he was, and described -his circumstances, how he came there to conquer king Narasinha by -an artifice, and how, after slaying Prapanchabuddhi, he acquired the -power of flying in the air, and how he was enabled to reward her by -a boon that he obtained from the lord of wealth, and how, hearing -tidings of her from a Bráhman, he had returned there. Having told the -whole story beginning with the subject of his vow, he again said to -her--"So my beloved, that king Narasinha, being very mighty, is not -to be conquered by armies, and he contended with me in single combat, -but I did not slay him, for I possess the power of flying in the air, -and he can only go on the earth, for who, that is a true Kshatriya, -would desire to conquer in an unfair combat? The object of my vow is, -that that king may be announced by the heralds as waiting at the door; -do you assist me in that?" - -When the hetæra heard this, she said, "I am honoured by your -request," and summoning her heralds she said to them--"When the king -Narasinha shall come to my house, you must stand near the door with -attentive eyes, and while he is entering, you must say again and -again--"King, prince Narasinha is loyal and devoted to thee." And -when he looks up and asks--"Who is here?"--you must immediately say -to him--"Vikramáditya is here." After giving them these orders, she -dismissed them, and then she said to the female warder--"You must -not prevent king Narasinha from entering here." After issuing these -orders, Madanamálá remained in a state of supreme felicity, having -regained the lord of her life, and gave away her wealth fearlessly. - -Then king Narasinha, having heard of that profuse liberality of hers, -which was due to her possession of the golden figures, though he -had given her up, came to visit her house. And while he entered, not -being forbidden by the warder, all the heralds shouted in a loud voice, -beginning at the outer door, "King, prince Narasinha is submissive and -devoted." When that sovereign heard that, he was angry and alarmed, and -when he asked who was there, and found out that king Vikramáditya was -there, he waited a moment and went through the following reflections; -"So this king has forced his way into my kingdom, and carried out the -vow he made long ago, that I should be announced at his door. In truth -this king is a man of might, since he has thus beaten me to-day. And -I must not slay him by force, since he has come alone to a house in -my dominions. So I had better enter now." Having thus reflected, king -Narasinha entered, announced by all the heralds. And king Vikramáditya, -on beholding him enter with a smile on his face, rose up also with -smiling countenance and embraced him. Then those two kings sat down -and enquired after one another's welfare, while Madanamálá stood by -their side. - -And in the course of conversation Narasinha asked Vikramáditya where he -had obtained those golden figures. Then Vikramáditya told him the whole -of that strange adventure of his, how he had slain the base ascetic, -and acquired the power of flying through the air, and how, by virtue -of the boon of the god of wealth, he had obtained five indestructible -gigantic golden figures. Then king Narasinha chose that king for his -friend, discovering that he was of great might, that he possessed the -power of flying, and that he had a good heart. And having made him -his friend, he welcomed him with the prescribed rites of hospitality, -and taking him to his own palace, he entertained him with all the -attentions paid to himself. And king Vikramáditya, after having been -thus honoured, was dismissed by him, and returned to the house of -Madanamálá. Then Vikramáditya, having accomplished his difficult vow -by his courage and intelligence, determined to go to his own city. And -Madanamálá, being unable to remain separated from him, was eager to -accompany him, and with the intention of abandoning her native land, -she bestowed her dwelling upon the Bráhmans. Then Vikramáditya, -the moon of kings, went with her, whose mind was exclusively fixed -on him, to his own city of Pátaliputra, followed by her elephants, -horses, and footmen. There he remained in happiness, (accompanied by -Madanamálá, who had abandoned her own country for his love,) having -formed an alliance with king Narasinha. - -"Thus, king, even hetæræ are occasionally of noble character and -as faithful to kings as their own wives, much more then matrons of -high birth." On hearing this noble tale from the mouth of Marubhúti, -the king Naraváhanadatta, and his new wife Ratnaprabhá sprung from -the glorious race of the Vidyádharas, were much delighted. - - - - - - -CHAPTER XXXIX. - - -When Marubhúti had told this story there, the commander-in-chief -Harisikha said in the presence of Naraváhanadatta--"It is true, good -women value nothing more than their husbands, and in proof of it, -listen now to this still more wonderful tale." - - - -Story of Sringabhuja and the daughter of the Rákshasa. - -There is a city on the earth named Vardhamána, and in it there dwelt -a king named Vírabhuja, chief of righteous men. And though he had a -hundred wives, one queen of the name of Gunavará was dearer to him than -his life. And in spite of his hundred wives, it happened, as Fate would -have it, that not one of them bore him a son. So he asked a physician -named Srutavardhana--"Is there any medicine able to bring about -the birth of a son?" When the physician heard that, he said--"King, -I can prepare such a medicine, [569] but the king must procure for -me a wild goat." When he heard this speech of the physician's, the -king gave an order to the warder, and had a goat brought for him from -the forest. The physician handed over the goat to the king's cooks, -and with its flesh prepared a sovereign elixir for the queens. The -king went off to worship his god, after ordering the queens to -assemble in one place. And ninety-nine of those queens did assemble -in one place, but the queen Gunavará alone was not present there, -for she was at that time near the king, who was engaged in praying -to his god. And when they had assembled, the physician gave them the -whole of the elixir to drink mixed with powder, not perceiving the -absence of Gunavará. Immediately the king returned with his beloved, -having performed his devotions, and perceiving that that drug was -completely finished, he said to the physician--"What! did you not keep -any for Gunavará? You have forgotten the principal object with which -this was undertaken." After saying this to the abashed physician, -the king said to the cooks--"Is there any of the flesh of that goat -left?" The cooks said, "The horns only remain." Then the physician -said, "Bravo! I can make an admirable elixir out of the centre of the -horns." After saying this, the physician had an elixir prepared from -the fleshy part of the horns, and gave it to queen Gunavará mixed with -powder. Then the ninety-nine wives of the king became pregnant, and -all in time brought forth sons. But the head queen Gunavará conceived -last of all, and afterwards gave birth to a son with more auspicious -marks than the sons of all the others. And as he was sprung from the -juice of the fleshy part of the horns, his father, the king, gave him -the name of Sringabhuja, and rejoiced greatly at his birth. He grew up -with those other brothers, and though in age he was the youngest of -all, he was superior to all in good qualities. And in course of time -that prince became like the god of Love in beauty, and like Arjuna -in his skill in archery, and like Bhíma in strength. Accordingly the -other queens, seeing that queen Gunavará, now that she had this son, -was more than ever dear to king Vírabhuja, became jealous of her. - -Then an evil-minded queen among them, named Ayasolekhá, deliberated -with all the others and entered into a conspiracy; and when the -king came home one day, she exhibited an assumed sadness in her -face. The king asked her the reason, and she said with apparent -reluctance--"My husband, why do you endure patiently the disgrace -of your house? you avert disgrace from others, why do you not avert -it from yourself? You know the young superintendent of the women's -apartments named Surakshita; your queen Gunavará is secretly devoted -to him. Since no man but he can penetrate into the women's apartments, -which are strictly watched by guards, she associates with him. And this -is a well-known subject of gossip in the whole harem." When she said -this to the king, he pondered and reflected; and went and asked the -other queens one after another in private, and they were faithful to -their treacherous plot, and told him the same story. Then that wise -king conquered his anger, and reflected--"This accusation against -these two is improbable, and yet such is the gossip. So I must not -without reflecting reveal the matter to any one; but they must by an -artifice be separated now, to enable me to see the termination of -the whole matter." Having determined on this, next day he summoned -Surakshita, the superintendent of the womens' apartments, into his -judgment-hall, and with assumed anger, said to him--"I have learned, -villain, that you have slain a Bráhman, so I cannot endure to see -your face until you have made a pilgrimage to holy places." When he -heard that, he was amazed and began to murmur--"How can I have slain a -Bráhman, my sovereign?" But the king went on to say; "Do not attempt -to brazen it out, but go to Kásmír to wash away your sin, (where are -those holy fields, Vijayakshetra, and Nandikshetra the purifying, -and the kshetra [570] of the Boar), the land which was hallowed by -Vishnu the bow-handed god, where the stream of the Ganges bears the -name of Vitastá, where is the famous Mandapakshetra, and where is -Uttaramánasa; when your sin has been washed away by a pilgrimage to -these holy places, you shall behold my face again, but not till then." - -With this speech the king Vírabhuja dismissed the helpless Surakshita, -sending him to a distance on the pretence of a pilgrimage to holy -places. Then the king went into the presence of that queen Gunavará, -full of love and anger and sober reflection. Then she, seeing that -his mind was troubled, asked him anxiously, "My husband, why are -you seized to-day with a sudden fit of despondency?" When the king -heard that, he gave her this feigned answer--"To-day, queen, a great -astrologer came to me and said--'King, you must place the queen -Gunavará for some time in a dungeon, and you must yourself live a -life of chastity, otherwise your kingdom will certainly be overthrown, -and she will surely die.' Having said this, the astrologer departed; -hence my present despondency." When the king said this, the queen -Gunavará, who was devoted to her husband, distracted with fear -and love, said to him--"Why do you not cast me this very day into -a dungeon, my husband? I am highly favoured, if I can benefit you -even at the sacrifice of my life. Let me die, but let not my lord -have misfortune. For a husband is the chief refuge of wives in this -world and in the next." Having heard this speech of hers, the king -said to himself with tears in his eyes; "I think there is no guilt -in her, nor in that Surakshita, for I saw that the colour of his -face did not change, and he seemed without fear. Alas! nevertheless -I must ascertain the truth of that rumour." After reflecting thus, -the king in his grief said to the queen--"Then it is best that a -dungeon should be made here, queen!" She replied--"Very good"--so the -king had a dungeon easy of access made in the women's apartments, -and placed the queen in it. And he comforted her son Sringabhuja, -(who was in despair and asked the reason,) by telling him exactly what -he told the queen. And she, for her part, thought the dungeon heaven, -because it was all for the king's good. For good women have no pleasure -of their own; to them their husbands' pleasure is pleasure. [571] - -When this had been done, that other wife of the king's, named -Ayasolekhá, said of her own accord to her son, who was named -Nirvásabhuja,--"So, our enemy Gunavará has been thrown into a dungeon, -and it would be a good thing if her son were banished from this -country. So, my boy, devise a scheme with the help of your other -brothers by which Sringabhuja may be quickly banished from the -country." Having been addressed in this language by his mother, -the jealous Nirvásabhuja told his other brothers, and continued to -ponder over a scheme. - -And one day, as the king's sons were practising with their weapons -of war, they all saw an enormous crane in front of the palace. And -while they were looking with astonishment at that misshapen bird, -a Buddhist mendicant, who possessed supernatural knowledge, came -that way and said to them--"Princes, this is not a crane, it is -a Rákshasa named Agnisikha, who wanders about in an assumed shape -destroying towns. So pierce him with an arrow, that being smitten he -may depart hence." When they heard this speech of the mendicant's, -the ninety-nine elder brothers shot their arrows, but not one struck -the crane. Then that naked mendicant again said to them--"This younger -brother of yours, named Sringabhuja, is able to strike this crane, -so let him take a bow suitable for the purpose." When Nirvásabhuja -heard that, the treacherous one remembered the injunction of his -mother, an opportunity for carrying out which had now arrived, and -reflected--"This will be a means of getting Sringabhuja out of the -country. [572] So let us give him the bow and arrow belonging to -our father. If the crane is pierced and goes off with our father's -golden arrow sticking in it, Sringabhuja will follow it, while we -are searching for the arrow. And when he does not find, in spite of -his search, that Rákshasa transformed into a crane, he will continue -to roam about hither and thither, he will not come back without the -arrow." Thus reflecting, the treacherous one gave to Sringabhuja -his father's bow with the arrow, in order that he might smite the -crane. The mighty prince took it and drew it, and pierced that crane -with the golden arrow, the notch of which was made of a jewel. The -crane, as soon as it was pierced, went off with the arrow sticking in -its body, and flying away departed with drops of blood falling from -the wound. Then the treacherous Nirvásabhuja and the other brothers, -instigated by his hints, said to the brave Sringabhuja--"Give us -back the golden arrow that belongs to our father, otherwise we will -abandon our bodies before your eyes. For unless we produce it, our -father will banish us from this country, and its fellow is not to be -made or obtained." When Sringabhuja heard that, he said to those crafty -ones--"Be of good cheer! Do not be afraid--Abandon your terror! I will -go and slay that miserable Rákshasa and bring back the arrow." Having -said this, Sringabhuja took his own bow and arrows, and went in the -same direction in which the Rákshasa had gone, quickly following up -the track of the drops of blood, that had fallen on the ground. The -other sons returned delighted to their mothers, and Sringabhuja, as he -went on step by step, at last reached a distant forest. Seeking about -in it, he found in the wood a great city, like the fruit of his own -tree of merit fallen to him in due time for enjoyment. There he sat -down at the root of a tree to rest, and as if in a moment beheld a -maiden of wonderful beauty coming there, appearing to have been made -by the Creator in some strange way of ambrosia and poison; since by -her absence she deprived of life, and by her presence she bestowed -it. And when the maiden slowly approached him, and looked at him -with an eye raining love, the prince fell in love with her and said -to her--"Gazelle-eyed one, what is the name of this city, and to whom -does it belong? Who are you, and why have you come here? tell me." Then -the pearly-toothed maid turned her face sideways, and fixed her eye -on the ground, and spake to him with sweet and loving voice--"This -city is Dhúmapura, the home of all felicity; in it lives a mighty -Rákshasa by name Agnisikha; know that I am his matchless daughter, -Rúpasikhá by name, who have come here with mind captivated by your -unparalleled beauty. Now you must tell me who you are, and why you -have come here." When she said this, he told her who he was, and -of what king he was the son, and how he had come to Dhúmapura for -the sake of an arrow. Then Rúpasikhá, having heard the whole story, -said--"There is no archer like you in the three worlds, since you -pierced even my father with a great arrow, when he was in the form -of a crane. And I took that golden arrow for my own, by way of a -plaything. But my father's wound was at once healed by the minister -Mahádanshtra, who excels all men in knowledge of potent drugs for -curing wounds. So I will go to my father, and after I have explained -the whole matter, I will quickly introduce you into his presence, -my husband; so I call you, for my heart is now fully set upon you." - -Having said this, Rúpasikhá left Sringabhuja there, and immediately -went into the presence of her father Agnisikha, and said--"Father, -there has come here a wonderful prince named Sringabhuja, matchless -for gifts of beauty, birth, character and age. I feel certain that -he is not a man, he is some portion of a god incarnate here below, -so, if he does not become my husband, I will certainly abandon my -life." When she said this to him, her father the Rákshasa said to -her--"My daughter, men are our appropriate food, nevertheless, if -your heart is set upon it, let it be so; bring your prince here, and -shew him to me." When Rúpasikhá heard that, she went to Sringabhuja, -and after telling him what she had done, she took him into the presence -of her father. He prostrated himself, and Agnisikha, the father of the -maiden, after saluting him courteously, said to him--"Prince, I will -give you my daughter Rúpasikhá, if you never disobey my orders." When -he said this, Sringabhuja, bending low, answered him--"Good! I will -never disobey your orders." When Sringabhuja said this to him, -Agnisikha was pleased and answered--"Rise up! Go and bathe, and -return here from the bath-room." After saying this to him, he said -to his daughter--"Go and bring all your sisters here quickly." When -Agnisikha had given these orders to Sringabhuja and Rúpasikhá, they -both of them went out, after promising to obey them. - -Then the wise Rúpasikhá said to Sringabhuja--"My husband, I have a -hundred sisters, who are princesses, and we are all exactly alike, -with similar ornaments and dresses, and all of us have similar -necklaces upon our necks. So our father will assemble us in one -place, and in order to bewilder you, will say 'Choose your own love -out of the midst of these.' For I know that such is his treacherous -intention, otherwise why is he assembling all of us here. So when we -are assembled, I will put my necklace on my head instead of my neck, -by that sign you will recognise me; then throw over my neck the garland -of forest flowers. And this father of mine is somewhat silly, he has -not a discerning intellect; besides what is the use against me of -those powers which he possesses by being a Rákshasa? So, whatever he -says to entrap you, you must agree to, and must tell it to me, and I -shall know well enough what further steps to take." Having said this, -Rúpasikhá went to her sisters, and Sringabhuja, having agreed to do -what she said, went to bathe. Then Rúpasikhá came with her sisters into -the presence of her father, and Sringabhuja returned, after he had been -washed by a female servant. Then Agnisikha gave a garland of forest -flowers to Sringabhuja, saying, "Give this to that one of these ladies, -who is your own love." He took the garland and threw it round the neck -of Rúpasikhá, [573] who had previously placed the necklace on her head -by way of token. Then Agnisikha said to Rúpasikhá and Sringabhuja,--"I -will celebrate your marriage ceremony to-morrow morning." - -Having said this, he dismissed those two lovers and his other -daughters to their apartments, and in a short time he summoned -Sringabhuja and said this to him; "Take this yoke of oxen, and go -outside this town, and sow in the earth the hundred khárís [574] -of sesame-seed which are piled there in a heap." When Sringabhuja -heard that, he was troubled, and he went and told it to Rúpasikhá, -and she answered him as follows--"My husband, you need not be in the -least despondent about this, go there at once; I will easily perform -this by my magic power." When he heard this, the prince went there, -and, seeing the sesame-seeds in a heap, despondently began to plough -the land and sow them, but while he was beginning, he saw the land -ploughed and all the seeds sown in due course by the might of his -lady-love's magic power, and he was much astonished. - -So he went to Agnisikha, and told him that this task was accomplished; -then that treacherous Rákshasa again said to him--"I do not want -the seeds sown, go and pile them up again in a heap." When he heard -that, he again went and told Rúpasikhá. She sent him to that field, -and created innumerable ants, [575] and by her magic power made them -gather together the sesame-seeds. When Sringabhuja saw that, he went -and told Agnisikha that the seeds had been piled up again in a heap. - -Then the cunning but stupid Agnisikha said to him--"Only two yojanas -from this place, in a southerly direction, there is an empty temple -of Siva in a wood. In it lives my dear brother Dhúmasikha--go there -at once, and say this in front of the temple, 'Dhúmasikha, I am -sent by Agnisikha as a messenger to invite you and your retinue: -come quickly, for to-morrow the ceremony of Rúpasikhá's marriage is -to take place.' Having said this, come back here to-day with speed, -and to-morrow marry my daughter Rúpasikhá." When Sringabhuja was thus -addressed by the rascal, he said--"So be it"--and went and recounted -the whole to Rúpasikhá. The good girl gave him some earth, some -water, some thorns, and some fire, and her own fleet horse, and said -to him--"Mount this horse and go to that temple, and quickly repeat -that invitation to Dhúmasikha as it was told to you, and then you must -at once return on this horse at full gallop, and you must often turn -your head and look round; and if you see Dhúmasikha coming after you, -you must throw this earth behind you in his way; if in spite of that, -Dhúmasikha pursues you, you must in the same manner fling the water -behind you in his path; if in spite of that he comes on, you must in -like manner throw these thorns in his way. If in spite of them he -pursues, throw this fire in his way; and if you do this, you will -return here without the Daitya; so do not hesitate--go, you shall -to-day behold the power of my magic."--When she said this to him, -Sringabhuja took the earth and the other things and said, "I will -do so," and mounting her horse went to the temple in the wood. There -he saw an image of Siva, with one of Párvatí on his left and one of -Ganesa on his right, and, after bowing before the Lord of the Universe, -[576] he quickly addressed to Dhúmasikha the form of invitation told -him by Agnisikha, and fled from the place at full speed, urging on his -horse. And he soon turned his head and looked round, and he beheld -Dhúmasikha coming after him. And he quickly threw that earth behind -him in his way, and the earth, so flung, immediately produced a great -mountain. When he saw that the Rákshasa had, though with difficulty, -climbed over that mountain, and was coming on, the prince in the same -way threw the water behind him. That produced a great river in his -path with rolling waves: the Rákshasa with difficulty got across it -and was coming on, when Sringabhuja quickly strewed those thorns behind -him. They produced a dense thorny wood in Dhúmasikha's path. When the -Rákshasa emerged from it, the prince threw the fire behind him, which -set on fire the path with the herbs and the trees. When Dhúmasikha -saw that the fire was hard to cross, like Khándava, [577] he returned -home, tired and terrified. For on that occasion the Rákshasa was so -bewildered by the magic of Rúpasikhá that he went and returned on -his feet, he did not think of flying through the air. - -Then Sringabhuja returned to Dhúmapura, free from fear, commending in -his heart that display of his love's magic power. He gave up the horse -to the delighted Rúpasikhá, and related his adventure, and then went -in to the presence of Agnisikha. He said, "I went and invited your -brother Dhúmasikha." When he said this, Agnisikha being perplexed, -said to him--"If you really went there, mention some peculiarity of -the place." When the crafty Rákshasa said this to Sringabhuja, he -answered him--"Listen, I will tell you a token: in that temple there -is a figure of Párvatí on the left side of Siva, and of Ganesa on his -right." When Agnisikha heard that, he was astonished and thought for a -moment--"What! did he go there, and was my brother not able to devour -him? Then he cannot be a mere man, he must be a god, so let him marry -my daughter, as he is a fitting match for her." After thus reflecting, -he sent Sringabhuja as a successful suitor to Rúpasikhá, but he never -suspected that there was a traitor in his own family. So Sringabhuja -went, eager for his marriage, and after eating and drinking with -her, managed somehow to get through the night. And the next morning -Agnisikha gave to him Rúpasikhá with all the magnificence appropriate -to his magic power, according to due form, in the presence of the -fire. Little in common have Rákshasas' daughters and princes, and -strange the union of such! Wonderful indeed are the results of our -deeds in a previous state of existence! The prince, after he had -obtained that beloved daughter of the Rákshasa, seemed like a swan -who had got hold of a soft lotus, sprung from mud. And he remained -there with her, who was devoted to him alone, enjoying various dainty -delights provided by the magic power of the Rákshasa. - -When some days had passed there, he said in secret to the -Rákshasa's daughter, "Come, my beloved, let us return to the city of -Vardhamána. For that is my capital city, and I cannot endure to be -banished from my capital city by my enemies, for people like myself -hold honour dear as life. So leave for my sake the land of your birth, -though it is hard to leave; inform your father, and bring that golden -arrow in your hand." When Sringabhuja said this to Rúpasikhá, she -answered--"I must immediately obey your command. I care not for the -land of my birth, nor for my relatives, you are all those to me. [578] -Good women have no other refuge than their husbands. But it will -never do to communicate our intention to my father, for he would not -let us go. So we must depart without that hot-tempered father of mine -knowing of it. And if he hears from the attendants and comes after us, -I will bewilder him by my knowledge, for he is senseless and like an -idiot." When he heard this speech of hers, he set out delighted on the -next day, with her who gave him the half of her kingdom, and filled -a casket with priceless jewels, and brought that golden arrow; and -they both mounted her splendid horse Saravega, [579] having deceived -the attendants by representing that they were going for a pleasure -excursion in the park, and journeyed towards Vardhamána. - -When the couple had gone a long distance, the Rákshasa Agnisikha -found it out, and in wrath pursued after them through the air. And -hearing afar off the noise produced by the speed of his flight, -Rúpasikhá said to Sringabhuja on the road, "My husband, my father -has come to make us turn back, so remain here without fear: see how I -will deceive him. For he shall neither see you nor the horse, since I -shall conceal both by my deluding power." After saying this, she got -down from the horse and assumed by her deluding power the form of a -man. [580] And she said to a woodcutter, who had come to the forest -to cut wood--"A great Rákshasa is coming here, so remain quiet for a -moment." Then she continued to cut wood with his axe. And Sringabhuja -looked on with a smile on his face. In the meanwhile that foolish -Rákshasa arrived there, and lighted down from the air, on beholding -his daughter in the shape of a woodcutter, and asked her whether she -had seen a man and woman pass that way. [581] Then his daughter, who -had assumed the form of a man, said with great effort as if tired, -"We two have not seen any couple, as our eyes are fatigued with -toil, for we two woodcutters have been occupied here in cutting a -great quantity of wood to burn Agnisikha the king of the Rákshasas, -who is dead." When that silly Rákshasa heard that, he thought, -"What! am I dead? What then does that daughter matter to me? I will -go and ask my own attendants at home whether I am dead or not." [582] -Thus reflecting, Agnisikha went quickly home, and his daughter set -out with her husband as before, laughing as she went. - -And soon the Rákshasa returned in high spirits, for he had asked his -attendants, who could not help laughing in their sleeves, whether he -was alive, and had learned that he was. Then Rúpasikhá, knowing from -the terrible noise that he was coming again, though as yet far off, -got down from the horse and concealed her husband as before by her -deluding power, and taking letters from the hand of a letter-carrier, -who was coming along the road, she again assumed the form of a man. - -And so the Rákshasa arrived as before, and asked his daughter, who was -disguised as a man--"Did you see a man and a woman on the road?" Then -she, disguised as a man, answered him with a sigh,--"I beheld no such -person, for my mind was absorbed with my haste, for Agnisikha, who was -to-day mortally wounded in battle, and has only a little breath left -in his body, and is in his capital desiring to make over his kingdom, -has despatched me as a messenger to summon to his presence his brother -Dhúmasikha, who is living an independent life." When Agnisikha heard -that, he said, "What! am I mortally wounded by my enemies?" And -in his perplexity he returned again home to get information on -the point. But it never occurred to him to say to himself--"Who is -mortally wounded? Here I am safe and sound." Strange are the fools -that the Creator produces, and wonderfully obscured with the quality -of darkness! And when he arrived at home and found that the tale -was false, he would not expose himself again to the laughter of the -people, tired of being imposed upon, and forgetting his daughter. And -Rúpasikhá, after deluding him, returned to her husband as before, -for virtuous women know of no other good than the good of their -husbands. Then Sringabhuja, mounted on the wonderful horse, again -proceeded rapidly with his wife towards the city of Vardhamána. Then -his father Vírabhuja, having heard that he was returning in company -with her, went out much pleased to meet him. The king, when he saw -him adorned with that wife, like Krishna with Bhámá, considered that -he had gained afresh the bliss of sovereign sway. And when his son -got down from his horse, and clung to his feet with his beloved, -he raised him up and embraced him, and with his eye, in which stood -the water of joyful tears, performed in noble wise the auspicious -ceremony that put an end to his own despondency, and then conducted -him into his palace, making high festival. And when he asked his son -where he had been, Sringabhuja told him his whole history from the -beginning. And after summoning his brothers, Nirvásabhuja and all, -into his father's presence, he gave them the golden arrow. Then the -king Vírabhuja, after what he had heard and seen, was displeased with -those other sons, and considered Sringabhuja his only true son. - -Then that wise king drew this true conclusion--"I suspect that, as -this son of mine out of spite was banished by these enemies, brothers -only in name, though he was all the while innocent, so his mother -Gunavará, whom I love so well, was falsely accused by their mothers, -and was all the while innocent. So what is the use of delay? I will -find out the truth of it immediately." [583] After these reflections, -the king spent that day in performing his duties, and went at night -to sift his other wife Ayasolekhá. She was delighted to see him, -and he made her drink a great quantity of wine, and she in her -sleep murmured out, while the king was awake--"If we had not falsely -slandered Gunavará, would the king ever have visited me here?" [584] -When the king heard this speech of the wicked queen uttered in her -sleep, he felt he had attained certainty, and rose up in wrath and -went out; and going to his own chamber, he had the eunuchs summoned, -and said to them; "Take that Gunavará out of the dungeon, and after -she has bathed bring her quickly; for the present moment was appointed -by the astrologer as the limit of her stay in the dungeon for the -purpose of averting the evil omens." When they heard that, they said, -"So be it," and they went and quickly brought the queen Gunavará into -the presence of the king, bathed and adorned. Then that wedded pair, -happy in having crossed the sea of separation, spent that night unsated -with mutual embraces. Then the king related to the queen with delight -that adventure of Sringabhuja's, and told his son the circumstances -of his mother's imprisonment and release. In the meanwhile Ayasolekhá, -waking up, found out that the king was gone, and guessing that he had -entrapped her with his conversation, fell into deep despondency. And -in the morning the king Vírabhuja conducted his son Sringabhuja, with -his wife Rúpasikhá, into the presence of Gunavará. He came, and was -delighted to behold his mother emerged from the dungeon, and with his -new wife he worshipped the feet of his parents. Gunavará, embracing -her son, who had returned from his journey, and her daughter-in-law, -obtained in the way above related, went from joy to joy. Then by the -order of his father, Sringabhuja related to her at length his own -adventure, and what Rúpasikhá did. Then queen Gunavará delighted, -said to him, "My son, what has not that Rúpasikhá done for you? For -she, a heroine of wonderful exploits, has given up and sacrificed for -you her life, her family, her native land, these three. She must be -some goddess, become incarnate for your sake by the appointment of -Destiny. For she has placed her foot on the head of all women that -are devoted to their husbands." When the queen had said this, the -king applauded her speech, and so did Rúpasikhá with head modestly -bent. Just at that moment the superintendent of the womens' apartments, -Surakshita, who had been long ago slandered by that Ayasolekhá, -returned from visiting all the holy bathing places. He was announced -by the door-keeper, and bowed delighted at the king's foot, and then -the king, who now knew the facts, honoured him exceedingly. And by -his mouth he summoned the other queens who were wicked, and said to -him--"Go! fling all these into the dungeon." When the queen Gunavará -heard that, and the terrified women were thrown into the dungeon, -she said out of compassion to the king, clinging to his feet, "King, -do not keep them for a long time in the dungeon! Have mercy, for I -cannot bear to see them terrified." By thus entreating the king she -prevented their imprisonment, for the only vengeance that the great -make use of against their enemies is compassion. Then those queens, -dismissed by the king, went ashamed to their houses, and would even -have preferred to have been in the embrace of death. And the king -thought highly of the great-hearted Gunavará, and considered, because -he possessed that wife, that he must have accomplished virtuous acts -in a former state of existence. Then the king, determining to banish -his other sons by an artifice, had them summoned, and spake to them -this feigned speech--"I have heard that you villains have slain a -Bráhman traveller, so go and visit all the holy bathing-places in -succession, do not remain here." When the sons heard that, they were -not able to persuade the king of the truth, for when a ruler is bent -on violence, who can convince him? Then Sringabhuja, beholding those -brothers departing, with his eyes full of tears produced by pity, -thus addressed his father. "Father, pity their one fault, have mercy -upon them." Having said this, he fell at the feet of that king. And -the king, thinking that that son was able to bear the burden of -sovereignty, being even in his youth like an incarnation of Vishnu, -full of glory and compassion, hiding his real sentiments and cherishing -his anger against them, nevertheless did what Sringabhuja asked. And -all those brothers considered their younger brother as the saviour -of their lives. And all the subjects, beholding the exceeding virtue -of Sringabhuja, became attached to him. - -Then the next day, his father, king Vírabhuja, anointed as crown-prince -Sringabhuja, who was the oldest in virtue of them all, though he had -elder brothers. And then Sringabhuja, having been anointed and having -obtained the leave of his father, went with all his forces to conquer -the world. And having brought back the wealth of numerous kings, whom -he overcame by the might of his arm, he returned, having diffused -the splendour of his glory through all the earth. Then bearing the -weight of the realm with his submissive brothers, the successful -prince Sringabhuja, giving pleasure to his parents, who remained in -the enjoyment of comfort free from anxiety, and bestowing gifts on -Bráhmans, dwelt at ease with Rúpasikhá as if with incarnate success. - -"Thus virtuous women serve their husbands in every way, devoted -to them alone, like Gunavará, and Rúpasikhá, the mother-in-law and -daughter-in-law." - -When Naraváhanadatta, in the society of Ratnaprabhá, heard this story -from the lips of Harisikha, he was much delighted and exclaimed, -"Bravo!" Then he rose up, and quickly performed the religious ceremony -for the day, and went with his wife into the presence of his father, -the king of Vatsa, and after eating, and whiling away the afternoon -with singing and playing, he spent the night with his beloved in his -own private apartments. - - - -NOTE ON CHAPTER XXXIX. - -In a Norwegian tale, called "The Widow's Son," page 295 of Thorpe's -Yule-Tide Stories, will be found an incident closely resembling -the pursuit of Sringabhuja by Dhúmasikha. The widow's son has, -contrary to the orders of a Troll, in whose house he found himself, -entered several chambers, in one of which he found a thorn-whip, -in another a huge stone, and a water-bottle. In the third he found -a boiling copper kettle, with which he scalded his finger, but the -Troll cured it with a pot of ointment. In the fourth room he found a -black horse in a stall, with a trough of burning embers at its head, -and a basket of hay at its tail. The youth thought this cruel, so he -changed their position. The horse, to reward him, informed him that -the Troll on his return would certainly kill him, and then continued, -"Lay the saddle on me, put on the armour, and take the whip of thorn, -the stone, and the water-flask and the pot of ointment, and then we -will set out." When the youth mounted the horse, it set off at a rapid -rate. After riding some time, the horse said--"I think I hear a noise; -look round, can you see anything?" "A great many are coming after us, -certainly a score at least," answered the youth. "Ah! that is the -Troll," said the horse, "he is coming with all his companions." They -travelled for a time until their pursuers were gaining on them. "Throw -now the thorn whip over your shoulder," said the horse,--"but throw -it far away from me." The youth did so, and at the same moment there -sprang up a large thick wood of briars. The youth now rode on a long -way, while the Troll had to go home to fetch something wherewith to -hew a road through the wood. After some time the horse again said, -"Look back, can you see anything now?" "Yes, a whole multitude of -people" said the youth, "like a church congregation." "That is the -Troll, now he has got more with him, throw out now the large stone, -but throw it far from me." When the youth had done what the horse -desired, there arose a large stone mountain behind them. So the Troll -was obliged to go home after something with which to bore through -the mountain; and while he was thus employed, the youth rode on a -considerable way. But now the horse bade him again look back; he then -saw a multitude like a whole army, they were so bright, that they -glittered in the sun. "Well that is the Troll with all his friends," -said the horse. "Now throw the water-bottle behind you, but take good -care to spill none on me." The youth did so, but notwithstanding his -caution he happened to spill a drop on the horse's loins. Immediately -there arose a vast lake, and the spilling of a few drops caused the -horse to stand far out in the water; nevertheless he at last swam to -the shore. When the Trolls came to the water, they lay down to drink it -all up, and they gulped and gulped it down till they burst. (Folk-lore -demons experience great difficulty in crossing water.) "Now we are -quit of them," said the horse. - -In Laura von Gonzenbach's Sicilianische Märchen, Vol. II, p. 57, -we find a similar incident. In the story of Fata Morgana, a prince, -who carries off a bottle filled with her perspiration, but imprudently -wakes her by kissing her, is pursued by her with two lions. He throws -three pomegranates behind him: the first produces a river of blood, -the second a thorny mountain, the third a volcano. This he does -by the advice of his horse, who is really Fata Morgana's brother -transformed by magic: see also Vol. I, p. 343; cp. also the 79th tale -in Grimm's Kinder- und Hausmärchen (sixteenth edition in one volume) -Die Wassernixe. - -In Orient und Occident, Vol. II, p. 113, Dr. Reinhold Köhler, in his -remarks on the West Highland Stories collected by J. F. Campbell, -compares the story of Agnisikha with the second story in Campbell's -collection, entitled: "The Battle of the Birds." In this a king's son -wishes to marry the youngest daughter of a giant. The giant sets him -three tasks to do; to clean out a stable, to thatch it with feathers, -and to fetch eggs from a magpie's nest in the top of a tree more than -five hundred feet high. All these tasks he accomplishes by the help -of the young lady herself. In the last task she makes a ladder of her -fingers for him to ascend the tree by, but in so doing she loses her -little finger. The giant requires the prince to choose his wife from -among three sisters similarly dressed. He recognizes her by the loss -of the little finger. When bed-time came, the giant's daughter told the -prince that they must fly, or the giant would kill him. They mounted on -the gray filly in the stable. But before starting the daughter cut an -apple into nine shares; she put two at the head of the bed, two at the -foot, two at the door of the kitchen, two at the house-door, and one -outside the house. The giant awoke and called "Are you asleep?" several -times, and the shares answered "No." At last he went and found the bed -empty and cold, and pursued the fugitive couple. At the break of day -the giant's daughter felt her father's breath burning her back. She -told the prince to put his hand in the horse's ear, and fling what -he found behind him. He found a sprig of sloe, flung it behind him, -and produced a wood twenty miles long. The giant had to go back for -his axe and wood-knife. In the middle of the day the prince finds -in the ear of the filly a piece of gray stone. This produces twenty -miles of gray rock behind them. The giant has to go back for his lever -and mattock. The next thing, that the prince finds and flings behind -him, is a bladder of water. This produces a fresh-water loch twenty -miles broad. In it the giant is happily drowned. The rest of the -story has no bearing upon the tale of Sringabhuja. Köhler compares -a story in William Carleton's stories of the Irish peasantry. Here -there is a sprig, a pebble and a drop of water producing a wood, -a rock and a lake. He compares also a Norwegian story, Ashbjörnsen, -No. 46, and some Swedish stories collected by Hylten Cavallius and -G. Stephens. The three tasks are very different in the different forms -of the tale. The ladder of fingers is only found in the Celtic form. - -It is only in the Gaelic and Irish forms that the objects thrown -behind to check pursuit are found in the ear of the horse. - -In the latter form of the story of the Mermaid, Thorpe's Yule-Tide -Stories, p. 205, we have the pursuit with much the same incidents as -in our text. See also Ralston's remarks on the story in our text at -pp. 132 and 143 of his Russian Folk-Tales. Cp. also Veckenstedt's -Wendische Sagen, p. 216. An Indian parallel will be found in Miss -Frere's Old Deccan Days, pp. 62 and 63. A Modern Greek one in Bernhard -Schmidt's Griechische Märchen, pp. 76-79. - - -Cp. also for the tasks the story of Bisara in Kaden's Unter den -Olivenbäumen, and that of Die schöne Fiorita. Herr Kaden aptly compares -the story of Jason and Medea. Another excellent parallel is furnished -by the story of Schneeweiss-Feuerroth in the same collection, where -we have the pursuit much as in our text. - - -The pursuit and the tasks are found in the tale called La Montagne -Noire, on p. 448 of Melusine, a periodical which appeared in the -year 1878, and in Branca-flor, No. XIV in Coelho's Contos Populares -Portuguezes, and in Gaal's Märchen der Magyaren, p. 60. The tasks are -found in the Pentamerone of Basile, Vol. I, p. 226, and in Vol. II, -p. 186; in Gaal, Märchen der Magyaren, p. 182, (the title of the tale -is Die dankbaren Thiere; some grateful ants are found at page 339;) -in Grössler's Sagen aus der Grafschaft Mansfeld, pp. 60 and 61; in -Waldau's Böhmische Märchen, pp. 18, 142, 262; in Kuhn's Westfälische -Märchen, Vol. II. p. 249, frogs, ants, and wasps help the hero. Cp. for -the pursuit Liebrecht's translation of the Pentamerone of Basile, -Vol. I, pp. 74-76 and 160. - - - - - - -CHAPTER XL. - - -Then, the next morning, when Naraváhanadatta was in Ratnaprabhá's -house, Gomukha and the others came to him. But Marubhúti, being a -little sluggish with intoxication produced by drinking spirits, -approached slowly, decorated with flowers, and anointed with -unguents. Then Gomukha, with face amused at his novel conception -of statesman-like behaviour, out of fun ridiculed him by imitating -his stammering utterance and staggering gait, and said to him, "How -comes it that you, though the son of Yaugandharáyana, do not know -policy, that you drink spirits in the morning, and come drunk into -the presence of the prince?" When the intoxicated Marubhúti heard -this, he said to him in his anger, "This should be said to me by the -prince or some superior. But, tell me, who are you that you take upon -you to instruct me, you son of Ityaka?" When he said this, Gomukha -replied to him smiling, "Do princes reprove with their own mouths -an ill-behaved servant? Undoubtedly their attendants must remind -him of what is proper. And it is true that I am the son of Ityaka, -but you are an ox of ministers, [585] your sluggishness alone would -show it; the only fault is that you have no horns." When Gomukha said -this to him Marubhúti answered, "You too, Gomukha, have much of the -ox-nature about you; but you are clearly of mixed breed, for you are -not properly domesticated." When all laughed at hearing this, Gomukha -said, "This Marubhúti is literally a jewel, for who can introduce the -thread of virtue [586] into that which cannot be pierced even by a -thousand efforts? But a jewel of a man is a different kind of thing, -for that is easily penetrated; as an illustration listen to the story -of the bridge of sand." - - - -Story of Tapodatta. - -There lived in Pratishthána a Bráhman of the name of Tapodatta. He, -though his father kept worrying him, would not learn the sciences -in his boyhood. Subsequently he found himself censured by all, and -being filled with regret, he went to the bank of the Ganges, in order -to perform asceticism for the acquisition of knowledge. [587] There -he betook himself to severe mortification of the flesh, and while he -was thus engaged, Indra, who had beheld him with astonishment, came -to him to prevent him, disguised as a Bráhman. And when he had come -near him, he kept taking grains of sand from the bank, and throwing -them into the billowy water of the Ganges. When Tapodatta saw that, -he broke his silence, and asked him out of curiosity--"Bráhman, why do -you do this unceasingly?" And Indra, disguised as a Bráhman, when he -had been persistently questioned by him, said, "I am making a bridge -over the Ganges for man and beast to cross by." Then Tapodatta said, -"You fool, is it possible to make a bridge over the Ganges with sand, -which will be carried away at some future time by the current?" When -Indra, disguised as a Bráhman, heard that, he said to him--"If you -know this truth, why do you attempt to acquire knowledge by vows and -fasting, without reading or hearing lectures? The horn of a hare -[588] may really exist, and the sky may be adorned with painting, -and writing may be performed without letters, if learning may be -acquired without study. If it could be so acquired, no one in this -world would study at all." When Indra, disguised as a Bráhman, had -said this to Tapodatta, Tapodatta reflected, and thinking that he -had spoken truth, put a stop to his self-mortification, and went home. - -"So, you see, a wise man is easily made to listen to reason, but the -foolish Marubhúti cannot be induced to listen to reason, but when -you admonish him, he flies into a passion." When Gomukha said this, -Harisikha said before the company--"It is true, O king, that the wise -are easily induced to listen to reason." - - - -Story of Virúpasarman. - -For instance, there lived of old time in Benares a certain excellent -Bráhman, named Virúpasarman, who was deformed and poor. And he, being -despondent about his misshapen form and his poverty, went to the -grove of ascetics there, and began to practise severe mortification -of the flesh, through desire for beauty and wealth. Then the king -of the gods [589] assumed the vile shape of a deformed jackal with -a diseased body, and went and stood in front of him. When he saw -that unfortunate [590] creature with its body covered with flies, -Virúpasarman slowly reflected in his mind,--"Such creatures are born -into the world on account of actions done in a former life, so is it -a small thing for me that I was not made thus by the Creator? Who can -overstep the lot prescribed by destiny?" When Virúpasarman perceived -this, he brought his self-mortification to an end and went home. - -"So true is it, O king, that a wise man is instructed with little -effort, but one, whose mind is void of discernment, is not instructed -even with great exertion." Thus spoke Harisikha, and Gomukha assented, -but Marubhúti, who was drunk and did not understand a joke, said -in great anger, "There is power in the speech of Gomukha, but there -is no might in the arms of men like you. A garrulous, quarrelsome, -effeminate person makes heroes blush." When Marubhúti said this, being -eager for a fight, king Naraváhanadatta, with a smile on his face, -himself tried to appease him, and after dismissing him to his house, -the king, who loved the friends of his youth, performed the duties of -the day, and so spent it in great comfort. And the next day, when all -these ministers came, and among them Marubhúti bowed down with shame, -his beloved Ratnaprabhá spake thus to the prince: "You, my husband, -are very fortunate in that you have these pure-hearted ministers bound -to you by the fetters of a love dating from early childhood, and they -are happy in possessing such an affectionate master; you have been -gained by one another through actions in a former state of existence; -of that there can be no doubt." When the queen said this, Tapantaka -the son of Vasantaka, the companion in amusements of Naraváhanadatta, -remarked--"It is true; our master has been gained by our actions in -a former life. For every thing depends upon the power of actions in -a former life--Hear in illustration of it the following tale." - - - -Story of king Vilásasíla and the physician Tarunachandra. - -There dwelt in a city named Vilásapura, the home of Siva, a king -rightly named Vilásasíla. [591] He had a queen named Kamalaprabhá, -whom he valued as his life, and he long remained with her addicted -to pleasure only. Then in course of time there came upon the king -old age, the thief of beauty, and when he beheld it, he was sorely -grieved. He thought to himself--"How can I shew to the queen my face -marred with grey hairs like a snow-smitten lotus? Alas! it is better -that I should die." Busied with reflections like these, the king -summoned into his hall of audience a physician named Tarunachandra -[592] and thus spake to him respectfully--"My good man, because -you are clever and devoted to me, I ask you whether there is any -artifice by which this old age can be averted." When Tarunachandra, -who was rightly named as being only of the magnitude of one digit, -and desiring to become a full moon, heard that, the cunning fellow -reflected--"I must make my profit out of this blockhead of a king, and -I shall soon discover the means of doing it." Having thus reflected, -the physician said to the king: "If you will remain in an underground -chamber alone, O king, for eight months, and take this medicine, -I engage to remove your old age." [593] When the king heard this, -he had such an underground chamber prepared, for fools intent on -objects of sense cannot endure reflection. But the ministers used -arguments like the following with him--"O king, by the goodness and -asceticism and self-denial of men of old time, and by the virtue -of the age, elixirs were produced. But these forest remedies, [594] -which we hear of now, O king, owing to the want of proper materials, -produce the opposite effect to that which is intended, and this is -quite in accordance with the treatises; for rogues do in this way make -sport with fools. Does time past ever return, O king?"--Still these -arguments did not penetrate into his soul, for it was encased in the -thick armour of violent sensual desire. And in accordance with the -advice of that physician, he entered that underground chamber alone, -excluding the numerous retinue that usually waits upon a king. And -alone with one servant belonging to that physician, he made himself -a slave to the taking of drugs and the rest of the treatment. And -the king remained there in that dark subterranean den, which seemed -as if it were the overflowing, through abundance, of the ignorance of -his heart. And after the king had spent six months in that underground -chamber, that wicked physician, seeing that his senility had increased, -brought a certain young man who resembled him in appearance, with whom -he had agreed that he would make him king. Then he dug a tunnel into -that underground chamber from a distance, and after killing the king -in his sleep, he brought his corpse out by the underground passage, -and threw it into a dark well. All this was done at night. And by -the same tunnel he introduced that young man into the underground -chamber, and closed that tunnel. What audacious wickedness will not -a low fellow, who is held in check by no restraints, commit, when he -gets a favourable chance of practising upon fools? Then, the next day, -the physician said to all the subjects,--"This king has been made young -again by me in six months, and in two months his form will be changed -again--So show yourselves to him now at a little distance." Thus he -spake, and brought them all to the door of the underground chamber, -and shewed them to the young man, telling him at the same time their -names and occupations. By this artifice he kept instructing that young -man in the underground chamber in the names of all the subjects every -day for two months, not excepting even the inhabitants of the harem. - -And when a fitting time came, he brought the young man, after he -had been well fed, [595] out of the subterranean chamber, saying, -"This king has become young again." And then the young man was -surrounded by the delighted subjects, who exclaimed "This is our own -king restored by drugs." Then the young man, having thus obtained -the kingdom, bathed, and performed with much pleasure by the help of -his ministers the kingly duties. And from that time forth he lived -in much felicity, transacting regal business, and sporting with the -ladies of the harem, having obtained the name of Ajara. [596] And all -the subjects considered that he was their former king transformed by -drugs, not guessing the truth, and not suspecting the proceedings -of the physician. And king Ajara, having gained over the subjects -and the queen Kamalaprabhá by kind treatment, enjoyed the royal -fortune together with his friends. Then he summoned a friend called -Bheshajachandra and another called Padmadarsana, and made both of -them like himself, satisfying them with gifts of elephants, horses, -and villages. And he honoured the physician Tarunachandra on account -of the advancement he had conferred on him, but he did not repose -confidence in him because his soul had fallen from truth and virtue. - -And once on a time the physician of his own motion said to the king, -"Why do you make me of no account and act independently? Have you -forgotten the occasion on which I made you king?" When king Ajara heard -that, he said to the physician, "Ha! you are a fool: what man does -anything for any one, or gives anything to any one? My friend, it is -our deeds in a former state of existence that give and do. Therefore -do not boast yourself, for this elevation I attained by asceticism: -and I will soon shew you this by ocular proof." When he said this to -the physician, the latter reflected as one terrified--"This man is -not to be intimidated and speaks like a resolute sage. It is better -to overawe that master, the secret of whose character is instability, -but that cannot be done with this man, so I must submit to him. In the -meanwhile let me wait and see what he will shew me so manifestly." Thus -reflecting, the physician said, "It is true," and held his peace. - -And the next day king Ajara went out to roam about and amuse himself -with his friends, waited on by Tarunachandra and others. And as -he was strolling, he reached the bank of a river, and in it he saw -five golden lotuses come floating down the current. And he made his -servants bring them, and taking them and looking at them, he said to -the physician Tarunachandra, who was standing near him, "Go up along -the bank of this river, and look for the place where these lotuses -are produced: and when you have seen it, return, for I feel great -curiosity about these wonderful lotuses, and you are my skilful -friend." When he was thus commissioned by the king, the physician, -not being able to help himself, said, "So be it," and went the way he -was ordered. And the king returned to his capital, but the physician -travelled on, and in course of time reached a temple of Siva that -stood on the bank of that river. And in front of it, on the shore of -a holy bathing-place in that stream, he beheld a great banyan-tree, -and a man's skeleton suspended on it. And while, fatigued with his -journey, he was resting after bathing and worshipping the god, a cloud -came there and rained. And from that human skeleton, hanging on the -branches of the banyan-tree, when rained upon by the cloud, there -fell drops of water. [597] And when they fell into the water of the -bathing-place in that river, the physician observed that those golden -lotuses were immediately produced from them. The physician said to -himself, "Ha! what is this wonder? Whom can I ask in the uninhabited -wood? Or rather who knows the creation of Destiny that is full of so -many marvels? I have beheld this mine of golden lotuses; so I will -throw this human skeleton into the sacred water. Let right be done, -and let golden lotuses grow from its back." After these reflections, he -flung the skeleton down from the top of that tree: and after spending -the day there, the physician set out the next day for his own country, -having accomplished the object for which he was sent. And in a few -days he reached Vilásapura, and went, emaciated and soiled with his -journey, to the court of king Ajara. The door-keeper announced him, -and he went in and prostrated himself at the feet of the king; the -king asked him how he was, and while he was relating his adventure, -the king put every one else out of the hall, and himself said; "So you -have seen, my friend, the place where the golden lotuses are produced, -that most holy sanctuary of Siva; and you saw there a skeleton on a -banyan-tree; know that that is my former body. I hung there in old -time by my feet; and in that way performed asceticism, until I dried -up my body and abandoned it. And owing to the nobility of my penance, -from the drops of rain-water, that fall from that skeleton of mine, -are produced golden lotuses. And in that you threw my skeleton into -the water of that holy bathing-place, you did what was right, for -you were my friend in a former birth. And this Bheshajachandra and -this Padmadarsana, they also were friends, who associated with me -in a former birth. So it is owing to the might of that asceticism, -my friend, that recollection of my former birth, and knowledge and -empire have been bestowed on me. By an artifice I have given you -ocular proof of this, and you have described it with a token, telling -how you flung down the skeleton; so you must not boast to me, saying, -that you gave me the kingdom, and you must not allow your mind to be -discontented, for no one gives anything to any one without the help -of actions in a former life. From his birth a man eats the fruit -of the tree of his former actions." When the king said this to the -physician, he saw that it was true, and he remained satisfied with -the king's service, and was never afterwards discontented. And that -noble-minded king Ajara, who remembered his former birth, honoured the -physician becomingly with gifts of wealth, and lived comfortably with -his wives and friends, enjoying the earth conquered by his policy, -and originally obtained by his good actions, without an opponent. - -"Thus in this world all the good and bad fortune, that befalls all -men at all times, is earned by actions in a former life. For this -reason I think we must have earned you for our lord in a former birth, -otherwise how could you be so kind to us, while there are other men -in existence?" Then Naraváhanadatta, having heard in the company of -his beloved from the mouth of Tapantaka this strangely pleasing and -entertaining tale, rose up to bathe. And after he had bathed, he -went into the presence of his father the king of Vatsa, frequently -raining nectar into the eyes of his mother, and after taking food, -he spent that day and that night in drinking and other pleasures with -his parents, and his wife, and his ministers. - - - - - - -CHAPTER XLI. - - -And the next day, as Naraváhanadatta was in the apartments of -Ratnaprabhá, talking over various subjects with his ministers, -he suddenly heard a sound, which appeared to be like that of a -man weeping outside in the court-yard of the palace. And when some -one asked--"What is that?"--the female attendants came and said, -"My lord, the chamberlain Dharmagiri is weeping here. For a foolish -friend of his came here just now, and said that his brother, who -went on a pilgrimage to holy places, was dead in a foreign land. He, -bewildered with grief, forgot that he was in the court and began -to lament, but he has been just now taken outside by the servants -and conducted to his own house." When the prince heard this, he -was grieved, and Ratnaprabhá moved with pity said in a despondent -tone--"Alas! the grief which is produced by the loss of dear relatives -is hard to bear! Why did not the Creator make men exempt from old age -and death?" When Marubhúti heard this speech of the queen's, he said; -"Queen, how can mortals ever attain this good fortune? For listen to -the following story, which I will tell you, bearing on this question." - - - -Story of king Chiráyus and his minister Nágárjuna. - -In the city of Chiráyus there was in old time a king, named Chiráyus, -[598] who was indeed long-lived, and the home of all good fortune. He -had a compassionate, generous and gifted minister, named Nágárjuna, -who was sprung from a portion of a Bodhisattva, who knew the use of all -drugs, and by making an elixir he rendered himself and that king free -from old age, and long-lived. One day an infant son of that minister -Nágárjuna, whom he loved more than any of his other children, died. He -felt grief on that account, and by the force of his asceticism and -knowledge proceeded to prepare out of certain ingredients the Water -of Immortality, [599] in order to prevent mortals from dying. But -while he was waiting for the auspicious moment in which to infuse -a particular drug, Indra found out what was going on. And Indra, -having consulted with the gods, said to the two Asvins--"Go and give -this message to Nágárjuna on the earth from me--'Why have you, though -a minister, begun this revolutionary proceeding of making the Water -of Life? Are you determined now to conquer the Creator, who indeed -created men subject to the law of death, since you propose to make -men immortal by preparing the Water of Life? If this takes place, what -difference will there be between gods and men? And the constitution of -the universe will be broken up, because there will be no sacrificer -and no recipient of sacrifice. So by my advice discontinue this -preparation of the Water of Life, otherwise the gods will be angry, -and will certainly curse you. And your son, through grief for whom you -are engaged in this attempt, is now in Svarga.'" With this message -Indra despatched the two Asvins. And they arrived at the house of -Nágárjuna and, after receiving the argha, [600] told Nágárjuna, -who was pleased with their visit, the message of Indra, and informed -him that his son was with the gods in heaven. Then Nágárjuna, being -despondent, thought; "Never mind the gods, but if I do not obey the -command of Indra, these Asvins will inflict a curse on me. So let this -Water of Life go, I have not accomplished my desire; however my son, -on account of my good deeds in a former life, has gone to the abode -of bliss." Having thus reflected, Nágárjuna said to these two gods, -the Asvins, "I obey the command of Indra, I will desist from making -the Water of Life. If you two had not come, I should have completed -the preparation of the Water of Life in five days, and freed this -whole earth from old age and death." When Nágárjuna had said this, he -buried by their advice the Water of Life, which was almost completed, -in the earth before their eyes. Then the Asvins took leave of him, -and went and told Indra in heaven that their errand was accomplished, -and the king of gods rejoiced. - -And in the meanwhile Nágárjuna's master, the king Chiráyus, anointed -his son Jívahara crown-prince. And when he was anointed, his mother, -the queen Dhanapará, on his coming in great delight to salute her, said -to him, as soon as she saw him, "Why do you rejoice without cause, -my son, at having obtained this dignity of crown-prince, for this -is not a step to the attainment of the kingly dignity, not even by -the help of asceticism? For many crown-princes, sons of your father, -have died, and not one of them has obtained the throne, they have -all inherited disappointment. For Nágárjuna has given this king an -elixir, by the help of which he is now in the eighth century of his -age. And who knows how many more centuries will pass over the head of -this king, who makes his short-lived sons crown-princes." When her -son heard that, he was despondent, and she went on to say to him, -"If you desire the throne, adopt this expedient. This minister -Nágárjuna every day, after he has performed the day's devotions, -gives gifts at the time of taking food, and makes this proclamation; -'Who is a suppliant? Who wants anything? To whom can I give anything, -and what?' At that moment go to him and say, 'Give me your head,'--Then -he, being a truthful man, will have his head cut off, and out of sorrow -for his death this king will die, or retire to the forest; then you -will obtain the crown; there is no other expedient available in this -matter." When he heard this speech from his mother, the prince was -delighted, and he consented, and determined to carry her advice into -effect, for the lust of sovereign sway is cruel, and overcomes one's -affection for one's friends. Then that prince went, the next day, -of his own accord to the house of that Nágárjuna, at the time when -he took his food. And when the minister cried out, "Who requires -anything, and what does he require?" he entered and asked him for -his head. The minister said, "This is strange, my son; what can you -do with this head of mine? For it is only an agglomeration of flesh, -bone and hair. To what use can you put it? Nevertheless, if it is of -any use to you, cut it off, and take it." With these words he offered -his neck to him. But it had been so hardened by the elixir that, though -he struck at it for a long time, he could not cut it, but broke many -swords over it. In the meanwhile the king, hearing of it, arrived, and -asked him not to give away his head, but Nágárjuna said to him: "I can -remember my former births, and I have given away my head ninety-nine -times in my various births. This, my lord, will be the hundredth time -of my giving away my head. So do not say anything against it, for no -suppliant ever leaves my presence disappointed. So I will now present -your son with my head; for this delay was made by me only in order to -behold your face." Thus he spoke, and embraced that king, and brought -a powder out of his closet, with which he smeared the sword of that -prince. Then the prince cut off the head of the minister Nágárjuna -with a blow of that sword, as a man cuts a lotus from its stalk. Then -a great cry of wailing was raised, and the king was on the point of -giving up his own life, when a bodiless voice sounded from the heaven -in these words--"Do not do what you ought not, king. You should not -lament your friend Nágárjuna, for he will not be born again, but has -attained the condition of a Buddha." When king Chiráyus heard this, -he gave up the idea of suicide, but bestowed great gifts, and out -of grief left his throne, and went to the forest. There in time he -obtained by asceticism eternal bliss. Then his son Jívahara obtained -his kingdom, and soon after his accession he allowed dissension to -arise in his realm, and was slain by the sons of Nágárjuna remembering -their father's murder. Then through sorrow for him his mother's heart -broke. How can prosperity befall those who walk in the path trodden by -the ignoble? And a son of that king Chiráyus, born to him by another -wife, named Satáyus, was placed on his throne by his chief ministers. - -"Thus, as the gods would not permit Nágárjuna to carry out the task -of destroying death, which he had undertaken, he became subject to -death. Therefore it is true that this world of living beings was -appointed by the Creator unstable, and full of grief hard to ward -off, and even with hundreds of efforts it is impossible for any one -to do anything here, which the Creator does not wish him to do." When -Marubhúti had told this story, he ceased speaking, and Naraváhanadatta -rose up with his ministers and performed his daily duties. - - - - - - -CHAPTER XLII. - - -Then, early the next day, Naraváhanadatta went off to the forest for -the purpose of hunting, surrounded with elephants, in the company -of his father and his friends; but before going he comforted his -beloved Ratnaprabhá, who was anxious about him, by saying that he -would quickly return. - -Then the scene of the chase became like a garden adorned with lovely -creepers for his delight, for in it the pearls that dropped from the -claws of the lions, that had cleft the foreheads of elephants, and now -fell asleep in death, were sown like seeds; and the teeth of the tigers -that were cut out by the crescent-headed arrows were like buds, and -the flowing blood of the deer seemed like shoots, and the wild boars, -in which stuck the arrows adorned with heron feathers, seemed like -clusters, and the fallen bodies of Sarabhas [601] shewed like fruit, -and the arrows falling with deep hum appeared like bees. Gradually -the prince became wearied, and desisted from the chase, and went on -horseback to another wood with Gomukha, who was also riding. There -he began to play at ball, and while he was thus engaged, a certain -female ascetic came that way. Then the ball slipped from his hand -and fell on her head; whereupon the female ascetic laughed a little, -and said to him--"If your insolence is so great now, what will it be -if you ever obtain Karpúriká for a wife." [602] When Naraváhanadatta -heard this, he dismounted from his horse, and prostrating himself -at the feet of that female ascetic, said to her--"I did not see you, -and my ball fell on your head by chance--Reverend one, be propitiated, -and pardon that fault of mine." When the female ascetic heard that, -she said, "My son, I am not angry with you," and being victorious over -her wrath she comforted him with blessings. And then, thinking that -the wise truthful ascetic was well disposed to him, Naraváhanadatta -respectfully asked her--"Who, reverend lady, is this Karpúriká spoken -of by you? Condescend to inform me, if you are pleased with me, for -I am curious on this head." When he said this, bending before her, -the female ascetic said to him: "There is on the other side of the -sea a city named Karpúrasambhava; [603] in it there is a king rightly -named Karpúraka, he has a daughter, a lovely maiden, named Karpúriká, -who appears like a second Lakshmí, deposited in security there by -the ocean, having seen that the first Lakshmí had been carried -away by the gods after the churning. And she, as she hates men, -does not desire to be married, but she will desire it, if at all, -when she sees you. So go there, my son, and you shall win that fair -one; nevertheless, while you are going there, you will suffer great -hardship in the forest. But you must not be perplexed at that, for all -shall end well." When the ascetic had said this, she flew up into the -air and disappeared. Then Naraváhanadatta, drawn on by the command -of Love uttered through her voice, said to his attendant Gomukha, -"Come, let us go to Karpúriká in the city of Karpúrasambhava, for I -cannot remain a moment without beholding her." When Gomukha heard that, -he said--"King, desist from your rashness. Consider how far off you -are from the sea and from that city, and whether the journey is worth -taking for the sake of that maiden? Why, on merely hearing her name, -do you abandon celestial wives, and alone run after a mere woman who -is enveloped in doubt, owing to your not knowing what her intention -is." When Gomukha said this to him, the son of the king of Vatsa said, -"The speech of that holy ascetic cannot be false. So I must certainly -go to find that princess." Having said this, he set out thence on -horseback that very moment. And Gomukha followed him silently, though -it was against his wish: when a lord does not act on the advice of -his servants, their only course is to follow him. - -In the meanwhile the king of Vatsa, having finished his hunting, -returned to his city, thinking that that son of his was returning -among his own armed followers. And the prince's followers returned -with Marubhúti and the others to the city, supposing that the prince -was with the armed followers of his father. When they arrived, the -king of Vatsa and the others searched for him, and finding that he had -not returned, they all went to the house of Ratnaprabhá. She at first -was grieved at that news, but she called up a supernatural science -and was told by it tidings of her husband, and said to her distressed -father-in-law; "My husband heard the princess Karpúriká mentioned by -a female ascetic in the forest, and in order to obtain her he has gone -to the city of Karpúrasambhava. And he will soon have accomplished his -object, and will return here with Gomukha. So dismiss anxiety, for this -I have learned from a science." By these words she comforted the king -of Vatsa and his retinue. And she despatched another science to wait -on her husband during his journey, and dispel his fatigue; for good -women who desire their husband's happiness do not account of jealousy. - -In the meanwhile Naraváhanadatta performed a long journey on -horseback in that forest, accompanied by Gomukha. Then a maiden -suddenly came up to him in his path and said to him, "I am a science -sent by Ratnaprabhá, named Máyávatí, I will guard you on the path -without being seen, so proceed now without fear." Having said this, -the incarnate science disappeared, as he gazed at it. By virtue of -it, Naraváhanadatta continued his journey with his thirst and hunger -appeased, praising his beloved Ratnaprabhá. And in the evening he -reached a wood with a pure lake in it, and with Gomukha he bathed, and -took a meal of delicious fruit and water. And at night he tied up the -two horses underneath a large tree, after supplying them with grass, -and he and his minister climbed up into it to sleep. While reposing -on a broad bough of the tree, he was woke up by the neighings of the -terrified horses, and saw a lion that had come close underneath. When -he saw it, he wished [604] to get down for the sake of the horses, -but Gomukha said to him--"Alas! you are neglecting the safety of -your person, and acting without counsel; for kings the first duty -is the preservation of their persons, and counsel is the foundation -of rule. How can you desire to contend with wild beasts armed with -teeth and claws. For it was to avoid these that we just now got up -into this tree." When the king had been restrained from descending -by these words of Gomukha's, seeing the lion killing the horse, -he immediately threw his sword at it from the tree, and succeeded -in wounding it with the weapon which was buried in its body. The -mighty lion, though pierced with the sword, after killing that -horse, slew the other also. Then the son of the king of Vatsa took -Gomukha's sword from him, and throwing it, cut the lion in half in -the middle. And descending he recovered his sword from the body of -the lion, and ascending again to his sleeping place, he passed the -night there in the tree. In the morning Naraváhanadatta got down, -and set out to find Karpúriká, accompanied by Gomukha. Then Gomukha, -beholding him travelling on foot, as the lion had slain his horse, in -order to amuse him on the way said; "Listen, king, I will relate you -this story, which is particularly appropriate on the present occasion." - - - -Story of king Parityágasena, his wicked wife and his two sons. - -There is in this world a city named Irávatí, which surpasses Alaká; -[605] in it there dwelt a king named Parityágasena. And he had two -beloved queens, whom he valued as his life. One was the daughter of -his own minister and her name was Adhikasangamá, and the other was of -royal race, and was called Kávyálankárá. And with those two the king -propitiated Durgá to obtain a son, and performed penance without food, -sleeping on darbha grass. Then Bhavání, who is kind to her votaries, -pleased with his penance, appeared to him in a dream and gave him -two heavenly fruits, and thus commanded him: "Rise up and give your -two wives these two fruits to eat, and then, king, you will have -born to you two heroic sons." Having said this, Gaurí disappeared, -and the king woke up in the morning and rose delighted at beholding -those fruits in his hand. And by describing that dream of his he -delighted his wives, and bathed and worshipped the consort of Siva, -and broke his fast. And at night he first visited that wife of his -Adhikasangamá, and gave her one of the fruits, and she immediately ate -it. Then the king spent the night in her pavilion, out of respect for -her father, who was his own prime minister. And he placed near the -head of his bed the second fruit, which was intended for the other -queen. While the king was asleep, the queen Adhikasangamá rose up, -and desiring for herself two similar sons, she took from his head and -ate that second fruit also. For women are naturally envious of their -rivals. And in the morning, when the king rose up and was looking for -that fruit, she said--"I ate that second fruit also." Then the king -went away despondent, and after spending the day, he went at night -to the apartments of the second queen. And when she asked for that -other fruit, he said to her--"While I was asleep, your fellow-wife -treacherously devoured it." Then the queen Kávyálankárá, not having -obtained that fruit, which was to enable her to give birth to a son, -remained silently grieved. - -In the course of some days that queen Adhikasangamá became pregnant, -and in due time gave birth to twin sons. And the king Parityágasena -rejoiced and made a great feast, since his desire was fulfilled -by their birth. And the king gave the name of Indívarasena to the -elder of the two, who was of wonderful beauty and had eyes like a -blue lotus. And he gave to the younger the name of Anichchhasena, -because his mother ate the second fruit against his wish. Then -Kávyálankárá, the second wife of that king, on beholding this, was -angry, and reflected--"Alas! I have been cheated by this rival wife -out of having children; so I must without fail revenge myself on -her; I must destroy these sons of hers by my cunning." Having thus -reflected, she remained thinking over a means of doing this. And as -fast as those two princes grew, the tree of enmity grew in her heart. - -And in course of time those two princes, having attained manhood, -and being mighty of arm, and desirous of conquest, said to their -father--"We have attained manhood and we have been trained in the -use of weapons, so how can we remain here endowed to no profit with -these mighty arms? Out on the arms and the youth of a Kshatriya -that longs not for victory! So let us go now, father, and conquer -the regions." When the king Parityágasena heard this request of his -sons, he was pleased and consented, and made arrangements for their -expedition. And he said to them, "If ever you are in difficulties, -you must think upon the goddess Durgá the remover of sorrows, for -she gave you to me." Then the king sent forth those two sons on -their expedition, accompanied by his troops and feudal chiefs, after -their mother had performed the auspicious ceremonies to ensure them -success. And he sent after them his own sagacious prime minister, -their maternal grandfather, whose name was Prathamasangama. Then -those two mighty princely brothers, with their army, first marched -in due order to the eastern quarter, and subdued it. Then these two -irresistible heroes of approved might, to whom many kings had joined -themselves, went to the southern quarter to conquer it. And their -parents rejoiced on hearing these tidings of them, but their second -mother was consumed with the fire of concealed hate. The treacherous -queen then got the following false despatch written in the king's -name to the chiefs in the princes' camp, by means of the secretary -for foreign affairs, whom she had bribed with heaps of treasure--"My -two sons, having subdued the earth by the might of their arms, have -formed the intention of killing me and seizing my kingdom; so if -you are loyal to me, you must without hesitation put to death both -those sons of mine."--This letter Kávyálankárá sent off secretly by -a courier. And the courier went secretly to the camp of those two -princes, and gave that letter to the chiefs. And they all, after -reading it, reflecting that the policy of kings is very cruel, and -considering that that command of their master must not be disobeyed, -met and deliberated in the night, and as they saw no way out of the -difficulty, determined to kill those two princes, though they had -been fascinated by their virtues. But their maternal grandfather, -the minister, who was with them, heard of it from a friend that he -had among the chiefs, and after informing the princes of the state -of affairs, he thereupon mounted them on swift horses, and conveyed -them away safely out of the camp. - -The two princes, when conveyed away by the minister at night, -travelled along with him, and entered the Vindhya forest out of -ignorance of the true road. Then, after the night had passed, as they -slowly proceeded on their way, about noon their horses died, overcome -with excessive thirst. And that aged maternal grandfather of theirs, -whose palate was dry with hunger and thirst, died exhausted with the -heat before the eyes of those two, who were also weary. Then those -afflicted brothers exclaimed in their sorrow--"Why has our father -reduced to this state us who are innocent, and fulfilled the desire of -that wicked second mother of ours?"--In the midst of their lamentation -they thought upon the goddess Ambiká, [606] whom their father had long -ago pointed out to them as their natural protectress. That moment, -by force of thinking on that kind protectress, their hunger, thirst -and fatigue left them, and they were strong. Then they were comforted -by faith in her, and without feeling the fatigue of the journey, they -went to visit that goddess who dwells in the Vindhya forest. And when -those two brothers had arrived there, they began a course of fasting -and asceticism to propitiate her. In the meanwhile those chiefs in -the camp assembled together in a band, and went with the intention of -doing the princes a mischief; but they could not find them, though they -searched everywhere. They said--"The princes have escaped somewhere -with their maternal grandfather," and fearing that the whole thing -would come out, they went in a fright to the king Parityágasena. And -shewing him the letters, they told him the whole story. He, when -he heard it, was agitated and said to them in his anger; "I did not -send this letter, this is some deception. And how comes it that you -did not know, you foolish creatures, that I should not be likely -to put to death two sons obtained by severe austerities? They have -been put to death as far as you are concerned, but they were saved -by their own merits, and their maternal grandfather has exhibited -a specimen of his statesmanship." He said this to the chiefs, and -though the secretary who wrote the treacherous letter fled, the king -quickly had him brought back by his royal power, and after thoroughly -investigating the whole matter, punished him as he deserved. And he -threw into a dungeon his wicked wife Kávyálankárá, who was guilty of -such a crime as trying to slay his sons. For how can an evil deed -audaciously done, the end of which is not considered through the -mind being blinded with excessive hate, help bringing ruin? And as -for those chiefs, who had set out with his two sons and returned, -the king dismissed them, and appointed others in their place. And -with their mother he continued to seek for tidings of those sons, -plunged in grief, devoted to righteousness, thinking upon Durgá. - -In the meanwhile that goddess, who has her shrine in the Vindhya -mountains, was pleased with the asceticism of the prince Indívarasena -and his younger brother. And she gave Indívarasena a sword in a dream, -and appearing to him, thus addressed him--"By the power of this sword -thou shalt conquer enemies hard to overcome, and whatever thou shalt -think of thou shalt obtain, and by means of it you shall both gain the -success you desire." When the goddess had said that, she disappeared, -and Indívarasena, waking up, beheld that sword in his hand. Then -he comforted his younger brother by shewing him that sword, and -describing to him his dream, and in the morning he and his brother -broke their fast on wild fruits. Then he worshipped that goddess, -and having his fatigue removed by her favour, he departed rejoicing, -with the sword in his hand, in the company of his brother. And after -he had travelled a long distance, he found a great and splendid city, -looking like the peak of Meru on account of its golden houses. There -he beheld a terrible Rákshasa standing at the gate of the high street, -and the hero asked him what was the name of the town, and who was its -king. That Rákshasa said--"This city is called Sailapura, and it is -possessed by our lord Yamadanshtra, the slayer of his foes, king of -the Rákshasas." When the Rákshasa said this, Indívarasena attempted -to enter, in order to slay Yamadanshtra, but the Rákshasa at the door -tried to prevent him, upon which the mighty Indívarasena killed him, -cutting off his head with one stroke of his sword. After slaying him, -the hero entered the royal palace, and beheld inside it the Rákshasa -Yamadanshtra sitting on his throne, having a mouth terrible with tusks, -with a lovely woman at his left hand, and a virgin of heavenly beauty -on his right hand. And when Indívarasena saw him, he went with the -sword given him by Durgá in his hand, and challenged him to fight, -and the Rákshasa drew his sword and stood up to resist him. And in the -course of the fight Indívarasena frequently cut off the Rákshasa's -head, but it grew again. [607] Seeing that magic power of his, -and having had a sign made to him by the virgin at the Rákshasa's -side, who had fallen in love with him at first sight, the prince, -after cutting off the head of the Rákshasa, being quick of hand, -again cut it in two with a stroke of his sword. Then the Rákshasa's -magic was baffled by contrary magic, and his head did not grow again, -and the Rákshasa died of the wound. - -When he was slain, the lovely woman and the princess were delighted, -and the prince with his younger brother sat down, and asked them the -following questions: "Why did this Rákshasa live in such a city as -this, guarded by one warder only, and who are you two, and why do -you rejoice at his being slain?" When they heard this, the virgin -was the one that answered, and she spoke as follows: "In this city -of Sailapura there lived a king of the name of Vírabhuja, and this -is his wife Madanadanshtrá, and this Rákshasa came and devoured him -by the help of his magic power. And he ate up his attendants, but he -did not eat this Madanadanshtrá, whom alone he spared because she -was beautiful, but he made her his wife. Then he became disgusted -with this city though beautiful, and building in it houses of gold, -he remained here sporting with Madanadanshtrá, having dismissed his -retinue. And I am the younger sister of this Rákshasa, and unmarried, -but the moment I saw you, I fell in love with you. Accordingly she is -glad at his having been slain, and so also am I; so marry me here now, -my husband, since love makes me offer myself to you." - -When Khadgadanshtrá said this, Indívarasena married her then and -there by the Gándharva form of marriage. And he remained in that -very city, having everything brought to him, on his thinking of it, -by the virtue of the sword of Durgá, married and accompanied by his -younger brother. And once on a time he made a chariot that would fly -through the air, produced by thought through the virtue of his sword, -that resembled in its powers the philosopher's stone, and placed in -it his heroic younger brother Anichchhasena, and sent him off from his -retreat to bear tidings of him to his parents. Anichchhasena, for his -part, travelled quickly through the air in that chariot, and reached -Irávatí that city of his father. There he refreshed his grief-worn -parents with the sight of him, as the moon refreshes the partridges -when exhausted with severe heat. And he approached them, and fell at -their feet, and was embraced by them, and when they questioned him, -he dispelled their apprehensions with good news of his brother. And he -told in their presence the whole adventure of himself and his brother, -which in the beginning was sad, but in the end was happy. And there he -heard the treacherous device, which his wicked second mother had out -of enmity contrived for his destruction. Then Anichchhasena remained -there in tranquillity, in the company of his delighted father and -his mother, honoured by the subjects. But after some days had passed, -his fears were aroused by a threatening dream, and he yearned to see -his brother again, and said to his father; "I will depart, and by -telling my brother Indívarasena that you are anxiously awaiting him, -I will bring him back; give me leave to depart, my father." When his -father heard that, being anxious for the sight of his son, he and his -wife gave Anichchhasena leave to depart, and he immediately mounted -his chariot, and reached through the air that city of Sailapura. And -when he arrived there, he entered the palace of that brother of -his. He saw there his elder brother lying senseless in the presence of -Khadgadanshtrá and Madanadanshtrá, who were weeping. In his perplexity -he asked, "What does this mean?" And then Khadgadanshtrá said with -her eyes fixed on the ground, though the other blamed her for it; -"When you were away, your brother one day, on my going to bathe, -had a secret intrigue with this Madanadanshtrá. And I, on returning -from bathing, found him with her, and I abused him. Then he tried -to propitiate me, but I, being exceedingly bewildered by unforgiving -jealousy, that seemed to have possessed me, thought thus with myself, -'Ah! without taking me into account, he favours another; I believe -he shews this insolence confiding in the magic properties of his -sword, so I will hide this weapon of his.' After thus reflecting, -in my folly I thrust his sword into the fire at night, while he -was asleep. The consequence was that his sword was dimmed and he -was reduced to this state. And I am grieved for this myself and -upbraided by Madanadanshtrá. So you have come here now when both -our minds are blinded with grief, and we have resolved on death. So -take this sword and kill me with it, since I have proved true to the -customs of my race and acted cruelly." When Anichchhasena was thus -entreated by his brother's wife, he thought that he ought not to -slay her on account of her repentance, but prepared to cut off his -own head. But at that moment, he heard the following voice come from -the air--"Do not act thus, prince, your brother is not dead, but he -has been struck senseless by Durgá, who is angry at his not having -taken sufficient care of the sword, and you must not impute guilt to -Khadgadanshtrá, for this circumstance is the consequence of your all -having been born into this world on account of a curse. And they were -both of them your brother's wives in a former life. So propitiate -Durgá in order to gain your object." Accordingly Anichchhasena gave -up his intention of slaying himself. But he mounted that chariot, -and took that fire-dimmed sword, and went to propitiate the soles of -the feet of Durgá, the dweller in the Vindhya range. There he fasted, -and was about to propitiate the goddess with the offering of his head, -when he heard this voice from heaven--"Do not be rash, my son, go; -thy elder brother shall live, and the sword shall become pure from -stain, for I am pleased with thy devotion." When Anichchhasena heard -this speech of the goddess, he immediately saw that the sword in his -hand had recovered its brightness, and he walked round the goddess, -keeping his right hand towards her; and ascending his swift magic -car, as if it were his own desire, [608] he returned in a state of -anxious expectation to that Sailapura. There he saw that his elder -brother had just risen up, having suddenly regained consciousness, -and weeping he seized his feet, and his elder brother threw his arms -round his neck. And both the wives of Indívarasena fell at the feet of -Anichchhasena and said--"You have saved the life of our husband." Then -he told the whole story to his brother Indívarasena who questioned -him, and he, when he heard it, was not angry with Khadgadanshtrá, -but was pleased with his brother. [609] - -And he heard from the lips of his brother that his parents were -eager to see him, and of the fraud of his second mother, that had -brought about his separation from them; then he took the sword which -his brother handed to him, and mounted a large chariot, which came -to him the moment he thought of it, owing to the virtue of the sword, -and with his golden palaces, and his two wives, and his younger brother -Indívarasena, returned to his own city Irávatí. There he alighted from -the air, beheld with wonder by the subjects, and entered the palace, -and went with his attendants into the presence of the king. And -in that condition he beheld his father and his mother, and fell at -their feet with his eyes bathed in streaming tears. And they, the -moment they beheld their son, embraced him and his younger brother, -and having their bodies, as it were, bathed in nectar, they were -relieved from their sorrow. And when their daughters-in-law, those -two wives of Indívarasena, of heavenly beauty, fell at their feet, -they looked on them with delight and welcomed them. And the parents, -learning in course of conversation, that they were said by a divine -voice to have been appointed in a previous life as his wives, were -exceedingly delighted. And they rejoiced with astonishment at the power -of their son, which enabled him to travel through the air, and bring -golden palaces and do other things of this kind. Then Indívarasena -remained, with those two wives and his attendants, in the society of -his parents, causing delight to the subjects. And once on a time he -took leave of his father, king Parityágasena, and went forth again -to conquer the four quarters, accompanied by his younger brother. And -the mighty-armed hero conquered the whole earth by the virtue of his -sword, and came back bringing with him the gold, elephants, horses -and jewels of conquered kings. And he reached his capital, followed -out of fear by the conquered earth in the form of the army of dust, -that his forces raised. And he entered the palace, where his father -advanced to meet him, and he and his brother delighted their mother -Adhikasangamá by their return. And after he had honoured the kings, -Indívarasena spent that day in pleasure, accompanied by his wives -and his followers. And on the next day the prince made over the -earth to his father by way of tribute from the kings, and suddenly -recollected his former birth. Then, like one waking up from sleep, -he said to his father--"Father, I remember my former birth; listen, -I will tell you all about it. There is a city on the plateau of the -Himálayas named Muktápura; in it there lives a king named Muktásena, -a king of the Vidyádharas. And by a queen named Kambuvatí he had -born to him in course of time two virtuous sons, Padmasena and -Rúpasena. Then a maiden, named Ádityaprabhá, the daughter of a chief -of the Vidyádharas, of her own accord, out of love, chose Padmasena -for her husband. Hearing of that, a Vidyádhara maiden, of the name -of Chandravatí, became love-sick also, and came and chose him for her -husband. Then Padmasena, having two wives, was continually worried by -that wife Ádityaprabhá, who was jealous of her rival. And so Padmasena -over and over again importuned his father Muktásena to the following -effect: 'I cannot endure every day the ill-temper of my wife, who -is blind with jealousy, let me retire to a wood of ascetics to put -an end to this misery. Therefore, father, give me permission.' His -father, annoyed at his persistence, cursed him and his wives, saying; -'What need is there of your going to a wood of ascetics? Fall into the -world of mortals. There this quarrelsome wife of yours, Ádityaprabhá, -shall be born in the race of Rákshasas, and become your wife again. And -this second, Chandravatí, who is virtuous and attached to you, her -husband, shall be the wife of a king, and the paramour of a Rákshasa, -and shall obtain you as her beloved. And since this Rúpasena has been -observed by me to follow you his elder brother with affection, he -shall be your brother also in that world. There too you shall endure -some affliction caused by your wives.' Thus he spoke and ceased, and -appointed this as the termination of the curse; 'When you, being a -prince, shall conquer the earth and give it to your father, then you -and they shall remember your former birth, and be freed from your -curse.' When Padmasena had been thus addressed by his own father, -he went with those others to the world of mortals. I am that very -Padmasena, born here as your son, Indívarasena by name, and I have -done what I was appointed to do. And the other Vidyádhara prince, -Rúpasena, has been born as Anichchhasena my younger brother. And as for -my wives Ádityaprabhá [610] and Chandravatí, know that they have been -born here as these two, Khadgadanshtrá and Madanadanshtrá. And now we -have reached that appointed end of our curse. So let us go, father, -to our own Vidyádhara home." Having said this, he together with his -brother and his wives, who remembered their former existence, abandoned -the human and assumed the Vidyádhara form. And having worshipped the -feet of his father, and taken his two wives in his arms, he went with -his younger brother through the air to his own city Muktápura. There -the wise prince, gladly welcomed by his father Muktásena, a joy to -the eyes of his mother, accompanied by his brother Rúpasena, lived -with his Ádityaprabhá, who did not again display jealousy, and with -Chandravatí in happiness. - -The minister Gomukha, having told this delightful tale on the road, -again said to Naraváhanadatta; "Thus the great must endure great pains -and gain great glory, but others have little pain and little glory. But -you, protected by the might of the science of queen Ratnaprabhá, -shall without difficulty gain that princess Karpúriká." - -When Naraváhanadatta heard this from the lips of the eloquent Gomukha, -he set out on the path with him, insensible to fatigue. And as he -travelled, he came in the evening to a pellucid lake, the lotuses -on which were in full bloom, and which was full of an abundant -supply of cold water, delicious as nectar. Its banks were adorned -with pomegranate trees, bread-fruit trees, and rows of mango-trees, -and on it the swans sang sweetly. They bathed in it, and devoutly -worshipped the beloved [611] of the daughter of Himálaya and refreshed -themselves with various fragrant, sweet-tasting, delightful fruits, -and then the son of the king of Vatsa and his friend spent the night on -the bank of the lake, sleeping on a bed strewn with soft young shoots. - - - - - - -CHAPTER XLIII. - - -The next morning, Naraváhanadatta rose up from the bank of that lake, -[612] and setting out on his journey, said to his minister Gomukha; -"My friend, I remember, a certain princess of heavenly beauty, -dressed in white garments, came to me towards the end of last night -in a dream, and said this to me--'Lay aside your anxiety, dear one, -for you will quickly reach a large and wonderful town situated in a -forest, on the shore of the sea. And after resting there, you shall -with ease find that town Karpúrasambhava, and then win that princess -Karpúriká.' Having said this, she disappeared, and I immediately woke -up." When he said that, Gomukha was delighted and said to him--"King, -you are favoured by the gods; what is difficult to you? So your -enterprise will certainly succeed without difficulty." When Gomukha -had said this, Naraváhanadatta hastened along the path with him. And -in course of time he reached a city of vast extent on the shore of the -sea, furnished with lofty mansions resembling the peaks of mountains, -with streets, and arches, adorned with a palace all golden like -mount Meru, looking like a second Earth. He entered that city by the -market-street, and beheld that all the population, merchants, women, -and citizens were wooden automata, that moved as if they were alive, -but were recognised as lifeless by their want of speech. This aroused -astonishment in his mind. And in due course he arrived with Gomukha -near the king's palace, and saw that all the horses and elephants there -were of the same material; and with his minister he entered, full of -wonder, that palace, which was resplendent with seven ranges of golden -buildings. There he saw a majestic man sitting on a jewelled throne, -surrounded by warders and women, who were also wooden automata, the -only living being there, who produced motion in those dull material -things, like the soul presiding over the senses. He, for his part, -seeing that that hero Naraváhanadatta was of noble form, rose up -and welcomed him, and made him sit down on his own seat, and sitting -in front of him, he thus questioned him, "Who are you; how and why -have you come to this uninhabited land with one companion?" Then -Naraváhanadatta told his own story from the beginning, and asked that -hero, who was prostrating himself before him,--"Who are you, my good -sir, and what is this wonderful city of yours? Tell me." That man, -when he heard that, began to tell his own story. - - - -Story of the two brothers Pránadhara and Rájyadhara. - -There is a city named Kánchí possessed of great excellences, [613] -which, like a girdle, well adorns the earth-bride. In it there was a -famous king of the name of Báhubala, who won fortune by the might of -his arm, and imprisoned her in his treasury, though she is a gadding -dame. We were two brothers in his kingdom, carpenters by trade, skilful -in making ingenious automata of wood and other materials, such as -Maya [614] first invented. My elder brother was by name Pránadhara, -and he was infatuated with love for a fickle dame, and I, my lord, -am named Rájyadhara, and I was ever devoted to him. That brother of -mine consumed all my father's property and his own, and some portion -of what I had acquired, which melted by affection I made over to -him. Then he, being much infatuated about the lady, out of desire -to steal wealth for her sake, made a couple of swans of wood with -mechanism and strings attached to them. That pair of swans was sent -out at night by pulling the strings, and entering by means of the -mechanical contrivance into the king's treasury through a window, they -took from it with their beaks jewels placed in a basket, and returned -to the house of my brother. And my elder brother sold the jewels and -spent the money so acquired with his paramour, and in that way he -robbed the king's treasury every night, and though I tried to prevent -him, he would not give up that improper proceeding, for who, when -blinded by passion, distinguishes between right and wrong? And then -the keeper of the treasury, as the king's treasure-house was plundered -night after night without the bolt being moved, though there were no -mice in it, for several days in succession enquired into the matter, -without saying anything, out of fear, and then being exceedingly -vexed, went and told the whole matter plainly to the king. Then the -king posted him and some other guards in the treasure-house at night, -with orders to keep awake in order to find out the truth of it. Those -guards went into the treasure-house at midnight, and while there, -saw my brother's two swans entering there by the window, impelled -by strings. The swans moved round by means of their mechanism and -took the jewels, then the guards cut the strings, and took the swans -to shew the king in the morning. And then my elder brother said in a -state of bewilderment--"Brother, my two swans have been seized by the -guards of the treasury, for the strings have become slack, and the -pin of the mechanism has dropped. So we must both of us leave this -place immediately, for the king, when he hears of it in the morning, -will punish us as thieves. For we are both known to be skilled in -mechanical contrivances. And I have here a chariot with a pneumatic -contrivance, which quickly goes eight hundred yojanas, if you press -a spring. Let us go by means of it to-day to a distant foreign land, -though exile may be disagreeable; for how can an evil deed, that is -done in despite of good advice, bring pleasure to any one? This is -the mature fruit of my wickedness in not obeying your advice, which -has extended to innocent you, as well as to me." After saying this, my -brother Pránadhara immediately mounted with his family that chariot, -that flew through the air. But though he urged me, I would not mount -it, as it was laden with many people, so he flew up in it to the sky -and went off to some distant place. - -When that Pránadhara, [615] who was rightly named, had gone -off somewhere, I, expecting that in the morning I singly should -he exposed to danger at the hands of the king, mounted another -chariot with a pneumatic mechanism, which I had myself made, and -quickly travelled two hundred yojanas from that place. Then I again -started that air-travelling chariot, and went another two hundred -yojanas. Then I left my chariot, terrified at finding that I was near -the sea, and travelling on my feet, reached in course of time this -city which was empty. And out of curiosity I entered this palace, -which was filled with garments, ornaments, and couches and all the -other conveniences fit for a king. And in the evening I bathed in the -water of the garden-lake, and ate fruits, and going to the royal bed -reflected alone at night--"What am I to do in this uninhabited spot? So -to-morrow I will go hence to some place or other, for I no longer need -fear danger from king Báhubala." When I had thus reflected, I went -to sleep, and towards the end of night a hero of divine appearance, -mounted on a peacock, thus addressed me in a dream; "You must live -here, good sir, you must not depart elsewhere, and at the time of meals -you must go up to the middle court of the palace, and wait there." Thus -he spoke, and disappeared, and I woke up and reflected--"Undoubtedly -this heavenly place has been made by Kártikeya, and he has favoured -me with this dream on account of my merits in a former life. I have -turned up here because I am to be happy dwelling in this town." I -conceived this hope and rose up, and said the prayer for the day, -and at the time of eating I went up to the middle court, and while -I was waiting there, golden dishes were placed in front of me, and -there fell into them from heaven food consisting of ghee, milk, rice, -boiled rice and other things; [616] and any other kinds of food that I -thought of, came to me as fast as I thought of them. After eating all -this, I felt comforted by the favour of the god. So, my lord, I took -up my abode in this city, with kingly luxuries coming to me every day -as fast as I wished for them. But I do not obtain wives and retinue -by thinking of them, so I made all these people of wood. Though I am -a carpenter, since I have come here I enjoy alone all the pleasures -of a king by the power of Destiny, and my name is Rájyadhara. [617] - -"So repose, now, a day in this god-built town, and I will attend upon -you to the best of my ability." After saying this, Rájyadhara led off -with him Naraváhanadatta and Gomukha to the city garden, there the -prince bathed in the water of the lake and offered lotuses to Siva, -and was conducted to the feasting-place in the middle court, and there -he and his minister enjoyed viands which were placed before them by -Rájyadhara, who stood in front of them, to whom they came as soon as -he thought of them. Then the eating-ground was swept by some unseen -hand, and after they had taken betel, they drank wine and remained -in great felicity. And after Rájyadhara had eaten, the prince retired -to a gorgeous couch, astonished at the wonderful nature of the town, -which resembled the philosopher's stone. And when he could not sleep, -on account of his recently conceived longing for Karpúriká, Rájyadhara, -who was also in bed, asked her story, and then said to him--"Why do -you not sleep, auspicious sir? You will obtain your desired love. For -a fair woman, like Fortune, of her own accord chooses a man of high -courage. I have had ocular proof of this, so hear the story; I will -relate it to you." - - - -Story of Arthalobha and his beautiful wife. - -That king of Kánchí, Báhubala, whom I mentioned to you, had a rich -door-keeper, rightly named Arthalobha. [618] He had a beautiful wife -named Mánapará. That Arthalobha, being by profession a merchant, and on -account of his avarice distrusting his servants, appointed that wife of -his to look after his business in preference to them. She, though she -did not like it, being obedient to him, made bargains with merchants -and captivated all men by her sweet form and speech. And Arthalobha, -seeing that all the sales of elephants, horses, jewels, and garments -that she made, brought in a profit, rejoiced exceedingly. And once on -a time there came there from a distant foreign land a merchant, named -Sukhadhana, having a large stock of horses and other commodities. The -moment Arthalobha heard that he had come, he said to his wife--"My -dear, a merchant named Sukhadhana has arrived from a foreign land, -he has brought twenty thousand horses, and innumerable pairs of -excellent garments made in China, so please, go and purchase from -him five thousand horses and ten thousand pairs of garments, in order -that with the thousands of horses I already possess and those other -five, I may pay a visit to the king, and carry on my commerce. When -commissioned in these words by that villain Arthalobha, Mánapará -went to Sukhadhana; whose eyes were captivated by her beauty, and who -welcomed her gladly. And she demanded from him for a price those horses -and garments. The merchant, overpowered with love, took her aside -and said to her--"I will not give you one horse or garment for money, -but if you will remain one night with me, I will give you five hundred -horses and five thousand garments." After saying this, he solicited -that fair one with even a larger amount; who does not fall in love with -women, who are allowed to go about without restraint? Then she answered -him--"I will ask my husband about this, for I know he will send me here -out of excessive cupidity. [619]" After saying this, she went home, -and told her husband what the merchant Sukhadhana had said to her -secretly. And that wicked covetous husband Arthalobha said to her; -"My dear, if you obtain five hundred horses and five thousand pairs -of garments for one night, what is the harm in it. So go to him now; -you shall return quickly in the morning." When Mánapará heard this -speech of her mean-spirited husband's, she began to debate in her -heart, and thus reflected--"Out on this base spiritless husband -of mine that sells his honour! By continually meditating on gain -he has become all made up of the desire of gain. It is better that -the generous man, who buys me for one night with hundreds of horses -and thousands of pieces of China silk, should be my husband." Thus -reflecting, she took leave of her base husband, saying; "It is not -my fault," and went to the house of that Sukhadhana. And he, when he -saw that she had come, after questioning her and hearing the whole -story from her, was astonished, and considered himself fortunate in -obtaining her. And he sent off immediately to her husband Arthalobha -the horses and garments that were to purchase her, as agreed upon. And -he remained that night with her, having all his wishes attained, for -she seemed like the fortune which was the fruit of his own wealth, -incarnate in bodily form, at last obtained by him. And in the morning -the base Arthalobha sent, in his shamelessness, servants to summon -her, whereupon Mánapará said to them, "How can I again return to be -the wife of that man who sold me to another? I am not as shameless as -he is. Tell me yourselves if this would be becoming now. So depart, -the man that bought me is my husband." When the servants were thus -addressed by her, they went and repeated her words to Arthalobha with -downcast faces. The mean fellow, when he heard it, wanted to recover -her by force; then a friend of the name of Harabala said to him; -"You cannot recover her from that Sukhadhana, for he is a hero, and I -do not behold in you manliness corresponding to his. For he is moved -to heroism by a woman that loves him on account of his generosity, -and he is mighty, and surrounded with other mighty men that have come -with him. But you have been deserted by your wife, who separated from -you because you sold her out of meanness, and scorn makes you timid, -and being reproached you have become effeminate. Moreover you are not -mighty, and you are not surrounded by mighty friends, so how can you -possibly be capable of vanquishing that rival? And the king will be -angry with you, when he hears of your crime of selling your wife; so -keep quiet, and do not make a ridiculous blunder." Though his friend -tried to dissuade him with these words, Arthalobha went and beset, -in his anger, the house of Sukhadhana with his retainers. While he was -thus engaged, Sukhadhana sallied out with his friends and retainers, -and in a moment easily defeated the whole of Arthalobha's force. - -Then Arthalobha fled, and went into the presence of the king. And -concealing his own wicked conduct, he said to the king,--"O king, the -merchant Sukhadhana has carried off my wife by force." And the king, -in his rage, wished to arrest that Sukhadhana. Then a minister of the -name of Sandhána said to the king--"In any case, my lord, you cannot -arrest him, for when his force is increased by that of the eleven -friends who have come with him, he will be found to have more than -a hundred thousand excellent horses. And you have not discovered -the truth about the matter, for his conduct will turn out to be -not altogether without cause. So you had better send a messenger, -and ask what it is that this fellow here is chattering about." When -king Báhubala heard this, he sent a messenger to Sukhadhana to -ask about the matter. The messenger went, and asked about the -matter by the king's order, and thereupon Mánapará told him her -story. When Báhubala heard that wonderful tale, he came to the house -of Sukhadhana to behold the beauty of Mánapará, being filled with -excessive curiosity. There he beheld, while Sukhadhana bent before -him, Mánapará, who with the wealth of her beauty would astonish even -the Creator. She prostrated herself at his feet, and he questioned -her, and heard from her own mouth how the whole thing happened, -Arthalobha being present and listening. When he heard it, he thought -it was true, because Arthalobha was speechless, and he asked that -fair one what was to be done now. Then she said decidedly, "How can I -return to that spiritless avaricious man, who sold me to another man -without the excuse of distress?" When the king heard this, he said, -"Well said," and then Arthalobha bewildered with desire, wrath, and -shame, exclaimed,--"King, let him and me fight with our own retainers, -without any auxiliary forces; then let it be seen who is spirited and -who is spiritless." When Sukhadhana heard this, he said--"Then let -us fight in single combat, what need is there of retainers? Mánapará -shall be the prize of the victor." When the king heard this, he said, -"Good! so let it be!" Then, before the eyes of Mánapará and the king, -they both entered the lists mounted. And in the course of the combat, -Sukhadhana laid Arthalobha on the plain, by his horse's rearing on -account of a lance-wound. Then Arthalobha fell three times more on the -earth, on account of his horse being killed, but Sukhadhana, who was a -fair fighter, restrained himself and would not slay him. But the fifth -time Arthalobha's horse fell upon him, and bruised him, and he was -carried off by his servants motionless. Then Sukhadhana was cheered -by all the spectators with shouts of applause, and the king Báhubala -honoured him as he deserved. And he immediately bestowed a gift of -honour upon the lady, and he confiscated the property of Arthalobha, -which had been acquired by unlawful means; and appointing another to -his office, he departed pleased to his palace. For good men derive -satisfaction from breaking off their connection with the bad. And -Sukhadhana, having maintained his claim by force, remained enjoying -himself in the society of Mánapará his loving wife. - -"Thus wives and wealth leave the mean-spirited man, and of their own -accord come to the high-spirited man from every quarter. So dismiss -anxiety! Go to sleep! in a short time, my lord, you will obtain that -princess Karpúriká." When Naraváhanadatta heard that sound advice of -Rájyadhara's, he and Gomukha went off to sleep. - -And in the morning, while the prince was waiting awhile after his -meal, the wise Gomukha addressed Rájyadhara as follows: "Make such -an ingenious chariot for my master, as that he shall be able by -means of it to reach the city of Karpúrasambhava, and obtain his -beloved." When thus supplicated, that carpenter offered Naraváhanadatta -the chariot with a pneumatic contrivance, that he had made before. He -ascended that sky-travelling chariot, swift as thought, together with -Gomukha, and crossed the deep, the home of monsters, that agitated -its waves as if exulting to behold his valour, and reached the city -of Karpúrasambhava on its shore. There the chariot descended from the -sky, and he and Gomukha left it, and out of curiosity wandered about -inside the town. And by questioning the people he found out that he -had indeed without doubt reached the desired city, and delighted he -went to the neighbourhood of the palace. There he found a splendid -house occupied by an old woman, and he entered it to stay there, -and she received him with respect. And eager to hit upon an artifice, -he immediately asked that woman, "Noble lady, what is the name of the -king here, and what children has he? And tell us of their appearance, -for we are foreigners." When he said this to the old woman, she, seeing -that he was of excessively noble form, answered--"Listen, illustrious -sir, I will tell you all. In this city of Karpúrasambhava there is a -king named Karpúraka. And he, having no children, performed penance, -with his wife Buddhikárí, fasting, in honour of Siva, in order to -obtain offspring. After he had fasted for three nights, the god Siva -commanded him in a dream--'Rise up, a daughter shall be born to you, -who shall be superior to a son, and whose husband shall obtain the -sovereignty of the Vidyádharas.' After receiving this order from -Siva, the king woke up in the morning; and, after communicating this -dream to his wife Buddhikárí, he rose up and went off delighted, -and with his queen broke his fast. And then in a short time that -queen conceived by the king, and when the period was completed, she -brought forth a daughter beautiful in all her limbs. She surpassed -in splendour the lights in the lying-in chamber, [620] and they, -as it were, heaved sighs by discharging lamp-black. And her father -made great rejoicings, and gave her the name of Karpúriká, which -is his own name made feminine. And gradually that moonlight of the -eyes of the people, the princess Karpúriká, has grown up, and is now -in the full bloom of youth. And her father, the king here, desires -to have her married, but the haughty girl detests men, and will not -consent. And when my daughter, who is her friend, put this question -to her 'My dear, why do you not desire marriage, the only fruit of a -daughter's birth?' she answered, 'My dear, I remember my former birth, -and the cause is something which happened then; hear it." - - - -Story of the princess Karpúriká in her birth as a swan. - -On the shore of the ocean there is a great sandal-wood tree. Near it -there is a lake adorned with full-blown lotuses. I was a female swan -on that lake on account of my actions in a previous birth. Once on a -time, out of fear of the sea, I made a nest in that sandal-wood tree -with my husband, who was a male swan. When I was dwelling in that nest, -I had male offspring born to me, and suddenly a great wave of the sea -came and carried them off. When the flood carried away my children, -out of grief I wept and took no food; and remained in front of a linga -of Siva on the shore of the sea. Then that male swan, my husband, -came to me and said--"Rise up, why do you lament your children that -are dead, we shall get other ones. [621] As long as life is preserved, -everything can be obtained." His speech pierced my heart like an arrow, -and I reflected--"Alas! males are thus wickedly regardless of their -youthful offspring, and show no affection to, or compassion for their -females, though they are attached to them. So of what comfort is this -husband to me? Of what use is this body that brings only pain?" Thus -reflecting, I prostrated myself before Siva, and devoutly placed him -in my heart, and then in front of his symbol, before the eyes of the -swan, my husband, I uttered this prayer; "May I become in the next -birth a princess remembering my former state,"--and thereupon I flung -myself into the sea. Consequently, I have been born in this life such -as you see. And because I remember the cruelty of that husband in a -former birth, my mind does not feel inclined to any suitor. So I do -not desire to be married; the rest is in the hands of Destiny. "This -is what the princess said then in private to my daughter, and that -daughter of mine came and told it to me." - -"So, my son, I have told you what you asked me. And that princess -is undoubtedly destined to be your wife. For she was long ago -designated by the god Siva as the wife of the future emperor -of the Vidyádharas. And I see that you are marked with all the -distinguishing signs of an emperor, such as the peculiar freckle, and -other marks. Perhaps you are some distinguished person brought here by -Providence for that very purpose. Rise up, for the present we will see -what there is in my house in the way of provision." After the old lady -had told him this, she brought him food, and he and Gomukha spent the -night there. And in the morning, the prince deliberated in private with -Gomukha as to the steps to be taken, and then he assumed the dress of -a Pásupata ascetic, and accompanied by Gomukha, he went to the king's -gate, and roamed about in front of it, crying out again and again--"Ah -my female swan! Ah my female swan!" And the people gazed at him. And -when the maids beheld him thus employed, they went in astonishment -and said to the princess Karpúriká; "Your Highness! we have seen at -the royal gate a Pásupata ascetic who, though he has a fellow, is -unfellowed in beauty, [622] and he continually utters these words, -'Ah my female swan! Ah my female swan!' which bewilders the minds of -the women." When the princess heard this, she, as having been a swan -in a former birth, was filled with curiosity, and had him, just as -he was, conducted by her maids into her presence. And she saw that -he was adorned with infinite beauty, like a new god of Love that had -taken a vow to propitiate Siva. And she said to him, when he looked -at her with an eye expanded by curiosity, "What is this that you are -continually saying, 'Ah! my female swan! Ah! my female swan?'" Though -she said this to him, he went on to say--"Ah! my female swan!" Then his -companion Gomukha answered her; "I will explain this in a few words, -listen, Your Highness. - -"In a former birth he was a swan on account of his actions in an -anterior state of existence. Then he built himself a nest in a -sandal-wood tree, on the bank of a great lake near the shore of -the sea, and lived there with his female. And as it happened, their -offspring in that nest were swept away by a wave, and his female, -distracted with grief, threw herself into the sea. Then he, being -grieved at separation from her, and disgusted with his bird-nature, -desirous of leaving that body, made a pious wish in his heart--'May -I be in a future life a prince remembering my former state, and may -this virtuous female swan be my wife, remembering her former existence -also.' Then he thought on Siva, and scorched with the fire of grief, -flung that body into the water of the sea. So he has been now born, -my fair lady, as Naraváhanadatta, the son of the king of Vatsa in -Kausámbí, with the power of recollecting his former existence. When he -was born, a voice said distinctly from heaven; 'This prince shall be -the emperor of all the kings of the Vidyádharas.' In course of time, -when he had become crown-prince, he was married by his father to the -goddess Madanamanchuká of heavenly appearance, who had been born for -a certain reason as a woman. And then the daughter of a king of the -Vidyádharas named Hemaprabha, the maiden Ratnaprabhá, came of her own -accord, and chose him for a husband. Nevertheless, thinking on that -female swan, he does not enjoy tranquillity; and he told this to me, -who have been his servant from my childhood. Then, while he was out -hunting, it happened that he and I had a meeting in the forest with a -holy female hermit. And in the course of conversation she said to him -with favouring condescension--'Owing to the effect of his actions the -god of Love, my son, became a swan. And a heavenly female, that had -fallen through a curse, became his dear wife, when he was dwelling, -as a swan, in a sandal-wood tree on the bank of the sea. But she -threw herself into the sea, through grief at her offspring having been -carried away by the tide, and then the male swan flung himself into the -sea also. He has now by the favour of Siva been born as yourself, the -son of the king of Vatsa, and you know of that former birth of yours, -my son, for you remember your former existence. And that female swan -has been now born in Karpúrasambhava, a city on the shore of the sea, -as a princess, Karpúriká by name. Therefore, go there, my son, and -win her to wife.' When the holy female hermit had said this, she flew -up into the sky and disappeared. And this lord of mine, having heard -this information, immediately set out with me to come here. And being -attracted by love for you, he risked his life, and after traversing -a hundred difficulties, he reached the shore of the sea. There we -had an interview with the carpenter, named Rájyadhara, who dwells in -Hemapura, and who gave us an ingenious chariot. We have mounted on this -terrible machine, as if it were our courage having taken shape, [623] -and have crossed the perilous gulf of the sea, and arrived at this -town. For this reason, queen, my master wandered about, exclaiming, -'Ah my female swan!' until he came into your presence. Now, from -the pleasing sight of the noble moon of your countenance, he enjoys -the removal of the darkness caused by the presence of innumerable -woes. Now, honour your noble guest with the blue lotus garland of -your look." When Karpúriká heard this feigned speech of Gomukha's, -she thought it was true, relying on the fact that it harmonized with -her own recollections. And she melted in her soul with love, and she -thought, "After all this husband of mine was attached to me, and my -despondency was causeless." And she said--"I am in truth that very -female swan, and I am fortunate in that my husband has for my sake -endured suffering in two births. So now I am your slave, overcome -by love;" and saying this, she honoured Naraváhanadatta with baths -and other hospitalities. Then she informed her father of all this -by the mouth of her attendants, and he, the moment he heard it, -came to her. Then the king thought himself fortunate, having seen -that his daughter had conceived a desire to be married, and that an -appropriate suitor for her had at length arrived in Naraváhanadatta, -who was marked with all the signs of a great emperor. And he gave, with -all due honour, his daughter Karpúriká to Naraváhanadatta according -to the prescribed form. And he gave to that son-in-law of his, at -every circumambulation from left to right of the sacred fire, thirty -millions of gold-pieces, and as many lumps of camphor, the heaps of -which appeared like the peaks of Meru and Kailása that had witnessed -the marriage of Párvatí, come to behold his magnificence. Moreover -the king Karpúraka, who had attained his wish, gave Naraváhanadatta a -hundred millions of excellent garments and three hundred female slaves -well adorned. And Naraváhanadatta, after his marriage, remained with -that Karpúriká, as if with affection incarnate in bodily form. Whose -mind was not delighted at the union of that couple, which resembled -the marriage of the spring-creeper and the spring-festival? - -And on the next day Naraváhanadatta, who had attained his object, -said to his beloved Karpúriká, "Come, let us go to Kausámbí." Then -she answered him--"If it is to be so, why should we not go there -immediately in this chariot of yours that flies through the air? If -it is too small, I will furnish another large one, for there is -living here a mechanic who makes ingenious chariots, who has come -from a foreign land, Pránadhara by name; I will cause him quickly to -make such a chariot." After saying this, she called the warder that -kept the door, and said to him--"Go and order that chariot-maker -Pránadhara to prepare a large chariot, that will travel through the -air, for us to start in." Then the queen Karpúriká, having dismissed -the warder, informed her father by the mouth of a slave of her desire -to depart. And while the king, on hearing it, was coming thither, -Naraváhanadatta thus reflected; "This Pránadhara is certainly the -brother of Rájyadhara, whom he described as having run away from his -native land through fear of his king." While he was thus thinking, -the king quickly arrived, and that mechanic Pránadhara came with the -warder, and said--"I have ready-made a very large chariot, which will -easily carry at this instant thousands of men." When the mechanic -said this, Naraváhanadatta said "Bravo!" and asked him courteously; -"Are you the elder brother of Rájyadhara, skilled in various very great -mechanical contrivances?" And Pránadhara answered him, bowing before -him--"I am that very brother of his, but how does Your Highness know -about us?" Then Naraváhanadatta told him what Rájyadhara had told him, -and how he had seen him. Then Pránadhara joyfully brought him the -chariot, and he mounted it with Gomukha, after having been politely -dismissed by his father-in-law the king, and after bidding farewell -to him; but first he placed in it the slaves, camphor and gold. And -he took with him Pránadhara, whom the king permitted to depart, and -that head-warder, and his recently married wife Karpúriká; and his -mother-in-law uttered a solemn prayer for a blessing on his journey, -and from those stores of splendid garments he bestowed gifts on the -Bráhmans; and he said to Pránadhara--"First let us go to Rájyadhara on -the shore of the sea, and then home." Then the chariot was driven on -by Pránadhara, and the king and his wife flew up into the air quickly -by means of it, as if by his accomplished wish. [624] In a moment -he crossed the sea, and reached again that city of Hemapura on its -shore, the abode of that Rájyadhara. There Rájyadhara bowed before -him, delighted at beholding his brother, and as he had no female -slaves, the prince honoured him with the gift of some, at which he -greatly rejoiced. And after taking leave of Rájyadhara, whose tears -flowed fast, as he could hardly bear to part from his elder brother, -the prince reached Kausámbí in that same chariot. Then the people, -on beholding the prince unexpectedly descend from heaven, riding in -that splendid chariot, followed by his retainers, and accompanied by -his new bride, were much astonished. And his father, the king of Vatsa, -having gathered from the exultations of the citizens that his son had -arrived, was delighted, and went out to meet him, accompanied by the -queen, the ministers, his daughter-in-law, and other persons. And -the king, beholding that son prostrate at his feet with his wife, -received him gladly, and thought that the fact, that he was to be -the future emperor of the aerial spirits, was clearly revealed by his -coming in a flying chariot. His mother Vásavadattá, with Padmávatí, -embraced him, and she shed a tear, which dropped like the knot of pain -loosened by seeing him. And his wife Ratnaprabhá was delighted, and -Madanamanchuká also, and their jealousy being overcome by love for him, -they embraced his feet, and won his heart at the same time. And the -prince delighted his father's ministers, headed by Yaugandharáyana, -and his own, headed by Marubhúti, when they bowed before him, by -rewarding them as they severally deserved. And they all, with the -king of Vatsa at their head, welcomed that new wife Karpúriká, who -bowed becomingly before them, like the goddess of Fortune arrived -surrounded by a hundred immortal nymphs, even the sister-shape of -Amrita, [625] openly brought by her husband, having crossed the sea -adorned with its shore as a garment with a beautiful fringe. And the -king of Vatsa honoured that warder of her father's, giving him many -crores of gold-pieces, garments and lumps of camphor, which had been -brought in the chariot. And the king then honoured Pránadhara as the -benefactor of his son Naraváhanadatta, who had pointed him out as the -maker of the chariot. And then the king honoured Gomukha, and asked -him joyfully, "How did you obtain this princess? And how did you start -from this place?" And then Gomukha deftly told the king of Vatsa, -with his wives and ministers, in private, the whole adventure, as it -took place, beginning with their going to the forest to hunt,----how -they met the female hermit, and how they crossed the sea by means of -the chariot provided by Rájyadhara, and how Karpúriká was obtained -with her female attendants, though she was averse to marriage, and how -they returned by the way by which they went, in a chariot which they -obtained by finding Pránadhara. Then all of them, shaking their heads -in astonishment and joy, said--"To think of the concurrence of all -these circumstances, the chase, and the female ascetic, the carpenter -Rájyadhara skilled in mechanical contrivances found on the shore of -the sea, the crossing the ocean in the chariot that he made, and that -another maker of these chariots should have previously reached the -other side of the ocean! The truth is, Destiny takes trouble to provide -the fortunate with the means of obtaining prosperous success." Then -all respectfully commended Gomukha for his devotion to his lord. And -they praised queen Ratnaprabhá, who by her knowledge protected her -lord on his journey, for she produced general satisfaction by acting -like a woman devoted to her husband. Then Naraváhanadatta, having made -his party of air-travellers forget the fatigues of their journey, -entered his palace with his father, and mother, his wives and other -relations. Then his treasury was filled with heaps of gold by the -friends and relations who came to see him, and whom he honoured, and -he loaded Pránadhara and his father-in-law's warder with wealth. And -Pránadhara, immediately after he had taken food, respectfully addressed -this petition to him--"Prince, king Karpúriká gave us the following -order--'You must come back quickly as soon as my daughter has reached -her husband's palace, in order that I may have early news of her -arrival.' So we must certainly go there quickly this very moment; give -us a letter from Karpúriká to the king written with her own hand. For -otherwise the heart of the king, which is attached to his daughter, -will not take comfort. For he, never having mounted an air-chariot, -fears that we may have fallen from it. So give me the letter, and -permit this head-warder, who is desirous of ascending the chariot, -to depart with me. But I will return here, crown-prince, and will -bring my family, for I cannot abandon the two ambrosial lotuses of -your feet." When Pránadhara said this firmly, the son of the king of -Vatsa immediately made Karpúriká sit down to write that letter. It -ran as follows, "My father, you must not feel anxious about me, -since I share the happiness and possess the love of a good husband; -was the goddess Lakshmí an object of anxiety to the ocean after she -had betaken herself to the Supreme Bridegroom?" When she had written -the above letter with her own hand, and given it, the son of the king -of Vatsa dismissed the warder and Pránadhara with honour. And they -ascended the chariot, and produced astonishment in the minds of all, -as they were seen going through the air, and crossing the sea they -went to the city of Karpúrasambhava. There they delighted the king -Karpúraka by reading out his daughter's letter, which told that she had -reached her husband's palace. The next day Pránadhara took leave of the -king, and after visiting Rájyadhara, repaired with his family into the -presence of Naraváhanadatta. Naraváhanadatta, when he had returned thus -quickly after accomplishing his mission, gave him a dwelling near his -palace and an ample allowance. And he amused himself, and his wives, -by going about in the flying chariots made by him, as if rehearsing -future journeyings in the skies as emperor of the Vidyádharas. - -Thus, having delighted his friends, followers and wives, and obtained -a third wife Karpúriká in addition to Ratnaprabhá and Madanamanchuká, -the son of the king of Vatsa spent those days in happiness. - - - - - - - -BOOK VIII. - - -CHAPTER XLIV. - - -Victory to the elephant-headed god, [626] who, reddening the sky -with the vermilion dye shaken off by the wind of his flapping ears, -seems to create sunset, even when it is not due. - -Thus Naraváhanadatta, the son of the king of Vatsa, dwelt happily in -his father's house, after he had won those wives. And one day, when he -was in his father's assembly-hall, he saw a man of heavenly appearance -come there, descending from heaven. And after he and his father had -welcomed the man, who bowed before him, he immediately asked him, -"Who are you and why have you come?" Then he answered--"There is a -city in this earth on the ridge of Himavat, called Vajrakúta, [627] -and rightly so called, as being all made of diamond. There I dwelt, -as a king of the Vidyádharas named Vajraprabha, and my name too was -rightly given me, because my body is framed of diamond. And I received -this command from Siva, (who was pleased with my austerities,) "If thou -remainest loyal at the appointed time to the emperor created by me, -thou shalt become by my favour invincible to thy enemies." Accordingly -I have come here without delay to pay my respects to my sovereign: -for I have already perceived by means of my science that the son of -the king of Vatsa, (who is born of a portion of the god of Love, and -appointed by the god who wears a digit of the moon,) though a mortal, -shall be sole emperor over both divisions of our territory. [628] -And though, by the favour of Siva, a prince of the name of Súryaprabha -was ruler over us for a kalpa of the gods, still he was only lord in -the southern division, but in the northern division a prince called -Srutasarman was emperor; but your majesty, being destined for great -good fortune, shall be sole emperor here over the wanderers of the air, -and your dominion shall endure for a kalpa." - -When the Vidyádhara said this, Naraváhanadatta, in the presence -of the king of Vatsa, said to him again out of curiosity: "How did -Súryaprabha, being a man, obtain of old time the sovereignty over -the Vidyádharas? Tell us." Then in private, that is to say, in the -presence of the queens and ministers, the king Vajraprabha began to -tell that tale. - - - -Story of Súryaprabha, and how he attained sovereignty over the -Vidyádharas. - -Of old there was in the country of the people of Madra a town named -Sákala; [629] Chandraprabha, the son of Angáraprabha, was king of it, -whose name expressed his nature, as he delighted the whole world, -but he was like fire in that he scorched his enemies. By his wife, -named Kírtimatí, there was born to that king a son, whose future glory -was indicated by his exceedingly auspicious marks. And when he was -born, a clear voice sounded from heaven, which rained nectar into the -ears of king Chandraprabha, "This king, now born, named Súryaprabha, -is appointed by Siva as the future emperor over the kings of the -Vidyádharas. Then that prince Súryaprabha grew up in the house of -his father, who was distinguished by the delightful favour of the -enemy of Pura, [630] and he being very clever, gradually acquired, -while still a child, all knowledge and all the accomplishments by -sitting at the feet of a teacher; and then, when he was sixteen -years old, and captivated the subjects by his virtues, his father -Chandraprabha appointed him crown-prince, and he gave him the sons -of his own ministers, many in number, Bhása, Prabhása, Siddhártha, -Prahasta and others. And while he was bearing with them the burden of -a crown-prince's duty, one day a great Asura of the name of Maya came -there, and Maya went up in the assembly-hall to king Chandraprabha, -who welcomed him, and said to him in the presence of Súryaprabha, -"King, this son of yours, Súryaprabha, has been appointed as the -future emperor of the kings of the Vidyádharas by Siva; so why does -he not acquire the magic sciences that will put him in possession of -the dignity? For this reason I am sent here by the god Siva. Permit -me to take him, and teach him the right method of employing the -sciences, which will be the cause of his obtaining the sovereignty -of the Vidyádharas. For he has a rival in this business, a lord -of the sky-goers named Srutasarman; he too has been appointed by -Siva. But this prince, after acquiring the power of the sciences, -shall conquer him with our help, and become emperor over the lords of -the Vidyádharas." When Maya said this, king Chandraprabha said--"We -are fortunate; let this auspicious one be taken by you wherever you -wish." Then Maya took leave of the king, and quickly carried off -to Pátála Súryaprabha and his ministers, whom the king permitted to -depart. There he taught the prince ascetic practices of such a kind, -that by means of them the prince and his ministers quickly acquired -the sciences. And he taught him also the art of providing himself with -magic chariots, so that he acquired a chariot named Bhútásana. Then -Maya brought Súryaprabha, mounted on that chariot, with his ministers, -having acquired the sciences, back to his own city from Pátála. And -after he had led him into the presence of his parents, he said to -him, "Now I depart, enjoy here all the enjoyments given by your magic -knowledge until I return." After saying this, the Asura Maya departed, -after having been duly honoured, and king Chandraprabha rejoiced in -his son's having acquired the sciences. - -Then Súryaprabha, by virtue of the sciences, was continually roaming -through many countries in his chariot, with his ministers, to amuse -himself. And wherever any princess beheld him, she was immediately -bewildered by love, and chose him for her husband. The first was the -virgin daughter of the king of Támraliptí, who was called Vírabhata; -her name was Madanasená, and she was the first beauty of the world. The -second was Chandrikávatí the daughter of Subhata, the emperor of -the western border, who had been carried off by the Siddhas and left -somewhere else. And the third was the famous daughter of Kumbhíra, -the king of the city of Kánchí, Varunasená by name, remarkable -for her beauty. And the fourth was the daughter of king Paurava, -sovereign of Lávánaka, Sulochaná by name, with lovely eyes. And -the fifth was the daughter of king Suroha, the lord of the land of -China, Vidyunmálá with charming limbs, yellow as gold. And the sixth -was the daughter of king Kántisena, ruler in the land of Sríkantha, -surpassing in beauty the Apsarases. And the seventh was Parapushtá, -the daughter of king Janamejaya, the lord of the city of Kausámbí, -a sweet-voiced maid. And though the relations of these maidens, -who were carried off by a surprise, found out what had happened, -still, as the prince was confident in the might of his supernatural -science, they were pliant as canes. These wives also acquired the -sciences, and Súryaprabha associated with them all at the same time, -taking many bodies by his magic skill. Then he amused himself, -in the company of these wives, and of the ministers Prahasta and -others, with roaming in the air, with concerts, drinking-parties and -other amusements. Possessing heavenly skill in painting, he drew the -Vidyádhara females, and in that way, and by making sportive sarcastic -speeches, he enraged those charmers, and he was amused at their faces, -furrowed with frowns, and with reddened eyes, and at their speeches, -the syllables of which faltered on their trembling lips. And that -prince went with his wives to Támraliptí, and roaming through the -air sported in the gardens with Madanasená. And having left his -wives there, he went in the chariot Bhútásana, and accompanied by -Prahasta only, visited the city called Vajrarátra. There he carried -off the daughter of king Rambha before his eyes, Tárávalí by name, -who was enamoured of him, and burning with the fire of love. And he -came back to Támraliptí, and there carried off again another maiden -princess, by name Vilásiní. And when her haughty brother Sahasráyudha -was annoyed at it, he paralyzed him by his supernatural power. And he -also stupefied Sahasráyudha's mother's brother, who came with him, -and all his retainers, and made his head shorn of hair, because -he wished to carry off his beloved ones. But though he was angry, -he spared to slay them both, because they were his wife's relatives, -but he taunted them, who were downcast on account of the overthrow of -their pride, and let them go. Then Súryaprabha, surrounded by nine -wives, having been summoned by his father, returned in his chariot -to his city Sákala. - -And then king Vírabhata sent from Támraliptí an ambassador to -Súryaprabha's father, king Chandraprabha, and gave him the following -message to deliver--"Your son has carried off my two daughters, -but let that be, for he is a desirable husband for them, as he -is a master of supernatural sciences, but, if you love us, come -here now, in order that we may make a friendship based upon the -due performance of marriage rites and hospitality." Thereupon king -Chandraprabha rewarded the messenger, and determined that he would -quickly start for that place on the morrow. But he sent Prahasta, as -an ambassador to Vírabhata, in order to make sure of his sincerity, -and gave him Bhútásana to travel in. Prahasta went quickly and had an -interview with king Vírabhata, and questioned him about the business, -and was informed and highly honoured by him, [631] and promised him, -who smiled graciously, that his masters would come early next morning, -and then he returned in a moment to Chandraprabha through the air. And -he told that king that Vírabhata was ready to receive him. The king, -for his part, being pleased, shewed honour to that minister of his -son's. Then king Chandraprabha with queen Kírtimatí, and Súryaprabha -with Vilásiní and Madanasená, mounted that chariot Bhútásana, and -went off early next day with retinue and ministers. In one watch only -of the day they reached Támraliptí, being beheld, as they passed -through the air, by the people with eyes the lashes of which were -upraised through wonder. And descending from the sky, they entered -the city side by side with king Vírabhata, who came out to meet them; -the beautiful streets of the town were irrigated at every step with -sandal-wood water, and seemed to be strewed with blue lotuses by -means of the sidelong glances of the city ladies. There Vírabhata -honoured his connexion and his son-in-law, and duly performed the -marriage ceremony of his daughters. And king Vírabhata gave at the -marriage-altar of those daughters, a thousand loads of pure gold, -and a hundred camels laden with burdens of ornaments made of jewels; -and five hundred camels laden with loads of various garments, and -fifty thousand horses, and five thousand elephants, and a thousand -lovely women adorned with beauty and jewels. And moreover he gratified -his son-in-law Súryaprabha and his parents with valuable jewels and -territories. And he duly honoured his ministers, Prahasta and others, -and he made a feast at which all the people of the city rejoiced. And -Súryaprabha remained there in the company of his parents, and his -beloved wives, enjoying delights, consisting of various dainties, -wines, and music. - -In the meanwhile an ambassador arrived from Rambha in Vajrarátra, -and in the hall of assembly delivered this message from his master: -"The crown-prince Súryaprabha, confiding in the might of his sciences, -has insulted us by carrying off our daughter. But to-day we have come -to know, that he has undertaken to be reconciled to king Vírabhata, -whose misfortune is the same as ours. If in the same way you agree -to be reconciled to us, come here also quickly, if not, we will in -this matter salve our honour by death." When king Chandraprabha -heard that, he honoured the ambassador, and said to him, "Go to -that Rambha and give him this message from me: 'Why do you afflict -yourself without cause? For Súryaprabha is now appointed by Siva the -future emperor of the Vidyádharas; and inspired sages have declared -that your daughter and others are to be his wives. So your daughter -has attained her proper place, but you being stern were not asked for -her. So be appeased, you are our friend, we will come to your residence -also.'" When Prahasta received this message from the king, he went -through the air, and in a single watch he reached Vajrarátra. There he -told his message to Rambha, and having been gladly received by him, -he returned as he came, and reported it to king Chandraprabha. Then -Chandraprabha sent his minister Prabhása, and had king Rambha's -daughter Tárávalí conducted to him from Sákala. Then he departed in -the air-chariot with Súryaprabha, being dismissed with great honour -by king Vírabhata and all others. And he reached Vajrarátra, which -was full of people awaiting his arrival, and was met by Rambha, and -entered his palace. There Rambha, having performed the great feast of -the marriage ceremony, gave his daughter countless stores of gold, -elephants, horses, jewels, and other valuables. And he gratified -so lavishly his son-in-law Súryaprabha, that he forgot all his own -luxuries. And while they were remaining there delighted with feasts, -an ambassador came from the city of Kánchí to Rambha. Rambha having -heard his message, said to king Chandraprabha--"King, the lord of -Kánchí, named Kumbhíra, is my elder brother; he has to-day sent me a -trustworthy messenger to speak this speech; 'Súryaprabha first carried -off my daughter, then yours. And now you have made friendship with -him and his father, as I hear, so bring about my friendship also with -them. Let them come to my house, that I may with my own hand give -my daughter Varunasená to Súryaprabha.' So grant this request of my -brother's." When Rambha made this request, Chandraprabha granted it, -and sent Prahasta and had Varunasená brought quickly from the city of -Sákala to her father Kumbhíra. And the next day, he and Súryaprabha -and Rambha, and Vírabhata and all, with their attendants, went to the -city of Kánchí. And after they had been met by Kumbhíra, they entered -the city of Kánchí, as it were the girdle of the earth, full of many -jewels and adorned with excellences. [632] There Kumbhíra bestowed -his daughter on Súryaprabha with the usual ceremonies, and gave much -wealth to the young couple. - -And when the marriage had taken place, Prahasta, after taking food, -said to Chandraprabha, who was all joyfulness, in the presence of all, -"King, in the country of Sríkantha I had an interview with the king -of that land; there king Kántisena whom I thus happened to see, said -to me--'Let Súryaprabha come to my house with that daughter of mine, -whom he has carried off, I will perform the ceremony for him according -to rule. If he refuses, I will abandon the body, distracted by love -for my daughter.' This is what he then said to me, and I have now -mentioned it on the proper occasion." When Prahasta said this, king -Chandraprabha answered, "Go then, take Kántimatí to him, we will go -there also." When the king said this to him, Prahasta went off that -moment through the air, and did as he had commanded. And next morning -Chandraprabha and all, with Kumbhíra, went to the land of Sríkantha in -the air-travelling chariot. There king Kántisena came to meet them, -and making them enter his palace, performed the auspicious ceremony -of his daughter's marriage. Then he gave to Kántimatí and Súryaprabha -an endless quantity of jewels, which excited the wonder of the kings. - -While they were all remaining there, enjoying all kinds of pleasures, -a messenger came from Kausámbí and said--"King Janamejaya sends this -message to your honours, 'My daughter, of the name of Parapushtá, -has been carried off by some one lately. And I have found out to-day, -that she has come into the power of Súryaprabha, so let him come with -her to my house without fear. I will perform the marriage ceremony -according to rule, and so dismiss him with his wife, otherwise you -will be my enemies, and I shall be yours.'" Having thus delivered -his master's message, the ambassador remained silent: then king -Chandraprabha said to them apart--"How can we go to the house of that -king who sends such haughty messages?" When the king's minister named -Siddhártha heard that, he said, "Do not entertain wrong notions, -king, for he is justified in using such language. For that king is -very generous, learned and sprung of a noble race, a hero, one who -has offered the Asvamedha sacrifice, ever unconquered by others. How -can he have spoken anything unbecoming in speaking according to -facts? And as for the enmity which he threatens, he does that now -on account of Indra. So you must go to his house, for he is a king -faithful to his engagements. Nevertheless send some one to find out -his intentions." When they heard this speech of Siddhártha's, they all -approved it. Then king Chandraprabha sent Prahasta to sound Janamejaya, -and honoured his messenger. And Prahasta went, and after making an -agreement with the king of Kausámbí, brought a letter from him, and -satisfied Chandraprabha. The king quickly sent that Prahasta, and had -Parapushtá conducted from Sákala to Janamejaya. Then Chandraprabha and -the other kings, preceded by Súryaprabha, [633] with Kántisena, went to -Kausámbí in the chariot. There the king Janamejaya courteously honoured -his son-in-law, and his connexion and all the others, by advancing -to meet them, and other ceremonies. And after he had performed the -ceremony of the marriage-rite, he gave five thousand elephants and -one hundred thousand excellent horses, and also five thousand camels -laden with full burdens of jewels, gold, precious apparel, camphor -and aloes-wood. And he made such a feast, that even the realm of -Pluto was exclusively engaged in dancing and music, a feast in which -excellent Bráhmans were honoured, and all kings gratified. - -And in the meanwhile the heaven there suddenly became red, as if -indicating that it would soon be dyed crimson with blood. And the sky -suddenly became full of confused hurtling noises, as if terrified -at beholding a hostile army coming in the air. And a mighty wind -immediately began to blow, as if exciting the inhabitants of earth -to war against the wanderers of the air. And immediately a great -Vidyádhara army was seen in the air, illuminating with brightness -the circle of the horizon, loud-shouting, impetuous. And in the -midst of it Súryaprabha and the others beheld with astonishment a -very handsome heavenly youth. And at that moment the herald of the -Vidyádharas proclaimed with a loud voice in front of that youth, -whose name was Dámodara: "Victory to the crown-prince Dámodara son -of king Áshádha! O mortal, dweller on the earth, Súryaprabha, fall -at his feet. And do homage, O Janamejaya; why have you given your -daughter to an undeserver? Propitiate, both of you, this god at once, -otherwise he will not be appeased." When Súryaprabha heard this, -and saw that army, he was wroth, and seizing his sword and shield, -he flew up into the heaven by his science. And all his ministers -flew up after him, with their weapons in their hands, Prahasta, and -Prabhása, and Bhása, and Siddhártha, and Prajnádhya, and Sarvadamana, -and Vítabhíti and Subhankara. And the Vidyádharas fought a great fight -with them. And on one side Súryaprabha, and on the other Dámodara -advanced, not slaying their enemies with their swords, but receiving -their weapons on their shields. Those men, few in number, and those -air-roamers, a hundred thousand in number, found equality in battle, -fighting with one another. And all sword-blades there flashed red -with blood, falling on the heads of heroes, like the glances of -the god of death. And the Vidyádharas fell on the earth with their -heads and their bodies, in front of Chandraprabha, as if imploring -protection out of fear. Súryaprabha shone in the world with the glory -of the Vidyádharas which he had seen. The sky was red with blood, -as if with vermilion shed abroad. And Súryaprabha at last reached, -and fought face to face with Dámodara, who was armed with a sword and -a shield. And as he fought, he broke through his enemy's guard by a -skilful management of his weapons, and laid him on the earth, having -cleft his shield with his sword. And while he was preparing to cut off -the head of his struggling foe, Vishnu came and made a threatening -sound in the sky. Then Súryaprabha, having heard that sound, and -having beheld Hari, prostrated himself, and out of respect for the god -spared to slay Dámodara. Hari carried him off somewhere as his votary, -and saved him from death, for the adorable one delivers in this world -and the next his faithful followers. And the troops of Dámodara fled -in different directions. Súryaprabha, for his part, descended from -heaven to his father's side. And his father Chandraprabha welcomed -him, on his returning unwounded with his ministers, and the other -kings praised him, now that his valour had been seen. - -And while they were all engaged in joyfully talking over the combat, -another ambassador, belonging to Subhata, arrived there. And he -came and delivered a letter in the presence of Chandraprabha; and -Siddhártha, opening it, read it out in the assembly: It ran as follows, -"The august king Chandraprabha, the pearl-jewel of a noble race, -is thus respectfully solicited by king Subhata in the Concan. We -have learnt that our daughter, who was carried off by some being -in the night, has come into the hands of thy son, and we rejoice -thereat. Make an effort, thou and thy son Súryaprabha, to come with -her to our house, without raising any objection, in order that we -may behold our daughter, returned as it were from the other world, -and perform for her at once the ceremony required for marriage." When -this letter was read by Siddhártha, the king Chandraprabha, consenting, -welcomed the messenger and rejoiced. And he quickly sent Prahasta to -the western border, and had Subhata's daughter Chandrikávatí conducted -into her father's presence. And the next morning they all went, with -Súryaprabha in front, and in company with Janamejaya, in the chariot -to the western border. There king Subhata, pleased at recovering -his daughter, shewed them much honour, and celebrated his daughter's -marriage festival. And he bestowed on Chandrikávatí jewels and other -gifts in such liberal profusion, that Vírabhata and the others were -ashamed at what they had given. Then, while Súryaprabha was remaining -there in the house of his father-in-law, there came from Lávánaka also -an ambassador belonging to king Paurava. He delivered to Chandraprabha -this message from his master, "My daughter Sulochaná has been carried -off by the fortunate prince Súryaprabha: that does not grieve me; but -why should he not be brought with her to my house, in order that we may -perform the marriage ceremony?" When king Chandraprabha heard that, -he honoured the messenger in his joy, and had Sulochaná escorted by -Prahasta into the presence of her father. Then they, Subhata and all, -in the company of Súryaprabha, went to Lávánaka in the chariot, that -came as soon as it was thought of. There Paurava performed the joyful -marriage ceremony, and bestowed jewels liberally on Súryaprabha and -Sulochaná, and honoured the kings also. And while they were remaining -there in delight, entertained by the king, Suroha, the king of China, -also sent an ambassador. That king, like the others, requested by the -mouth of the ambassador that, as his daughter had been carried off, -they would come with her to his palace. - -Then king Chandraprabha was delighted, and he had the king of China's -daughter, Vidyunmálá, also conducted by Prahasta to her father's -house. And on the next day Chandraprabha and all went, including -Paurava, together with Súryaprabha and his retinue, to the land of -China. There the king came out to meet them, and led them into his -own treasure-chamber, and there performed the marriage ceremony of -his daughter. And he gave to Vidyunmálá and Súryaprabha an immense -quantity of gold, elephants, horses, jewels and silk garments. And -being invited by Suroha, Chandraprabha and the others continued there -for some days in various enjoyments. And Súryaprabha, who was in the -prime of youth, was adorned by that Vidyunmálá, [634] as the rainy -season, when the clouds abound, is adorned by the lightning-garland. - -Thus Súryaprabha and his relatives, accompanied by his various -charmers, enjoyed delights here and there in the houses of his -fathers-in-law. Then he took counsel with Siddhártha and his other -ministers, and dismissed one by one to their own lands Vírabhata and -the other kings, with numbers of horses, and then took leave of that -king Suroha, and accompanied by his daughter, with his own parents -and followers ascended that chariot Bhútásana, and went triumphant -to his own city of Sákala. In that city great rejoicing took place -on account of his arrival; in one place there was the occupation of -dancing, in another the delight of music; in one place the amusement of -drinking, in another the toilet-rites of fair-eyed ladies; in another -the voice of bards loud in the praise of him who had obtained what -he desired. Then he had brought his other wives, who had remained in -their fathers' houses, and with the stores of elephants and horses -bestowed by their fathers, that were brought with them, and with the -innumerable camels bowed down with burdens full of various jewels, he -displayed in sport the wealth obtained by the conquest of the world, -and aroused the wonder of his subjects. - -Then Sákala, inhabited by that fortunate one, appeared glorious, -as if the chiefs of the gods, of the followers of Kuvera, and of the -snakes, had made in it many deposits of much wealth. Then Súryaprabha -dwelt there with Madanasená, enjoying the pleasures he desired, happy -in that all blessings were fully bestowed upon him, in the society -of his parents, with his ministers, accompanied by his other wives, -expecting every day Maya, who had made a promise to return. - - - - - - -CHAPTER XLV. - - -Then, one day, when king Chandraprabha was in the hall of assembly, -and Súryaprabha was there accompanied by all his ministers, they -called to mind Maya à propos of a remark made by Siddhártha, and -suddenly the earth cleft open in the middle of the assembly. Then -first a loud-sounding fragrant breeze ascended from the aperture in -the earth, and afterwards the Asura Maya rose up from it, looking -like a mountain in the night, for his hair gleamed upon his black -lofty head like the potent herbs upon the mountain peaks, and his -crimson robe resembled the flowing streams of cinnabar. And the king -of the Dánavas, after having been duly honoured by king Chandraprabha, -spake from his seat on a jewelled throne--"You have enjoyed these -delights of earth, and now it is time for you to enjoy others; set -yourselves now to prepare for acquiring them. Send out ambassadors, -and collect your subordinate kings, and your friends and connexions; -then we will unite with Sumeru, prince of the Vidyádharas, and we will -conquer Srutasarman, and win the sovereignty of the sky-goers. And -Sumeru is our ally, considering us as friends, for he received at the -outset a command from Siva, to support Súryaprabha and give him his -own daughter. When the Asura Maya said this, Chandraprabha sent, as -ambassadors to all the kings, Prahasta and the other ministers that -travelled through the air; and, by the advice of Maya, Súryaprabha -communicated the magic sciences to all his wives and ministers, -on whom they had not been bestowed already. - -And while they were thus engaged, the hermit Nárada arrived, descending -from the sky, illuminating the whole horizon with brightness. And after -he had received the argha, he sat down and said to Chandraprabha, "I -am sent here by Indra, and he sends this message to your Highness--'I -have learned that, by the instigation of Siva, you purpose, with the -assistance of the Asura Maya, being all of you deluded by ignorance, -to obtain for this Súryaprabha, of mortal frame, the great dignity of -emperor of all the chiefs of the Vidyádharas: that is improper, for -I have conferred it on Srutasarman, and besides it is the hereditary -right of that moon of the sea of the Vidyádhara race. And as for what -you are doing in a spirit of opposition to me, and contrary to what -is right, it will certainly result in your destruction. Moreover, -before, when your Highness was offering a sacrifice to Rudra, I told -you first to offer an Asvamedha sacrifice, but you did not do it. So -the haughty enterprise you are engaged in, without regard to the gods, -relying upon Siva alone, will not turn out to your happiness.'" When -Nárada had delivered in these words the message of Indra, Maya -laughed and said to him; "Great hermit, the king of gods has not -spoken well. For what he says about the fact of Súryaprabha being -a mortal is beside the point; for who was not aware of that fact, -when he met Dámodara in fight? For mortals who possess courage can -obtain all powers. Did not Nahusha and others of old time obtain the -dignity of Indra? And as for his saying that he bestowed the empire on -Srutasarman, and that it is his hereditary right, that also is absurd, -for where Siva is the giver, who has any authority? Besides, did not -he himself take away the sovereignty of the gods from Hiranyáksha, -though it descended to him as the elder? And as for his other remark -about opposition, and our acting contrary to what is right, that is -false, for he violently puts himself in opposition to us out of selfish -motives, and wherein, pray, are we acting contrary to what is right, -for we are only striving to conquer our rival, we are not carrying off -a hermit's wife, we are not killing Bráhmans? And what he says about -the necessity of first performing an Asvamedha sacrifice, and about -contempt of the gods, is untrue, for when sacrifice to Siva has been -performed, what need is there of other sacrifices? [635] And when Siva -the god of gods is worshipped, what god is not worshipped? And as for -his remark that exclusive attention to Rudra [636] is not becoming, -I answer--Of what importance are the hosts of the other gods, where -Siva is in arms? When the sun has risen, do the other luminaries give -light? So you must tell all this to the king of the gods, O hermit, -and we shall continue to carry out what we are engaged in, let him -do what he can." When the rishi Nárada had been thus addressed by the -Asura Maya, he said "I will do so," and took back to the king of the -gods that answer to his message. When that hermit had departed, the -Asura Maya thus spake to king Chandraprabha, who was apprehensive on -account of the message of Indra, "You must not be afraid of Indra; -even if he is on the side of Srutasarman in fight, with the hosts -of the gods, out of hostility to us, still we Daityas and Dánavas -are countless in number, and under the leadership of Prahláda we are -ranged together on your side. And if the destroyer of Tripura [637] -favours us and is active on our side, what other miserable creature -in the three worlds has any power? So set about this expedition, -heroes." When Maya said this, all those there were pleased, and -considered that it was as he said. - -Then in accordance with the messages carried by the ambassadors, -in course of time all the kings, Vírabhata and the others, assembled -there, and all the other friends and relatives of Chandraprabha. When -these kings with their armies had been duly honoured, the Asura -Maya again said to Chandraprabha, "Perform to-night, O king, a -great sacrifice in honour of Siva; afterwards you shall do all as -I direct." When he heard this speech of Maya's, king Chandraprabha -immediately had preparations made for a sacrifice to Siva. Then he went -to the forest at night, and under the instructions of Maya, himself -performed devoutly a sacrifice to Rudra. And while the king was engaged -in the fire-offering, there suddenly appeared there Nandin the prince -of the host of Bhútas. He was honoured duly by the delighted king, -and said--"The god Siva himself sends this command by me, 'Through -my favour thou needst not fear even a hundred Indras; Súryaprabha -shall become emperor of the sky-goers.'" After he had delivered this -message, Nandin received a portion of the offering and disappeared -with the hosts of Bhútas. Then Chandraprabha became confident in -the future elevation of his son, and after completing the sacrifice, -at the end of the fire-offering, re-entered the city with Maya. - -And the next morning, when king Chandraprabha was sitting in secret -conclave together with the queen, his son, the kings and his ministers, -the Asura Maya said to him--"Listen, king, I will to-day tell you a -secret long guarded; you are a Dánava, Sunítha by name, my mighty son, -and Súryaprabha is your younger brother, named Sumundíka; after you -were slain in the war of the gods, you were born here as father and -son. That Dánava body of yours has been preserved by me skilfully -embalmed with heavenly drugs and ghee. Therefore you must enter a -cavern and visit Pátála, and then return to your own body by a charm -which I will teach you. And when you have entered that body, you will -be so much superior in spirit and strength, that you will conquer in -fight the wanderers of the air. But Súryaprabha, who is an incarnation -of Sumundíka, with this same beautiful body which he now possesses, -shall soon become lord of the sky-goers. When king Chandraprabha heard -this from Maya, he was delighted and agreed to it, but Siddhártha -said this--"O excellent Dánava, what ground of confidence have we, -if this doubt should arise, 'Why has the king entered another body, -has he then died?' And moreover will he forget us when he enters -another body, like a man gone to the other world? Who is he, and -who are we?" When the Asura Maya heard this speech of Siddhártha's, -he answered--"You yourselves must come and see him with your own -eyes entering another body, of his own free will, by the employment -of a charm. And hear the reason why he will not forget you. A man, -who does not die of his own free will, and is born in another womb, -does not remember anything, as his memory is destroyed by old age and -other afflictions, but whoever of his own free will enters another -body, penetrating by the employment of magic the internal organ and -the senses, without his mind and intellect being impaired, and passes, -as it were, from one house to another, that prince among Yogins has -supernatural knowledge and remembers all. So do not feel doubtful; -so far from there being any reason for it, this king will obtain a -great divine body free from old age and sickness. Moreover you are all -Dánavas, and by merely entering Rasátala, [638] and drinking nectar, -you will obtain divine bodies free from sickness." When the ministers -heard this speech of Maya's, they all said, "So be it," and consented -to his proposal, abandoning their apprehensions out of the confidence -they reposed in him. And by his advice, Chandraprabha, with all the -kings, went on the next day to the confluence of the Chandrabhágá -and the Airávatí. [639] There Chandraprabha left the kings outside, -and committed to their care the wives of Súryaprabha, and then he -entered in company with Súryaprabha, the queen, and the ministers -with Siddhártha at their head, an opening in the water pointed out -by Maya, and after entering he travelled a long distance, and beheld -a heavenly temple, and entered it with all of them. - -And in the meanwhile the Vidyádharas descended with troops on those -kings, who were remaining there outside the opening; and paralyzing the -kings by supernatural arts, they carried off the wives of Súryaprabha, -and immediately a voice was heard from the sky--"Wicked Srutasarman, -if you touch these wives of the emperor, you shall immediately perish -with your host. So guard them respectfully, treating them like your -mother; there is a reason for my not immediately slaying you and -setting them free; so let them remain as they are at present." And -when the kings, Vírabhata and the others, saw them carried off, they -prepared to die by fighting with one another. But a voice from heaven -forbade their attempt, saying, "No harm will befall these daughters -of yours, you shall obtain them again, so you must not act rashly, -prosperity befall you!" So the kings remained waiting there. In the -meantime Chandraprabha was in the temple in Pátála surrounded by all -his companions, and there Maya said to him, "King, listen attentively -to this wonderful thing; I will shew you the supernatural art of -entering another body." He said this, and recited the Sánkhya and -the Yoga doctrine with its secrets, and taught him the magic art of -entering another body; and that chief of Yogins said--"This is the -famous supernatural power, and the independence of knowledge, the -dominion over matter that is characterized by lightness and the other -mystic properties. The chief of the gods, possessing this power, do -not long for liberation; in order to obtain this power others endure -the hardship of muttering prayers and performing asceticism. Men of -lofty soul do not love the pleasures of heaven even when attained. And -listen, I will tell you a story in illustration of this." - - - -Story of the Bráhman Kála. - -In a former Kalpa [640] there was a certain Bráhman, of the name of -Kála. He went to the holy bathing-place Pushkara and muttered prayers -day and night. While he was muttering, two myriads of years of the -gods passed away. Then there appeared a great light inseparable from -his head, which, streaming forth in the firmament like ten thousand -suns, [641] impeded the movement of the Siddhas and others there, and -set the three worlds on fire. Then Brahmá, Indra and the other gods -came to him and said--"Bráhman, these worlds are on fire with your -brightness. Receive whatever boon you desire." He answered them--"Let -me have no other pleasure than muttering prayers, this is my boon, -I choose nothing else." When they importuned him, that mutterer of -prayers went far off and remained on the north side of the Himálayas, -muttering prayers. When this extraordinary brightness of his gradually -became intolerable even there, Indra sent heavenly nymphs to tempt -him. That self-restrained man did not care a straw about them, -when they endeavoured to seduce him. Then the gods sent him Death as -plenipotentiary. He came to him and said--"Bráhman, mortals do not live -so long, so abandon your life; do not break the law of nature." When -the Bráhman heard this, he said--"If the limit of my life is attained, -why do you not take me? What are you waiting for? But I will not of -myself abandon my life, O thou god with the noose in hand; indeed, if -I were wilfully to abandon my life, I should be a self-murderer." When -he said this, and Death found that he could not take him on account -of his power, he turned away from him and returned as he came. Then -Indra repenting seized that Kála, [642] who had conquered Time the -destroyer, in his arms, and took him up to heaven by force. There -he remained averse to the sensual enjoyments of the place, and he -did not cease from muttering prayers, so the gods made him descend -again, and he returned to the Himálayas. And while all the gods were -trying to induce him there to take a boon, the king Ikshváku came -that way. When he heard how affairs stood, he said to that mutterer -of prayers, "If you will not receive a boon from the gods, receive -one from me." When the mutterer of prayers heard that, he laughed, -and said to the king--"Are you able to grant me a boon, when I will -not receive one even from the gods?" Thus he spoke, and Ikshváku -answered the Bráhman--"If I am not able to grant you a boon, you can -grant me one; so grant me a boon." Then the mutterer said--"Choose -whatever you desire, and I will grant it." When the king heard this, -he reflected in his mind: "The appointed order is that I should give, -and that he should receive; this is an inversion of the due order, -that I should receive what he gives." Whilst the king was delaying, as -he pondered over this difficulty, two Bráhmans came there disputing; -when they saw the king they appealed to him for a decision. The -first said, "This Bráhman gave me a cow with a sacrificial fee: -why will he not receive it from my hand, when I offer to give it -back to him?" Then the other said, "I did not receive it first, and -I did not ask for it, then why does he wish to make me receive it by -force?" When the king heard this, he said--"This complainant is not -in the right; why, after receiving the cow, do you try to compel the -man, who gave it, to take it back from you?" When the king said this, -Indra, having found his opportunity, said to him--"King, if you hold -this view of what is right, then, after you have asked the Bráhman, -who mutters prayers, for a boon, why do you not take it from him when -it is granted?" Then the king, being at a loss for an answer, said -to that muttering Bráhman--"Revered sir, give me the fruit of half -your muttering as a boon." Then the muttering Bráhman said--"Very -well, receive the fruit of half my muttering," and so he gave the -king a boon. By means of that boon the king obtained access to all -the worlds, and that muttering Bráhman obtained the world of the -gods called Sivas. [643] There he remained for many kalpas, and then -returned to earth, and by mystic contemplation obtained independence, -and gained everlasting supernatural power. - -"Thus this supernatural power is desired by wise men, who are averse -to heaven and such low enjoyments; and you have obtained it, O king, -so, being independent, enter your own body." When Maya said this to -king Chandraprabha, after communicating to him the doctrine of mystic -contemplation giving supernatural power, [644] he and his wife and -his son and his ministers rejoiced exceedingly. - -Then the king, with his son and companions, was led by Maya to a second -under-world, and made to enter a splendid city. And there they saw a -gigantic hero, reclining at full length upon a beautiful couch, as if -asleep, anointed with potent herbs and ghee, awful from the ghastly -transformation of his features, surrounded by the daughters of the -kings of the Daityas, with their lotus-faces full of melancholy. Then -Maya said to Chandraprabha:--"This is your body, surrounded by -your former brides, enter it."--The king had recourse to the magic -contemplation taught by Maya, and entered the body of that hero, -abandoning his own frame. [645] Then the hero yawned slowly, opened -his eyes, and rose up from the bed, as if awaking out of sleep. Then -a shout arose from the delighted Asura brides, "Happy are we, that our -husband, the god Sunítha, is to-day restored to life." But Súryaprabha -and the others were immediately despondent, beholding the body of -Chandraprabha lying lifeless. But Chandraprabha-Sunítha, appearing as -if risen from a refreshing sleep, saw Maya, and falling at his feet -honoured his father. That father too embraced him and asked him in the -presence of all,--"Do you remember both your lives, my son?" He said; -"I do remember them," and related what had happened to him in his life -as Chandraprabha, and also what had happened to him in his life as -Sunítha, and he comforted one by one Súryaprabha and the others, and -also his queens, mentioning each by name, and also the Dánava ladies, -his wives in his first life. And he preserved the body, which he had -as Chandraprabha, carefully laid by, embalmed by means of drugs and -ghee, saying, "It may possibly be useful to me." Then Súryaprabha -and the others, tranquil now that they had gained confidence, bowed -before him, and joyfully congratulated him. - -Then Maya, having conducted all of them in high delight out of that -city, led them to another city adorned with gold and jewels. When -they entered it, they beheld a lake of the appearance of beryl, filled -with nectar, and they all sat down on the bank of it. And they drank -that nectarous draught there, more excellent than the water of life, -in curiously ornamented cups formed of jewels, which were brought to -them by the wives of Sunítha. And by that draught they all rose up, -as from a sleep of intoxication, and became possessed of divine bodies, -and of great strength and courage. - -Then the Asura Maya said to Chandraprabha-Sunítha, "Come, my son, let -us go, and see your mother after so long a separation." And Sunítha -said "So be it," and prepared to go conducted by Maya, and so proceeded -to the fourth under-world with Súryaprabha and the others. There they -beheld curious cities made of various metals, and at last they all -reached a city built entirely of gold. There, on a pillar composed -of jewels adorned with every luxury, they beheld that mother of -Sunítha, the wife of Maya, by name Lílávatí, surpassing in beauty the -nymphs of heaven, surrounded with Asura maidens, and adorned with all -ornaments. The moment she beheld that Sunítha, she rose up in a state -of excitement, and Sunítha, after saluting her, fell at her feet. Then -she embraced with gushing tears the son, whom she once more held in -her arms after so long an interval, and again praised her husband -Maya, who was the cause of her regaining him. Then Maya said--"Queen, -your other son Sumundíka has been born again as the son of your son, -and here he is, Súryaprabha by name. He has been appointed by the -god Siva the future emperor of the Vidyádharas, and is destined to -rule over them in the body which he now possesses." When Súryaprabha -heard this, and saw her look at him with an eye of longing affection, -he and his ministers fell at her feet. And Lílávatí gave him her -blessing, and said to him--"My darling, you do not require the body -of Sumundíka, in this you are sufficiently glorious." When his sons -were thus triumphant, Maya called to mind his daughter Mandodarí, -and Vibhíshana, and when called to mind, they came. And Vibhíshana, -welcomed with triumphant rejoicings, said to him--"O prince of the -Dánavas, if you will listen to my advice, I will give it you. You -are among the Dánavas singularly virtuous and prosperous, so you -ought not to take up a causeless enmity against the gods. For you -will gain nothing but death from your hostility to them. For Asuras -have been slain in battle by the gods, but not gods by Asuras." When -Maya heard this, he said--"We are not forcing on war, but if Indra -violently makes war on us, tell me, how can we remain passive? And -as for those Asuras who were slain by the gods, they were reckless, -but did the gods slay Bali and others who were not infatuated?" That -king of the Rákshasas having, with his wife Mandodarí, been addressed -with these and similar speeches by Maya, took leave of him, and went -to his own dwelling. - -Then Sunítha, with Súryaprabha and the others, was conducted to the -third under-world to visit king Bali. In that world, which surpassed -even heaven, they all beheld Bali, adorned with chain and tiara, -surrounded with Daityas and Dánavas. Sunítha and his companions fell -at his feet in due order, and he honoured them with appropriate -welcome. And Bali was delighted with the tidings related by Maya, -and he quickly had summoned Prahláda and the other Dánavas. Sunítha -and the others honoured them also by falling at their feet, and -they, being full of joy, congratulated them, as they bent before -them. Then Bali said, "Sunítha became Chandraprabha on the earth, -and now is restored to life for us by regaining his body. And we have -also gained Súryaprabha, who is an incarnation of Sumundíka. And he -has been appointed by Siva the future emperor of the Vidyádharas: and -by the power of the sacrifice offered by Chandraprabha my bonds have -been relaxed. So without doubt we have gained prosperity by recovering -these." When Sukra, the spiritual adviser of the Dánavas, heard this -speech of Bali's, he said, "In truth those who act according to right -never fail of prosperity in any matter; so act according to right, -and do on this occasion also what I bid you." When the Dánavas, -the princes of the seven under-worlds, who were assembled there, -heard that, they agreed to it and bound themselves so to act. And -Bali made a feast there, out of joy at the recovery of Sunítha. - -In the meanwhile the hermit Nárada arrived there again, and after -taking the argha, he sat down, and said to those Dánavas, "I have been -sent here by Indra, and he in truth says this to you, 'I am exceedingly -delighted at the fact that Sunítha has come back to life; so you must -not take up a causeless enmity against me, and you must not fight -against my ally Srutasarman.'" When the hermit had thus delivered -Indra's message, Prahláda said to him, "Of course Indra is pleased -that Sunítha has come back to life, how could it be otherwise? But we -at any rate are not taking up causeless hostility. This very day we -all took an engagement that we would not do so, in the presence of -our spiritual adviser. But if Indra makes himself a partizan [646] -of Srutasarman, and violently opposes us, how are we to be blamed -for it? For Súryaprabha's ally, Siva, the god of gods, has long ago -appointed him, because he propitiated him first. So what have we to do -with this matter which has been settled by the lord Siva? It is clear -that this, which Indra says, is without cause, and not right." When -Prahláda, the king of the Dánavas said this to Nárada, he blamed Indra -by expressing his agreement with it, and disappeared. When he had gone, -Usanas [647] said to the kings of the Dánavas--"Indra is evidently -determined to oppose us in this matter. But, as Siva has decidedly -girded up his loins to shew us favour, what is his power, or what -will his reliance upon Vishnu do?" The Dánavas heard and approved -this speech of Sukra's, and taking leave of Bali and Prahláda, went -to their own homes. Then Prahláda went to the fourth under-world, -his habitation, and king Bali, rising up from the assembly, retired -within. And Maya and Sunítha and the others, Súryaprabha and all, -bowed before Bali, and went to their own habitations. After they had -eaten and drunk there sufficiently, Lílávatí, the mother of Sunítha, -came to him and said, "My son, you know that these wives of yours -are the daughters of mighty ones, Tejasvatí being the daughter of -the god of wealth, Mangalávatí of Tumburu; and as for Kírtimatí, -that wife that you married in your existence as Chandraprabha, her -you know to be the daughter of the Vasu Prabháva, so you must look -upon these three with an equal eye, my son." After saying this, -she commended to him his three principal wives. Then, that night, -Sunítha entered his sleeping apartment with the eldest, Tejasvatí. - -But Súryaprabha, in another chamber, with his ministers, reclined -on a couch without any of his wives that night. And the goddess of -sleep did not come to him, who remained continually alone, saying to -herself, "What is the use of this unloving man, who leaves his wives -outside?" And she would not approach Prahasta out of jealousy, as he -was so exclusively in love with the cares of his official duties, but -the other ministers around Súryaprabha went to sleep comfortably. In -the meanwhile Súryaprabha and Prahasta beheld an incomparable maiden -entering, accompanied by a female friend. She was so beautiful that -Providence seemed, after creating her, to have placed her in the -lower regions in order that the nymphs of heaven, also his creation, -might not be eclipsed by her. And while Súryaprabha was debating -who she might be, she approached each of his friends, one by one, -and looked at them; and as they did not possess the distinguishing -marks of emperors, she left them, and seeing that Súryaprabha possessed -them, she approached him, who was lying in the midst of them; and she -said to her friend--"Here he is, my friend; so touch him on the feet, -wake him up with those hands of yours cool as water." When her friend -heard that, she did so, and Súryaprabha ceased to feign sleep, and -opened his eyes, and beholding those maidens, he said--"Who are you, -and why do you come here?" When the friend of the lady heard that, -she said to him--"Listen, king, in the second under-world there is -a victorious king named Amíla, a chieftain of the Daityas, the son -of Hiranyáksha; this is his daughter Kalávatí whom he loves more -than life. Her father came back to-day from the court of Bali, and -said--'I am fortunate in that I have to-day beheld Sunítha once more -restored to life; and I have also seen the young man Súryaprabha, -an incarnation of Sumundíka, who has been brought into the world by -Siva as the future emperor of the Vidyádharas. So I will now offer a -congratulatory tribute to Sunítha,----I will give my daughter Kalávatí -to Súryaprabha, for she cannot be given to Sunítha because she belongs -to the same family; but Súryaprabha is his son in his birth as a king, -not in his birth as an Asura, and any honour paid to his son will -be paid to him.' When my friend heard this speech of her father's, -her mind being attracted by your virtues, she came here out of a -curiosity to see you." When that friend of the lady's said this, -Súryaprabha pretended to be asleep in order to discover the real -object of her wish. The maiden slowly approached the sleepless -Prahasta, and after telling him all by the mouth of her friend, -went out. And Prahasta advanced towards Súryaprabha and said--"King, -are you awake or not?" And he, opening his eyes, said to him, "My -friend, I am awake, for how could I sleep to-day being alone? But I -will tell you a strange fact; listen, for what can I hide from you? I -saw a moment ago a maiden enter here with her friend; her equal is not -beheld in these three worlds. And she departed in a moment, taking my -heart with her. So look for her at once, for she must be somewhere -hereabout." When Súryaprabha said this to him, Prahasta went out, -and seeing the maiden there with her friend, he said to her--"I, to -please you, have again woke up my master here, so you, to please me, -must once more grant him an interview. Behold once more his form that -gives satisfaction to your eyes, [648] and let him, who was overpowered -by you as soon as he saw you, behold you again. For when he woke up, -he said to me speaking of you, 'Bring her from some place or other, -and shew her to me, otherwise I cannot survive.' Then I came to you, -so come and behold him yourself." When she was thus addressed by -Prahasta, she hesitated to go in boldly, owing to the modesty natural -to a maiden, and reflected, and then Prahasta, seizing her hand, -led her into the presence of Súryaprabha. And Súryaprabha, when he -saw that Kalávatí had come near him, said--"Fair one, was this right -of you to come in to-day and steal away my heart, as you did, when I -was asleep? So, thief, I will not leave you unpunished to-day." When -her sly friend heard this, she said to him; "Since her father knew of -it before, and determined to assign this thief to you for punishment, -who can forbid you to punish her. Why do you not inflict on her to your -heart's content the punishment due for thieving?" When Súryaprabha -heard that, he wanted to embrace her, but Kalávatí being modest, -said, "Do not, my husband, I am a maiden." Then Prahasta said to her; -"Do not hesitate, my queen, for the Gándharva marriage is the best of -all marriages in the world." When Prahasta had said this, he went out -with all the rest, and Súryaprabha that very moment made Kalávatí, -the maiden of the under-world, his wife. - -And when the night came to an end, Kalávatí went to her own dwelling, -and Súryaprabha went to Sunítha and Maya. They all assembled and went -into the presence of Prahláda, and he, seated in the hall of audience, -after honouring them appropriately, said to Maya: "We must do something -to please Sunítha on this day of rejoicing, so let us all feast -together." Maya said--"Let us do so, what harm is there in this?" And -then Prahláda invited by means of messengers the chiefs of the Asuras, -and they came there in order from all the under-worlds. First came -king Bali accompanied by innumerable great Asuras. Close behind him -came Amíla and the brave Durároha and Sumáya, and Tantukachchha, and -Vikatáksha and Prakampana, and Dhúmaketu and Mahámáya, and the other -lords of the Asuras; each of these came accompanied by a thousand -feudal chiefs. The hall of audience was filled with the heroes who -saluted one another, and after they had sat down in order of rank, -Prahláda honoured them all. And when the time of eating arrived, -they all, with Maya and the others, after bathing in the Ganges, -went to a great hall to dine. It was a hundred yojanas wide, and -had a pavement of gold and jewels, and was adorned with jewelled -pillars, and full of curiously wrought jewelled vessels. There the -Asuras, in the company of Prahláda, and with Sunítha and Maya, and -with Súryaprabha accompanied by his ministers, ate heavenly food of -various kinds, containing all the six flavours, solid, liquid, and -sweetmeats, and then drank the best of wine. And after they had eaten -and drunk, they all went to another hall, which was made of jewels, -and beheld the skilful dance of the Daitya and Dánava maidens. On -that occasion Súryaprabha beheld the daughter of Prahláda, named -Mahalliká, who came forward to dance by order of her father. She -illuminated the world with her beauty, rained nectar into his eyes, -and seemed like the moon-goddess [649] come to the under-world out of -curiosity. She had her forehead ornamented with a patch, beautiful -anklets on her feet, and a smiling face, and seemed as if all made -of dancing by the Creator. With her curling hair, her pointed teeth, -and her breasts that filled up the whole of her chest, she seemed -as it were to be creating a new style of dance. And that fair one, -the moment she was beheld by Súryaprabha, forcibly robbed him of his -heart, though it was claimed by others. Then she also beheld him from a -distance, sitting among the Asura princes, like a second god of Love -made by the Creator, when the first god of love had been burnt up by -Siva. And when she saw him, her mind was so absorbed in him, that her -skill in the expression of sentiments by gesture forsook her, as if -in anger at beholding her want of modesty. And the spectators beheld -the emotion of those two, and brought the spectacle to an end, saying, -"The princess is tired." Then Mahalliká was dismissed by her father, -looking askance at Súryaprabha, and after she had bowed before the -princes of the Daityas, she went home. And the princes of the Daityas -went to their respective houses, and Súryaprabha too went to his -dwelling at the close of day. - -And when the night came, Kalávatí again came to visit him, and -he slept secretly within with her, with all his followers sleeping -outside. In the meanwhile Mahalliká also came there, eager to see him, -accompanied by two confidantes. Then a minister of Súryaprabha's, -named Prajnádhya, who happened at that moment to have his eyes -forsaken by sleep, saw her attempting to enter. And he, recognising -her, rose up and said--"Princess, remain here a moment until I enter -and come out again." She alarmed, said--"Why are we stopped, and why -are you outside?" Prajnádhya again said to her--"Why do you enter -in this sudden way when a man is sleeping at his ease? Besides, my -lord sleeps alone to-night on account of a vow." Then the daughter -of Prahláda, being ashamed, said, "So be it, enter," and Prajnádhya -went inside. Seeing that Kalávatí was asleep, he woke up Súryaprabha -and himself told him that Mahalliká had arrived. And Súryaprabha, -hearing of it, gently rose up, and went out, and beholding Mahalliká -with two others, he said--"This person has been supremely blessed -by your arrival, let this place be blessed also, take a seat." When -Mahalliká heard this, she sat down with her friends, and Súryaprabha -also sat down, with Prajnádhya by his side. And when he sat down, -he said--"Fair one, although you shewed contempt for me by seeming -to look on others in the assembly with respect, nevertheless, O -rolling-eyed one, my eyes were blessed as soon as they beheld your -dancing as well as your beauty." When Súryaprabha said this, the -daughter of Prahláda answered him--"This is not my fault, noble sir, -[650] he is in fault, who made me ashamed in the hall of assembly -by putting me beside my part in the pantomime." When Súryaprabha -heard this, he laughed and said--"I am conquered." And then that -prince seized her hand with his, and it perspired and trembled, as -if afraid of the rough seizure. And she said--"Let me go, noble sir, -I am a maiden under my father's control,"--then Prajnádhya said to -that daughter of the chief of the Asuras, "Is not there not such -a thing as the Gándharva marriage of maidens? And your father, -who has seen your heart, will not give you to another, moreover -he will certainly do some honour to this prince here; so away with -timidity! Let not such a meeting be thrown away!" While Prajnádhya -was saying this to Mahalliká, Kalávatí woke up within. And not seeing -Súryaprabha on the bed, after waiting a long time, she was terrified -and apprehensive and went out. And seeing her lover in the company -of Mahalliká, she was angry and ashamed and terrified. Mahalliká -too, when she saw her, was terrified and angry and ashamed, and -Súryaprabha stood motionless like a painted picture. Kalávatí came -to his side, thinking--"Now that I have been seen, how can I escape, -shall I display shame or jealousy?" And she said with a spiteful -intonation to Mahalliká--"How are you, my friend, how comes it that -you have come here at night?" Then Mahalliká said--"This is my house; -as you have arrived here from another mansion of the under-world, you -are to-day my guest here." When Kalávatí heard that, she laughed and -said--"Yes, it is clearly the case that you entertain with appropriate -hospitality every guest, as soon as he arrives here." When Kalávatí -said this, Mahalliká answered--"When I spoke to you kindly, why do -you answer in such an unkind and spiteful way, shameless girl? Am I -like you? Did I, without being bestowed in marriage by my parents, -come from a distance, and in a strange place sleep in the bed of a -strange man alone at night? I came to see my father's guest, as he -was going away, in accordance with the duty of hospitality, a moment -ago, accompanied by two female friends. When this minister entered, -after first reproaching me, I guessed the real state of the case; you -have now of yourself revealed it." When thus addressed by Mahalliká, -Kalávatí departed, looking askance at her beloved with an eye red -with anger. Then Mahalliká too said to Súryaprabha in wrath, "Now I -will depart, man of many favourites," and went away. And Súryaprabha -remained in heartless despondency, as was reasonable, for his heart, -devoted to his loved ones, went with them. - -Then he woke up his minister Prabhása, and sent him to discover -what Kalávatí had done, after she had separated from him in anger; -and in the meanwhile he sent Prahasta to find out about Mahalliká, -and he remained with Prajnádhya awaiting their report. Then Prabhása -returned from investigating the proceedings of Kalávatí, and being -questioned, he said as follows: "From this place I went to the private -apartment of Kalávatí in the second under-world, concealing myself by -my science. And outside it I heard the conversation of two maids. The -one said, 'My friend, why is Kalávatí distressed to-day?' Then the -second said--'My friend, hear the reason. There is at present in the -fourth under-world an incarnation of Sumundíka, named Súryaprabha, -who in beauty surpasses the god of Love; she went secretly and gave -herself to him. And when she had repaired to him to-day of her own -accord at night-fall, Mahalliká, the daughter of Prahláda, chose to -come there too. Our mistress had a jealous quarrel with her, and was in -consequence preparing to slay herself, when, she was seen by her sister -Sukhávatí and saved. And then she went inside, and flinging herself -down on a bed, she remained with that sister, who was despondent -when she had learnt by enquiry what had taken place.' When I had -heard this conversation of the two maids, I entered the apartment, -and beheld Kalávatí and Sukhávatí, who resembled one another exactly." - -While Prabhása was saying this to Súryaprabha in private, Prahasta -also came there, and being questioned, he said as follows--"When I -arrived from this place at the private apartment of Mahalliká, she -entered despondent with her two intimate friends. And I entered also -invisible by the employment of magic science, and I saw there twelve -friends like her; and they sat round Mahalliká, who reclined on a sofa -ornamented with splendid jewels; and then one said to her, 'My friend, -why do you seem to be suddenly cast down to-day? What is the meaning -of this despondency when your marriage is about to come off?' When the -daughter of Prahláda heard that, she answered her friend pensively, -'What marriage for me? To whom am I betrothed? Who told you?' When she -said that, they all exclaimed, 'Surely your marriage will take place -to-morrow, and you are betrothed, my friend, to Súryaprabha. And -your mother, the queen, told us to-day when you were not present, -and ordered us to decorate you for the marriage ceremony. So you are -fortunate, in that you will have Súryaprabha for a husband, through -admiration for whose beauty the ladies of this place cannot sleep at -night. But this is a source of despondency to us--What a gulf there -will now be between you and us! When you have obtained him for a -husband, you will forget us.' When Mahalliká heard this from their -mouth, she said, 'Has he been seen by you, and is your heart attached -to him?' When they heard that, they said to her--'We saw him from the -top of the palace, and what woman is there that a sight of him would -not captivate?' Then she said, 'Then I will persuade my father to -cause all of you to be given to him. [651] So we shall live together, -and not be separated.' When she said this, the maidens were shocked, -and said to her, 'Kind friend, do not do so. It would not be proper, -and would make us ashamed.' When they said this, the daughter of the -king of the Asuras answered them, 'Why is it not proper? I am not to -be his only wife: all the Daityas and Dánavas will give him their -daughters, and there are other princesses on the earth whom he has -married, and he will also marry many Vidyádhara maidens. What harm can -it do to me that you should be married among these? So far from it, -we shall live happily in mutual friendship; but what intercourse can -I hold with those others who will be my enemies? And why should you -have any shame about the matter? I will arrange it all.' While these -ladies were thus conversing, with hearts devoted to you, I came out at -my leisure and repaired to your presence." When Súryaprabha had heard -this from the mouth of Prahasta, he passed that night in happiness, -though he remained sleepless in his bed. - -In the morning he went to the court of Prahláda, the king of the -Asuras, with Sunítha and Maya and his ministers, to visit him. Then -Prahláda said to Sunítha after showing him respect--"I will give to -this Súryaprabha my daughter Mahalliká, for I must shew him some -hospitable entertainment which will be agreeable to you." Sunítha -received with joy this speech of Prahláda's. Then Prahláda made -Súryaprabha ascend an altar-platform, in the middle of which a fire was -burning, and which was adorned with lofty jewelled pillars illuminated -by the brightness of the flame, and there gave him his daughter, -with splendour worthy of the imperial throne of the Asuras. And he -gave to his daughter and her bridegroom heaps of valuable jewels, -obtained by his triumph over the gods, resembling the summit of mount -Meru. And then Mahalliká boldly said to Prahláda--"Father, give me also -those twelve companions whom I love." But he answered her--"Daughter, -they belong to my brother, for they were taken captive by him, and I -have no right to give them away." And Súryaprabha, after the marriage -feast was ended, entered at night the bridal chamber with Mahalliká. - -And the next morning, when Prahláda had gone to the hall of assembly -with his followers, Amíla, the king of the Dánavas, said to Prahláda -and the others--"To-day you must all come to my house, for I intend -to entertain there this Súryaprabha, and I will give him my daughter -Kalávatí, if you approve." This speech of his they all approved, -saying, "So be it." Then they all went in a moment to the second -under-world, where he dwelt, with Súryaprabha, Maya and others. There -Amíla gave by the usual ceremony to Súryaprabha his daughter, who -had previously given herself. Súryaprabha went through the marriage -ceremony in the house of Prahláda, and surrounded by the Asuras who had -feasted, spent the day in tasting the enjoyments which they provided -for him. - -On the next day, Durároha, a prince of the Asuras, invited and -conducted them all to his own under-world, the fifth. There, by way -of hospitality, he gave to Súryaprabha his own daughter Kumudávatí, as -the others had done, in the prescribed manner. There Súryaprabha spent -the day in enjoyment with all these united. And at night he entered -the apartment of Kumudávatí. There he spent that night in the society -of that lovely and loving woman, the beauty of the three worlds. - -And the next morning, Tantukachchha invited and conducted him, -surrounded with his companions, headed by Prahláda, to his palace in -the seventh under-world. There that king of the Asuras gave him his -daughter Manovatí, adorned with splendid jewels, bright as molten -gold. There Súryaprabha spent a highly agreeable day, and passed the -night in the society of Manovatí. - -And the next day, Sumáya, a prince of the Asuras, after presenting -an invitation, conducted him with all his friends to his under-world, -the sixth; there he too gave him his daughter by name Subhadrá, with -body black as a stalk of durbá grass, like a female incarnation of the -god of Love; and Súryaprabha spent that day with that black maiden, -whose face was like a full moon. - -And the next day, king Bali, followed by the Asuras, in the same -way led that Súryaprabha to his own under-world, the third. There he -gave him his own daughter named Sundarí, with complexion lovely as a -young shoot, and resembling a cluster of mádhaví flowers. Súryaprabha -then spent that day with that pearl of women in heavenly enjoyment -and splendour. - -The next day, Maya also in the same way re-conducted the prince, -who was in the fourth under-world, to his own palace, which possessed -curiously adorned jewelled terraces, was constructed by his own magic -power, and on account of its refulgent splendour seemed to be new every -moment. There he gave him his own daughter, named Sumáyá, whose beauty -was the wonder of the world, who seemed to be his own power incarnate, -and he did not think that she ought to be withheld from him on account -of his being a mere mortal. The fortunate Súryaprabha remained there -with her. Then the prince divided his body by his magic science, -and lived at the same time with all those Asura ladies, but with -his real body he lived principally with his best beloved Mahalliká, -the daughter of the Asura Prahláda. - -And one night, when he was happy in her presence, he asked the noble -Mahalliká in the course of conversation--"My dear, those two female -friends, who came with you, where are they? I never see them. Who are -they, and where have they gone?" Then Mahalliká said--"You have done -well to remind me. My female friends are not two only, but twelve -in number, and my father's brother carried them off from Indra's -heaven. The first is named Amritaprabhá, the second Kesiní, these -are the auspiciously marked daughters of the hermit Parvata. And the -third is Kálindí, and the fourth Bhadraká, and the fifth is the noble -Kamalá with beautiful eyes. These three are the daughters of the great -hermit Devala. The sixth is named Saudáminí and the seventh Ujjvalá, -these are both of them daughters of the Gandharva Háhá. The eighth is -by name Pívará, the daughter of the Gandharva Húhú. And the ninth is -by name Anjaniká, the daughter of the mighty Kála. And the tenth is -Kesarávalí, sprung from the Gana Pingala. And the eleventh is Máliní -by name, the daughter of Kambala, and the twelfth is Mandáramálá the -daughter of a Vasu. They are all heavenly nymphs, born from Apsarases, -and, when I was married, they were taken to the first under-world, and -I must bestow them on you, in order that I may be always with them. And -this I promised them, for I love them. I spoke too to my father, but he -refused to give them, out of regard for his brother." When Súryaprabha -heard this, he said to her with a downcast expression--"My beloved, -you are very magnanimous, but how can I do this?" When Súryaprabha said -this to her, Mahalliká said in anger--"In my presence you marry others, -but my friends you do not desire, separated from whom I shall not be -happy even for one moment." When she said this to him, Súryaprabha -was pleased and consented to do it. Then that daughter of Prahláda -immediately took him to the first under-world and gave him those twelve -maidens. Then Súryaprabha married those heavenly nymphs in order, -commencing with Amritaprabhá. And after asking Mahalliká's leave, he -had them taken by Prabhása to the fourth under-world and concealed -there. And Súryaprabha himself went there secretly with Mahalliká, -but he went to the hall of Prahláda, as before, to take his meals. - -There the king of the Asuras said to Sunítha and Maya--"Go all of -you to visit the two goddesses Diti and Danu." They said "So be it," -and immediately Maya, Sunítha and Súryaprabha left the lower world, -accompanied by the Asuras in order of precedence, and ascended -the chariot Bhútásana, which came to them on being thought of, and -repaired to the hermitage of Kasyapa situated on a ridge of mount -Sumeru. There they were announced by hermits who shewed them all -courtesy, and after entering they beheld in due order Diti and Danu -together, and bowed their heads at their feet. And those two mothers -of the Asuras cast a favourable look upon them and their followers, -and after shedding tears and kissing them joyfully upon their heads, -[652] and bestowing their blessing upon them, said to Maya: "Our eyes -are to-day blessed, having seen this thy son Sunítha restored to -life, and we consider thee one whose merits have procured him good -fortune. And beholding with heart-felt satisfaction this prosperous -Sumundíka, born again in the character of Súryaprabha, possessed of -heavenly beauty and of extraordinary virtue, destined to be successful -and glorious, abounding in unmistakeable marks of future greatness, -we openly adore him here with our bodies. Therefore rise up quickly, -darlings, and visit Prajápati here, our husband; from beholding him you -shall obtain success in your objects, and his advice will be helpful -to you in your affairs." When Maya and the others received this order -from the goddesses, they went as they were commanded, and beheld the -hermit Kasyapa in a heavenly hermitage. He was like pure molten gold -in appearance, full of brightness, the refuge of the gods, wearing -matted locks yellow as flame, irresistible as fire. And approaching, -they fell at his feet with their followers, in order; then the hermit -gave them the customary blessing, and after making them sit down, -out of delight at their arrival said to them--"I am exceedingly glad -that I have beheld all you my sons; thou art to be praised, Maya, -who, without diverging from the good path, art a treasure-house of -all sciences; and thou art fortunate, Sunítha, who hast recovered thy -life though lost, and thou, O Súryaprabha, art fortunate, who art -destined to be the king of the sky-goers. So you must all continue -now in the path of righteousness, and hearken to my word, by means -of which you will obtain the highest fortune, and taste perpetual -joys, and by which you will not again be conquered by your enemies; -for it was those Asuras, that transgressed law, that became a prey -for the discus of the vanquisher of Mura. And those Asuras, Sunítha, -that were slain by the gods, are incarnate again as human heroes. He -who was thy younger brother Sumundíka, has been born indeed now as -Súryaprabha. And the other Asuras, who were your companions, have been -born as his friends; for instance, the great Asura, named Sambara, -has been born as his minister Prahasta. And the Asura, named Trisiras, -has been born as his minister named Siddhártha. And the Dánava, named -Vátápi, is now his minister Prajnádhya. And the Dánava, named Ulúka, -is now his companion named Subhankara, and his present friend Vítabhíti -was in a former birth a foe of the gods, named Kála. And this Bhása, -his minister, is an incarnation of a Daitya by name Vishaparvan, and -his minister Prabhása is an incarnation of a Daitya named Prabala. He -was a great-hearted Daitya with a frame composed of jewels, who, when -asked by the gods, though they were his enemies, hewed his body to -pieces, and so passed into another state of existence, and from that -body of his all the jewels in the world have originated. The goddess -Durgá was so pleased at that, that she granted him a boon accompanied -by another body, by virtue of which he has now been born as Prabhása, -mighty, and hard to be overcome by his enemies. And those Dánavas, -who formerly existed under the names of Sunda and Upasunda, have been -born as his ministers Sarvadamana and Bhayankara. And the two Asuras, -who used to be called Vikatáksha and Hayagríva, have been born as -his two ministers here, Sthirabuddhi and Mahábuddhi. And the others -connected with him, these fathers-in-law, ministers and friends of his, -are also incarnations of Asuras, who have often vanquished Indra and -his crew. So your party has again gradually acquired strength. Be of -good courage; if you do not depart from the right, you shall obtain -the highest prosperity." While the rishi Kasyapa was saying this, -all his wives, the daughters of Daksha, headed by Aditi, arrived at -the time of the mid-day sacrifice. When they had given their blessing -to Maya and the others, who bowed before them, and had performed their -husband's orders for the day, Indra also came there with the Lokapálas -[653] to visit the sage. And Indra, after saluting the feet of Kasyapa -and his wives and after having been saluted by Maya and the others, -looking angrily at Súryaprabha, said to Maya,--"This is the boy, -I suppose, that is desirous of becoming emperor of the Vidyádharas; -how is he satisfied with so very little, and why does he not desire the -throne of heaven?" When Maya heard this, he said, "The throne of heaven -was decreed to you by Siva, and to him was appointed the sovereignty -of the sky-goers." [654] When Indra heard this, he said with an angry -laugh--"This would be but a small matter for this comely shape of a -youth who is furnished with such auspicious marks." Then Maya answered -him--"If Srutasarman deserves the sovereignty of the Vidyádharas, then -surely this shape of his deserves the throne of heaven." When Maya said -this, Indra was angry, and rose and uplifted his thunderbolt, and then -the hermit Kasyapa made a threatening noise of anger. And Diti and -the other wives became enraged, and their faces were red with anger, -and they loudly cried, "Shame!" Then Indra, afraid of being cursed, -withdrew his weapon, and sat down with bowed head. Then Indra fell -at the feet of that hermit Kasyapa, the sire of gods and Asuras, -who was surrounded by his wives, and after striving to appease him, -made the following representation with hands folded in supplication: -"O reverend one, this Súryaprabha is attempting to take away from -Srutasarman the sovereignty of the Vidyádharas, which I bestowed -on him. And Maya is exerting himself in every way to procure it for -Súryaprabha." When Prajápati heard that, he said, seated with Diti and -Danu,--"Thou lovest Srutasarman, O Indra, but Siva loves Súryaprabha, -and his love cannot be fruitless, and he long ago ordered Maya to do -what he has done. So, what is all this outcry that thou art making -against Maya, what offence has he committed herein? For he is one -who abides in the path of right, wise, discreet, submissive to his -spiritual superior. The fire of my wrath would have reduced thee -to ashes, if thou hadst committed that sin, and thou hast no power -against him; dost thou not recognise his might?" When that hermit -with his wives said that, Indra was abashed with shame and fear, -and Aditi said--"What is that Srutasarman like? Let him be brought -here and shown to us." When Indra heard this, he sent Mátali, [655] -and had brought there immediately that Srutasarman, the prince of the -sky-goers. The wives of Kasyapa, when they had seen that Srutasarman, -who prostrated himself, looked at Súryaprabha and said to the hermit -Kasyapa--"Which of these two is the richer in beauty and in auspicious -marks?" Then that chief of hermits said, "Srutasarman is not even equal -to his minister Prabhása, much less is he equal to that incomparable -one. For this Súryaprabha is furnished with various heavenly marks -of such excellence, that, if he were to make the attempt, he would -find even the throne of Indra easy to obtain." When they heard that -speech of Kasyapa's, all there approved it, and said--"So it is." Then -the hermit gave Maya a boon in the hearing of great Indra--"Because, -my son, thou didst remain undaunted, even when Indra lifted up his -weapon to strike, therefore thou shalt remain unharmed by the plagues -of sickness and old age, which are strong as the thunderbolt. Moreover -these two magnanimous sons of thine, who resemble thee, shall always -be invincible by all their enemies. And this son of mine Suvásakumára, -resembling in splendour the autumn moon, shall come when thou thinkest -of him, and assist thee in the night of calamity. When the hermit had -thus spoken, his wives and the rishis and the Lokapálas in the same way -gave boons to them, to Maya and the rest, in the assembly. Then Aditi -said to Indra--"Desist, Indra, from thy improper conduct, conciliate -Maya, for thou hast seen to-day the fruit of discreet conduct, in -that he has obtained boons from me." When Indra heard that, he seized -Maya by the hand and propitiated him, and Srutasarman, eclipsed by -Súryaprabha, was like the moon in the day. Then the king of the gods -immediately prostrated himself before Kasyapa his spiritual guide, -and returned as he came, accompanied by all the Lokapálas; and Maya -and the others, by the order of that excellent hermit, departed from -his hermitage to meet success in their proposed undertaking. - - - - - - -CHAPTER XLVI. - - -Then Maya and Sunítha and Súryaprabha, all of them, left that hermitage -of Kasyapa, and reached the junction of the Chandrabhágá and Airávatí, -where the kings, the friends and connexions of Súryaprabha, were -awaiting him. And the kings who were there, when they saw Súryaprabha -arrived, rose up weeping in despair, eager to die. Súryaprabha, -thinking that their grief arose from not seeing Chandraprabha, told -them the whole occurrence as it happened. Then, as they still remained -despondent, he questioned them, and they reluctantly related how his -wives had been carried off by Srutasarman. And they also told him how -they were preparing to commit suicide through grief at that outrage, -when they were forbidden by a heavenly voice. Then Súryaprabha in -wrath made this vow--"Even if Brahmá and all the other gods protect -Srutasarman, I will certainly overthrow him, a villain who carries off -the wives of others, addicted to treacherous insolence." And having -made this vow, he appointed a moment fixed by the astrologers on the -seventh day, for marching to his overthrow. Then Maya, perceiving -that he was determined, and had made up his mind to conquer his enemy, -again confirmed him with his speech, and said to him--"If you really -have made up your mind, then I will tell you this; it was I that on -that occasion carried off your wives by magic, and I placed them -in the under-world, thinking that thus you would set about your -victorious expedition in an impetuous manner, for a fire does not -of itself burn so fiercely, as it does when fanned by a breeze. So -come, let us go to the under-world; I will shew you those wives of -yours." When they heard that speech of Maya's, they all rejoiced, -and they entered again by the same opening as before, and went to -the fourth under-world, Maya leading the way. There Maya brought -those wives of Súryaprabha's out of a dwelling-house, and delivered -them over to him. Then Súryaprabha, after receiving those wives, and -the others, the daughters of the Asuras, went by the advice of Maya -to visit Prahláda. He, having heard from Maya that Súryaprabha had -obtained boons, and being desirous of proving him, took up his weapon, -and said with feigned anger as he bowed before him,--"I have heard, -wicked one, that you have carried off the twelve maidens captured -by my brother, so, I will slay you now; behold me." When Súryaprabha -heard that, he said to him, without changing countenance,--"My body -is at your disposal; punish me, for I have acted improperly." When -he said this, Prahláda laughed and said to him--"As far as I have -tested you, you have not a drop of pride in you. Choose a boon, -I am pleased with you." When Súryaprabha heard this, he consented, -and chose as his boon devotion to his superiors and to Siva. Then, -all being satisfied, Prahláda gave to Súryaprabha a second daughter -of his, named Yáminí, and that prince of the Asuras gave him two of -his sons as allies. Then Súryaprabha went with all the rest into the -presence of Amíla. He too was pleased on hearing that he had obtained -the boons, and gave him Sukhávatí his second daughter, and two of -his sons to help him. Then Súryaprabha remained there during those -days, accompanied by his wives, inducing other kings of the Asuras -to make common cause with him. And he heard, in the company of Maya -and the others, that the three wives of Sunítha and his own wives, -the daughters of the kings, had all become pregnant, and when asked -what they longed for, they all said, to see that great battle, and -the Asura Maya rejoiced at it, perceiving that the Asuras, who were -slain in old time, had been conceived again in them--"This," said he, -"is the cause of their desire." - -So six days passed, but on the seventh Súryaprabha and the others, -with their wives and all, set out from the under-world. Delusive -portents, which their rivals displayed to impede them, were -dissipated by Suvásakumára, who came when thought of. Then they -anointed Ratnaprabha, the son of Chandraprabha, king of the earth, -and ascended the chariot Bhútásana, [656] and went all of them, by -the advice of Maya, to a wood of ascetics on the bank of the eastern -Ganges, the dwelling of Sumeru the king of the Vidyádharas. There -Sumeru received them with all honour, as they had come on a friendly -visit, having been told the whole story by Maya, and remembering the -previous command of Siva. And while Chandraprabha and the others were -in that place, they summoned each of them all their own forces, and -also their relations and friends. First came those princes, the sons -of the fathers-in-law of Súryaprabha, who had acquired from Maya the -required sciences, eager for the fray. They were sixteen in number, -headed by Haribhata, and each was followed by a force consisting of -a myriad of chariots, and two myriads of footmen. After them came -the Daityas and Dánavas true to their agreement, brothers-in-law, -fathers-in-law, friends and other connexions of Súryaprabha. - -Hrishtaroman, and Mahámáya, and Sinhadanshtra and Prakampana, -and Tantukachehha and Durároha, and Sumáya, and Vajrapanjara, -and Dhúmaketu, and Pramathana, and the Dánava Vikatáksha, and many -others came from as low down as the seventh under-world. One came -with seven myriads of chariots, another with eight, another with -six, and another with three, and the least powerful of all with one -myriad. One brought three hundred thousand footmen, another two hundred -thousand, another one hundred thousand, and the pettiest potentate -of all fifty thousand. And each brought a corresponding number of -horses and elephants. And another innumerable host came belonging to -Maya and Sunítha. And Súryaprabha's own countless army also arrived, -and those of Vasudatta and the other kings, and that of Sumeru. - -Then the Asura Maya addressed this question to the hermit Suvásakumára, -who came to him when thought of, in the presence of Súryaprabha and -the others--"Reverend sir, we cannot review this army here because -it is scattered; so tell me where we could get a view of the whole -army at once extended in long array." The hermit answered--"Not -more than a yojana from here there is a place called Kalápagráma; -go there and behold it drawn up in line." When the hermit said that, -all the princes went with him and Sumeru to Kalápagráma. There they -made the armies of the Asuras and the kings take up their positions, -and going to an elevated spot they reviewed them separately. Then -Sumeru said--"Srutasarman has the larger force, for he has under him -a hundred and one chiefs of the Vidyádharas. And every single one -of those chiefs is lord of two and thirty kings. Never mind! I will -draw away some and make them join you. So let us go in the morning -to the place named Valmíka. For to-morrow is the eighth lunar day of -the black fortnight of Phálguna, which is a high day. And on that day -there is produced there a sign to show the future emperor, and for that -reason the Vidyádharas are going there in a great hurry on that day. - -When Sumeru gave that opinion with regard to the army, they spent that -day in accordance with the law, and went on the morrow to Valmíka in -chariots with their army. There they encamped with shouting forces -on the southern plateau of the Himálayas, and beheld many Vidyádhara -kings that had arrived. And those Vidyádharas had lighted fires -there in fire-cavities, and were engaged in sacrificing, and some -were occupied with muttering prayers. Then, where Súryaprabha made -a fire-cavity, the fire burst forth of itself, owing to the power -of his magic science. When Sumeru saw it, he was pleased, but envy -arose in the breasts of the Vidyádharas at the sight; then one said to -him--"For shame, Sumeru! why do you abandon your rank as a Vidyádhara, -and follow this inhabitant of earth named Súryaprabha?" When Sumeru -heard this, he angrily rebuked him. And when Súryaprabha asked his -name, he said--"There is a Vidyádhara of the name of Bhíma, and Brahmá -loved his wife at will; from this connexion he sprang. Since be sprang -from Brahmá in a secret way, he is called Brahmagupta. Hence he speaks -in a style characteristic of his birth." - -After saying this, Sumeru also made a fire-cavity. And in it -Súryaprabha sacrificed with him to the god of Fire. And in a moment -there suddenly rose from the hole in the ground an enormous and -terrible serpent. In his arrogance, that chief of the Vidyádharas, -named Brahmagupta, by whom Sumeru was blamed, ran to seize it. That -serpent thereupon sent forth a hissing wind from its mouth, which -carried Brahmagupta a hundred feet, and flung him down with such -violence that he fell like a withered leaf. Then a chief of the -Vidyádharas, named Tejahprabha, ran to seize it; he was flung away -by it in the same manner. Then a lord of the Vidyádharas, named -Dushtadamana, approached it; he was hurled back like the others by -that blast from its mouth. Then a prince of the sky-goers, named -Virúpasakti, approached it; he too was flung away as easily as a -blade of grass by that breath. Then two kings, named Angáraka and -Vijrimbhaka, ran towards it together; and it flung them to a distance -with its breath. Thus all the princes of the Vidyádharas were flung -away one after another, and rose up with difficulty, with their limbs -bruised with stones. Then Srutasarman, in his pride, went forward -to seize the serpent; but it hurled him back with the blast of its -breath like the others. He fell at a short distance, and rose up again, -and ran again towards it; when it carried him a greater distance with -its breath, and flung him to earth. Then Srutasarman rose up abashed, -with bruised limbs, and Sumeru sent Súryaprabha to lay hold of the -serpent. And then the Vidyádharas ridiculed him, saying, "Look! he too -is trying to catch the snake! O! these men, thoughtless as monkeys, -imitate whatever they see another doing." Even while they were mocking -him, Súryaprabha went and seized the serpent, whose mouth was quiet, -and dragged it out of the hole. But at that moment the serpent became -a priceless quiver, and a rain of flowers fell from the sky on his -head. And a heavenly voice sounded aloud--"Súryaprabha, thine is -this imperishable quiver equal to a magic power, so take it." Then -the Vidyádharas were cast down, Súryaprabha seized the quiver, and -Maya and Sunítha and Sumeru were delighted. - -Then Srutasarman departed, accompanied by the host of the Vidyádharas, -and his ambassador came to Súryaprabha and said; "The august lord -Srutasarman thus commands--'Give me that quiver, if you value -your life.'" Then Súryaprabha said; "Ambassador, go and tell him -this--'Your own body shall become a quiver, bristling all over with -my arrows.'" When the ambassador heard this speech, he turned and -went away, and all laughed at that furious message of Srutasarman's -[657], and Sumeru, joyfully embracing Súryaprabha, said to him--"I -am delighted that that speech of Siva's has without doubt been -fulfilled, for now that you have acquired this excellent quiver, -you have practically acquired sovereign empire; so come and obtain -now a splendid bow with calm intrepidity." - -When they heard Sumeru say this, and he himself led the way, they all, -Súryaprabha and the others, went to the mountain Hemakúta. And on the -north side of it they reached a beautiful lake named Mánasa, which -seemed to have been the first assay of the Creator's skill when making -the sea, which eclipsed with its full-blown golden lotuses shaken by -the wind, the faces of the heavenly nymphs sporting in the water. And -while they were contemplating the beauty of the lake, Srutasarman and -all the others came there. And then Súryaprabha made a sacrifice with -lotuses and ghee, and immediately a terrible cloud rose up from that -lake. That cloud filled the heaven, and poured down a great rain, -and among the rain-drops fell from the cloud a black serpent. By the -order of Sumeru, Súryaprabha rose up, and seized that serpent with a -firm grasp, though it resisted, thereupon it became a bow. When it -became a bow, a second snake fell from the cloud, through fear of -the fiery poison of which all the sky-goers fled. That serpent too, -when seized by Súryaprabha, like the first, became a bowstring, -and the cloud quickly disappeared. And after a rain of flowers, -a voice was heard from heaven,--"Súryaprabha, you have won this -bow Amitabala and this string which cannot be cut, so take these -priceless treasures." And Súryaprabha took that excellent bow with -the string. Srutasarman, for his part, went despondent to his wood -of ascetics, and Súryaprabha, and Maya and the others were delighted. - -Then they asked Sumeru about the origin of the bow, and he said--"Here -there is a great and marvellous wood of bamboo canes; whatever -bamboos are cut from it and thrown into this lake, become great and -wonderful bows; and these bows have been acquired by several of the -gods before yourself, and by Asuras and Gandharvas, and distinguished -Vidyádharas. They have various names, but the bows appropriated to -emperors are all called Amitabala, and were in old time deposited -in the lake by the gods. And they are obtained, through the favour -of Siva, with these exertions, by certain men of virtuous conduct -destined to be emperors. Hence it comes that Súryaprabha has to-day -procured this great bow, and these companions of his shall procure -bows suited to them. For they, being heroes who have acquired the -sciences, are appropriate recipients for them, for they are still -procured by worthy men, as is right." - -When the companions of Súryaprabha, Prabhása and the others, heard this -speech of Sumeru's, they went to the bamboo-grove, and after defeating -the king Chandradatta, who guarded it, they brought the bamboos, and -threw them into the lake. And these heroic men, by fasting on the -bank of the lake, and muttering prayers, and sacrificing, obtained -bows in seven days. When they returned and told their adventure, -Súryaprabha returned with them and Maya and the others to that -wood of ascetics, in which Sumeru dwelt. Then Sumeru said to him: -"It is strange that your friends have conquered Chandradatta, the -king of the bamboo-wood, though he is invincible. He possesses a -science called the bewildering science, for that reason he is hard to -conquer. Surely he must have been keeping it to use against a more -important enemy. For this reason he did not employ it against these -companions of yours on the present occasion, for it only can succeed -once in his hands, not repeatedly. For he employed it once against -his spiritual preceptor to try its force, thereupon he laid upon him -this curse. So this matter should be thought upon, for the might of -sciences is hard to overcome, and for that reason you should consult -the revered Maya. What can I say in his presence? Of what avail -is a candle in the face of the sun?" When Sumeru had said this to -Súryaprabha, Maya said; "Sumeru has told you the truth in few words, -listen to this which I now say--From undeveloped matter there spring -in this world various powers, and subordinate powers. Among them -the sound expressed by Anusvára arises from the power of breathing, -and becomes a spell of force in magic sciences, when accompanied -with the doctrine of the highest truth. And of those sciences which -deal with spells, and which are acquired by supernatural knowledge, -or austerity, or the holy command of holy men, the power is hard to -resist. So, my son, you have obtained all the sciences, except two, -in which you are deficient, namely, the science of bewildering, -and that of counteracting. But Yájnavalkya knows them, therefore -go and ask him to bestow them on you." When thus advised by Maya, -Súryaprabha went into the presence of that rishi. - -That hermit made him dwell for seven days in the serpent-lake, and -ordered him to perform austerities for three days in the midst of -the fire. And he gave him the bewildering power when he had endured -for seven days the bite of the snakes, and the counteracting power -when he had resisted for three days the force of the fire. [658] -And when he had obtained these sciences, that hermit ordered him -again to enter the fire-cavity, and he consented and did it. And -immediately there was bestowed on Súryaprabha a chariot in the -form of a white lotus, that moved at the will of the possessor, and -travelled through the air, which was furnished with a hundred and -eight wings, and the same number of dwellings, and constructed of -precious jewels of various kinds. And a voice from heaven addressed -that resolute one,--"You have obtained this chariot suitable for an -emperor, and you must place your wives in all these dwellings, in -order that they may be safe from your enemies." Then he, bending low, -addressed this petition to his preceptor Yájnavalkya--"Tell me what -fee I am to pay." The hermit answered him--"Remember me at the time -when you are anointed emperor, this in itself will be sufficient fee; -in the meanwhile go to your army." Then he bowed before that hermit, -and ascended that chariot, and went to his army, that was encamped -in the place where Sumeru dwelt. There he told his story, and Maya -and the others, with Sunítha and Sumeru, congratulated him, now that -he had obtained a magic chariot. - -Then Sunítha called to mind that Suvásakumára, and he came and said -to Maya and the others, with the kings; "Súryaprabha has obtained a -chariot and all the magic sciences; so why do you even now remain -indifferent about conquering your enemies?" When Maya heard that, -he said, "Reverend sir, you have spoken rightly, but first let an -ambassador be sent, and let policy be employed." When Maya said -this, the hermit's son said--"So be it! What harm can this do? Let -this Prahasta be sent. He is discerning, eloquent, and understands -the nature of business and occasions, and he is stern and enduring, -he possesses all the qualities of an ambassador." All approved this -speech of his, and after giving Prahasta instructions, they sent him -off as ambassador to Srutasarman. - -When he had gone, Súryaprabha said to all his followers,--"Hear the -strange wonderful vision that I have had--I remember, I saw toward the -end of last night, that we were all carried away by a great stream of -water, and while we were swept away, we kept dancing, we did not sink -at all. Then that stream was turned back by a contrary breeze. Then -a certain man of fiery brightness drew us out, and threw us into the -fire, and we were not burned by the fire. Then a cloud rained a stream -of blood, and that blood filled the whole sky, then my sleep came to -an end with the night." When he said this, Suvásakumára said to him, -"This dream indicates success preceded by a struggle. The stream of -water is battle, it is due to valour that you did not sink but danced, -and were carried along by the water; the wind, that turned back the -water for you, is some saviour to whom men resort for protection; -and the man of fiery brightness, who drew you out of it, is Siva -in bodily form. And that he threw you into the fire, means that you -are cast into a great war; and that the clouds arose, that means the -returning again of fear; and the rain of a stream of blood, that means -the destroying of fear, and the filling of all the quarters with blood, -that means great success for you. Now dreams are of many kinds, [659] -the rich-sensed, the true-sensed, and the senseless. A dream which -quickly reveals its meaning, is called rich-sensed, a dream in which a -propitious god gives a command, is called true-sensed, and one which is -brought about by deep meditation and anxiety, they call senseless. For -a man under the influence of sleep, with mind bewildered by the quality -of passion and withdrawn from outward objects, sees a dream on account -of various causes. And it depends upon the time, when it is seen, -whether it is fulfilled soon or late, but this kind of dream which -is seen at the end of the night is quickly fulfilled. [660]" When -Súryaprabha and his companions heard this from the hermit's son, they -were much pleased, and rising up they performed the duties of the day. - -In the meanwhile Prahasta returned from the court of Srutasarman, and, -when asked by Maya and the others, he described his adventures. "I -went rapidly hence to the city named Trikútapatáká, situated on -the mountain Trikúta, built of gold. And being introduced by the -door-keeper, I entered, and beheld Srutasarman surrounded by various -Vidyádhara kings, by his father Trikútasena, and also by Vikramasakti -and Dhurandhara and other heroes, Dámodara among them. And sitting -down, I said to Srutasarman, 'I am sent to visit you by the august -Súryaprabha: and he commissioned me to give you this command. By -the favour of Siva I have obtained precious sciences, and wives and -allies. So come and join my army, together with those chiefs of the -sky-goers; I am the slayer of those that oppose, but the saviour of -those that bend. And as for your carrying off from her relations the -maiden Kámachúdámani, the daughter of Sunítha, who ought not to be -approached, set her at liberty, for that is a deed of shame.' When -I said this they all exclaimed in wrath,--'Who is he that sends us -this haughty command? Let him give commands to mortals, but who is -he compared with Vidyádharas? Since he assumes such airs, though he -is a miserable mortal, he should be destroyed.' - -"When I heard that, I said, 'What, what? Who is he? Listen, he has -been created by Siva as your future emperor. If he is a mortal, -then mortals have attained divinity, and the Vidyádharas have seen -the valour of that mortal; moreover, if he comes here, we shall -soon see which party will be destroyed.' When I said this in wrath, -that assembly was disturbed. And Srutasarman and Dhurandhara rushed -forward to slay me. And I said to them--'Come now, let me see your -valour!' Then Dámodara rose up, and restrained them, exclaiming -'Peace! an ambassador and a Bráhman must not be slain.' Then -Vikramasakti said to me--'Depart, ambassador, for we, like your -master, are all created by Siva. So let him come, and we will see -whether we are able to entertain him or not.' When he said this in a -haughty manner, I laughed and said, 'The swans utter their cries in -the lotus-bower and enjoy themselves much, until they see the cloud -that comes darkening the heaven.' After saying this I rose up in a -contemptuous manner, left the court, and came here." When Maya and -others heard this from Prahasta, they were pleased. And they all, -Súryaprabha and the rest, determined on preparing for battle, and -made Prabhása, the impetuous in war, their general. And receiving -the command from Suvásakumára, they all prepared that day with strict -vows to consecrate themselves for the combat. [661] - -And at night, Súryaprabha, as he was lying sleepless, saw a wonderful -and beautiful maiden enter the chamber, in which he was occupying a -solitary couch in accordance with his vow. She came boldly up to him, -who pretended to be asleep, with his ministers sleeping round him, -and said to her confidante, who was with her; "If he possesses such -glorious beauty, when he is asleep, and all the graceful motion of -his body is still, what must it be, my friend, when he is awake? So -let be! we must not wake him up. I have gratified the curiosity of my -eyes. Why should I fix my heart too fondly on him? For he will have -a battle with Srutasarman, and who can say what will befall either -party in it? For the feast of battle is for consuming the lives of -heroes. And should he not be fortunate, we shall have to take some -other resolve. [662] And how could one like me captivate the soul of a -man who, when roaming in the air, beheld Kámachúdámani?" When she said -this, her confidante answered, "Why do you say this? Why, fair one, -is it your duty not to allow your heart to attach itself to him? Why -should not he, the sight of whom captivated the heart of Kámachúdámani, -captivate the heart of any other lady, were she even Arundhatí in -bodily presence? And do you not know that he will prosper in fight by -the force of science? And when he is emperor, you, and Kámachúdámani, -and Suprabhá of the same family, are to be his wives, so say the holy -sages, and in these very days he has married Suprabhá. So, how can -he be unsuccessful in fight? For the predictions of the sages are -never falsified. And will you not captivate the heart of the man, -whose heart was captivated by Suprabhá? For you, blameless one, -exceed her in beauty. And if you hesitate through regard for your -relations, that is not right, for good women have no relations but -their husband." That excellent maiden, when she heard this speech of -her confidante's, said--"You have spoken truth, my friend, I need no -other relations. And I know my husband will conquer in fight by his -science. He has obtained jewels and sciences, but my mind is grieved -because up to the present time he has not obtained the virtuous -herbs. Now they are all in a cave of the mountain Chandrapáda. But -they are to be obtained by an emperor possessing virtue. So, if he -were to go there and procure those mighty drugs, it would be well, for -his great struggle is nigh at hand, even to-morrow." When Súryaprabha -heard this, he flung off all his feigned sleep, and rising up, said -respectfully to that maiden--"Lovely-eyed one, you have shewn great -favour to me, so I will go there, tell me who you are." When the maiden -heard that, she was abashed with shame, and silent, thinking that he -had heard all, but her friend said--"This is a maiden named Vilásiní, -the daughter of Sumeru, the prince of the Vidyádharas, who was desirous -of beholding you." When her friend said this, Vilásiní said to her, -"Come, let us go now," and went out of the room. - -Then Súryaprabha woke up his ministers, Prabhása and the rest, and -told them of that method of procuring the drugs, which the lady spoke -of. And he sent Prabhása, a fit person to accomplish that, to tell it -to Sunítha and Sumeru and Maya. And when they came and approved of it, -Súryaprabha, accompanied by his ministers, went with them in the night -to the mountain Chandrapáda. And as they were gradually advancing, -the Yakshas, Guhyakas, and Kumbhándas, being alarmed, rose up to bar -their way, armed with numerous weapons. Some of them Súryaprabha -and his friends bewildered with weapons, some they paralysed by -science, and at last they reached that mountain Chandrapáda. When -they reached the mouth of the cavern in that mountain, the Ganas -of Siva prevented them from entering, assuming strange deformed -countenances. Then Suvásakumára said to Súryaprabha and the others, -"We must not fight with these, for the revered god Siva might be -angry. Let us praise that giver of boons by his eight thousand names, -and that will make the Ganas [663] favourably disposed to us." Then -they all agreed, and praised Siva; and the Ganas, pleased at hearing -their master praised, said to them; "We abandon this cave to you, -take its potent simples. But Súryaprabha must not enter it himself; -let Prabhása enter it, for it will be easy for him to enter." They -all said "So be it," and acceded to the advice of the Ganas. Then -that cave, as soon as Prabhása entered it, though before enveloped -in darkness, became irradiated with light. And four very terrible -Rákshasas, who were servants there, rose up, and bending before him, -said to him "Enter." Then Prabhása entered, and collected those seven -divine herbs, and coming out, gave them all to Súryaprabha. And that -moment a voice was heard from heaven, saying, "Súryaprabha, of great -power are these seven drugs which you have obtained to-day." When -Súryaprabha and the others heard that, they were delighted, and -quickly returned to the dwelling of Sumeru to greet their army. Then -Sunítha asked that Suvásakumára; "Hermit, why was Prabhása allowed -by the Ganas to enter the cave, and not Súryaprabha, and why was he -also welcomed by the servants?" When the hermit heard that, he said -in the hearing of all, "Listen, I will explain this--Prabhása is a -great benefactor to Súryaprabha, being a second self to him, there is -no difference between them. Moreover, no one is equal in might and -courage to Prabhása, and this cave belongs to him on account of his -good deeds in a former life, and listen, I will tell you what sort -of a person he was in a former existence." - - - -Story of the generous Dánava Namuchi. - -In old times there was an excellent Dánava named Namuchi, who -was devoted to charity and very brave, and did not refuse to give -anything to anybody that asked, even if he were his enemy. He practised -asceticism as a drinker of smoke for ten thousand years, and obtained -as a favour from Brahmá, that he should be proof against iron, stone, -and wood. Then he frequently conquered Indra and made him flee, -so the rishi Kasyapa entreated him, and made him make peace with -the gods. Then the gods and Asuras, as their enmity was at an end, -deliberated together, and went to the ocean of milk, and churned it -with the mountain Mandara. And as Vishnu and the other gods received -Lakshmí and other things as their shares, so Namuchi gained the horse -Uchchhaihsravas; and the other gods and Asuras received other various -shares, appointed by Brahmá, of the things that rose from the sea, when -churned. And the amrita at last came up at the end of the churning, -and the gods stole it, so a quarrel again took place between them -and the Asuras. Then, as fast as the gods killed an Asura in their -light with them, the horse Uchchhaihsravas immediately restored him -to life by smelling him. The consequence was that the gods found it -impossible to conquer the Daityas and Dánavas. Then Vrihaspati said -in secret to Indra, who was in despair: "There is only one expedient -left, adopt it without delay; go to Namuchi yourself, and ask him for -that excellent horse, for he will certainly give it to you, though -you are his enemy, sooner than mar the glory of open-handedness, -which he has been accumulating since his birth." When the preceptor -of the gods said that to him, great Indra went with the gods and -craved as a boon that horse Uchchhaihsravas from Namuchi. Then the -great-hearted Namuchi reflected, "I never turn back a suppliant, so -I will not turn back Indra; and how can I, as long as I am Namuchi, -refuse to give him the horse? If the glory of generosity, which I -have long been acquiring in the worlds, were to wither, what would -be the use to me of prosperity, or life?" Accordingly he gave the -horse to Indra, although Sukra warned him not to do it. Then Indra, -after he had given the horse, lulled him to security, and as he could -not be slain by any other weapon, killed him with foam of the Ganges, -in which he had placed a thunderbolt. Alas! terrible in the world -is the thirst for enjoyment, carried away by which even gods do not -shrink from unbecoming and infamous conduct. When Danu, the mother of -Namuchi, heard this, being afflicted with grief, she made by virtue -of her asceticism a solemn resolve for the allaying of her sorrow, -"May that mighty Namuchi be again born in my womb, and may he again -become invincible by the gods in battle." Then he was again conceived -in her womb, and born as an Asura composed all of jewels, named -Prabala on account of his strength. Then he performed asceticism, -and satisfying supplicants even with his life, became successful, -and as prince of the Dánavas conquered Indra a hundred times. Then -the gods took counsel together, and came to him, and said to him: -"By all means give us your body for a human sacrifice." [664] When he -heard that, he gave them his own body, although they were his enemies; -noble men do not turn their backs on a suppliant, but bestow on him -even their lives. Then that Dánava Prabala was cut to pieces by the -gods, and he has been again born in the world of men with the body -of Prabhása. - -"So Prabhása was first Namuchi, and then he was Prabala, and then -he became Prabhása, therefore on account of his merit he is hard -for his enemies to conquer. And that cave of herbs, which belonged -to that Prabala, is for that reason the property of Prabhása, -and is at his command with its servants. And below it there is in -Pátála [665] the mansion of Prabala, and in it there are his twelve -head-wives beautifully adorned, and various jewels, and many kinds -of weapons, and a wishing-stone, and a hundred thousand warriors, -and also horses. This all belongs to Prabhása, and was acquired by -him in a former life. Such a hero is Prabhása; in him nothing is -wonderful." When they heard this from the hermit's son, Súryaprabha -and his followers, with Maya and Prabhása, went immediately to that -cavern belonging to Prabhása, that led down to Pátála, for the purpose -of securing the jewels. Prabhása alone went in by that entrance, -and secured his former wives, and the wishing-stone, and the horses, -and the Asura warriors, and coming out again with all his wealth, -he gave great satisfaction to Súryaprabha. Then that Súryaprabha, -having quickly obtained what he wished, returned to his own camp with -Maya and Sunítha and Prabhása, followed by Sumeru and the other kings -and the ministers. There, after the Asuras and kings and others had -gone to their own quarters, he again was consecrated for the fight, -restraining his passions, and spent the rest of the night on a bed -of kusa grass. - - - - - - -CHAPTER XLVII. - - -Early the next morning, Súryaprabha set out from the hermitage of -Sumeru with his forces to conquer Srutasarman. And arriving near -the mountain of Trikúta his dwelling place, he encamped, driving -away the enemies' army with his own force, which was established -there. And while he was encamped there with Sumeru, Maya, and others, -and was in the hall of council, an ambassador came from the lord of -Trikúta. And when he came, he said to Sumeru the Vidyádhara prince; -"The king, the father of Srutasarman, sends you this message. 'We -have never entertained you, as you were far off; now you have arrived -in our territory with guests, so now we will shew you appropriate -hospitality.'" When Sumeru heard this scoffingly ambiguous message, -he said in answer: "Bravo! you will not get another guest such a fit -object of hospitality as we are. Hospitality will not bear its fruit -in the next world, its fruit is in this. So here we are, entertain -us." When Sumeru said this, the ambassador returned to his master as -he came. - -Then Súryaprabha and the others, established upon an elevated place, -surveyed their armies encamped separately. Then Sunítha said to his -father-in-law the Asura Maya: "Explain to me the arrangement of the -warriors in our army." Then that all-knowing prince of the Dánavas -said, "I will do so, listen;" and pointing them out with his finger, -he began to say--"These kings Subáhu, Nirgháta, Mushtika, and Gohara, -and Pralamba, and Pramátha, and Kankata, and Pingala, and Vasudatta -and others, are considered half-power warriors. [666] And Ankurin, -and Suvisála, and Dandin, and Bhúshana, and Somila, and Unmattaka, -and Devasarman, and Pitrisarman, and Kumáraka, and Haridatta and -others are all full-power warriors. And Prakampana, and Darpita, -and Kumbhíra, and Mátripálita, and Mahábhata, and Vírasvámin, -and Surádhara, and Bhándíra, and Sinhadatta and Gunavarman, with -Kítaka and Bhíma and Bhayankara, these are all warriors of double -power. And Virochana, and Vírasena, and Yajnasena, and Khujjara, -and Indravarman, and Sevaraka, and Krúrakarman, and Nirásaka, these -princes are of triple power, my son. And Susarman, and Báhusálin, -and Visákha, and Krodhana, and Prachanda,--these princes are warriors -of fourfold power. And Junjarin, and Vírasarman, and Pravíravara, and -Supratijna and Maráráma, and Chandadanta, and Jálika, and the three, -Sinhabhata, Vyághrabhata, and Satrubhata, these kings and princes are -warriors of fivefold power. But this prince Ugravarman is a warrior -of sixfold power. And the prince Visoka, and Sutantu, and Sugama, and -Narendrasarman are considered warriors of sevenfold power. And this -king Sahasráyu is a great warrior. But this Satáníka is lord of a host -of great warriors. And Subhása, Harsha, and Vimala, the companions of -Súryaprabha, Mahábuddhi and Achalabuddhi, Priyankara and Subhankara are -great warriors, as also Yajnaruchi and Dharmaruchi. But Visvaruchi, -and Bhása, and Siddhártha, these three ministers of Súryaprabha, -are chiefs of hosts of great warriors. And his ministers Prahasta and -Mahártha are leaders of hosts of transcendent warriors. And Prajnádhya -and Sthirabuddhi are leaders of hosts of hosts of warriors; and the -Dánava Sarvadamana, and Pramathana here, and Dhúmaketu, and Pravahana, -and Vajrapanjara, and Kálachakra, and Marudvega are leaders of warriors -and transcendent warriors. Prakampana and Sinhanáda are leaders of -hosts of leaders of hosts of warriors. And Mahámáya, and Kámbalika, -and Kálakampana here, and Prahrishtaroman, these four lords of the -Asuras, are kings over chiefs of hosts of transcendent warriors. And -this Prabhása, the general of the army, who is equal to Súryaprabha, -and this son of Sumeru, Kunjarakumára, these two are leaders of hosts -of chiefs of hosts of great warriors. Such heroes are there in our -army, and others besides, girt with their followers. There are more -in the hostile army, but Siva being well disposed towards us, they -will not be able to resist our host. - -While the Asura Maya was saying this to Sunítha, another ambassador -came from the father of Srutasarman, and said thus to him; "The king -of Trikúta sends this message to you; 'This is a great feast for -heroes--the feast, which goes by the name of battle. This ground -is narrow for it, therefore let us leave it, and go to a place -named Kalápagráma, where there is a wide space.'" When Sunítha and -the other chiefs with their soldiers heard this, they agreed, and -all of them went with Súryaprabha to Kalápagráma. And Srutasarman -and his partizans also, eager for battle, went to that same place, -surrounded with the hosts of the Vidyádharas. When Súryaprabha and his -chiefs saw elephants in the army of Srutasarman, they summoned their -contingent of elephants, which was conveyed in the chariot that flew -through the air. Then Dámodara, that excellent Vidyádhara, drew up his -army in the form of a large needle; Srutasarman himself took up his -position on the flank with his ministers, and Dámodara was in front, -and other great warriors in other places. And Prabhása, the leader of -Súryaprabha's army, arranged it in the form of a crescent; he himself -was in the centre, and Kunjarakumára and Prahasta at the two horns; -and Súryaprabha, and Sunítha and the other chiefs, all remained in -the rear. And Sumeru with Suvásakumára stood near him. Thereupon the -war-drums were beaten in both armies. - -And in the meanwhile the heaven was filled with the gods, come -to see the battle, together with Indra, and the Lokapálas, and -the Apsarases. And Siva, the lord of all, came there with Párvatí, -followed by deities, and the Ganas, and demons, and the mothers. [667] -And holy Brahmá came accompanied by the Vedas incarnate in bodily -form, beginning with the Gáyatrí, and the Sástras and all the -great Rishis. And the god Vishnu came, riding on the king of birds, -bearing his weapon the discus, accompanied by goddesses, of whom the -goddesses of Fortune, Glory, and Victory were the chief. And Kasyapa -came with his wives, and the Ádityas and the Vasus, and the chiefs of -the Yakshas, Rákshasas and snakes, and also the Asuras with Prahláda -at their head. The sky was obscured with them, and the battle of those -two armies began, terrible with the clashing of weapons, accompanied -with loud shouts. The whole heaven was darkened by the dense cloud of -arrows, through which the flashes, made by the arrows striking against -one another, played like lightning, and rivers of blood flowed, swollen -with the gore of many elephants and horses wounded with weapons, in -which the bodies of heroes moved like alligators. That battle gave -great delight to heroes, jackals, and goblins, that danced, waded, -and shouted in blood. - -When the confused mêlée, in which countless soldiers fell, had abated, -Súryaprabha, and the other chiefs, gradually began to perceive the -distinction between their own army and that of the enemy, and heard in -order from Sumeru the names and lineage of the chiefs fighting in front -of the enemies' host. Then first took place a single combat between -king Subáhu and a chief of the Vidyádharas, named Attahása. Subáhu -fought a long time, until Attahása, after riddling him with arrows, -cut off his head with a crescent-headed shaft. When Mushtika saw that -Subáhu was slain, he rushed forward in wrath; he too fell smitten -by Attahása with an arrow in the heart. When Mushtika was slain, -a king named Pralamba in wrath rushed on, and attacked Attahása with -showers of arrows, but Attahása slew his retainers, and striking the -hero Pralamba with an arrow in a mortal place, laid him low on the -seat of his chariot. A king named Mohana, when he saw Pralamba dead, -engaged with Attahása and smote him with arrows. Then Attahása cut his -bow and slew his charioteer, and laid him low, slain with a terrific -blow. When the host of Srutasarman saw that the dexterous Attahása -had slain those four warriors, expecting the victory, they shouted -for joy. When Harsha, the companion of Súryaprabha, saw that, he was -wroth, and with his followers attacked Attahása and his followers; -and with shafts he repelled his shafts, and he slew his followers, -and killed his charioteer, and two or three times cut his bow and -his banner, and at last he cleft asunder his head with his arrows, -so that he fell from his chariot on the earth, pouring forth a stream -of blood. When Attahása was slain, there was such a panic in the -battle, that in a moment only half the two armies remained. Horses, -elephants and footmen fell down there slain, and only the trunks of -slaughtered men remained standing in the van of battle. - -Then a chief of the Vidyádharas, named Vikritadanshtra, angry at -the slaughter of Attahása, showered arrows upon Harsha. But Harsha -repelled his arrows, struck down his chariot-horses, and his banner and -his charioteer, and cut off his head with its trembling earrings. But -when Vikritadanshtra was killed, a Vidyádhara king, named Chakravála, -in wrath attacked Harsha; he slew Harsha still fighting on, though -fatigued with combat, after his bow had been frequently cut asunder, -and his other weapons damaged. Angry at that, king Pramátha attacked -him, and he too was slain by that Chakravála in fight. In the same -way four other distinguished kings, who attacked him one by one, -were slain one after another by that Chakravála, namely, Kankata, -and Visála, and Prachanda and Ankurin. When king Nirgháta saw that, -he was wroth, and attacked Chakravála, and those two, Chakravála -and Nirgháta, fought for a long time, and at last they broke one -another's chariots to pieces, and so became infantry soldiers, and -the two, rushing furiously together, armed with sword and discus, -cleft with sword-strokes one another's heads, and fell dead on -the earth. Then the two armies were dispirited, seeing those two -warriors dead, but nevertheless a king of the Vidyádharas, named -Kálakampana, stepped forward to the front of the fight. And a prince, -named Prakampana, attacked him, but he was in a moment struck down -by that Kálakampana. When he was struck down, five other warriors -attacked Kálakampana, namely Jálika, and Chandadatta, and Gopaka, -and Somila, and Pitrisarman; all these let fly arrows at him at the -same time. But Kálakampana deprived all five of their chariots, and -slew them at the same time, piercing the five with five arrows in -the heart. That made the Vidyádharas shout for joy, and the men and -Asuras despond. Then four other warriors rushed upon him at the same -time, Unmattaka and Prasasta, Vilambaka and Dhurandhara; Kálakampana -slew them all easily, in the same way he killed six other warriors -that ran towards him, Tejika, and Geyika, and Vegila, and Sákhila, -and Bhadrankara and Dandin, great warriors with many followers. And -again he slew five others that met him in fight, Bhíma, Bhíshana, -Kumbhíra, Vikata, and Vilochana. And a king, named Sugana, when he -saw the havoc that Kálakampana had made in the battle, ran to meet -him. Kálakampana fought with him until both had their horses and -charioteers killed, and were compelled to abandon their chariots; -then Kálakampana, reduced to fight on foot, laid Sugana, who was -also fighting on foot, low on the earth with a sword-cut. Then the -sun, having beheld that surprising struggle of Vidyádharas with men, -went grieved to rest. [668] Not only did the field of battle become -red, filled with streaming blood, but the heaven also became red, -when evening set her foot-prints there. Then the corpses and demons -began their evening dance, and both armies, stopping the battle, -went to their camps. In the army of Srutasarman were slain that day -three heroes, but thirty-three distinguished heroes were slain in -the army of Súryaprabha. - -Then Súryaprabha, grieved at the slaughter of his kinsmen and friends, -spent that night apart from his wives. And eager for the fight, he -passed that night in various military discussions with his ministers, -without going to sleep. And his wives, grieved on account of the -slaughter of their relations, met together in one place that night, -having come for the sake of mutual condolence. But even on that -melancholy occasion they indulged in miscellaneous conversation; -there is no occasion on which women are not irrelevant in their -talk. In the course of this conversation, one princess said--"It is -wonderful! How comes it that to-night our husband has gone to sleep -without any of his wives?" Hearing that, another said--"Our husband -is to-day grieved on account of the slaughter of his followers in -battle, so how can he take any pleasure in the society of women?" Then -another said, "If he were to obtain a new beauty, he would that instant -forget his grief." Then another said--"Do not say so; although he is -devoted to the fair sex, he would not behave in this way on such a -sad occasion." While they were thus speaking, one said with wonder; -"Tell me why our husband is so devoted to women, that, though he has -carried off many wives, he is perpetually marrying new princesses -and is never satisfied." One of the wives, a clever woman of the -name of Manovatí, said when she heard this,--"Hear why kings have -many loves. The good qualities of lovely women are different, varying -with their native land, their beauty, their age, their gestures, and -their accomplishments, no one woman possesses all good qualities. The -women of Karnáta, of Láta, of Sauráshtra and Madhyadesa, please by -the peculiar behaviour of their various countries. Some fair ones -captivate by their faces like an autumn moon, others by their breasts -full and firm like golden ewers, and others by their limbs, charming -from their beauty. One has limbs yellow as gold, another is dark like -a priyangu, another, being red and white, captivates the eyes as soon -as seen. One is of budding beauty, another of full-developed youth, -another is agreeable on account of her maturity, and distinguished by -increasing coquetry. One looks lovely when smiling, another is charming -even in anger, another charms with gait resembling that of an elephant, -another with swan-like motion. One, when she prattles, irrigates the -ears with nectar; another is naturally beautiful, when she looks at -one with graceful contraction of the eyebrows. One charms by dancing, -another pleases by singing, and another fair one attracts by being -able to play on the lyre and other instruments. One is distinguished -for good temper, another is remarkable for artfulness; another enjoys -good fortune from being able to understand her husband's mind. But, -to sum up, others possess other particular merits; so every lovely -woman has some peculiar good point, but of all the women in the -three worlds none possesses all possible virtues. So kings, having -made up their minds to experience all kinds of fascinations, though -they have captured many wives for themselves, are for ever seizing -new ones. [669] But the truly noble never, under any circumstances, -desire the wives of others. So this is not our husband's fault, and we -cannot be jealous." When the head-wives of Súryaprabha, beginning with -Madanasená, had been addressed in this style by Manovatí, they made -one after another remarks to the same effect. Then, in their merriment, -they laid aside all the ties of reserve, and began to tell one another -all kinds of secrets. For unfortunately there is nothing which women -will not let out, when they are met together in social intercourse, -and their minds are interested in the course of the conversation. At -last that long conversation of theirs was somehow or other brought -to an end, and in course of time the night passed away, during which -Súryaprabha was longing to conquer the host of his enemies, for he -was alone, intently waiting for the time when the darkness should -depart. [670] - - - - - - -CHAPTER XLVIII. - - -The next morning, Súryaprabha and his party, and Srutasarman and -his supporters, again went to the field of battle armed, with their -forces. And again the gods and Asuras, with Indra, Brahmá, Vishnu, -and Rudra, and with the Yakshas, snakes, and Gandharvas, came to see -the fight. Dámodara drew up the troops of Srutasarman in the form of a -discus, and Prabhása drew up the troops of Súryaprabha in the form of a -thunderbolt. Then the battle of those two armies went on, deafening the -horizon with drums and the shouts of champions, and the sun hid himself -in flights of arrows, as if out of fear that the warriors smitten with -weapons would certainly pierce his disk. Then Prabhása, by command of -Súryaprabha, broke the discus-arrangement of the enemy's host, hard -for another to break, and entered alone. And Dámodara himself came -and defended that opening in the line, and Prabhása fought against -him unaided. And Súryaprabha, seeing that he had entered alone, sent -fifteen great warriors to follow him, Prakampana, and Dhúmraketu, -and Kálakampana, and Mahámáya, and Marudvega, and Prahasta, and -Vajrapanjara, and Kálachakra, and Pramathana, and Sinhanáda, and -Kambala, and Vikatáksha, and Pravahana, and Kunjarakumáraka, and -Prahrishtaroman the heroic Asura prince: all those great warriors -rushed forward to the opening in the line; then Dámodara exhibited -his wonderful heroism, in that alone he fought with those fifteen. - -When Indra saw that, he said to the hermit Nárada, who was at his side, -"Súryaprabha and the others of his party are incarnations of Asuras, -but Srutasarman is a portion of me, and all these Vidyádharas are -portions of the gods, so observe, hermit, this is a disguised fight -between the gods and Asuras. And observe, in it Vishnu is, as ever, -the ally of the gods, for Dámodara, who is a portion of him, is -fighting here." - -While Indra was saying this, fourteen great warriors came to assist -the general Dámodara,--Brahmagupta and Váyubala, and Yamadanshtra, -and Suroshana, and Roshávaroha, and Atibala, and Tejahprabha, and -Dhurandhara, and Kuveradatta, and Varunasarman, and Kámbalika, and -the hero Dushtadamana, and Dohana and Árohana. And those fifteen -heroes, joined with Dámodara, fighting in front of the line, kept -off the followers of Súryaprabha. Then single combats took place -between them; Prakampana carried on a missile fight with Dámodara, and -Dhúmraketu fought with Brahmagupta, and Mahámáya fought with Atibala, -the Dánava Kálakampana fought with Tejahprabha, and the great Asura -Marudvega with Váyubala, and Vajrapanjara fought with Yamadanshtra, -and the heroic Asura Kálachakra with Suroshana; Pramathana fought -with Kuveradatta, and the king of the Daityas, named Sinhanáda, with -Varunasarman. Pravahana fought with Dushtadamana, and the Dánava -Prahrishtaroman fought with Roshávaroha; and Vikatáksha fought with -Dhurandhara, Kambala fought with Kámbalika, and Kunjarakumáraka with -Árohana, and Prahasta with Dohana, who was also called Mahotpáta. - -When these pairs of warriors were thus fighting in the front of the -line, Sunítha said to Maya, "Alas! observe, our heroic warriors, -though skilled in the use of many weapons, have been prevented by -these antagonists from entering the enemies' line; but Prabhása -entered before recklessly alone, so we do not know what will become -of him there." When Suvásakumára heard this, he said, "All the gods, -Asuras, and men in the three worlds are not a match for this Prabhása -unaided, much less then are these Vidyádharas. So why do you fear -without reason, though you know this well enough?" - -While the hermit's son was saying this, the Vidyádhara Kálakampana came -to meet Prabhása in fight. Then Prabhása said to him, "Ha! Ha! you -have rendered me a great service, so let me now see your valour -here." Saying this, Prabhása let fly at him a succession of arrows, -and Kálakampana in return showered sharp arrows upon him. Then that -Vidyádhara and that man fought together with arrows and answering -arrows, making the worlds astonished. Then Prabhása with a sharp -arrow struck down the banner of Kálakampana, with a second he killed -his charioteer, with four more his four horses, and with one more -he cut his bow in half, with two more he cut off his hands, with -two more his arms, and with two more his two ears, and with one -sharp-edged arrow he cut off the head of his foe, and thus displayed -wonderful dexterity. Thus Prabhása, as it were, chastised Kálakampana, -being angry with him because he had slain so many heroes in his own -army. And the men and Asuras, when they saw that Vidyádhara chief -slain, raised a shout, and the Vidyádharas immediately proclaimed -their despondency. [671] - -Then a king of the Vidyádharas, named Vidyutprabhá, lord of the hill -of Kálanjara, in wrath attacked Prabhása. When he was fighting with -Prabhása, Prabhása first cut asunder his banner, and then kept cutting -his bows in two, as fast as he took them up. Then the Vidyádhara, -being ashamed, by his delusive power flew up invisible into the sky, -and rained swords, clubs, and other weapons upon Prabhása. Prabhása, -for his part, swept away his succession of missiles with others, -and by the illuminating weapon made that Asura manifest, and then -employing the weapon of fire, he burned up Vidyutprabhá with its blaze, -and bringing him down from the heaven, laid him dead on the earth. - -When Srutasarman saw this, he said to his warriors, "Observe, this -man has slain two chiefs of hosts of great warriors. Now why do you -put up with it? Join together and slay him." When they heard that, -eight warriors in anger surrounded Prabhása. One was a king of the -Vidyádharas named Úrdhvaroman, a lord of hosts of warriors, dwelling -in the great mountain named Vankataka. And the second warrior was -a chief of the Vidyádharas named Vikrosana, the king of the rock -Dharanídhara. And the third was the hero Indramálin, a prince of the -Vidyádharas, lord of a host of distinguished warriors, and his home -was the mountain Lílá. And the fourth was an excellent Vidyádhara -named king Kákandaka, a chief of a host of warriors, and his dwelling -was in the mountain Malaya. And the fifth was Darpaváha by name, lord -of the hill Niketa, and the sixth was Dhúrtavyayana the lord of the -mountain Anjana, and both these Vidyádharas were chiefs of excellent -warriors. And the seventh one, whose chariot was drawn by asses, -was named Varáhasvámin, king of the mount Kumuda, and he was chief -of a host of great warriors. And the eighth warrior was like him, -Medhávara king of Dundhubhi. Prabhása repelled the numerous arrows, -which these eight came and discharged, and he pierced them all at -the same time with arrows. And he slew the horse of one, and of one -the charioteer, and he cut in half the banner of one, and he cleft -the bow of another. But Medhávara he struck at the same time with -four arrows in the heart, and at once laid him dead on the earth. And -then he fought with the others, and cut off with an anjalika [672] the -head of Úrdhvaroman with its curled and plaited hair, and of the other -six he killed the horses and charioteers, and at last laid themselves -low, cutting off their heads with crescent-headed arrows. And then a -rain of flowers fell on his head from heaven, encouraging the kings -of the Asuras, and discouraging the Vidyádharas. Then four more -great warriors, armed with bows, sent by Srutasarman, surrounded -Prabhása; one was named Kácharaka, the lord of the mountain Kuranda; -the second Dindimálin, whose home was the hill of Panchaka, and the -third was Vibhávasu, king of the mountain Jayapura, the fourth was -named Dhavala, the ruler of Bhúmitundika. Those excellent Vidyádharas, -chiefs of hosts of great warriors, let fly five hundred arrows at the -same time at Prabhása. But Prabhása easily disposed of all, one by -one, each with eight arrows; with one arrow he cut down the banner, -with one cleft the bow, with one he killed the charioteer, with four -the horses, and with one more he cut off the head of the warrior, -and then shouted triumphantly. - -Then another four Vidyádharas, by the order of Srutasarman, assembled -in fight against Prabhása. The first was named Bhadrankara, dark as the -blue water-lily, sprung from Mercury in the house [673] of Visvávasu, -but the second was Niyantraka like the fire in brightness, sprung -from Mars in the house of Jambaka, and the third was called Kálakopa, -very black in hue, with tawny hair, sprung from Saturn in the house of -Dámodara. And the fourth was Vikramasakti, like gold in brightness, -sprung from the planet Jupiter in the house of the Moon. The three -first were lords of hosts of lords of hosts of transcendent warriors, -but the fourth was a great hero surpassing the rest in valour. And -those haughty chiefs attacked Prabhása with heavenly weapons. Prabhása -repelled their weapons with the weapon of Náráyana, and easily cut -asunder the bow of each eight times; then he repelled the arrows and -clubs which they hurled, and slaying their horses and charioteers, -deprived them all of their chariots. When Srutasarman saw that, -he quickly sent other ten lords of the Vidyádharas, chiefs of lord -of hosts of lords of hosts of warriors, two called Dama and Niyama, -who exactly resembled one another in appearance, two sons born to -the Asvins in the house of the lord of Ketumálá, and Vikrama and -Sankrama, and Parákrama and Ákrama, and Sammardana and Mardana, -and Pramardana and Vimardana, the eight similar sons of the Vasus -born in the house of Makaranda. And when they came, the previous -assailants mounted other chariots. Wonderful to say, though all those -fourteen joined together, and showered arrows on Prabhása, he alone -fought with them fearlessly. Then, by the order of Súryaprabha, -Kunjarakumára and Prahasta left the mêlée and flying up from the -front of the line, weapons in hand, white and black in hue, came to -the aid of Prabhása, like Ráma and Krishna over again. They, though -fighting on foot, harassed Dama and Niyama, by cutting asunder their -bows and killing their charioteers. When they, in their fear, soared -up to heaven, Kunjarakumára and Prahasta soared up also, weapons in -hand. When Súryaprabha saw that, he quickly sent them his ministers -Mahábuddhi and Achalabuddhi to act as charioteers. Then Prahasta and -Kunjarakumára discovered, by employing magic collyrium, those two sons -of the Vidyádharas, Dama and Niyama, though they had made themselves -invisible by magic power, and riddled them so with showers of arrows -that they fled. And Prabhása, fighting with the other twelve, cleft -all their bows asunder, though they kept continually taking fresh -ones. And Prahasta came and killed at the same time the charioteers of -all, and Kunjarakumára slew their horses. Then those twelve together, -being deprived of their chariots, and finding themselves smitten by -three heroes, fled out of the battle. - -Then Srutasarman, beside himself with grief, anger and shame, sent -two more Vidyádharas, captains of hosts of warriors and distinguished -warriors; one was called Chandragupta born in the house of the lord -of the great mountain Chandrakula, beautiful as a second moon, and -the second was his own minister named Narangama, of great splendour, -born in the house of the lord of the mountain Dhurandhara. They also, -after discharging a shower of arrows, were in a moment deprived of -their chariots by Prabhása and his comrades, and disappeared. - -Then the men and Asuras shouted for joy; but thereupon Srutasarman -came himself, with four great warriors of mighty force, named Mahaugha, -Árohana, Utpáta and Vetravat, the sons respectively of Tvashtri, [674] -Bhaga, Aryaman and Púshan, born in the houses of the four Vidyádhara -kings, Chitrapada and others, that ruled over mount Malaya. And -Srutasarman himself, blinded with furious anger, was the fifth, and -they all fought against Prabhása and his two companions. Then the host -of arrows, which they shot at one another, seemed like a canopy spread -in the sky by the Fortune of war in the full blaze of the sun. Then -those other Vidyádharas, who had been deprived of their chariots, -and had fled from the battle, came back into the fight. - -Then Súryaprabha, seeing many of them assembled in fight, under the -leadership of Srutasarman, sent other great warriors of his own to -support Prabhása and his comrades, his own friends with Prajnádhya -at their head, and the princes of whom Satáníka and Vírasena were -the chief. They flew through the air, and Súryaprabha sent the other -warriors also through the air in the chariot Bhutásána. When all those -archers had gone chariot-borne, the other Vidyádhara kings, who were on -the side of Srutasarman, also came up. Then a fight took place between -those Vidyádhara princes on the one side, and Prabhása and his comrades -on the other, in which there was a great slaughter of soldiers. And in -the single combats between the two hosts, many warriors were slain on -both sides, men, Asuras, and Vidyádharas. Vírasena slew Dhúmralochana -and his followers; but having been deprived of his chariot, he was in -his turn killed by Harisarman. Then the Vidyádhara hero Hiranyáksha -was killed by Abhimanyu, but Abhimanyu and Haribhata were slain -by Sunetra. And Sunetra was killed by Prabhása, who cut off his -head. And Jválámálin and Maháyu killed one another. But Kumbhíraka -and Nirásaka fought with their teeth, after their arms were cut -off, and so did Kharva and the mighty Susarman. And the three, -Satrubhata, Vyághrabhata, and Sinhabhata were slain by Pravahana, -the Vidyádhara king. Pravahana was killed by the two warriors Suroha -and Viroha, and those two were slain by Sinhabala, the dweller in -the cemetery. That very Sinhabala, whose chariot was drawn by ghosts, -and Kapilaka, and Chitrápída the Vidyádhara king, and Jagajjvara, and -the hero Kántápati, and the mighty Suvarna, and the two Vidyádhara -kings Kámaghana and Krodhapati, and king Baladeva and Vichitrápída, -these ten were slain by the prince Satáníka. When these heroes had -been slain, Srutasarman, beholding the slaughter of the Vidyádharas, -himself attacked Satáníka in his anger. Then a terrible fight took -place between those two, lasting to the close of the day, and causing -a great slaughter of soldiers, exciting the wonder even of the gods, -and it continued until hundreds of corpses, rising up all round, laid -hold of the demons as their partners, when the time arrived for the -joyous evening dance. At the close of day the Vidyádharas, depressed -at the great slaughter of their army, and grieved at the death of -their friends, and the men and Asuras having won the victory by sheer -force stopped the combat, and went each of them to their own camps. - -At that time two Vidyádharas, chiefs of captains of bands of warriors, -who had deserted the cause of Srutasarman, came, introduced by -Sumeru, and said to Súryaprabha, after bowing before him: "We are -named Maháyána and Sumáya, and this Sinhabala was the third of us; -we had obtained magic power by having the rule of a great cemetery, -and were unassailable by the other Vidyádharas. While we, such as -you have heard, were once taking our ease in a corner of the great -cemetery, there came to us a good witch named Sarabhánaná, of great -and godlike power, who is always well disposed towards us. We bowed -before her and asked her, 'Where have you been, honoured lady, and what -have you seen there strange?' She thereupon related this adventure." - - - -Adventure of the witch Sarabhánaná. - -'I went with the witches to visit my master, the god Mahákála, [675] -and while I was there, a king of the Vetálas came and reported: -"See, O master, the chiefs of the Vidyádharas have killed our -commander-in-chief named Agnika, and one named Tejahprabha is swiftly -carrying off his lovely daughter. But the holy sages have foretold that -she shall be the wife of the emperor of the Vidyádharas, so grant us -a boon, and have her released before he forcibly carries her off to -a distance." When the god heard this speech of the afflicted Vetála, -he said to me--"Go and set her free," then I went through the air -and came up with the maiden. Tejahprabha said, "I am carrying off -the girl for our rightful emperor Srutasarman," but I paralyzed -him by my magic power, and bringing back the maiden, gave her to -my master. And he made her over to her own family. I in truth went -through this strange adventure. Then I remained there some days, -and after taking a reverent farewell of the god I came here.' - -"When that witch Sarabhánaná had said this, we said to her--'Tell us, -who is to be the future emperor of the Vidyádharas? You in truth know -all.' She said--'Súryaprabha will certainly be.' Whereupon Sinhabala -said to us--'This is untrue, for have not the gods and Indra girded up -their loins to support the cause of Srutasarman?' When the noble woman -heard that, she said to us--'If you do not believe this, listen; I tell -you that soon there will be war between Súryaprabha and Srutasarman, -and when this Sinhabala shall be slain before your eyes by a man -in battle, you will recognise this token, and will know that this -speech of mine is true.' When that witch had said this, she departed, -and those days passed away, and now we have seen with our own eyes, -that in truth this Sinhabala has been slain. Relying upon that, we -think that you are indeed appointed emperor of all the Vidyádharas, -and submitting ourselves to your rule, we have repaired to your two -lotus-like feet." When the Vidyádharas Maháyána and Sumáyaka said -this, Súryaprabha, in concert with Maya and the rest, received them -into confidence and honoured them, and they rejoiced. When Srutasarman -heard that, he was in great consternation, but Indra comforted him by -a message, sending to him Visvávasu, and commissioning him to say--"Be -of good cheer! To-morrow I will aid thee with all the gods in the -van of battle." This he said to him out of love, to comfort him. And -Súryaprabha, having been encouraged by beholding the breaking of his -enemies' line, and having seen in the front of battle the slaughter -of his rival's partisans, again forwent the society of his charmers, -and entered his dwelling at night surrounded by his ministers. - - - - - - -CHAPTER XLIX. - - -Then Súryaprabha, lying on his couch at night, eager for battle, -apart from his wives, said to his minister Vítabhíti--"I cannot sleep, -so tell me, my friend, some strange story of courage and endurance, -to amuse me during the night." When Vítabhíti heard this request of -Súryaprabha's, he answered--"I will obey your order," and he told -this story. - - - -Story of king Mahásena and his virtuous minister Gunasarman. - -There is a city Ujjayiní, the ornament of this earth, full of -numberless jewels of pellucid water. In that city there lived a king -named Mahásena, beloved by the virtuous, an unequalled treasury of -accomplishments, having the beauty both of the sun and moon. He had a -wife named Asokavatí, whom he loved as his life, there was not another -woman in the three worlds equal to her in beauty. The king ruled his -realm with her for consort, and he had besides a friend, a Bráhman -named Gunasarman, whom he respected and loved. And that Bráhman was -brave and very handsome, and, though young, had thoroughly mastered -the lore of the Vedas, and knew the accomplishments, the Sástras, -and the use of weapons, and was always in attendance on the king. - -And one day, as he was within the palace, a conversation arose -about dancing, and the king and queen said to Gunasarman, who was -in attendance,--"You know everything, there is no doubt about that; -so we have a curiosity to see you dancing; if you know how to dance, -kindly exhibit your skill." When Gunasarman heard this, he said with -a smile on his face; "I know how to dance, but dancing is a thing not -becoming in the king's court; foolish dancing is generally ridiculous -and is censured in the Sástras. And far from me be shame here in the -presence of the king and queen." When Gunasarman said that, the king -answered him, being urged on to it by the queen out of curiosity--"This -will not be like a dance on the stage, or in such places, which would -make a man feel ashamed, but merely a private display of skill in -the society of friends. And at present I am not your king, I am your -friend without ceremony, so rest assured that I will not eat to-day, -until I have seen your skill in dancing." When the king pressed him -in this style, the Bráhman consented to do it. For how can servants -refuse the request of an importunate lord? Then that Gunasarman danced -so skilfully with his body, that the hearts of both the king and queen -danced for joy. And, at the end of it, the king gave him a lyre to -play upon, and the moment he tested its tones, he said to the king, -"This lyre is not in good order, so give me another one, there is a -puppy inside this, your Majesty,--I know that by the indications of -the twanging of the strings." Saying this, Gunasarman let go the lyre -from under his arm. Then the king sprinkled it, and unscrewed and -examined it, and a puppy came out of it. Then king Mahásena praised -Gunasarman's omniscience, and was much astonished, and had another -lyre brought. He played on that lyre which, like the Ganges that flows -in three worlds, [676] was charming from its swift stream of music, -[677] and purged the ear by its sound. Then in presence of the king, -who with his wife looked on astonished, he exhibited in turn his skill -in the nobler studies. Then the king said to him, "If you are skilled -in fighting, then shew me a specimen of the art of binding the enemy's -limbs with your own hands unarmed." The Bráhman answered him--"King, -take your weapons and strike at me, that I may shew you a specimen of -my skill." Then, as fast as the king took a sword or other weapon and -struck at him, Gunasarman, by that artifice of fettering the limbs -immediately disarmed him with ease, and frequently fettered his hand -and body, without receiving a wound. Then the king, seeing that he -was capable of aiding him in his political affairs, praised that -excellent Bráhman of transcendent ability, and honoured him highly. - -But queen Asokavatí, having beheld again and again the beauty and -abilities of that Bráhman, suddenly fell in love with him. She -thought to herself, "If I cannot obtain him, of what use is my life -to me." Then she artfully said to the king--"Do me a kindness, -my husband, and order this Gunasarman to teach me to play on the -lyre. For when I beheld to-day his skill in playing on the lyre, -I took a desperate fancy to the instrument." When the king heard -this, he said to Gunasarman--"By all means teach the queen to play -on the lyre." Then Gunasarman said, "I will do so, my sovereign, we -will begin the practising on an auspicious day." Then he took leave -of the king and went home. But he put off for many days beginning to -teach the queen the lyre, seeing the changed expression of the queen, -and afraid of some mischief. - -One day he was standing near the king when he was eating, and when -the cook was giving him some condiment, he prevented him, saying, -"Stop! stop!" The king asked what this meant, then the discreet -man said, "This sauce is poisoned, and I detected it by certain -indications. For when the cook was giving you the sauce, he looked -at my face, trembling with fear, and with an eye that rolled -apprehensively. And we can at once find out whether I am right; -let this sauce be given to some one to eat, and I will counteract -the effect of the poison." When he said this, the king made the -cook eat the sauce, and immediately after he had eaten it, he became -senseless. Then Gunasarman counteracted the effect of the poison on -the cook by a spell, and when the king asked the cook the truth of -the whole matter, he said this--"King, your enemy king Vikramasakti, -sovereign of Gauda, sent me here to give you poison. I introduced -myself to your majesty as a foreigner skilful in the culinary art, and -entered your kitchen. So to-day I have been discovered by that shrewd -man in the act of giving you poison in sauce; your majesty knows what -to do now." When the cook said this, the king punished him, and being -much pleased, gave Gunasarman a thousand villages for saving his life. - -And the next day, as the queen kept vigorously pressing him, the -king made Gunasarman begin to teach her the lyre. Then, while he was -teaching her the lyre, the queen Asokavatí indulged in perpetual -coquetry, laughter, and mirth. One day, wounded with the arrow -of love, she scratched him with her nails frequently in secret, -and said to the chaste Gunasarman, who entreated her to desist, -"It was yourself that I asked for, handsome man, under the pretext -of learning to play the lute, for I am desperately in love with you, -so consent to my wishes." When she said this, Gunasarman answered -her, "Do not talk so, for you are my master's wife, and such a one -as I am should not commit such treason, desist from this reckless -conduct." When Gunasarman said this, the queen continued, "Why do -you possess in vain this beauty and skill in accomplishments? How -can you look with a passionless eye on me who love you so much?" When -Gunasarman heard this, he answered sarcastically, "You are right. What -is the use of that beauty and skill, which is not tarnished with infamy -by seducing the wife of another, and which does not in this world and -the next cause one to fall into the ocean of hell?" When he said this, -the queen said to him, pretending to be angry, "I am determined to -die, if you do not do what I say, so being despised by you, I will -slay you before I die." Then Gunasarman said, "By all means, let it -be so. For it is better to live for one moment, bound by the bonds -of righteousness, than to live unrighteously for hundreds of crores -of kalpas. And it is far preferable for me to die without reproach, -having done no wrong, than for me to have done wrong, and to be put -to death by the king, with reproach attaching to my name." When the -queen heard that, she went on to say to him--"Do not commit treason -against yourself and me; listen, I will tell you something. The king -does not neglect to do what I tell him, even if it is impossible; -so I will ask him and get territories given to you, and I will have -all your servants made barons, so you will become a king, for you -are distinguished for good qualities. So what have you to fear? Who -can overpower you and how? So grant my wishes fearlessly, otherwise -you will not live." When the king's wife said this, seeing that she -was determined, Gunasarman said to her artfully, in order to put her -off for a moment,--"If you are persistently set on this, then I will -obey your command, but it will not be advisable to do so immediately, -for fear it should get abroad; wait for some days; believe that what -I say is true; what object have I in incurring your enmity which would -ensure my destruction?" Thus Gunasarman comforted her with that hope, -and agreed to her request, and then departed with heart lightened. - -Then, in the course of some days, king Mahásena went and surrounded -king Somaka in his treasure-city. And when the king of Gauda, -Vikramasakti, knew that he had arrived there, he went and surrounded -king Mahásena; then king Mahásena said to Gunasarman--"While we are -occupied in besieging one enemy we are besieged by another, so now -how are we to fight with two enemies, as we are unequal in force? And -how long, being brave men, can we remain without fighting a battle? So -what are we to do in this difficulty?" When Gunasarman, who was at the -side of the king, was asked this question, he answered--"Be of good -courage, my sovereign; I will devise a stratagem that will enable us -to get out of this situation, difficult as it is." He comforted the -king with these words, and put on his eyes an ointment that rendered -him invisible, and at night went, without any one seeing him, to the -camp of Vikramasakti. And he entered into his presence, and woke him -up while asleep, and said, "Know, O king, that I am come a messenger -from the gods. Make peace with king Mahásena and depart quickly, -otherwise you will certainly be destroyed here with your army. And -if you send an ambassador, he will agree to your proposals of peace; -I have been sent by the holy Vishnu to tell you this. For you are a -votary of his, and he watches over the safety of his votaries." When -king Vikramasakti heard this, he thought, "Certainly this is true, if -he were any other, how could he enter this carefully guarded tent? This -is not what a mere mortal could accomplish." When the king had gone -through these reflections, he said--"I am fortunate in receiving such -a command from the god, I will do what he bids me." When the king said -that, Gunasarman disappeared by the help of his magic collyrium, thus -confirming the king's confidence in him, and went away. And he came -and told king Mahásena what he had done; he threw his arms round his -neck, and hailed him as the preserver of his life and throne. And the -next morning Vikramasakti sent an ambassador to Mahásena, and after -making peace with him, returned home with his army. But Mahásena -conquered Somaka, and having obtained elephants and horses, returned -to Ujjayiní a victor, thanks to Gunasarman. And while he was there, -Gunasarman saved him from a crocodile while bathing in the river, -and from the poison of a snake-bite while in his garden. - -Then, after some days had passed, king Mahásena, having got together -an army, went to attack his enemy Vikramasakti. And that king, as -soon as he heard of his approach, marched out to meet him in fight, -and a great battle took place between the two. And in the course of -it, the two kings met in single combat, and disabled one another's -chariots. Then, in their fury, they rushed forward sword in hand, -and king Mahásena through carelessness stumbled and fell on the -earth. Then the king Vikramasakti tried to strike him on the ground, -but Gunasarman cut off his arm with a discus, sword and all, and -striking him again in the heart with an iron mace laid him low. And -king Mahásena rose up, and was pleased when he saw his enemy dead, -and said repeatedly to Gunasarman--"What am I to say? This is the -fifth time that you have saved my life, heroic Bráhman." Then Mahásena -conquered the army and kingdom of Vikramasakti, who had been slain by -Gunasarman, and after overcoming other kings by the aid of Gunasarman, -he returned to Ujjayiní and dwelt there in happiness. - -But queen Asokavatí did not cease from importunately soliciting -Gunasarman day and night. But he would never consent to that crime; -good men prefer death to immodest conduct. Then Asokavatí, finding -out that he was resolved, one day out of enmity to him affected to -be unhappy, and remained with tearful countenance. Then Mahásena, -coming in, and seeing her in that condition, said--"What is this, my -beloved? Who has offended you? Tell me the name of the man whose life -and property I am to take by way of punishment?" Then the unforgiving -queen said with affected reluctance to the king, who had thus addressed -her, "You have no power to punish the man who has injured me; he is not -a man you can chastise, so what is the good of revealing the injury to -no purpose?" When she said this, the king pressed her, and she said -deceitfully--"My husband, if you are very anxious to know, listen, -I will tell you. Gunasarman, who pretends to be a loyal servant, -[678] made an agreement with the King of Gauda, and in order to get -money from him, undertook to do you an injury. The wicked Bráhman -secretly sent his confidential messenger to Gauda, to make the king -hand over treasure and so on. Then a confidential servant, seeing -the king despondent, said to him--'I will manage this affair for you, -do not waste your wealth.' When the king of Gauda heard this, he had -that messenger of Gunasarman's cast into prison, [679]---- - - - -and the cook who was to administer the poison came here, carefully -keeping the secret. In the meanwhile Gunasarman's messenger escaped -from prison, and came here to him. And he, knowing the whole story, -revealed it all, and pointed out to Gunasarman [680] that cook, who -had entered into our kitchen. Then that scoundrelly Bráhman detected -the cook in the act of administering the poison, and denounced him to -you, and so had him put to death. Then the mother and the wife and the -younger brother of that cook came here to find out what had become of -him, and the sagacious Gunasarman, finding it out, put to death his -wife and mother, but his brother escaped somehow or other and entered -my palace. While he was imploring my protection and telling me the -whole story, Gunasarman entered my apartment. When the brother of that -cook saw Gunasarman and heard his name, he went out and fled from my -presence, whither I know not. Gunasarman, for his part, when he saw him -who had been previously pointed out to him by his servants, was abashed -and seemed to be thinking over something. And I, wanting to know what -it was, said to him in private, 'Gunasarman, why do you seem to be -altered to-day?' And he, being anxious to win me over to his side, -as he was afraid of the matter being revealed, said to me--'Queen, -I am consumed with passion for you, so consent to my wishes, otherwise -I cannot live; bestow on me life as a Bráhman's fee.' When he had said -this, as the room was empty, he fell at my feet. Then I drew away my -foot and rose up in bewilderment, and he, rising up, embraced me, -a weak woman, by force. And my maid Pallaviká came in at that very -moment. The instant he saw her, he fled out alarmed. If Pallaviká -had not come in, the villain would certainly have outraged me. [681] -This is the injury he has done me to-day." When the queen had told -this false tale, she stopped and wept. For in the beginning wicked -women sprang from Lying Speech. And the moment the king heard it, -he was all on fire with anger, for reliance upon the words of women -destroys the discrimination even of the great. And he said to his dear -wife, "Be comforted, fair one, I will certainly punish that traitor -with death. But he must be slain by artifice, otherwise we might -be disgraced, for it is well known that five times he has saved my -life. And we must not proclaim abroad his crime of offering violence -to you." When the king said this to the queen, she answered--"If that -crime may not be published, may that other one of his be published, -that out of friendship for the king of Gauda he attempted treason -against his master?" When she said this, he answered--"You are quite -right"--and so king Mahásena went to his hall of audience. - -Then all the kings, and princes, and barons came to visit the king. And -in the meanwhile Gunasarman left his house to go to court, and on -the way he saw many unfavourable omens. There was a crow on his left -hand, a dog ran from the left to the right, a snake appeared on his -right, and his left arm and shoulder throbbed. [682] He thought to -himself, "These evil omens indicate calamity to me without doubt, -so whatever happens to me, I hope no misfortune may befall the king -my master." With these thoughts he entered the hall of audience, and -prayed loyally that nothing untoward might befall the palace. But when -he bowed and took his seat, the king did not salute him as before, -but looked askance at him with an eye glowing with anger. And when -Gunasarman was alarmed as to what it might mean, the king rose up from -the seat of justice, and sat at his side, and said to the astonished -courtiers, "Hear what Gunasarman has done to me; [683] then Gunasarman -said--"I am a servant, you are my master, so how can our suit be -equal, ascend your seat of judgment, and afterwards give what order -you like." When the resolute man said this, the king, by the advice of -the other ministers, ascended the seat of judgment, and said again to -his courtiers--"You know, that I made this Gunasarman equal to myself, -preferring him to my hereditary ministers. Now hear what treason he -attempted to commit against me, after making an agreement with the -king of Gauda by sending messengers to and fro." After saying this, -the king related to them all the fictitious account of the matter which -Asokavatí had given him. And the king also told to his confidential -ministers, after dismissing the crowd, the lying tale of an attempt to -outrage her, which she had told against Gunasarman. Then Gunasarman -said--"King, who told you such a falsehood, who painted this aerial -picture?" When the king heard that, he said, "Villain, if it is not -true, how did you know that the poison was in the dish of rice?" When -Gunasarman said--"Everything is known by wisdom," the other ministers, -out of hatred to him, said, "That is impossible." Then Gunasarman said, -"King, you have no right to speak thus without enquiring into the truth -of the matter, and a king devoid of discrimination is not approved -of by those who understand policy." When he repeated this over and -over again, the king exclaimed that he was an insolent wretch, and -aimed a sword-cut at him. But he avoided that blow by employing his -trick of fence, and then the other followers of the king struck at -him. And he eluded their swords by his artifices of fence, and baffled -the exertions of them all. And he fettered them, binding them with -one another's hair, shewing wonderful skill in the employment of his -trick of disarming. And he made his way out by force from that hall -of assembly of the king, and he killed about a hundred warriors, -who pursued him. Then he put on his eyes that ointment serving to -render him invisible, which he had in the corner of his garment, and -immediately left that country without being seen. And he made towards -the Dekhan, and as he was going along, he thus reflected on the way: -"Surely that foolish king was set on by that Asokavatí. Alas! women -whose love is slighted are worse than poison! Alas! kings who do not -investigate the truth are not to be served by the good!" While engaged -in such reflections, Gunasarman came at last to a village, there -he saw a worthy Bráhman under a banyan-tree teaching his pupils. He -went up to him and hailed him. And the Bráhman, after welcoming him, -immediately asked him, "O Bráhman, what recension of the Vedas do you -recite, tell me." Then Gunasarman answered that Bráhman,--"Bráhman, -I recite twelve recensions, two of the Sámaveda, two of the Rigveda, -seven of the Yajurveda, and one of the Atharvaveda." Then the Bráhman -said--"You must be a god," and he went on to say to Gunasarman, whose -shape revealed his excellence; "Tell me, what country and what family -did you adorn by being born in them? What is your name and how did -you learn so much?" When Gunasarman heard this, he said to him: - - - -Story of Ádityasarman the father of Gunasarman. - -In the city of Ujjayiní there was a Bráhman's son named Ádityasarman, -and when he was a child, his father died, and his mother entered -the fire with her husband. Then Ádityasarman grew up in that city, -in his uncle's house, reading the Vedas, and the books of knowledge, -and also the treatises on accomplishments. And after he had acquired -knowledge, and was engaged in a vow of muttering prayers, he struck up -a friendship with a certain wandering hermit. That wandering hermit -went with his friend Ádityasarman, and performed a sacrifice in a -cemetery to get a Yakshiní into his power. Then a heavenly maiden, -beautifully adorned, appeared to him in a chariot of gold, surrounded -with beautiful maidens. She said to him in a sweet voice, "Mendicant, -I am a Yakshí named Vidyunmálá, and these others are Yakshinís. Take -a suitable wife from my following according to your pleasure. So much -have you obtained by your employment of spells; you have not discovered -the perfect spell for obtaining me; so, as I am obtained by that -only, do not take any further trouble to no purpose." When the Yakshí -said this to him, the mendicant consented, and chose one Yakshiní -from her retinue. Then Vidyunmálá disappeared, and Ádityasarman -asked that Yakshiní, whom the hermit had obtained, "Is there any -Yakshiní superior to Vidyunmálá?" When the Yakshiní heard that, she -answered, "Yes, handsome man, there is. Vidyunmálá, Chandralekhá, -and Sulochaná the third, are the best among the Yakshinís, and among -these Sulochaná." After saying that, the Yakshiní departed, to return -at the appointed time; and the mendicant went with Ádityasarman to -his house. There the loving Yakshiní every day visited the hermit -at the appointed time, and granted him all that he desired. One day -Ádityasarman asked her this question by the mouth of that mendicant: -"Who knows the proper spell for attracting Sulochaná?" And the Yakshiní -sent him this message by the mouth of the mendicant--"There is a -place called Jambuvana in the south. There is a mendicant there, -named Vishnugupta, who has made his dwelling on the banks of the -Vení; he is the best of Buddhist mendicants, and knows the spell -at full length." When Ádityasarman learned this from the Yakshiní, -he went in all eagerness to that country, followed by the mendicant -out of love. There he duly searched for the Buddhist mendicant, and -after he had approached him, he served him devotedly for three years, -and waited upon him continually. And by the help of that Yakshiní, -who was at the beck and call of the first mendicant, his friend, -he provided him with heavenly luxuries, ministered seasonably. Then -that Buddhist mendicant, being pleased, gave to that Ádityasarman the -spell for obtaining Sulochaná, which he desired, together with the -prescribed rites to accompany it. Then Ádityasarman, having obtained -that spell, and having duly employed it, went into a solitary place and -performed there the final sacrifice according to the prescribed ritual, -leaving no ceremony out. Then the Yakshiní Sulochaná appeared to -him in an air-chariot, with world-enchanting beauty, and said to him, -"Come! come! I have been won by you, but you must not make me your wife -for six months, great hero, if you wish to have by me a son, who will -be a favourite of fortune, marked with auspicious marks, all-knowing -and invincible." When she said this, Ádityasarman consented, and -she took him off in her chariot to Alaká. And Ádityasarman remained -there, looking at her ever near him, with his suspense and doubts at -an end, and performed for six months a vow as difficult as standing -on the edge of a sword. Then the god of wealth, being pleased, himself -gave that Sulochaná to Ádityasarman according to a heavenly ritual. I -was born as that Bráhman's son by her, and I was named Gunasarman by -my father on account of my good qualities. Then in that very place I -learned in succession the Vedas, the sciences, and the accomplishments, -from a prince of the Yakshas named Manidara. - -Then, once upon a time, it happened that Indra came to the god of -wealth, and all who sat there rose up when they saw him. But as Fate -would have it, Ádityasarman my father was at that time thinking of -something else, and did not rise up in a hurry. Then Indra, being -angry, cursed him, and said--"Out, fool! go to your own world of -mortals, you are out of place here." Then Sulochaná fell at his feet, -and propitiated him, and Indra answered, "Then let him not go to -the world of mortals himself, but let this son of his go, for one's -son is said to be a second self. Let not my word have been spoken -in vain." When Indra had said so much, he was satisfied. Then my -father took me and deposited me in my uncle's house in Ujjayiní. For -what is ordained to be a man's lot must be. There, as it happened, -I struck up a friendship with the king of that place. And listen, -I will tell you what happened to me there afterwards. - -After saying this, he described to him what happened from the very -beginning, and what Asokavatí did, and what the king did, ending -up with his fight. And he went on to say to him--"Bráhman, thus -I have fled away to go to a foreign land, and on my way, as I was -journeying along, I have seen you." When the Bráhman heard that, he -said to Gunasarman--"And thus I have become fortunate by your visit, -my lord. So now come to my house, and know that I am Agnidatta by name, -and this village is my grant from the king; be at ease here." After -saying this, Agnidatta made Gunasarman enter his splendid mansion, -in which were many cows, buffaloes, and horses. There he honoured that -guest with bath and unguents, and robes and ornaments, and with various -kinds of food. And he shewed him his daughter, Sundarí by name, whose -beauty was to be desired even by the gods, on the pretence of getting -him to inspect her marks. And Gunasarman, for his part, seeing that -she was unsurpassed in beauty, said "She will have rival wives. She -has a mole on her nose, and consequently I assert that she must have -a second one on her breast; and men say that such is the result of -spots in these two localities." When he said this, her brother, by -command of her father, uncovered her breast, and beheld there a mole. - -Then Agnidatta said in astonishment to Gunasarman, "You are -all-knowing, but these moles of hers portend good fortune to us. For -wives generally have many rivals when the husband is fortunate, a poor -[684] man would find it difficult to support one, much more to support -many." When Gunasarman heard this, he answered him--"It is as you say; -how could ill fortune befall a shape with such auspicious marks?" When -he had said this, Agnidatta took occasion to ask him concerning the -meaning of moles and other marks; and he told him what moles and other -marks portended on every single limb, both in men and women. [685] - -Then Sundarí, the moment she beheld Gunasarman, longed eagerly to -drink him in with her eyes, as the female partridge longs to drink -the moon. Then Agnidatta said in private to Gunasarman, "Illustrious -one, I give you this my daughter Sundarí. Do not go to a foreign land, -remain at ease in my house." When Gunasarman heard this speech of his, -he said to him--"True, I should be happy enough to do so, but as I have -been on a false charge scorched with the fire of the king's contempt, -it does not please me. A lovely woman, the rising of the moon, and -the fifth note of a lute, these delight the happy but afflict the -miserable. And a wife, who falls in love of her own accord with a man, -is sure to be chaste, but if she is given away by her father against -her will, she will be like Asokavatí. Moreover, the city of Ujjayiní is -near to this place, so the king may perhaps hear of my whereabouts and -oppress me. So I will wander round to holy places, and will wash off -the stains of sin contracted ever since my birth, and will abandon this -body, then I shall be at rest." When he said this, Agnidatta answered -him, smiling, "If even you show so much infatuation, what are we to -expect from others? What annoyance can you, a man of pure character, -derive from the contempt of a fool? Mud thrown at the heaven falls -upon the head of the thrower. The king will soon reap the fruit of -his want of discrimination, for Fortune does not long wait upon a -man blind with infatuation and wanting in discrimination. Besides, -if you are disgusted with women from your experience of Asokavatí, -do you not feel respect for them on beholding a good woman, for you -know signs? And even though Ujjayiní be near to this place where -you now are, I will take steps to prevent any one's knowing that you -are here. But if you desire to make a pilgrimage to sacred places, -then I say--that is approved by the wise only for a man, who cannot, -according to the scriptures, attain happiness by performing the actions -enjoined by the Vedas; but he who can acquire merit by offerings to -the gods, to the manes of deceased ancestors, and to the fire, by -vows, and muttering prayers, what is the use of his wandering about -on pilgrimages? A pilgrim whose pillow is his arm, who sleeps upon -the ground, and lives on alms, and drinks only water, is not free -from cares, even though he has attained equality with hermits. And as -for your desiring to abandon the body, [686] in this also you are led -astray, for in the next world suicides suffer more severe pains than -here. An unbecoming fault and folly is not to be committed by one -so young and wise: decide for yourself: you must certainly do what -I tell you. I will have made for you here a spacious and beautiful -subterranean dwelling; marry Sundarí and live at ease in it." When he -was thus diligently schooled by Agnidatta, Gunasarman agreed to his -proposal, and said to him, "I accept your offer, for who would abandon -a wife like Sundarí? [687] But I will not marry this your daughter till -I have accomplished my ends. In the meanwhile I will propitiate some -god with strict asceticism, in order that I may be revenged on that -ungrateful monarch." When he said this, Agnidatta gladly consented, -and Gunasarman rested there in comfort during the night. And the -next day Agnidatta had a secret subterranean dwelling constructed -for his comfort, called Pátálavasati. [688] And while he was there, -Gunasarman said in secret to Agnidatta: "Tell me, what god, granting -boons to his worshippers, shall I propitiate here by performing vows, -and what spell shall I use?" When the brave man said that, Agnidatta -answered him, "I have a spell for propitiating the god Svámikumára, -which was told me by a teacher; so with that propitiate the general of -the gods, the foe of Táraka, desiring whose birth the gods, oppressed -by their enemies, sent Káma to Siva, (and he, after burning him up, -decreed that henceforth he should be born in the mind;) whose origin -they say was various, from Siva, from the fire-cavity, from fire, -from the thicket of reeds and from the Krittikás; and who, as soon as -he was born, made the whole world bend by his irresistible might, and -slew the unconquered Asura Táraka." Then Gunasarman said, "Tell me that -spell." And Agnidatta gave Gunasarman that spell. With it Gunasarman -propitiated Skanda in the subterranean dwelling, unremitting in his -vow, waited upon by Sundarí. Then the six-faced god appeared to him in -visible form, and said, "I am pleased with you, choose a boon,-- [689] - - - -You shall possess an inexhaustible treasury and, after conquering -Mahásena, you shall, my son, advance irresistibly and rule the -earth." After giving him this great boon, Skanda disappeared, and -Gunasarman obtained inexhaustible treasure. Then the successful hero -married, according to the prescribed rites, with splendour suited to -his greatness, the daughter of the Bráhman Agnidatta, who fell more in -love with him every day, like his future good fortune in affairs come -to him in bodily form. And then having collected, by virtue of his -surpassing accumulation of inexhaustible treasure, an army consisting -of many horses, elephants and foot-soldiers, he marched to Ujjayiní, -overrunning the earth with the forces of all the kings that crowded -to his banner out of gratitude for his gifts. And after proclaiming -there to the subjects that immodest conduct of Asokavatí, and after -conquering the king Mahásena in battle, and deposing him from the -throne, he obtained the dominion of the earth. And king Gunasarman -married many daughters of kings, besides Sundarí, and his orders were -obeyed even on the shores of the sea, and with Sundarí as his consort -he long enjoyed pleasures to his heart's content. - -"Thus king Mahásena, in old time, suddenly incurred calamity through -being unable to discriminate the characters of men, being a man of -dull intellect, but the clear-headed Gunasarman, with the help of -his own resolute character alone, obtained the highest prosperity." - -After Súryaprabha had heard this chivalrous tale at night from the -mouth of his minister Vítabhíti, the royal hero, who was longing -to traverse the great sea of battle, gained great confidence, and -gradually dropped off to sleep. - - - - - - -CHAPTER L. - - -Then Súryaprabha and his ministers rose up early in the morning, -and accompanied by all the troops of the Dánavas and their allies, -went to the field of battle. And Srutasarman came surrounded by all -the forces of the Vidyádharas; and all the gods, Asuras, and others -again came to look on. Both armies adopted the crescent formation, then -there took place a battle between those two armies. The swift arrows, -[690] winged with feathers, clashing against one another and cutting -one another in pieces, also fought. The long sword-blades issued from -the mouths of the scabbards, and drinking blood, and waving to and fro, -appeared like the tongues of Death. The field of battle seemed like -a lake, the full-blown lotuses of which were the faces of heroes; on -these the shower of discuses descended like a flight of Brahmany ducks, -and so ruined the kingly swans. The combat appeared, with the severed -heads of heroes flying up and down, like a game of ball, with which -Death was amusing himself. When the arena of combat was cleared from -the obscuring dust by the sprinkling of bloody drops, there took place -on it the single combats of furious champions. There Súryaprabha fought -with Srutasarman, and Prabhása fought with Dámodara, and Siddhártha -fought with Mahotpáta, and Prahasta with Brahmagupta, and Vítabhí with -Sangama, and Prajnádhya with Chandragupta, and Priyankara with Ákrama, -and Sarvadamana fought with Atibala, and Kunjarakumáraka fought with -Dhurandhara, and other great champions fought with others respectively. - -Then first Mahotpáta silenced the arrows of Siddhártha with his arrows, -and after cleaving his bow, slew his horses and charioteer. Siddhártha, -though deprived of his chariot, charged him angrily, and with a large -iron mace broke in pieces his chariot and horses. Then Siddhártha -fought on foot with Mahotpáta also on foot, and in a wrestling-bout -hurled him to the ground. But while he was trying to crush him, that -Vidyádhara was delivered by his father Bhaga, and flying up into the -air left the battle-field. And Prahasta and Brahmagupta destroyed -one another's chariots, and then fought with swords, shewing various -arts of fence; and Prahasta cleft his foe's shield in the course of -their sword-play, and with a dexterous sleight laid him low on the -earth; but when he was about to cut off his head, as he lay on the -ground, he was forbidden by his father Brahmá himself by a sign from -a distance; then all the Dánavas laughed the gods to scorn, saying, -"You gods have come to save your sons, not to behold the fray." In -the meanwhile Vítabhaya, after cutting in two the bow of Sankrama, -and slaying his charioteer, slew him by piercing his heart with the -weapon of Káma. And Prajnádhya, fighting on foot with Chandragupta, -sword to sword, after both their chariots had been destroyed, killed -him by cutting off his head. Then the Moon, angry at the death of his -son, himself came and fought with Prajnádhya, and the two combatants -were evenly matched. And Priyankara, who had lost his chariot, fighting -with Ákrama, who had also had his chariot destroyed, cut him in two -with one blow of his sword. And Sarvadamana easily killed Atibala -in fight, for when his bow was cleft, he threw his elephant-hook and -smote him in the heart. - -Then Kunjarakumára in a contest, in which missiles were opposed by -answering missiles, frequently deprived Dhurandhara of his chariot, -and as frequently Vikramasakti brought him a chariot, and defended him -in sore straits, repelling weapons with weapons; then Kunjarakumára -in wrath rushed forward, and swiftly hurled a great rock on to the -chariot of Vikramasakti, and, when Vikramasakti retired with broken -chariot, he crushed Dhurandhara with that very stone. [691] - - - -Then Súryaprabha, while fighting with Srutasarman, being angry -on account of the slaughter of Virochana, killed Dama with one -arrow. Enraged at that, the two Asvins descended to the combat, -but Sunítha received them with showers of arrows, and a great fight -took place between him and them. And Sthirabuddhi slew Parákrama in -fight with a javelin, and then fought with the eight Vasus enraged -on account of his death. And Prabhása, seeing Bhása deprived of his -chariot, though himself engaged in fighting with Dámodara, killed -Mardana with one arrow. The Dánava Prakampana killed Tejahprabha in -a missile combat, and then fought with the god of Fire enraged on -account of his death. And when Dhúmraketu had slain Yamadanshtra -in fight, he had a terrible combat with the enraged Yama. [692] -And Sinhadanshtra, having crushed Suroshana with a stone, fought -with Nirriti, [693] enraged on account of his death. Kálachakra -also cut Váyubala in two with a discus, and then fought with Váyu -[694] inflamed with rage thereat. And Mahámáya slew Kuveradatta, -who deluded his foes by assuming the forms of a snake, a mountain, -and a tree, assuming himself the forms of Garuda, of the thunderbolt, -and of fire. Then Kuvera [695] himself fought with him in wrath. In -the same way all the gods fought, angry on account of the slaughter -of their sons. And then various other princes of the Vidyádharas were -slain by various men and Dánavas, darting forward from time to time. - -And in the meanwhile a conflict went on between Prabhása and Dámodara, -terrible from its unceasing exchange of missiles. Then Dámodara, -though his bow was cleft asunder, and his charioteer slain, took -another bow and fought on, holding the reins in his own hands. And -when Brahmá applauded him, Indra said to him, "Revered one, why are -you pleased with one who is getting the worst of it?" Then Brahmá -answered him,--"How can I help being pleased with one, who fights for -so long with this Prabhása? Who but Dámodara, who is a portion of Hari, -would do this? For all the gods would be a scant match for Prabhása in -fight. For that Asura Namuchi, who was so hard for the gods to subdue, -and who was then born again as Prabala, one entire and perfect jewel, -has now been born as the invincible Prabhása son of Bhása, and Bhása -too was in a former birth the great Asura Kálanemi, who afterwards -became Hiranyakasipu and then Kapinjala. And Súryaprabha is the -Asura who was called Sumundíka. And the Asura who was before called -Hiranyáksha is now this Sunítha. And as for Prahasta and others, they -are all Daityas and Dánavas; and since the Asuras slain by you have -been born again in these forms, the other Asuras, Maya and others, -have espoused their cause. And see, Bali has come here to look on, for -his bonds have been broken by virtue of the great sacrifice to Siva, -duly performed by Súryaprabha and the others, but keeping his promise -faithfully, he remains content with the realm of Pátála until your -allotted period of rule is at an end, and then he will be Indra. These -are now favoured by Siva, so it is not now a time of victory for you, -make peace with your foes." While Brahmá was saying this to the king -of the gods, Prabhása sent forth the great weapon of Siva. When Vishnu -saw that terrible all-destroying weapon let loose, he also sent forth, -out of regard for his son, his discus called Sudarsana. Then there took -place between those divine weapons, which had assumed visible shapes, -a struggle which made the three worlds dread a sudden destruction of -all creatures. Then Hari said to Prabhása--"Recall your weapon and I -will recall mine," and Prabhása answered him,--"My weapon cannot be -launched in vain, so let Dámodara turn his back, and retire from the -fight, and then I will recall my weapon." When Prabhása said that, -Vishnu answered--"Then do you also honour my discus, let not either -of these weapons be fruitless." When Vishnu said this, Prabhása who -possessed tact, said "So be it, let this discus of thine destroy my -chariot." Vishnu agreed, and made Dámodara retire from the fight, and -Prabhása withdrew his weapon, and the discus fell on his chariot. Then -he mounted another chariot and went to Súryaprabha, and then Dámodara, -for his part, repaired to Srutasarman. - -And then the single combat between Srutasarman, who was puffed -up by being a son of Indra, and Súryaprabha, became exceedingly -fierce. Whatever weapon Srutasarman vigorously employed, Súryaprabha -immediately repelled with opposing weapons. And whatever delusion -Srutasarman employed, was overmastered by Súryaprabha with -opposing delusion. Then Srutasarman in fierce wrath sent forth -the weapon of Brahmá, and the mighty Súryaprabha let loose the -weapon of Siva. That mighty weapon of Siva repelled the weapon of -Brahmá, and being irresistible, was overpowering Srutasarman, when -Indra and the other Lokapálas, being indignant, sent forth their -tremendous weapons beginning with thunderbolts. But the weapon of -Siva conquered all those weapons, and blazed exceedingly, eager to -slay Srutasarman. Then Súryaprabha praised that great weapon, and -entreated it not to kill Srutasarman, but to take him prisoner and -hand him over to himself. Then all the gods speedily prepared for -fight, and the other Asuras also, who had come to look on, did the -same, being eager to conquer the gods. Then a Gana named Vírabhadra, -sent by Siva, came and delivered this order of his to Indra and the -other gods: "You came to look on, so what right have you to fight -here? Moreover, your overstepping the bounds of propriety will produce -other bad results." When the gods heard that, they said--"All of us -have sons here that have been slain, or are being slain, so how can -we help fighting? [696] Love for one's offspring is a feeling hard -to lay aside, so we must certainly revenge ourselves on their slayers -to the utmost of our power; what impropriety is there in this?" When -the gods said this, Vírabhadra departed, and a great fight took place -between the gods and the Asuras: Sunítha fought with the two Asvins, -and Prajnádhya fought with the Moon, and Sthirabuddhi with the Vasus, -and Kálachakra with Váyu, and Prakampana with Agni, and Sinhadanshtra -with Nirriti, and Pramathana with Varuna, and Dhúmraketu with Yama, -and then Mahámáya fought with the god of wealth, and other Asuras -[697] at the same time fought with other gods, with missiles and -opposing missiles. And finally, whatever mighty weapon any god sent -forth, Siva immediately destroyed with an angry roar. But the god -of wealth, when his club was uplifted, was restrained by Siva in a -conciliatory manner, while various other gods, their weapons having -been broken, fled from the field of battle. Then Indra himself, in -wrath, attacked Súryaprabha, and let fly a storm of arrows at him and -various other weapons. And Súryaprabha repelled those weapons with -ease, and kept striking Indra with hundreds of arrows drawn back to -the ear. Then the king of the gods, enraged, seized his thunderbolt, -and Siva made an angry noise and destroyed that thunderbolt. Then -Indra turned his back and fled, and Náráyana himself, in wrath, -attacked Prabhása with sharp-edged [698] arrows. And he fearlessly -fought with him, opposing those and other missiles with his own -missiles, and when his horses were slain, and he was deprived of his -chariot, he ascended another, and still fought with that enemy of the -Daityas on equal terms. Then the god enraged sent forth his flaming -discus. And Prabhása sent forth a heavenly sword, after consecrating -it with magic formulas. While those two weapons were contending, -Siva, seeing that the sword was gradually being overpowered by the -discus, made an angry roar. That caused the discus and sword to be -both destroyed. Then the Asuras rejoiced, and the gods were cast -down, as Súryaprabha had obtained the victory, and Srutasarman was -taken prisoner. Then the gods praised and propitiated Siva, and the -husband of Ambiká, being pleased, gave this command to the gods--"Ask -any boon but that promised to Súryaprabha; who can set aside what -has been once promised at a burnt-sacrifice?" The gods said--"But, -Lord, let that also which we promised to Srutasarman be fulfilled, -and let not our sons perish." Then they ceased, and the Holy Lord -thus commanded them, "When peace is made, let that be so, and this -is the condition of peace;----let Srutasarman with all his retinue do -homage to Súryaprabha. Then we will issue a decree which shall be for -the weal of both." The gods acquiesced in this decision of Siva's, -and made Srutasarman do homage to Súryaprabha. Then they renounced -their enmity and embraced one another, and the gods and Asuras -also laid aside their enmity and made peace with one another. Then, -in the hearing of the gods and Asuras, the holy Siva said this to -Súryaprabha: "You must rule yourself in the southern half-vedi, but -the northern half-vedi give to Srutasarman. For you are destined, my -son, soon to receive the fourfold sovereignty of all the sky-goers, -Kinnaras and all. And when you receive this, as you will be in a -distinguished position, you must also give the southern half-vedi -to Sríkunjarakumára." And as for the heroes slain on both sides in -the battle, let them all rise up alive with unwounded limbs. After -saying this, Siva disappeared, and all those heroes, who were slain -in that battle, rose up unwounded, as if they had awaked from sleep. - -Then Súryaprabha, the tamer of his foes, intent on observing the -command of Siva, went to a remote extensive plain, and sitting in -full court, himself made Srutasarman, who came to him, sit down -on half of his throne. And his companions, headed by Prabhása, and -Srutasarman's companions, headed by Dámodara, sat at the side of the -two princes. And Sunítha and Maya, and the other Dánavas, and the kings -of the Vidyádharas too sat on seats in order of precedence. Then the -Daityas, who were kings of the seven Pátálas, headed by Prahláda, -and the kings of the Dánavas came there out of joy. And Indra came -with the Lokapálas, preceded by Vrihaspati, and the Vidyádhara Sumeru -with Suvásakumára. And all the wives of Kasyapa came, headed by Danu, -and the wives of Súryaprabha in the chariot Bhútásana. When they had -all sat down, after shewing one another affection, and going through -the prescribed courtesies, a friend of Danu's, named Siddhi, spoke -to them as from her: "O gods and Asuras, the goddess Danu says this -to you--'Say, if you have ever felt before the joy and satisfaction -which we all feel in this friendly meeting! so you ought not to wage -against one another war, which is terrible on account of the sorrow -it produces. Hiranyáksha and those other elder Asuras, who waged it -to obtain the empire of heaven, have passed away, and Indra is now -the eldest, so what cause is there for enmity? - -"'So let your mutual antagonism drop, and be happy, in order that I -may be pleased, and the prosperity of the worlds may be ensured.'" When -they had heard this address of the revered Danu, uttered by the mouth -of Siddhi, Vrihaspati, Indra having looked him in the face, said to -her--"The gods entertain no design against the Asuras, and are willing -to be friends with them, unless they display a treacherous animosity -against the gods." When the preceptor of the gods said this, Maya the -king of the Dánavas said--"If the Asuras entertained any animosity, -how could Namuchi have given to Indra the horse Uchchhaihsravas that -resuscitates the dead? And how could Prabala have given his own body -to the gods? And how could Bali have given the three worlds to Vishnu, -and himself have gone to prison? Or how could Ayodeha have given his -own body to Visvakarman? What more shall I say? The Asuras are ever -generous, and if they are not treacherously injured, they cherish -no animosity." When the Asura Maya had said this, Siddhi made a -speech, which induced the gods and Asuras to make peace and embrace -one another. - -In the meanwhile a female warder, named Jayá, sent by Bhavání, -came there and was honoured by all, and she said to Sumeru, "I am -sent by the goddess Durgá to you, and she gives you this order--'You -have an unmarried daughter named Kámachúdámani; give her quickly to -Súryaprabha, for she is a votary of mine.'" When Jayá said this to -Sumeru, he bowed, and answered her--"I will do as the goddess Durgá -commands me, for this is a great favour to me, and this very thing was -long ago enjoined on me by the god Siva." When Sumeru answered Jayá on -this wise, she said to Súryaprabha--"You must set Kámachúdámani above -all your wives, and she must be respected by you more than all the -others; this is the order given to you to-day by the goddess Gaurí, -being propitious to you." When Jayá had said this, she disappeared, -after having been honoured by Súryaprabha. And Sumeru quickly fixed -upon an auspicious moment in that same day for the marriage, and -he had an altar made there, with pillars and pavement of refulgent -jewels, furnished with fire that seemed, as it were, eclipsed by -their rays. And he summoned there his daughter Kámachúdámani, whose -beauty was greedily drunk in by the eager eyes of gods and Asuras. Her -loveliness was like that of Umá, and no wonder, for if Párvatí was the -daughter of Himálaya, she was the daughter of Sumeru. Then he made -her ascend the altar, fully adorned, resplendent from the ceremony -of the marriage-thread, and then Súryaprabha took the lotus-hand -of Kámachúdámani, on which bracelets had been fastened by Danu, -and the other ladies. And when the first handful of parched grain -[699] was thrown into the fire, Jayá immediately came and gave her -an imperishable celestial garland sent by Bhavání, and then Sumeru -bestowed priceless jewels, and an excellent elephant of heavenly breed, -descended from Airávata. And at the second throwing of parched grain, -Jayá, bestowed a necklace, of such a kind that, as long as it is upon -a person's neck, hunger, thirst and death cannot harm them; and Sumeru -gave twice as many jewels as before, and a matchless horse descended -from Uchchhaihsravas. And at the third throwing of grain, Jayá gave -a single string of jewels, such that, as long as it is on the neck, -youth does not wither, and Sumeru gave a heap of jewels three times -as large as the first, and gave a heavenly pearl that bestowed all -kinds of magic powers upon its possessor. - -Then the wedding being over, Sumeru said to all present; "Gods, -Asuras, Vidyádharas, mothers of the gods, and all. To-day all of you -must eat in my house, you must do me this honour, I entreat you with -palms folded above my head." They all were inclined to refuse Sumeru's -invitation, but in the meanwhile Nandin arrived; he said to them, who -bowed humbly before him, "Siva commands you to feast in the house of -Sumeru, for he is the god's servant, and if you eat his food, you will -be satisfied for ever." All of them, when they heard this from Nandin, -agreed to it. Then there came there innumerable Ganas sent by Siva, -under the leadership of Vináyaka, Mahákála, Vírabhadra and others. They -prepared a place fit for dining, and caused the guests to sit down in -order, gods, Vidyádharas and men. And the divine beings Vírabhadra, -Mahákála, Bhringin and others, ministered to them viands produced by -Sumeru by magic, and others supplied by the cow Kámadhenu ordered to -do so by Siva, and they waited upon every single guest according to -his rank, and then there was a concert, charming on account of the -dancing of heavenly nymphs, and in which the bards of the Vidyádharas -kept continually joining out of delight. And at the end of the feast, -Nandin and the others gave them all celestial garlands, robes, and -ornaments. After they had thus honoured the gods and others, all the -chiefs of the Ganas, Nandin and the others, departed with all the Ganas -as they had come. Then all the gods and Asuras, and those mothers of -theirs, and Srutasarman and his followers took leave of Sumeru, and -went each to his own place. But Súryaprabha and his wife, accompanied -by all his former wives, went in the chariot first to that ascetic -grove of Sumeru. And he sent his companion Harsha to announce his -success to the kings and to his brother Ratnaprabha. And at the close -of day he entered the private apartments of his wife Kámachúdámani, -in which were splendid jewelled couches, and which were admirably -built. There he flattered her by saying to her, "Now other women -dwell outside of me, but you alone live in my heart." Then the night -and his sleep gradually came to an end. - -And in the morning Súryaprabha got up, and went and paid compliments -to his head-wives, who were all together. And while they were rejecting -him, as being in love with a new wife, with playfully sarcastic, sweet, -affectionate, and bashful turns of speech, a Vidyádhara named Sushena -came, announced by the warder, and after doing homage, said to that -triumphant king--"Your highness, I have been sent here by all the -princes of the Vidyádharas, the lord of Trikúta and others, and they -make this representation to your highness--'It is auspicious that your -coronation should take place on the third day at the mountain Rishabha, -let this be announced to all, and let the necessary preparations be -made.'" When Súryaprabha heard that, he answered the ambassador--"Go, -and say to the king of Trikúta and the other Vidyádharas from me--'Let -your honours begin the preparations, and say yourselves what further -is to be done; I for my part am ready. But I will announce the day -to all, as is fitting.'" Then Sushena departed, taking with him this -answer. But Súryaprabha sent off his friends Prabhása and the others, -one by one, to invite all the gods, and the hermits, Yájnavalkya and -others, and the kings, and the Vidyádharas, and the Asuras to the -great festival of his coronation. - -He himself went alone to Kailása the monarch of mountains, in order -to invite Siva and Ambiká. And as he was ascending that mountain, -he saw that it gleamed white as ashes, looking like a second Siva -to be adored by the Siddhas, Rishis, and gods. After he had got -more than half-way up it, and had seen that further on it was -hard to climb, he beheld on one side a coral door. When he found -that, though gifted with supernatural power, he could not enter, -he praised Siva with intent mind. Then a man with an elephant's -face opened the door, and said--"Come! enter! the holy Ganesa is -satisfied with you." Then Súryaprabha entered, inly wondering, and -beheld the god seated on a broad slab of jyotírasa, [700] with one -tusk, and an elephant's proboscis, in brightness like twelve suns, -with pendent stomach, with three eyes, with flaming axe and club, -surrounded by many Ganas with the faces of animals, and falling -at his feet, he adored him. The vanquisher of obstacles, being -pleased, asked him the cause of his coming, and said to him with -an affectionate voice--"Ascend by this path." Súryaprabha ascended -by that path another five yojanas, and saw another great door of -ruby. And not being able to enter there either, he praised the god -Siva by his thousand names with intent mind. Then the son of Skanda, -called Visákha, himself opened the door, proclaiming who he was, -and introduced the prince into the interior. And Súryaprabha, -having entered, beheld Skanda of the brightness of burning fire, -accompanied by his five sons like himself, Sákha, Visákha and their -brothers, surrounded by inauspicious planets, and infant planets, -[701] that submitted to him as soon as he was born, and by ten -millions of Ganesas, prostrate at his feet. That god Kártikeya also, -being pleased, asked the cause of his coming, and shewed him the -path by which to ascend the mountain. In the same manner he passed -five other jewel-doors in succession, kept by Bhairava, Mahákála, -Vírabhadra, Nandin, and Bhringin severally, each with his attendants, -and at last he reached on the top of the mountain an eighth door of -crystal. Then he praised Siva, and he was introduced courteously by -one of the Rudras, and beheld that abode of Siva that excelled Svarga, -in which blew winds of heavenly fragrance, in which the trees ever -bore fruit and flowers, [702] in which the Gandharvas had begun their -concert, which was all joyous with the dancing of Apsarases. Then, -in one part of it, Súryaprabha beheld with joy the great god Siva, -seated on a throne of crystal, three-eyed, trident in hand, in hue -like unto pure crystal, with yellow matted locks, with a lovely -half-moon for crest, adored by the holy daughter of the mountain, -who was seated at his side. And he advanced, and fell at the feet of -him and the goddess Durgá. Then the adorable Hara placed his hand on -his back, and made him rise up, and sit down, and asked him why he had -come. And Súryaprabha answered the god, "My coronation is nigh at hand, -therefore I desire the Lord's presence at it." Then Siva said to him, -"Why have you gone through so much toil and hardship? Why did you not -think of me where you were, in order that I might appear there. Be it -so, I will be present." The god, who is kind to his votaries, said -this, and calling a certain Gana who stood near him, gave him the -following command: "Go and take this man to the Rishabha mountain, in -order that he may be crowned emperor, for that is the place appointed -for the grand coronation of emperors such as he is." When the Gana -had received this command from the holy god, he took in his lap with -all respect Súryaprabha, who had circumambulated Siva. And he carried -him and placed him on the Rishabha mountain by his magic power that -very moment, and then disappeared. And when Súryaprabha arrived there, -his companions came to him, and his wives with Kámachúdámani at their -head, and the kings of the Vidyádharas, and the gods with Indra, -and the Asuras with Maya at their head, and Srutasarman, and Sumeru -with Suvásakumára. And Súryaprabha honoured them all in becoming -fashion, and when he told the story of his interview with Siva, they -congratulated him. Then Prabhása and the others brought the water -of consecration with their own hands, mixed with various herbs, in -pitchers of jewels and gold, taking it from male and female rivers, -seas and holy bathing places. In the meanwhile the holy Siva came -there, accompanied by Durgá; and the gods, and Asuras and Vidyádharas, -and kings, and great rishis adored his foot. And while all the gods, -and Dánavas, and Vidyádharas uttered loud cries of "Blessed be this -day," the rishis made Súryaprabha sit on the throne, and pouring all -the waters over him, declared him emperor of the Vidyádharas. And the -discreet Asura Maya joyfully fastened on his turban and diadem. And -the drum of the gods, preceded by the dancing of lovely Apsarases, -sounded joyfully in heaven, in unison with the cymbals of earth. And -that assembly of great rishis poured the water of consecration over -Kámachúdámani also, and made her the appropriate queen consort of -Súryaprabha. Then, the gods and Asuras having departed, Súryaprabha, -the emperor of the Vidyádharas, protracted his great coronation feast -with his relations, friends, and companions. And in a few days he -gave to Srutasarman that northern half vedi mentioned by Siva, and -having obtained his other beloved ones, he enjoyed for a long time, -together with his companions, the fortune of king of the Vidyádharas. - -"Thus by virtue of the favour of Siva, Súryaprabha, though a man, -obtained of yore the empire of the Vidyádharas." - -Having told this story in the presence of the king of Vatsa, and -having bowed before Naraváhanadatta, Vajraprabha, the king of the -Vidyádharas, ascended to heaven. And after he had gone, that hero, -king Naraváhanadatta, together with his queen Madanamanchuká, remained -in the house of his father the king of Vatsa, waiting to obtain the -rank of emperor of the Vidyádharas. - - - - - - - -BOOK IX. - - -CHAPTER LI. - - -We bow before that Ganesa before whom, when dancing, even the mountains -seem to bow, for they are made to stoop, owing to the earth being -bent by the weight of Nisumbha. - -Thus Naraváhanadatta, the son of the king of Vatsa, dwelt in Kausámbí -in the palace of his father, having heard with astonishment of the -reign of the king of the Vidyádharas. And once on a time, having gone -out hunting, he dismissed his army, and entered a great forest, with -Gomukha as his only companion. There the throbbing of his right eye -indicated the approach of good fortune, and he soon heard the sound of -singing mixed with the notes of a heavenly lyre. After going a short -distance to find whence the sound proceeded, he beheld a Svayambhú -[703] temple of Siva, and after tying up his horse, he entered it. And -there he beheld a heavenly maiden, surrounded by many other lovely -maidens, praising Siva with the harp. As soon as he saw her, with the -effluent streams of her loveliness she disturbed his heart, as the orb -of the moon disturbs the heart of the sea. She too looked on him with -impassioned, loving, and bashful eye, and had her mind solely fixed on -him, and forgot to pour forth her notes. Then Gomukha, who read his -master's soul, began to ask her attendants--"Who is she, and whose -daughter is she?" But in the meanwhile a Vidyádharí of mature age, -resembling her in feature, descended from heaven, preceded by a gleam -red as gold. And she came down, and sat by the side of that maiden, -and then the maiden rose up, and fell at her feet. And that mature -dame blessed that girl, saying, "Obtain without impediment a husband, -who shall be king of all the Vidyádharas." Then Naraváhanadatta came -to that gentle-looking Vidyádharí, and bowed before her, and after -she had given him her blessing, he slowly said to her: "Who is this -maiden of thine, mother, tell me?" then that Vidyádharí said to him -"Listen, I will tell you." - - - -Story of Alankáravatí. - -There is on the mountain-heights of the father of Gaurí, [704] -a city named Srísundarapura, and in it there dwells a king of the -Vidyádharas, named Alankárasíla. That lofty-souled king had a wife -named Kánchanaprabhá, and in course of time a son was born to the -king by her. And, when Umá announced to his father in a dream that he -should be devoted to religion, he named him Dharmasíla. And in course -of time that son Dharmasíla grew up to be a young man, and the king, -having had him taught the sciences, appointed him Crown-prince. Then -Dharmasíla, when appointed Crown-prince, being exclusively devoted to -virtue, and self-controlled, delighted the subjects even more than -did his father. Then the queen Kánchanaprabhá, the consort of king -Alankárasíla, became pregnant again, and gave birth to a daughter. Then -a heavenly voice proclaimed, "This daughter shall be the wife of -the emperor Naraváhanadatta." Then her father gave her the name of -Alankáravatí, and the girl gradually grew like a digit of the moon. And -in course of time she attained mature youth, and learned the sciences -from her own father, and through devotion to the god Siva, began to -roam from temple to temple of his. In the meanwhile that brother of -hers, Dharmasíla, who was saintly, though in the bloom of youth, said -in secret to his father Alankárasíla--"My father, these enjoyments, -that vanish in a moment, do not please me; for what is there in this -world which is not distasteful at the last? Have you not heard on -this point the saying of the hermit Vyása? 'All aggregations end in -dissolution, all erections end in a fall, all unions end in separation, -and life ends in death.' So what pleasure can wise men take in these -perishable objects? Moreover, neither enjoyments nor heaps of wealth -accompany one into the other world, but virtue is the only friend that -never moves a step from one's side. Therefore I will go to the forest, -and perform a severe penance, in order by it to attain everlasting -supreme felicity." When the king's son Dharmasíla said this, his father -Alankárasíla was perturbed, and answered him with tears in his eyes; -"My son, what is this sudden delusion that has overtaken you while -still a boy? For good men desire a life of retirement after they -have enjoyed their youth. This is the time for you to marry a wife, -and rule your kingdom justly, and enjoy pleasures, not to abandon the -world." When Dharmasíla heard this speech of his father's, he answered: -"There is no period for self-control or absence of self-control fixed -by age; any one, even when a child, attains self-control, if favoured -by the Lord, but no bad man attains self-control even when old. And I -take no pleasure in reigning, nor in marrying a wife; the object of my -life is to propitiate Siva by austerities." When the prince said this, -his father Alankárasíla, seeing that he could not be turned from his -purpose even by the greatest efforts, shed tears, and said; "If you, -who are young, my son, display such freedom from passion, why should -not I, who am an old man? I too will go to the forest." He said this, -and went to the world of men, and bestowed on Bráhmans and the poor a -myriad loads of gold and jewels. And returning to his city, he said to -his wife Kánchanaprabhá: "You must, if you wish to obey my commands, -remain here in your own city, and take care of this daughter of ours, -Alankáravatí, and when a year has past, there will be on this very -day an auspicious moment for her marriage. And then I will give her in -marriage to Naraváhanadatta, and that son-in-law of mine shall be an -emperor, and shall come to this city of ours." Having said this to his -wife, the king made her take an oath, and then made her return weeping -with her daughter, and himself went with his son to the forest. But -his wife Kánchanaprabhá lived in her own city with her daughter; -what virtuous wife would disobey her husband's commands? Then her -daughter Alankáravatí wandered about to many temples together with -her mother, who accompanied her out of affection. And one day the -science named Prajnapti said to her, "Go to the holy places in Kasmíra -named Svayambhú, and there offer worship, for then you will obtain -without difficulty for a husband, Naraváhanadatta, the sole emperor -of all the Vidyádhara kings." After hearing this from the science, -she went with her mother to Kasmíra and worshipped Siva in all the -holy places, in Nandikshetra, in Mahádevagiri, in Amaraparvata, in -the mountains of Suresvarí, and in Vijaya, and Kapatesvara. After -worshipping the husband of Párvatí in these and other holy places, -that princess of the Vidyádharas and her mother returned home. - -Know, auspicious youth, that this is that very maiden Alankáravatí, -and that I am her mother Kánchanaprabhá. And to-day she came to -this temple of Siva without telling me. Then I, perceiving it by the -Prajnapti science, came here, and I was told by the same science that -you had come here also. So marry this daughter of mine who has been -ordained your wife by the god. And to-morrow arrives the day of her -marriage appointed by her father, so return for this day, my son, -to Kausámbí your own city. And we will go hence, but to-morrow the -king Alankárasíla will come from the grove of asceticism, and himself -give you this daughter of his. - -When she said this, Alankáravatí and Naraváhanadatta were thrown into -a strange state of distraction, for their eyes were full of tears, -since their hearts could not bear that they should be separated from -one another even for a night, and they were like chakravákas when the -end of the day is near. When Kánchanaprabhá saw them in such a state, -she said: "Why do you show such a want of self-restraint because -you are to be separated for one night. People, who possess firmness, -endure for a long time mutual separation to which no termination is -assigned; hear in proof of this the tale of Rámabhadra and Sítá." - - - -Story of Ráma and Sítá. - -Long ago king Dasaratha, the sovereign of Ayodhyá, had a son, named -Ráma, the elder brother of Bharata, Satrughna and Lakshmana. He was a -partial incarnation of Vishnu for the overthrow of Rávana, and he had -a wife named Sítá, the daughter of Janaka, the lady of his life. As -fate would have it, his father handed over the kingdom to Bharata, and -sent Ráma to the forest with Sítá and Lakshmana. There Rávana carried -off his beloved Sítá by magic, and took her to the city of Lanká, -having slain Jatáyus on the way. Then Ráma, in his bereaved state, -made Sugríva his friend by killing Bálin, and by sending Hanumán to -Lanká, obtained news of his wife. And he crossed the sea by building -a bridge over it, and slew Rávana, and gave the sovereignty of Lanká -to Vibhíshana and recovered Sítá. Then he returned from the forest, -and while he was ruling his kingdom, that Bharata had made over to -him, Sítá became pregnant in Ayodhyá. And while the king was roaming -through the city at leisure, with a small retinue, to observe the -actions of his subjects, he beheld a certain man turning his wife, -whom he held by the hand, out of his house, and giving out that her -fault was going to the house of another man. [705] And king Ráma heard -the wife saying to her husband,--"King Ráma did not desert his wife, -though she dwelt in the house of the Rákshasa; this fellow is superior -to him, for he abandons me for going to the house of a relation." So -he went home afflicted; and afraid of the slander of the people, -he abandoned Sítá in the forest; a man of reputation prefers the -sorrow of separation to ill-repute. And Sítá, languid with pregnancy, -happened to reach the hermitage of Válmíki, and that rishi comforted -her, and made her take up her abode there. And the other hermits there -debated among themselves; "Surely this Sítá is guilty, otherwise how -could her husband have deserted her? So, by beholding her, everlasting -pollution will attach to us; but Válmíki does not expel her from the -hermitage out of pity, and he neutralizes by means of his asceticism -the pollution produced by beholding her, so come, let us go to some -other hermitage." When Válmíki perceived that, he said; "Bráhmans, -you need not have any misgivings about the matter, I have perceived -her by my meditation to be chaste. When even then they exhibited -incredulity, Sítá said to them; "Reverend sirs, test my purity by any -means that you know of, and if I turn out to be unchaste, let me be -punished by having my head cut off." When the hermits heard that, -they experienced an emotion of pity, and they said to her, "There -is a famous bathing-place in this forest, called Títhibhasaras, for -a certain chaste woman named Títhibhí, being falsely accused by her -husband, who suspected her of familiarity with another man, in her -helplessness invoked the goddess Earth and the Lokapálas, and they -produced it for her justification. There let the wife of Ráma clear -herself for our satisfaction." When they said that, Sítá went with -them to that lake. And the chaste woman said--"Mother Earth, if my -mind was never fixed even in a dream on any one besides my husband, -may I reach the other side of the lake,"--and after saying this, -she entered the lake, and the goddess Earth appeared, and, taking -her in her lap, carried her to the other side. Then all the hermits -adored that chaste woman, and enraged at Ráma's having abandoned her, -they desired to curse him. But Sítá, who was devoted to her husband, -dissuaded them, saying,--"Do not entertain an inauspicious thought -against my husband, I beg you to curse my wicked self." The hermits, -pleased with that conduct of hers, gave her a blessing which enabled -her to give birth to a son, and she, while dwelling there, in good -time did give birth to a son, and the hermit Válmíki gave him the -name of Lava. [706] One day she took the child and went to bathe, and -the hermit, seeing that it was not in the hut, thought--"She is in -the habit, when she goes to bathe, of leaving her child behind her, -so what has become of the child? Surely it has been carried off by a -wild beast. I will create another, otherwise Sítá, on returning from -bathing, will die of grief." Under this impression, the hermit made -a pure babe of kusa grass, resembling Lava, and placed him there, -and Sítá came, and seeing it, said to the hermit, "I have my own boy, -so whence came this one, hermit?" When the hermit Válmíki heard this, -he told her exactly what had taken place, and said, "Blameless one, -receive this second son named Kusa, because I by my power created him -out of kusa grass." When he said this to her, Sítá brought up those -two sons Kusa and Lava, for whom Válmíki performed the sacraments. And -those two young princes of the Kshatriya race, even when children, -learned the use of all heavenly weapons, and all sciences from the -hermit Válmíki. - -And one day they killed a deer belonging to the hermitage, and ate -its flesh, and made use of a linga, which Válmíki worshipped, as a -plaything. The hermit was offended thereby, but at Sítá's intercession -he appointed for those youths the following expiatory penance: -"Let this Lava go quickly and bring from the lake of Kuvera golden -lotuses, and mandára [707] flowers from his garden, then worship, -both of you brothers, this linga with those flowers; in this way -this crime of those two will be atoned for." When Lava heard this, -he went, though a boy, to Kailása, and invaded that lake and garden -of Kuvera, and after killing the Yakshas, brought back the lotuses -and the flowers, and as he was returning, being tired, he rested in -the way under a tree. And in the meanwhile Lakshmana came that way, -seeking a man with auspicious marks for Ráma's human sacrifice. [708] -He, according to the custom of Kshatriyas, challenged Lava to fight, -and paralyzed him by the stupefying weapon, and taking him prisoner, -led him to the city of Ayodhyá. And in the meanwhile Válmíki comforted -Sítá, who was anxious about the return of Lava, and said to Kusa -in his hermitage, "Lakshmana has taken prisoner the child Lava and -has carried him off to Ayodhyá; go and deliver him from Lakshmana, -after conquering him with these weapons." When the sage said this, -and gave to Kusa a heavenly weapon, he went and with it attacked -and besieged the sacrificial enclosure in Ayodhyá, and he conquered -in fight Lakshmana, who advanced to repel him, by the help of those -heavenly weapons; then Ráma advanced to meet him; and when he could -not, though exerting himself to the utmost, conquer with weapons that -Kusa, owing to the might of Válmíki, he asked him who he was, and why -he came. Then Kusa said, "Lakshmana has taken my elder brother prisoner -and brought him here; I have come here to set him at liberty. We -two are Kusa and Lava the sons of Ráma, this is what our mother, -the daughter of Janaka, says." Thereupon he told her story. Then -Ráma burst into tears, and summoned Lava and embraced both, saying, -"I am that same wicked Ráma." Then the citizens assembled and praised -Sítá, beholding those two heroic youths, and Ráma recognised them as -his sons. And then he summoned the queen Sítá from the hermitage of -Válmíki, and dwelt with her in happiness, transferring to his sons -the burden of the empire. - -"Thus heroic souls endure separation for so long a time, and how -can you find it difficult to endure it for only one night?" When -Kánchanaprabhá had said this to her daughter Alankáravatí, who was -eager to be married, and to Naraváhanadatta, she departed through -the air with the intention of returning again, and took her daughter -with her: and Naraváhanadatta, for his part, returned despondent to -Kausámbí. - -Then, as he could not sleep at night, Gomukha said to him to amuse -him--"Prince, hear this story of Prithvírúpa, which I will relate -to you." - - - -Story of the handsome king Prithvírúpa. - -There is in the Dekhan a city named Pratishthána, in it lived a very -handsome king, named Prithvírúpa. Once on a time two discerning -Buddhist hermits came to him, and seeing that that king was very -handsome, they said to him, "King, we have travelled through the -world, and we have nowhere seen a man or woman equal to you in beauty, -except the daughter of king Rúpadhara and queen Hemalatá, in the isle -of Muktipura, Rúpalatá by name, and that maiden alone is a match for -you, and you alone are a match for her; if you were to be united in -marriage, it would be well." With these words of the hermit, which -entered by his ears, the arrows of Love entered also and stuck in -his heart. Then king Prithvírúpa, being full of longing, gave this -order to his admirable painter, Kumáridatta by name; "Take with you my -portrait, accurately painted on canvas, and with these two mendicants -go to the isle of Muktipura, and there shew it by some artifice to -the king Rúpadhara and his daughter Rúpalatá. Find out if that king -will give me his daughter or not, and take a likeness of Rúpalatá, -and bring it back." When the king had said this, he made the painter -take his likeness on canvas, and sent him with the mendicants to that -island. And so the painter and the mendicants set out, and in course -of time reached a city named Putrapura on the shore of the sea. There -they embarked on a ship, and going across the sea, they reached in -five days that island of Muktipura. There the painter went and held -up at the gate of the palace a notice, to the effect that there was -no painter like him in the world. When the king Rúpadhara heard of -that, he summoned him, and the painter entered the palace, and bowing, -he said: "O king, though I have travelled all over the earth, I have -never seen my match as a painter, so tell me, whom I am to paint of -gods, mortals, and Asuras." When the king heard that, he summoned his -daughter Rúpalatá into his presence, and gave him the following order: -"Make a portrait of this daughter of mine, and shew it me." Then the -painter Kumáridatta made a portrait of the princess on canvas and -shewed it, and it was exactly like the original. Then king Rúpadhara -was pleased, and thinking him clever, he asked that painter, in his -desire to obtain a son-in-law, "My good fellow, you have travelled -over the earth: so tell me if you have anywhere seen a woman or a -man equal to my daughter in beauty." When the king said this, the -painter answered him, "I have nowhere in the world seen a woman or a -man equal to her, except a king in Pratishthána, named Prithvírúpa, -who is a match for her; if she were married to him, it would be -well. Since he has not found a princess equal in beauty, he remains, -though in his fresh youth, without a wife. And I, your majesty, having -beheld that king, dear to the eyes, took a faithful likeness of him, -out of admiration of his beauty." When the king heard that, he said: -"Have you that portrait with you?" And the painter said, "I have," -and showed the portrait. Thereupon the king Rúpadhara, beholding -the beauty of that king Prithvírúpa, found his head whirl round -with astonishment. And he said, "Fortunate are we to have beheld -that king even in a picture; I felicitate those who behold him in -the flesh. When Rúpalatá heard this speech of her father's, and saw -the king in the picture, she was full of longing, and could neither -hear nor see anything else. Then the king Rúpadhara, seeing that his -daughter was distracted with love, said to that painter Kumáridatta, -"Your pictures exactly correspond to the original, so that king -Prithvírúpa must be an appropriate husband for my daughter. So take -this portrait of my daughter, and set off immediately, and shew -my daughter to king Prithvírúpa; and tell the whole incident as it -took place, and if he pleases, let him come here quickly, to marry -her." Thus the king spake, and honoured the painter with gifts, -and sent him off with his ambassador, in the company of the mendicants. - -The painter, the ambassador, and the mendicants crossed the sea, -and all reached the court of Prithvírúpa in Pratishthána. There they -gave the present to that king, and told him the whole transaction, -as it took place, and the message of Rúpadhara. And then that painter -Kumáridatta shewed to that king his beloved Rúpalatá in a painting. As -the king gazed, [709] his eye was drowned in that sea of beauty -her person, so that he could not draw it out again. For the king, -whose longing was excessive, could not be satisfied with devouring -her form, which poured forth a stream of the nectar of beauty, as -the partridge cannot be satisfied with devouring the moonlight. And -he said to the painter, "My friend, worthy of praise is the Creator -who made this beauty, and yourself who copied it. So I accept the -proposal of king Rúpadhara; I will go to the island of Muktipura and -marry his daughter." After saying this, the king honoured the painter, -the ambassador, and the hermits, and remained looking at the picture. - -And afflicted with the sorrow of absence, the king spent that day in -gardens and other places, and set out the next day on his expedition, -after ascertaining a favourable moment. And the king mounted the -great elephant Mangalaghata, and proceeded on his way with many horses -and elephants, with chiefs and Rájpúts, and with the painter and the -hermits, together with the ambassador of Rúpadhara, and in a few days -he reached the entrance of the Vindhya forest, and encamped there in -the evening. The next day, the king Prithvírúpa mounted an elephant -named Satrumardana, and going on entered that forest. And as he was -slowly proceeding, he beheld his army, which was marching in front -of him, suddenly fleeing. And while he was perplexed as to what it -could mean, a Rájpút named Nirbhaya, mounted on an elephant, came up -and said to him, "King, a very large army of Bhillas attacked us in -front there; in the fight that ensued those Bhillas slew with their -arrows just fifty of our elephants, and a thousand of our footmen, and -three hundred horses; but our troops laid low two thousand Bhillas, -so that for every single corpse seen in our host two were seen in -theirs. Then our forces were routed, galled with their arrows, which -resemble thunderbolts." When the king heard that, he was angry, and -advancing he slew the army of the Bhillas, as Arjuna slew that of -the Kauravas. Then the other bandits were slain by Nirbhaya and his -comrades, [710] and the king cut off with one crescent-headed arrow the -head of the commander of the Bhillas. The king's elephant Satrumardana, -with the blood flowing from arrow-wounds, resembled a mountain of -collyrium pouring forth streams coloured with cinnabar. Then his -whole army, that had been dispersed, returned, finding themselves -victorious, and those Bhillas, that had escaped slaughter, fled in -all directions. And the king Prithvírúpa, having brought the fight -to an end, had his might extolled by the ambassador of Rúpadhara, -and being victorious, encamped in that very forest district, on the -bank of a lake, to recruit the strength of his wounded troops. - -And in the morning the king set out thence, and slowly advancing -he reached that city of Putrapura on the shore of the sea. There he -rested for a day, being entertained in becoming fashion by the king -of that place, named Udáracharita. And he crossed the sea in ships -supplied by him, and in eight days reached the isle of Muktipura. - -And the king Rúpadhara, hearing of it, came to meet him delighted, and -the two kings met and embraced one another. Then the king Prithvírúpa -entered his city with him, being, so to speak, drunk in by the eyes of -the ladies of the city. Then the queen Hemalatá and the king Rúpadhara, -seeing that he was a suitable husband for their daughter, rejoiced. And -that king Prithvírúpa remained there, and Rúpadhara honoured him with -entertainment in accordance with his own magnificence. - -And the next day, the long-desiring Rúpalatá ascended the altar in -an auspicious moment, and he with exultation received her hand in -marriage. And when they beheld one another's beauty, the expanded -eye of each was extended to the ear, as if to inform that organ that -the report it had heard before was true. When the parched grain was -thrown, Rúpadhara gave jewels in such abundance to the happy couple, -that men thought he was a perfect mine of jewels. And after his -daughter's marriage had taken place, he honoured the painter and -the two mendicants with dresses and ornaments, and bestowed gifts -on all the others. Then that king Prithvírúpa, remaining in that -city with his attendants, enjoyed the best meat and drink the isle -could produce. The day was spent in singing and dancing, and at night -the eager king entered the private apartments of Rúpalatá, in which -jewelled couches were spread, which was adorned with jewelled pavement, -the circuit of which was propped on jewelled pillars, and which was lit -up with jewel-lamps. And in the morning he was woke up by the bards and -heralds reciting, and he rose up and remained as the moon in heaven. - -Thus king Prithvírúpa remained ten days in that island, amusing -himself with ever-fresh enjoyments furnished by his father-in-law. On -the eleventh day, the king, with the consent of the astrologers, set -out with Rúpalatá, after the auspicious ceremony had been performed -for him. And he was escorted by his father-in-law as far as the -shore of the sea, and accompanied by his retainers, he embarked -on the ships with his wife. He crossed the sea in eight days, and -his army, that was encamped on the shore, joined him, and the king -Udáracharita came to meet him, and then he went to Putrapura. There -king Prithvírúpa rested some days, and was entertained by that king, -and then he set out from that place. And he mounted his beloved -Rúpalatá on the elephant Jayamangala, and he himself mounted an -elephant named Kalyánagiri. And the king, proceeding by continual -stages, in due course reached his good city of Pratishthána, where -flags and banners were waving. Then, after beholding Rúpalatá, the -ladies of the city lost at once all pride in their own beauty, and -gazed on her with eyes unwinking from wonder. Then king Prithvírúpa -entered his palace, making high festival, and he gave to that painter -villages and wealth, and he honoured those two hermits with wealth -as they deserved, and gave complimentary presents to the chiefs, -ministers and Rájpúts. Then that king, having attained his object, -enjoyed there this world's happiness in the society of Rúpalatá. - -After the minister Gomukha had told Naraváhanadatta this tale -with the object of amusing him, he went on to say to the impatient -prince,--"Thus the resolute endure painful separation for a long -time, but how is it that you cannot endure it even for one night, -O king? For to-morrow your Highness shall marry Alankáravatí." When -Gomukha had said this, Marubhúti the son of Yaugandharáyana came up at -that instant, and said, "What stuff will you not prate, being ungalled, -and never having felt the agony of love? A man possesses firmness and -discernment and morality, only so long as he does not come within -the range of the arrows of Love. Happy in the world are Sarasvatí, -Skanda, and Buddha, these three, who have brushed off and flung away -love, like a blade of grass clinging to the skirt of the robe." When -Marubhúti said this, Naraváhanadatta, perceiving that Gomukha was -distressed, said in order to comfort him,--"What Gomukha said to me -was appropriate, and it was said to amuse me, for what loving friend -exults over one in the agony of separation? One afflicted by the -pain of separation should be comforted by his friends to the best -of their ability, and the sequel should be left to the disposal of -the five-arrowed god." Talking in this style, and hearing various -tales from his attendants, Naraváhanadatta somehow managed to get -through that night. And when morning came, he rose up and performed -his necessary duties, and saw Kánchanaprabhá descending from heaven, -accompanied by her husband Alankárasíla, and her son Dharmasíla, -and that Alankáravatí her daughter; and they all descended from -the chariot and came near him, and he welcomed them as was fitting, -and they saluted him in like manner. And in the meanwhile thousands -of other Vidyádharas descended from heaven, carrying loads of gold, -jewels, and other valuables; and after hearing of this occurrence, -the king of Vatsa came there with his ministers and his queens, -delighted at the advancement of his son. After the king of Vatsa had -performed the rites of hospitality duly, the king Alankárasíla said -to him, bowing graciously,--"King, this is my daughter Alankáravatí, -and when she was born, she was declared by a voice, that came from -heaven, to be destined to be the wife of this thy son Naraváhanadatta, -the future emperor of all the Vidyádhara kings. So I will give her to -him, for this is a favourable moment for them; for this reason I have -come here with all these." The king of Vatsa welcomed that speech of -the Vidyádhara sovereign's, saying, "It is a great favour that you do -me." Then the ruler of the Vidyádharas sprinkled with water, produced -in the hollow of his hand by virtue of his science, the ground of -the courtyard. Immediately there was produced there an altar of gold, -covered with a heavenly cloth, and a pavilion, not made with hands, -for the preliminary ceremony, composed of various jewels. Then the -successful king Alankárasíla said to Naraváhanadatta--"Rise up, the -favourable moment has arrived--bathe." After he had bathed, and had -the marriage-thread put on, the king Alankárasíla, being delighted, -gave him with all his heart his daughter, after bringing her to -the altar in her bridal dress. And when the grain was thrown into -the fire, he and his son gave to his daughter thousands of loads of -jewels, gold, garments and ornaments, and heavenly nymphs. And after -the marriage was over, he honoured them all, and then took his leave -of them, and with his wife and son departed, as he came, through the -air. Then the king of Vatsa, seeing his son destined to advancement, -being honoured by the bending kings of the Vidyádharas, was delighted, -and prolonged that feast to a great length. And Naraváhanadatta, having -obtained Alankáravatí, charming on account of her good conduct, and of -noble virtues, like a skilful poet who has obtained a style, charming -on account of its excellent metre, and of splendid merits, remained -delighted with her. [711] - - - - - - -CHAPTER LII. - - -Then Naraváhanadatta, the son of the king of Vatsa, being united -to Alankáravatí his new wife, remained in the house of his father, -pleased with the heavenly dancing and singing of her maids, and -enjoying banquets with his ministers. - -And one day his mother-in-law Kánchanaprabhá, the mother of -Alankáravatí, came to him and said, after he had hospitably -entertained her--"Come to our palace, behold that city of Sundarapura, -and take your delight in its gardens with Alankáravatí." When -he heard this, he consented, and he informed his father, and by his -advice took Vasantaka with him, and with his wife and his minister, -he ascended a splendid chariot created by his mother-in-law by her -science, and set out through the air, and while in the chariot, -he looked down from heaven, and beheld the earth of the size of a -mound, and the seas small as ditches, and in due course he reached -the Himálayas with his mother-in-law, wife, and attendants, and it -resounded with the songs of the Kinnarís, and was adorned with the -companies of heavenly nymphs. There he saw a great many wonderful -sights, and then he reached the city of Sundarapura. It was adorned -with many palaces of gold and jewels, and, thus, though it was on -the Himálayas, it made the beholder suppose that he was looking on -the peaks of mount Meru. [712] And he descended from the heaven, and -getting out of the carriage entered that city, which, as it were, -danced with the waving silk of its banners, in its joy at having -once more a king. And he entered that palace, with the auspicious -ceremony performed for him by his mother-in-law, accompanied by -Alankáravatí, and with his favourites and Vasantaka. There the -fortunate prince spent the day in his father-in-law's palace, -in enjoyments which were provided for him by the power of his -mother-in-law. And on the next day his mother-in-law Kánchanaprabhá -said to him; "There is in this city an image of the holy self-existent -husband of Umá. [713] He, if visited and worshipped, gives enjoyment -and even salvation. Around it the father of Alankáravatí made -a great garden, and brought down to it a holy water, rightly named -the Ganges-pool: go there to-day to worship the god and to amuse -yourselves." When his mother-in-law said this to him, Naraváhanadatta, -accompanied by his wife Alankáravatí, and followed by his attendants, -went to that garden of Siva. It looked lovely with its golden-trunked -trees, which were charming with their branches of jewels, the clear -white flowers of which were clusters of pearls, and the shoots of -which were coral. [714] There he bathed in the Ganges-pool and -worshipped Siva, and wandered round the tanks that were adorned -with ladders of jewels and lotuses of gold. And, accompanied -by his attendants, he amused himself with Alankáravatí on their -charming banks, and in bowers of the wish-granting creeper. And in -those he delighted his soul with heavenly banquets and concerts, -and amusing jokes caused by the simplicity of Marubhúti. And so -Naraváhanadatta dwelt a month there, amusing himself in gardens, -thanks to the resources of his mother-in-law. Then that Kánchanaprabhá -bestowed on him, his wife, and his ministers, garments and ornaments -fit for gods, and with his mother-in-law and his attendants, he -returned in that same chariot to Kausámbí, accompanied by his wife, -and he gladdened the eyes of his parents. - -There Alankáravatí was thus addressed by her mother in the presence -of the king of Vatsa; "You must never by jealous anger make your -husband unhappy, for the fruit of that fault, my daughter, is -separation that causes great affliction. Because I was jealous in -old time and afflicted my husband, I am now consumed with remorse, -as he has gone to the forest." After saying this, she embraced her -daughter with eyes blinded with tears, and flying up into the air -went to her own city. - -Then, that day having come to an end, the next morning Naraváhanadatta, -having performed the appropriate duties, was sitting with his -ministers, when a woman rushed into the presence of Alankáravatí -and said--"Queen, I am a woman in the utmost terror, protect me, -protect me! For there is a Bráhman come to slay me, and he is standing -outside; through fear of him I have fled and come in here to implore -protection." The queen said, "Do not fear. Tell your tale. Who is -he? Why does he wish to slay you?" When thus questioned, the woman -began to say:-- - - - -Story of Asokamálá. - -My sovereign, I am the daughter of a Kshatriya in this city, -named Balasena, and my name is Asokamálá. When I was a virgin, -I was demanded from my father by a rich Bráhman named Hathasarman, -who was captivated by my beauty. And I said to my father; "I do not -like this ugly grim-visaged man for a husband; if you give me to him, -I will not remain in his house." Though Hathasarman heard that, he -sat in dharna at the door of my father's house, until he gave me to -him, being afraid of causing the death of a Bráhman. Then the Bráhman -married me and carried me off reluctant, and I deserted him, and fled -to another man, the son of a Kshatriya. But that Hathasarman managed -to crush him by the power of his wealth, and then I went to another -Kshatriya, who was well off. Then this Bráhman went at night and -set his house on fire. Then he abandoned me, and I went to a third -Kshatriya, and this Bráhman burnt his house also at night. Then -I was abandoned by him also, and I became a fugitive, flying in -terror, as the sheep flies from the jackal, from that Hathasarman, -who wishes to slay me, and follows me step by step. In this very city -I entered the service of the mighty Vírasarman your servant, a Rájpút -who protects the helpless. When the wicked Hathasarman found that -out, he was miserable at having no hope of recovering me, and being -afflicted with separation, he was reduced to skin and bone. But the -Rájpút Vírasarman, when disposed to imprison him for my protection, -was prevented by me, O queen. To-day it chanced that I went outside -the house, and Hathasarman, seeing me, drew his sword and rushed on -me to kill me, but I thereupon fled here, and the female warder, -melted with compassion, opened the door and let me enter, but he, -I know, is waiting for me outside. - -When she said this, the king had the Bráhman Hathasarman summoned -into his presence; he looked at Asokamálá with an eye inflamed with -anger, his form was distorted, he held a sword in his hand, and -the joints of his limbs trembled with rage. The king said to him, -"Wicked Bráhman, do you try to kill a woman, and for her sake set -on fire your neighbours' houses? Why are you so wicked?" When the -Bráhman heard that, he said, "She is my lawful wife. She has left -my protection and gone elsewhere, how could I endure that?" When he -said this, Asokamálá, in distress, exclaimed, "O guardians of the -world, tell me this; did he not in your presence marry me and carry -me off by force against my own will? And did I not say at the time, -'I will not dwell in his house?'" When she said this, a heavenly voice -said, "The statement of Asokamálá is true. But she is not a woman; -hear the truth about her. There is a heroic king of the Vidyádharas -named Asokakara. He had no sons, and once on a time it happened that a -daughter was born to him, and she grew up in the house of her father, -under the name of Asokamálá. And when she arrived at an adult age, -and he, desiring to perpetuate his race, offered her in marriage, -she would not take any husband, through exceeding pride in her own -beauty. For that reason her father, vexed with her obstinacy, denounced -this curse on her; 'Become a mortal, and in that state thou shalt -have the same name. And an ugly Bráhman shall marry thee by force; -thou shalt abandon him, and in thy fear resort to three husbands in -succession. Even then he shall persecute thee, and thou shalt take -refuge with a mighty Kshatriya as his slave, but even then the Bráhman -shall not desist from persecuting thee. And he shall see thee, and run -after thee, with the object of killing thee, but thou shalt escape, -and entering the king's palace, shalt be delivered from this curse.' - -Accordingly that very Vidyádharí, Asokamálá, who was in old time cursed -by her father, has now been born as a woman under the same name. And -this appointed end of her curse has now arrived. She shall now repair -to her Vidyádhara home, and enter her own body which is there. There -she, remembering her curse, shall live happily with a Vidyádhara -prince, named Abhiruchita, who shall become her husband." When the -heavenly voice had said this, it ceased, and immediately that Asokamálá -fell dead on the ground. But the king and Alankáravatí, when they -saw that, had their eyes suffused with tears, and so had their -courtiers. But in Hathasarman grief overpowered anger, and he wept, -blinded with passion. Then his eyes suddenly became expanded with -joy. All of them thereupon said to him,--"What does this mean?" Then -that Bráhman said, "I remember my former birth, and I will give an -account of it, listen." - - - -Story of Sthúlabhuja. - -On the Himálayas there is a splendid city, named Madanapura; in it -dwelt a Vidyádhara prince, named Pralambabhuja. He had born to him, -my lord, a son named Sthúlabhuja, and he in course of time became a -handsome prince in the flower of youth. Then a king of the Vidyádharas, -named Surabhivatsa, came with his daughter to the palace of that -king Pralambabhuja, and said to him: "I give this daughter of mine, -called Surabhidattá, to your son Sthúlabhuja; let the accomplished -youth marry her now." When Pralambabhuja heard this, he approved it, -and summoning his son, he communicated the matter to him. Then his -son Sthúlabhuja, out of pride in his beauty, said to him, "I will -not marry her, my father, for she is not a first-class beauty." His -father thereupon said to him, "What does her plainness matter? For -she is of high lineage and must be honoured on that account, and -her father offered her to me for you, and I have accepted her, so do -not refuse." Although Sthúlabhuja was thus entreated a second time -by his father, he would not consent to marry her. Then his father, -in his anger, denounced against him the following curse--"On account -of this your pride in your good looks, be born as a man, and in that -state you shall be ugly and with a large mouth. And you shall acquire -by force a wife named Asokamálá, also fallen by a curse, and she, -not liking you, shall leave you, and you shall experience the grief of -separation. And as she shall be attached to another, you shall commit -for her sake arson and other crimes, being maddened with passion and -emaciated with grief." When Pralambabhuja had uttered this curse, that -virtuous Surabhidattá clung to his feet, weeping, and entreated him, -"Pronounce a curse on me also, let our lot be the same, let not my -husband alone suffer calamity owing to my fault." When she said this, -Pralambabhuja was pleased, and, in order to comfort that virtuous -woman, he appointed for her this end to his son's curse: "Whenever -Asokamálá shall be released from her curse, then he shall remember -his birth and be released from this curse, and he shall regain his -own body, and remembering his curse, he shall be free from pride, -and soon marry you; then he shall live with you in happiness." When -the virtuous woman was thus addressed by him, she managed to recover -her self-composure. - -"Know that I am that very Sthúlabhuja, fallen here by a curse, and -I have experienced this great grief owing to the fault of pride. How -can proud men have happiness in a previous or in a present state of -existence? And that curse of mine is now at an end." After saying this, -Hathasarman abandoned that body, and became a Vidyádhara youth. And -he took by the might of his science the body of Asokamálá, and flung -it, without its being seen, into the Ganges, out of compassion. And -he sprinkled immediately the chamber of Alankáravatí all round with -water of the Ganges, brought by the might of his science, and after -bending before Naraváhanadatta, his future lord, he flew up into the -heaven to his destined prosperity. - -All being astonished, Gomukha told this story of Anangarati, which -was appropriate to the incident-- - - - -Story of Anangarati and her four suitors. - -There is on the earth a city, rightly named Súrapura, [715] and -in it there lived a king named Mahávaráha, the destroyer of his -foes. That king had a daughter named Anangarati, born to him by his -wife Padmarati, owing to his having propitiated Gaurí, and he had no -other children. And in course of time she attained womanhood, and proud -of her beauty, she did not wish to have any husband, though kings asked -her in marriage. But she said decidedly; "I must be given to a man -who is brave and handsome, and knows some one splendid accomplishment. - -Then there came from the Dekhan four heroes, who, having heard -tidings of her, were eager to obtain her, and they were furnished -with the qualities which she desired. They were announced by the -warder and introduced, and then king Mahávaráha asked them in the -presence of Anangarati; "What are your names? what is your descent, -and what do you know?" When they heard this speech of the king's, -one of them said--"I am Panchaphuttika by name, a Súdra; I possess a -peculiar talent; I weave every day five pairs of garments, one of them -I give to a Bráhman, and the second I offer to Siva, and the third I -wear myself, and as for the fourth, if I had a wife, I would give it -to her, and the fifth I sell, and live upon the proceeds." Then the -second said, "I am a Vaisya named Bháshájna; I know the language of -all beasts and birds." [716] - -Then the third said, "I am a Kshatriya named Khadgadhara, and no -one surpasses me in fighting with the sword." And the fourth said, -"I am an excellent Bráhman named Jívadatta; by means of the sciences -which I possess by the favour of Gaurí, I can raise to life a dead -woman." [717] When they had thus spoken, the Súdra, the Vaisya, and -the Kshatriya one after another praised their own beauty, courage -and might, but the Bráhman praised his might and valour, and said -nothing about his beauty. - -Then king Mahávaráha said to his door-keeper--"Take all these -now and make them rest in your house." The door-keeper, when he -heard the order, took them to his house. Then the king said to his -daughter Anangarati, "My daughter, which of these four heroes do you -prefer?" When Anangarati heard that, she said to her father; "Father, -I do not like any one of the four; the first is a Súdra and a weaver, -what is the use of his good qualities? The second is a Vaisya, and what -is the use of his knowing the language of cattle, and so on? How can -I give myself to them, when I am a Kshatriya woman? The third indeed -is a meritorious Kshatriya, equal to me in birth, but be is a poor -man and lives by service, selling his life. As I am the daughter of a -king, how can I become his wife? The fourth, the Bráhman Jívadatta, -I do not like; he is ugly and is addicted to unlawful arts, and, as -he has deserted the Vedas, he has fallen from his high position. You -ought to punish him, why do you offer to give me to him? For you, my -father, being a king, are the upholder of the castes and the various -stages of life. And a king, who is a hero in upholding religion, -is preferred to a king, who is only a hero with the sword. A hero in -religion will be the lord of a thousand heroes with the sword." When -his daughter had said this, the king dismissed her to her own private -apartments, and rose up to bathe and perform his other duties. - -And the next day, the four heroes went out from the house of the -door-keeper, and roamed about in the town out of curiosity. And at that -very time a vicious elephant, named Padmakabala, broke his fastening, -and in his fury rushed out from the elephant-stable, trampling down the -citizens. And that great elephant, when he saw the four heroes, rushed -towards them to slay them, and they too advanced towards him with -uplifted weapons. Then the one Kshatriya among them, named Khadgadhara, -putting aside the other three, alone attacked that elephant. And he -cut off with one blow the protended trunk of that roaring elephant, -with as much ease as if it had been a lotus-stalk. And after showing -his agility by escaping between his feet, he delivered a second blow -on the back of that elephant. And with the third he cut off both his -feet. Then that elephant gave a groan and fell down and died. All the -people were astonished when they beheld that valour of his, and king -Mahávaráha was also amazed when he heard of it. - -The next day, the king went out to hunt, mounted on an elephant, -and the four heroes, with Khadgadhara at their head, accompanied -him. There the king with his army slew tigers, deer, and boars, -and the lions rushed out upon him in anger, hearing the trumpeting -of the elephants. Then that Khadgadhara cleft in twain, with one -blow of his sharp sword, the first lion that attacked them, and -the second he seized with his left hand by the foot, and dashing it -on the earth, deprived it of life. And in the same way Bháshájna, -and Jívadatta, and Panchaphuttika, each dashed a lion to pieces on -the earth. Thus in turn those heroes killed on foot many tigers, and -lions, and other animals, with ease, before the eyes of the king. Then -that king, being pleased and astonished, after he had finished his -hunting, entered his city, and those heroes went to the house of the -door-keeper. And the king entered the harem, and though tired, had -his daughter Anangarati quickly summoned. And after describing the -valour of those heroes, one by one, as he had seen it in the chase, -he said to her who was much astonished--"Even if Panchaphuttika and -Bháshájna are of inferior caste, and Jívadatta, though a Bráhman, -is ugly and addicted to forbidden practices, what fault is there in -the Kshatriya Khadgadhara, who is handsome, and of noble stature, and -is distinguished for strength and valour; who slew such an elephant, -and who takes lions by the foot and crushes them on the ground, and -slays others with the sword? And if it is made a ground of reproach -against him that he is poor and a servant, I will immediately make -him a lord to be served by others: so choose him for a husband, -if you please, my daughter." When Anangarati heard this from her -father, she said to him--"Well then, bring all those men here, and -ask the astrologer, and let us see what he says." When she said this -to him, the king summoned those heroes, and in their presence he, -accompanied by his wives, said to the astrologer with his own mouth: -"Find out with which of these Anangarati has conformity of horoscope, -and when a favourable moment will arrive for her marriage." When the -skilful astrologer heard that, he asked the stars under which they were -born, and after long considering the time, he said to that king--"If -you will not be angry with me, king, I will tell you plainly. Your -daughter has no conformity of lot with any one of them. And she will -not be married on earth, for she is a Vidyádharí fallen by a curse; -that curse of hers will be at an end in three months. So let these -wait here three months, and if she is not gone to her own world then, -the marriage shall take place." All those heroes accepted the advice -of that astrologer, and remained there for three months. - -When three months had passed, the king summoned into his presence -those heroes, and that astrologer, and Anangarati. And the king, when -he saw that his daughter had suddenly become exceedingly beautiful, -rejoiced, but the astrologer thought that the hour of her death -had arrived. And while the king was saying to the astrologer--"Now -tell me what it is proper to do, for those three months are gone," -Anangarati called to mind her former birth, and covering her face with -her garment, she abandoned that human body. The king thought--"Why -has she put herself in this position?" But when he himself uncovered -her face, he saw that she was dead, like a frost-smitten lotus-plant, -for her eyes like bees had ceased to revolve, the lotus-flower of her -face was pale, and the sweet sound of her voice had ceased, even as -the sound of the swans departs. Then the king suddenly fell to earth -motionless, smitten by the thunderbolt of grief for her, crushed by the -extinction of his race. [718] And the queen Padmarati also fell down -to the earth in a swoon, and with her ornaments fallen from her like -flowers, appeared like a cluster of blossoms broken by an elephant. - -The attendants raised cries of lamentation, and those heroes were -full of grief, but the king, immediately recovering consciousness, -said to that Jívadatta, "In this matter those others have no power, -but now it is your opportunity; you boasted that you could raise to -life a dead woman; if you possess power by means of science, then -recall my daughter to life; I will give her, when restored to life, -to you as being a Bráhman." When Jívadatta heard this speech of the -king's, he sprinkled that princess with water, over which charms had -been said, and chanted this Áryá verse: "O thou of the loud laugh, -adorned with a garland of skulls, not to be gazed on, Chámundá, the -terrible goddess, assist me quickly." When, in spite of this effort of -Jívadatta's, that maiden was not restored to life, he was despondent, -and said--"My science, though bestowed by the goddess that dwells in -the Vindhya range, has proved fruitless, so what is the use to me of -my life that has become an object of scorn?" When he had said this, he -was preparing to cut off his head with a great sword, when a voice came -from the sky--"O Jívadatta, do not act rashly, listen now. This noble -Vidyádhara maiden, named Anangaprabhá, has been for so long a time -a mortal owing to the curse of her parents. She has now quitted this -human body, and has gone to her own world, and taken her own body. So -go and propitiate again the goddess that dwells in the Vindhya hills, -and by her favour you shall recover this noble Vidyádhara maiden. But -as she is enjoying heavenly bliss, neither you nor the king ought to -mourn for her." When the heavenly voice had told this true tale, it -ceased. Then the king performed his daughter's rites, and he and his -wife ceased to mourn for her, and those other three heroes returned -as they had come. - -But hope was kindled in the breast of Jívadatta, and he went and -propitiated with austerities the dweller in the Vindhya hills, and -she said to him in a dream: - -"I am satisfied with thee, so rise up and listen to this that I am -about to tell thee." - - - -Story of Anangarati in a former birth when she was a Vidyádharí -named Anangaprabhá. - -There is a city on the Himálayas named Vírapura; and in it there -dwells a sovereign of Vidyádharas named Samara. He had a daughter, -named Anangaprabhá, born to him by his queen Anangavatí. When, in -the pride of her youth and beauty, she refused to have any husband, -her parents, enraged at her persistence, cursed her-- - -"Become a human being, and even in that state you shall not enjoy the -happiness of married life. When you are a maiden of sixteen years, -you shall abandon the body and come here. But an ugly mortal, who -has become such by a curse, on account of his falling in love with -the daughter of a hermit, and who possesses a magic sword, shall then -become your husband, and he shall carry you off against your will to -the world of mortals. There you, being unchaste, shall be separated -from your husband. Because that husband in a former life carried -off the wives of eight other men, he shall endure sorrow enough for -eight births. And you, having become a mortal by the loss of your -supernatural science, shall endure in that one birth the sufferings -of eight births. [719] For to every one the association with the evil -gives an evil lot, but to women the union with an evil husband is -equivalent to evil. And having lost your memory of the past, you shall -there take many mortal husbands, because you obstinately persisted in -detesting the husband fitted for you. That Vidyádhara Madanaprabha, -who, being equal in birth, demanded you in marriage, shall become -a mortal king and at last become your husband. Then you shall be -freed from your curse, and return to your own world, and you shall -obtain that suitable match, who shall have returned to his Vidyádhara -state." So that maiden Anangaprabhá has become Anangarati on the earth, -and returning to her parents, has once more become Anangaprabhá. - -"So go to Vírapura and conquer in fight her father, though he is -possessed of knowledge and protected by his high birth, and obtain that -maiden. Now take this sword, and as long as you hold it in your hand, -you will be able to travel through the air, and moreover you will be -invincible." Having said this, and having given the sword to him, the -goddess vanished, and he woke up, and beheld in his hand a heavenly -sword. Then Jívadatta rose up delighted and praised Durgá, and all -the exhaustion produced by his penance was removed by the refreshment -caused by the nectar of her favour. And he flew up into the air with -his sword in his hand, and after roaming all round the Himálayas, he -found that prince of the Vidyádharas Samara in Vírapura. He conquered -him in fight, and then the king gave him his daughter Anangaprabhá, -and he married her, and lived in heavenly felicity. And after he had -remained there some time, he said to his father-in-law Samara and to -his beloved Anangaprabhá, "Let us two go to the world of men, for -I feel a longing for it, for one's native land is exceedingly dear -to living beings, even though it may be an inferior place." [720] -When the father-in-law heard that, he consented, but the far-seeing -Anangaprabhá was with difficulty induced to consent; then Jívadatta -descended from heaven to the world of mortals, taking that Anangaprabhá -in his arms. And Anangaprabhá, beholding there a pleasant mountain, -being wearied, said to him--"Let us immediately rest here." Then he -consented, and descending there with her, he produced food and drink -by the power of the various sciences. Then Jívadatta, being impelled -by fate, said to Anangaprabhá--"Dear one, sing some sweet song." When -she heard that, she began to sing devoutly the praise of Siva, and -with that sound of her singing the Bráhman was sent to sleep. - -In the meanwhile a king, named Harivara, wearied out with hunting, came -that way in search of spring-water; he was attracted by hearing the -sound of that singing, as deer are attracted, and, leaving his chariot, -he went there alone. The king first had happiness announced by omens, -and then he beheld that Anangaprabhá like the real brightness of the -god of love. Then, as his heart was distracted with her song and her -beauty, the god of love cleft it at will with his arrows. Anangaprabhá -too, seeing that he was handsome, came within the range of the god -of the flowery bow, and said to herself--"Who is this? is he the -god of love, without his flowery bow? Is he the incarnation of the -favour of Siva towards me, he being pleased with my song?" Then -maddened with love, she asked him--"Who are you, and how have you -come to this forest, tell me." Then the king told her who he was, -and why he had come; then he said to her, "Tell me, who are you, -fair one? And who is this, O lotus-faced one, who is sleeping -here?" When he asked these questions, she answered him briefly: -"I am a Vidyádharí, and this is my husband, who possesses a magic -sword, and now I have fallen in love with you at first sight. So -come, let us quickly go to your city, before he awakes; then I will -tell my story at length." When the king heard that, he agreed, and -felt as much delighted as if he had obtained the sovereignty of the -three worlds. And Anangaprabhá hurriedly thought in her heart, "I will -take this king in my arms, and quickly fly up to the heaven," but in -the meanwhile her knowledge was stripped from her by her treachery -to her husband; and remembering her father's curse, she became at -once despondent. When the king saw that, he asked the cause, and then -said to her--"This is not the time for despondency; your husband here -may awake. And you ought not to lament, my beloved, over this matter -which depends on destiny. For who can escape from the shadow of his -own head, or the course of destiny? So come, let us depart." When -the king Harivara said this, she consented to his proposal, and he -took her quickly up in his arms. Then he went off quickly thence, as -delighted as if he had obtained a treasure, and ascended his chariot, -welcomed with joy by his servants. And he reached his city in that -chariot, which travelled swift as thought, accompanied by his beloved, -and he aroused curiosity in his subjects. Then king Harivara remained -in heavenly enjoyments in that city, which was named after him, in -the society of that Anangaprabhá. And Anangaprabhá remained there -devotedly attached to him, forgetting all her supernatural power, -bewildered by the curse. - -In the meanwhile Jívadatta woke up on the mountain, and saw that not -only Anangaprabhá was gone, but his sword also. He thought "Where is -that Anangaprabhá? Alas! Where is that sword? Has she gone off with -it? Or were they both carried off by some being?" In his perplexity, -he made many surmises of this sort, and he searched that mountain -for three days, being consumed with the fire of love. Then he came -down, and wandered through the forests for ten days, but did not -find a trace of her anywhere. He kept crying out--"Alas spiteful -fortune, how did you carry off, together with the magic power of -the sword, my beloved Anangaprabhá, both which you granted with -difficulty?" Thus employed he wandered about without food, and at -last reached a village, and there he entered the opulent mansion of -a Bráhman. There the handsome and well-dressed mistress of the house, -Priyadattá by name, made him sit down on a seat, and immediately gave -this order to her maids--"Wash quickly the feet of this Jívadatta, for -to-day is the thirteenth day that he has gone without food on account -of his separation." When Jívadatta heard that, he was astonished, -and reflected in his own mind--"Can Anangaprabhá have come here, or is -this woman a witch?" Thus he reflected, and after his feet were washed, -and he had eaten the food that she gave, he humbly asked Priyadattá -in his great grief--"Tell me one thing: how do you know my history, -blameless one? And tell me another thing, where are my sword and -my beloved gone?" When the devoted wife Priyadattá heard that, she -said--"No one but my husband has any place in my heart even in a dream, -my son, and I look on all other men as brothers, and no guest leaves -my house without entertainment; by virtue of that I know the past, -the present and the future. And that Anangaprabhá of yours has been -carried off by a king named Harivara, living in a town named after him, -who, as destiny would have it, came that way, while you were asleep, -attracted by her song. And you cannot recover her, for that king is -very powerful; moreover that unchaste woman will in turn leave him -and go to another man. And the goddess Durgá gave you that sword only -that you might obtain that lady; having accomplished that, the weapon, -in virtue of its divine nature, has returned to the goddess, as the -lady has been carried off. Moreover, how have you forgotten what the -goddess was pleased to tell you, when she told the story of the curse -of Anangaprabhá? So why are you so distracted about an event, which was -destined to take place? Abandon this chain of sins, which again and -again produces extreme sorrow. And of what profit can be to you now, -my brother, that wicked female, who is attached to another, and who -has become a mortal, having lost her science by her treachery against -you?" When that virtuous woman said this to Jívadatta, he abandoned -all passion for Anangaprabhá, being disgusted with her fickleness, and -thus answered the Bráhman lady--"Mother, my delusion has been brought -to an end by this true speech of thine; whom does not association with -persons of virtuous conduct benefit? This misfortune has befallen -me in consequence of my former crimes, so I will abandon jealousy, -and go to holy places to wash them out. What can I gain by taking up -an enmity with others on account of Anangaprabhá? For one, who has -conquered anger, conquers this whole world." While he was saying this, -the righteous husband of Priyadattá, who was hospitable to guests, -returned to the house. The husband also welcomed him, and made him -forget his grief, and then he rested, and taking leave of them both, -started on his pilgrimage to holy places. - -Then, in course of time, he roamed round to all the holy bathing-places -on the earth, enduring many toils in difficult ways, living on roots -and fruits. And after visiting holy bathing-places, he went to the -shrine of the dweller in the Vindhya hills; there he went through -a severe penance, without food, on a bed of kusa grass. And Ambiká, -satisfied with his asceticism, said to him, appearing to him in bodily -form--"Rise up, my son, for you four are four ganas of mine. Three -are Panchamúla, Chaturvaktra, and Mahodaramukha, and thou art the -fourth, last in order, and thy name is Vikatavadana. You four once -went to the sand of the Ganges to amuse yourselves, and saw there a -hermit's daughter bathing. She was called Chápalekhá, the daughter -of Kapilajata. And she was solicited by all of you, distracted -with love. When she said 'I am a maiden, go away all of you,' the -three others remained quiet, but thou didst forcibly seize her by -the arm. And she cried out--'Father, Father, deliver me.' Then the -hermit, who was near, came up in wrath. Then thou didst let go her -arm; then he immediately cursed you, saying--'Wicked ones, be born, -all of you, as human beings.' Then you asked the hermit that the -curse might end, and he said--'When the princess Anangarati shall be -demanded in marriage by you, and shall go to the Vidyádhara world, -then three of you shall be released from your curse. But when she -has become a Vidyádharí, then thou, Vikatavadana, shalt gain her, -and lose her again, and then thou shalt suffer great sorrow. But -after propitiating the goddess Durgá for a long time, thou shalt be -released from this curse. This will happen to thee, because thou didst -touch the hand of this Chápalekhá, and also because thou hast much -guilt attaching to thee, on account of having carried off the wives -of others.' You four ganas of mine, whom that hermit thus cursed, -became four heroes in the Dekhan, Panchaphuttika, and Bháshájna, and -Khadgadhara, these three friends, and you the fourth Jívadatta. Now the -first three, when Anangarati returned to her own place, came here, and -by my favour were freed from their curse. And thou hast propitiated me -now, therefore thy curse is at an end. So take this fiery meditation, -and abandon this body; and consume at once the guilt, which it would -take eight births to exhaust." When the goddess Durgá had said this, -she gave him the meditation, and disappeared. And with that meditation -he burned up his wicked mortal body, and at last was freed from the -curse, and became once more an excellent gana. When even gods have -to endure so much suffering by associating with the wives of others, -what must be the result of it to inferior beings? - -In the meanwhile Anangaprabhá became head-queen in Harivara, the city -of the king Harivara. And the king remained day and night with his -mind fixed on her, and entrusted the great burden of his kingdom -to his minister named Sumantra. And once on a time there came to -that king from Madhyadesa, [721] a fresh teacher of dancing, named -Labdhavara. The king, having seen his skill in music and dancing, -honoured him, and made him the instructor in dancing of the ladies -of the harem. He brought Anangaprabhá to such excellence in dancing, -that she was an object of admiration even to her rival wives. And from -associating with the professor of dancing, and from the delight she -took in his teaching, she fell in love with him. And the professor -of dancing, attracted by her youth and beauty, gradually learnt a -new strange [722] dance, thanks to the god of Love. And once she -approached the professor of dancing secretly in the dancing-hall, -and being desperately in love with him, said to him--"I shall not be -able to live for a moment without you, and the king Harivara, when he -hears of it, will not tolerate it, so come, let us depart elsewhere, -where the king will not find us out. You have wealth in the form of -gold, horses, and camels, given by the king, pleased with your dancing, -and I have ornaments. So let us quickly go and dwell where we shall be -secure." The professor of dancing was pleased with her proposal, and -consented to this. Then she put on the dress of a man, and went to the -house of the professor of dancing, accompanied by one female servant, -who was exceedingly devoted to her. Thence she started on horseback, -with that teacher of dancing, who placed his wealth on the back of a -camel. First she abandoned the splendour of the Vidyádharas, then of a -throne, and now she put herself under the shelter of a bard's fortune; -alas! fickle is the mind of women! And so Anangaprabhá went with the -teacher of dancing, and reached a distant city named Viyogapura. There -she dwelt in happiness with him, and the distinguished dancer thought -that by obtaining her his name of Labdhavara [723] had been justified. - -And in the meanwhile king Harivara, finding out that his beloved -Anangaprabhá had gone somewhere or other, was ready to abandon the -body out of grief. Then the minister Sumantra said to the king to -comfort him, "Why do you appear as if you do not understand the -matter? Consider it yourself? How, my sovereign, could you expect -that a woman, who deserted a husband, that had by means of his sword -obtained the power of a Vidyádhara, and repaired to you as soon as -she saw you, would be faithful even to you? She has gone off with -something that she has managed to get, having no desire for anything -good, as one to whom a blade of grass is a sprout of jewels, falling in -love at sight with a blade of grass. Certainly the teacher of dancing -has gone off with her, for he is nowhere to be seen. And I hear that -they both were in the concert-hall in the morning. So tell me, king; -why are you so persistent about her, though you know all this? The -truth is, a fickle dame is like a sunset, momentarily aglow for every -one." When the minister said this to him, the king fell into a musing, -and thought--"Yes, that wise man has told me the truth. For a fickle -dame is like human life; connexion with her is unstable, she changes -every moment, and is terrible, bringing disgust at the end. The -wise man never falls into the power of deep rivers or of women, -both which drown him who falls into their power, while they exhibit -wanton sportfulness. Those men are truly masters of themselves, -who are free from excitement about pleasures, who are not puffed -up in prosperity, and who are unshrinking in dangers; such men have -conquered the world." After saying this, king Harivara abandoned his -grief by the advice of his minister, and remained satisfied with the -society of his own wives. - -And after Anangaprabhá had dwelt some time with the teacher of dancing, -in the city named Viyogapura, he, as fate would have it, struck up an -acquaintance with a young gambler named Sudarsana; then the gambler, -before the eyes of Anangaprabhá, soon stripped the teacher of dancing -of all his wealth. Then Anangaprabhá deserted her husband, who was -stripped of all his fortune, as if in anger on that account, and threw -herself into the arms of Sudarsana. Then the teacher of dancing, -having lost his wife and his wealth, having no refuge, in disgust -with the world, matted his hair in a knot, and went to the banks of -the Ganges to practise mortification of the flesh. But Anangaprabhá, -who was ever taking new paramours, remained with that gambler. But -one night, her lord Sudarsana was robbed of all that he had by some -robbers, who entered his house in the darkness. Then Sudarsana, seeing -that Anangaprabhá was uncomfortable and unhappy on account of their -poverty, said to her: "Come and let us borrow something from a rich -friend of mine, named Hiranyagupta, a distinguished merchant." After -saying this, he, being deprived of his senses by destiny, went with -his wife, and asked that great merchant Hiranyagupta to lend him some -money. And the merchant, when he saw her, immediately fell in love -with her, and she also with him, the moment that she beheld him. And -the merchant said politely to Sudarsana--"To-morrow I will give you -gold, but dine here to-day." When Sudarsana heard this, beholding the -altered bearing of those two, he said--"I did not come here to-day to -dine." Then the great merchant said--"If this be the case, at any rate -let your wife dine here, my friend, for this is the first time that -she has visited my house." When Sudarsana was thus addressed by him, -he remained silent in spite of his cunning, and that merchant went -into his house with Anangaprabhá. There he indulged in drinking and -other pastimes with that fair one, unexpectedly thrown in his way, -who was merry with all the wantonness of wine. But Sudarsana, who -was standing outside, waiting for her to come out, had the following -message brought to him by the merchant's servants, in accordance -with their master's orders: "Your wife has dined and gone home; you -must have failed to see her going out. So what are you doing here so -long? Go home." He answered--"She is within the house, she has not -come out, and I will not depart." Thereupon the merchant's servants -drove him away from the house with kicks. Then Sudarsana went off, -and sorrowfully reflected with himself: "What! has this merchant, -though my friend, robbed me of my wife? Or rather, in this very birth -the fruit of my sin has in such a form fallen to my lot. For what I -did to one, another has done to me. Why should I then be angry with -another, when my own deeds merit anger? So I will sever the chain of -works, so that I may not be again humiliated." Thus reflecting, the -gambler abandoned his anger, and going to the hermitage of Badariká, -[724] he proceeded to perform such austerities as would cut the bonds -of mundane existence. - -And Anangaprabhá, having obtained that exceedingly handsome merchant -for a dear husband, was as pleased as a bee that has lighted on a -flower. And in course of time she attained undisputed control over -the wealth, as well as over the heart of that opulent merchant, -who was deeply in love with her. But the king Vírabáhu, though he -heard of the matchless beauty residing there, did not carry her off, -but remained strictly within the limits of virtue. And in course of -time, the wealth of the merchant began to diminish, on account of -the expenditure of Anangaprabhá; for, in a house presided over by -an unchaste woman, Fortune pines as well as virtuous women. Then the -merchant Hiranyagupta got together wares, and went off to an island -named Suvarnabhúmi to trade, and he took that Anangaprabhá with him, -out of fear of being separated from her, and journeying on his way, -he at last reached the city of Ságarapura. There he fell in with -a chief of fishermen, a native of that place, Ságaravíra by name, -whom he found in that city near the sea. He went with that sea-faring -man to the shore of the sea, and with his beloved embarked on a ship -which he provided. And after the merchant had travelled in anxiety -for some days over the sea, in that ship, accompanied by Ságaravíra, -one day a terrible black cloud of doom appeared, with flashing eyes -of lightning, filling them with fear of destruction. Then that ship, -smitten by a mighty wind, with a violent shower of rain, began to -sink in the waves. That merchant Hiranyagupta, when the crew raised -a cry of lamentation, and the ship began to break up like his own -hopes, fastened his cloak round his loins, and looking at the face of -Anangaprabhá, exclaimed "Ah! my beloved, where art thou," and threw -himself into the sea. And he oared himself along with his arms, and, -as luck would have it, he reached a merchant-ship, and he caught hold -of it, and climbed up into it. - -But that Ságaravíra tied together some planks with a cord, and quickly -placed Anangaprabhá upon them. And he himself climbed up upon them, -and comforted that terrified woman, and went paddling along in the sea, -throwing aside the water with his arms. And as soon as the ship had -been broken to pieces, the clouds disappeared from the heaven, and the -sea was calm, like a good man whose wrath is appeased. But the merchant -Hiranyagupta, after climbing up into the ship, which was impelled by -the wind, as fate would have it, reached in five days the shore of -the sea. Then he went on shore, grieved at the loss of his beloved, -but he reflected that the dispensations of Destiny were irremediable; -and he went slowly home to his own city, and being of resolute soul, -he recovered his self-command, and again acquired wealth, and lived -in great comfort. - -But Anangaprabhá, seated on the plank, was piloted to the shore -of the sea in one day by Ságaravíra. And there that chief of the -fishermen, consoling her, took her to his own palace in the city of -Ságarapura. There Anangaprabhá, reflecting that that chief of the -fishermen was a hero who had saved her life, and was equal to a king -in opulence, and in the prime of youth and good looks, and obedient -to her orders, made him her husband: a woman who has lost her virtue -does not distinguish between high and low. Then she dwelt with that -chief of fishermen, enjoying in his house his wealth that he put at -her disposal. - -One day she saw from the roof of the palace a handsome Kshatriya youth, -named Vijayavarman, going along the high street of the town. Falling -in love with his good looks, she went up to him, and said--"Receive -me, who am in love with you, for my mind has been fascinated by -the sight of you." And he gladly welcomed that fairest woman of the -three worlds, who had fallen to him, as it were, from the sky, and -took her home to his house. But Ságaravíra, finding that his beloved -had gone somewhere or other, abandoned all, and went to the river -Ganges, intending to leave the body by means of ascetic practices; -and no wonder that his grief was great, for how could a man of servile -caste ever have expected to obtain such a Vidyádharí? But Anangaprabhá -lived at ease in that very town with Vijayavarman, free from restraint. - -Then, one day the king of that place, named Ságaravarman, mounted a -female elephant and went out to roam round his city. And while the king -was looking at that well-built city named after him, he came along -the street where the house of Vijayavarman was. And Anangaprabhá, -finding out that the king was coming that way, went up to the top of -the house, out of curiosity to behold him. And, the moment she saw the -king, she fell so desperately in love with him, that she insolently -exclaimed to the elephant-driver--"Mahout, I never in my life have -ridden on an elephant, so give me a ride on yours, and let me see how -pleasant it is." When the elephant-driver heard this, he looked at -the face of the king, and in the meanwhile the king beheld her, like -the splendour of the moon fallen from heaven. And the king, drinking -her in with insatiate eye like a partridge, having conceived the hope -of gaining her, said to his elephant-driver--"Take the elephant near -and comply with her wish, and without delay seat this moon-faced dame -on the elephant." When the king said this, the elephant-driver at -once brought that elephant close under the house. When Anangaprabhá -saw that the elephant had come near, she immediately flung herself -into the lap of the king Ságaravarman. How came it that, though at -first she was averse to a husband, she now showed such an insatiable -appetite for husbands? Surely her father's curse made her exhibit a -great change of character. And she clasped the king round the neck, -as if afraid of falling, and he, when his limbs were irrigated with -the nectar of her touch, was much delighted. And the king quickly -carried off to his own palace her, who had surrendered herself by -an artifice, being desirous of being kissed. There he made that -Vidyádharí enter his harem, and after she had told him her story, he -made her his principal wife. And then that young Kshatriya, finding -out that she had been carried off by the king, came and attacked the -king's servants outside the palace, and there he left his corpse, -not turning his back in fight, for brave men do not submit to insult -on account of a woman. And it seemed as if he was carried off to the -abode of the gods by the nymphs of heaven, saying--"What have you to -do with this contemptible woman? Come to Nandana and court us." - -As for that Anangaprabhá, when she had come into the possession of -the king Ságaravarman, she roamed no more, but remained faithful to -him, as rivers are at rest in the bosom of the sea. And owing to the -force of destiny, she thought herself fortunate in having obtained -that husband, and he thought that his life was complete by his having -obtained her for a wife. - -And in some days Anangaprabhá, the queen of that king Ságaravarman, -became pregnant, and in due time gave birth to a son. And the king -made a great feast on account of the birth of a noble son, and -gave the boy the name of Samudravarman. And when that son attained -his full stature, and became a young man distinguished for might, -the king appointed him crown-prince. Then he brought to his court -Kamalavatí the daughter of a certain king named Samaravarman, to be -married to him. And when that son Samudravarman was married, the king, -being impressed by his virtues, gave him his own kingdom. That brave -son Samudravarman, being thoroughly acquainted with the duties of -Kshatriyas, when he had obtained the kingdom, said to his father, -bowing before him: "Father, give me leave to depart; I am setting -out to conquer the regions. A lord of earth, that is not intent on -conquest, is to be blamed as much as the effeminate husband of a -woman. And in this world, only that fortune of kings is righteous and -glorious, which is acquired by one's own strength after conquering the -kingdoms. What is the use, father, of the sovereignty of those kings, -who hold it merely for the sake of oppressing the poor? They devour -their own subjects, ravenous like cats." [725] When he had said this, -his father Ságaravarman replied, "Your rule, my boy, is young; so -for the present secure that; no demerit or disgrace attaches to one -who rules his subjects justly. And war is not meet for kings without -considering their power; though, you my child, are a hero, and your -army is numerous, still you ought not to rely upon the fortune of -victory, which is fickle in fight." Though his father used these -and similar arguments with him, the brave Samudravarman at last, -with great difficulty, induced him to consent, and marched out to -conquer the regions. And having conquered the regions in due course, -and reduced the kings under his sway, he returned to his own city -in possession of elephants, horses, gold, and other tributes. And -there he humbly honoured the feet of his delighted parents with great -jewels produced in various regions. And the glorious prince gave, by -their orders, to the Bráhmans great gifts of elephants, horses, gold -and jewels. Then he showered gold in such profusion upon suppliants -and servants, that the only thing in the country devoid of wealth -was the word poor, which had become without meaning. [726] The king -Ságaravarman, dwelling with Anangaprabhá, when he beheld the glory -of his son, considered that his objects in life had been accomplished. - -And the king, after spending those days in feasting, said to his son -Samudravarman in the presence of the ministers--"I have accomplished, -my son, what I had to accomplish in this birth; I have enjoyed the -pleasures of rule, I have not experienced defeat from my enemies, and -I have seen you in possession of sovereignty, what else does there -remain for me to obtain? So I will retire to a holy bathing-place, -while my body retains strength. For see, old age whispers at the root -of my ear--'Since this body is perishable, why do you still remain -in your house?'" Having said this, the king Ságaravarman, all whose -ends were attained, went, though his son was opposed to it, to Prayága -with his beloved. And Samudravarman escorted his father there, and, -after returning to his own city, ruled it in accordance with the law. - -And the king Ságaravarman, accompanied by his wife Anangaprabhá, -propitiated the god Siva in Prayága with asceticism. And at the end -of the night, the god said to him in a dream--"I am pleased with this -penance of yourself and your wife, so hear this--This Anangaprabhá and -you, my son, are both of the Vidyádhara race, and to-morrow the curse -will expire, and you will go to your own world." When the king heard -that, he woke up, and Anangaprabhá too, who had seen a similar dream, -and they told their dreams to one another. And then Anangaprabhá, -delighted, said to the king--"My husband, I have now remembered all -the history of my former birth; I am the daughter of Samara, a prince -of the Vidyádharas, in the city of Vírapura, and my name has always -been Anangaprabhá. And I came here owing to the curse of my father, -having become a human being by the loss of my science, and I forgot my -Vidyádharí nature. But now I have recovered consciousness of it." While -she was saying this, her father Samara descended from heaven; and -after he had been respectfully welcomed by the king Ságaravarman, -he said to that daughter Anangaprabhá, who fell at his feet, "Come, -daughter, receive these sciences, your curse is at an end. For you -have endured in one birth the sorrows of eight births." [727] Saying -this, he took her on his lap, and gave her back the sciences; then he -said to the king Ságaravarman--"You are a prince of the Vidyádharas, -named Madanaprabha, and I am by name Samara, and Anangaprabhá is my -daughter. And long ago, when she ought to have been given in marriage, -her hand was demanded by several suitors, but being intoxicated by -her beauty, she did not desire any husband. Then she was asked in -marriage by you, who were equal in merit, and very eager to marry her, -but as fate would have it, she would not then accept even you. For that -reason I cursed her, that she might go to the world of mortals. And -you, being passionately in love with her, fixed your heart on Siva -the giver of boons, and wished intently that she might be your wife -in the world of mortals, and then you abandoned your Vidyádhara body -by magic art. Then you became a man and she became your wife. Now -return to your own world linked together." When Samara said this to -Ságaravarman, he, remembering his birth, abandoned his body in the -water of Prayága, [728] and immediately became Madanaprabha. And -Anangaprabhá was rekindled with the brightness of her recovered -science, and immediately becoming a Vidyádharí, gleamed with that very -body, which underwent a heavenly change. And then Madanaprabha, being -delighted, and Anangaprabhá also, feeling great passion stir in both -their hearts at the sight of one another's heavenly bodies, and the -auspicious Samara, king of the sky-goers, all flew up into the air, -and went together to that city of the Vidyádharas, Vírapura. And there -Samara immediately gave, with due rites, his daughter Anangaprabhá to -the Vidyádhara king, Madanaprabha. And Madanaprabha went with that -beloved, whose curse had been cancelled, to his own city, and there -he dwelt at ease. - -"Thus divine beings fall by virtue of a curse, and owing to the -consequences of their own wickedness, are incarnate in the world of -men, and after reaping the fruit appropriate to their bad conduct, they -again go to their own home on account of previously acquired merit." - -When Naraváhandadatta heard this tale from his minister Gomukha, he -and Alankáravatí were delighted, and then he performed the duties of -the day. - - - - - - -CHAPTER LIII. - - -Then, on the next day, Naraváhanadatta's friend Marubhúti said to him, -when he was in the company of Alankáravatí--"See, king, this miserable -dependent [729] of yours remains clothed with one garment of leather, -with matted hair, thin and dirty, and never leaves the royal gate, -day or night, in cold or heat; so why do you not shew him favour at -last? For it is better that a little should be given in time, than -much when it is too late; so have mercy on him before he dies." When -Gomukha heard this, he said--"Marubhúti speaks well, but you, king, -are not the least in fault in this matter; for until a suitor's guilt, -which stands in his way, is removed, a king, even though disposed to -give, cannot give; but when a man's guilt is effaced, a king gives, -though strenuously dissuaded from doing so; this depends upon works -in a previous state of existence. And à propos of this, I will tell -you, O king, the story of Lakshadatta the king, and Labdhadatta the -dependent; listen." - - - -Story of king Lakshadatta and his dependent Labdhadatta. [730] - -There was on the earth a city named Lakshapura. In it there lived a -king named Lakshadatta, chief of generous men. He never knew how to -give a petitioner less than a lac of coins, but he gave five lacs -to any one with whom he conversed. As for the man with whom he was -pleased, he lifted him out of poverty, for this reason his name was -called Lakshadatta. A certain dependent named Labdhadatta stood day and -night at his gate, with a piece of leather for his only loin-rag. He -had matted hair, and he never left the king's gate for a second, day -or night, in cold, rain, or heat, and the king saw him there. And, -though he remained there long in misery, the king did not give him -anything, though he was generous and compassionate. - -Then, one day the king went to a forest to hunt, and his dependent -followed him with a staff in his hand. There, while the king seated -on an elephant, armed with a bow, and followed by his army, slew -tigers, bears, and deer, with showers of arrows, his dependent, going -in front of him, alone on foot, slew with his staff many boars and -deer. When the king saw his bravery, he thought in his heart--"It -is wonderful that this man should be such a hero," but he did not -give him anything. And the king, when he had finished his hunting, -returned home to his city, to enjoy himself, but that dependent stood -at his palace-gate as before. Once on a time, Lakshadatta went out to -conquer a neighbouring king of the same family, and he had a terrible -battle. And in the battle the dependent struck down in front of him -many enemies, with blows from the end of his strong staff of acacia -wood. And the king, after conquering his enemies, returned to his own -city, and though he had seen the valour of his dependent, he gave him -nothing. In this condition the dependent Labdhadatta remained, and many -years passed over his head, while he supported himself with difficulty. - -And when the sixth year had come, king Lakshadatta happened to see -him one day, and feeling pity for him, reflected--"Though he has been -long afflicted, I have not as yet given him anything, so why should -I not give him something in a disguised form, and so find out whether -the guilt of this poor man has been effaced, or not, and whether even -now Fortune will grant him a sight of her, or not." Thus reflecting, -the king deliberately entered his treasury, and filled a citron with -jewels, as if it were a casket. And he held an assembly of all his -subjects, having appointed a meeting outside his palace, and there -entered the assembly all his citizens, chiefs, and ministers. And -when the dependent entered among them, the king said to him with an -affectionate voice, "Come here;" then the dependent, on hearing this, -was delighted, and coming near, he sat in front of the king. Then -the king said to him--"Utter some composition of your own." Then the -dependent recited the following Áryá verse--"Fortune ever replenishes -the full man, as all the streams replenish the sea, but she never -even comes within the range of the eyes of the poor." When the king -had heard this, and had made him recite it again, he was pleased, -and gave him the citron full of valuable jewels. And the people said, -"This king puts a stop to the poverty of every one with whom he is -pleased; so this dependent is to be pitied, since this very king, -though pleased with him, after summoning him politely, has given him -nothing but this citron; a wishing-tree, in the case of ill-starred -men, often becomes a palása-tree." [731] These were the words which -all in the assembly said to one another in their despondency, when -they saw that, for they did not know the truth. - -But the dependent went out, with the citron in his hand, and when he -was in a state of despondency, a mendicant came before him. And that -mendicant, named Rájavandin, seeing that the citron was a fine one, -obtained it from that dependent by giving him a garment. And then -the mendicant entered the assembly, and gave that fruit to the king, -and the king, recognizing it, said to that hermit, [732] "Where, -reverend sir, did you procure this citron." Then he told the king -that the dependent had given it to him. Then the king was grieved and -astonished, reflecting that his guilt was not expiated even now. The -king Lakshadatta took the citron, rose up from the assembly, and -performed the duties of the day. And the dependent sold the garment, -and after he had eaten and drunk, remained at his usual post at the -king's gate. - -And on the second day the king held a general assembly, and everybody -appeared at it again, citizens and all. And the king, seeing that the -dependent had entered the assembly, called him as before, and made him -sit near him. And after making him again recite that very same Áryá -verse, being pleased, he gave him that very same citron with jewels -concealed in it. And all there thought with astonishment--"Ah! this -is the second time that our master is pleased with him without his -gaining by it. And the dependent, in despondency, took the citron in -his hand, and thinking that the king's good will had again been barren -of results, went out. At that very moment a certain official met him, -who was about to enter that assembly, wishing to see the king. He, -when he saw that citron, took a fancy to it, and regarding the omen, -procured it from the dependent by giving him a pair of garments. And -entering the king's court, he fell at the feet of the sovereign, and -first gave him the citron, and then another present of his own. And -when the king recognised the fruit, he asked the official where he got -it, and he replied--"From the dependent." And the king, thinking in -his heart that Fortune would not even now give the dependent a sight -of her, was exceedingly sad. [733] And he rose up from the assembly -with that citron, and the dependent went to the market with the pair -of garments he had got. And by selling one garment he procured meat -and drink, and tearing the other in half he made two of it. Then -on the third day also the king held a general assembly, and all -the subjects entered, as before, and when the dependent entered, -the king gave him the same citron again, after calling him and -making him recite the Áryá verse. Then all were astonished, and the -dependent went out, and gave that citron to the king's mistress. And -she, like a moving creeper of the tree of the king's regard, gave -him gold, which was, so to speak, the flower, the harbinger of the -fruit. The dependent sold it, and enjoyed himself that day, and the -king's mistress went into his presence. And she gave him that citron, -which was large and fine, and he, recognising it, asked her whence she -procured it. Then she said--"The dependent gave it me." Hearing that, -the king thought, "Fortune has not yet looked favourably upon him; -his merit in a former life must have been slight, since he does not -know that my favour is never barren of results. And so these splendid -jewels come back to me again and again." Thus the king reflected, -and he took that citron, and put it away safely, and rose up and -performed the duties of the day. And on the fourth day the king held -an assembly in the same way, and it was filled with all his subjects, -feudatories, ministers and all. And the dependent came there again, -and again the king made him sit in front of him, and when he bowed -before him, the king made him recite the Áryá verse: and gave him the -citron, and when the dependent had half got hold of it, he suddenly -let it go, and the citron fell on the ground and broke in half. And -as the joining of the citron, which kept it together, was broken, -there rolled out of it many valuable jewels, illuminating that place -of assembly. All the people, when they saw it, said, "Ah! we were -deluded and mistaken, as we did not know the real state of the case, -but such is the nature of the king's favour." When the king heard -that, he said--"By this artifice I endeavoured to ascertain, whether -Fortune would now look on him or not. But for three days his guilt -was not effaced; now it is effaced, and for that reason Fortune has -now granted him a sight of herself." After the king had said this, -he gave the dependent those jewels, and also villages, elephants, -horses and gold, and made him a feudal chief. And he rose up from -that assembly, in which the people applauded, and went to bathe; and -that dependent too, having obtained his ends, went to his own dwelling. - -So true is it that, until a servant's guilt is effaced, he cannot -obtain the favour of his master; even by going through hundreds -of hardships. - -When Gomukha the prime-minister had told this tale, he again said to -his master Naraváhanadatta; "So, king, I know that even now the guilt -of that dependent of yours is not expiated, since even now you are -not pleased with him." When the son of the king of Vatsa heard this -speech of Gomukha's, he said, "Ha! good!" and he immediately gave -to his own dependent, who was named Kárpatika, a number of villages, -elephants and horses, a crore of gold pieces, and excellent garments, -and ornaments. Then that dependent, who had attained prosperity, -became like a king; how can the attendance on a grateful king, who -has excellent courtiers, be void of fruit. - -When Naraváhanadatta was thus employed, there came one day, -to take service with him, a young Bráhman from the Dekhan, named -Pralambabáhu. That hero said to the prince: "I have come to your feet, -my sovereign, attracted by your renown; and I on foot will never -leave your company for a step, as long as you travel on the earth -with elephants, horses, and chariots; but in the air I cannot go; I -say this because it is rumoured that my lord will one day be emperor -of the Vidyádharas. A hundred gold pieces should be given to me every -day as salary." When that Bráhman, who was really of incomparable -might, said this, Naraváhanadatta gave him this salary. And thereupon -Gomukha said--"My lord, kings have such servants: à propos of this, -hear this story." - - - -Story of the Bráhman Víravara. [734] - -There is in this country a great and splendid city of the name of -Vikramapura. In it there lived long ago a king named Vikramatunga. He -was distinguished for statesmanship, and though his sword was -sharp, his rod of justice was not so; and he was always intent on -righteousness, but not on women, hunting, and so forth. And while he -was king, the only atoms of wickedness were the atoms of earth in the -dust, the only departure from virtue was the loosing of arrows from -the string, the only straying from justice was the wandering of sheep -in the folds of the keepers of cattle. [735] Once on a time a heroic -and handsome Bráhman, from the country of Málava, named Víravara, came -there to take service under that king; he had a wife named Dharmavatí, -a daughter named Víravatí, and a son named Sattvavara; these three -constituted his family; and his attendants consisted of another three: -at his hip a dagger, in one hand a sword, and in the other a polished -shield. Though he had such a small following, he demanded from that -king five hundred dínárs every day by way of salary. And the king -gave him that salary, perceiving his courage, and thinking to himself, -"I will make trial of his excellence." And the king set spies on him, -to find out what this man, with only two arms, would do with so many -dínárs. And Víravara, every day, gave his wife a hundred of those -dínárs for food and other purposes; and with another hundred he bought -clothes, and garlands, and so on; and he appointed a third hundred, -after bathing, for the worship of Vishnu and Siva; and the remaining -two hundred he gave to Bráhmans, the poor and so on; and so he expended -every day the whole five hundred. And he stood at the palace-gate of -the king for the first half of the day, and after he had performed -his daily prayers and other duties, he came back and remained there -at night also. The spies reported to the king continually that daily -practice of his, and then the king, being satisfied, ordered those -spies to desist from observing him. And Víravara remained day and -night at the gate of the king's palace, sword in hand, excepting only -the time set apart for bathing and matters of that kind. Then there -came a collection of clouds, bellowing terribly, as if determined -to conquer that Víravara, being impatient of his valour. And then, -though the cloud rained a terrible arrow-shower of drops, Víravara -stood like a column and did not leave the palace-gate. And the king -Vikramatunga, having beheld him from the palace in this position, -went up to the roof of the palace at night to try him again. And he -called out from above--"Who waits at the palace-gate?" And Víravara, -when he heard that, answered--"I am here." The king hearing this, -thought--"Surely this brave man deserves high rank, for he does not -leave the palace-gate, though such a cloud is raining." While engaged -in these reflections, the king heard a woman weeping bitterly in -the distance; and he thought--"There is not an afflicted person in my -dominions, so why does she weep?" Thereupon he said to Víravara, "Hark, -Víravara, there is some woman weeping at some distance from this place, -so go, and find out who she is, and what is her sorrow." When Víravara -heard that, he set out, brandishing his sword, with his dagger at his -side. Then the king, seeing that he had set out when such a cloud was -blazing with lightning, and when the interval between heaven and earth -[736] was full of descending drops of rain, being moved with curiosity -and pity, came down from the roof of his palace, and set out behind -him, sword in hand, unobserved. - -And Víravara, going in the direction of the wailing, [737] followed -unperceived by the king, reached a lake outside the city. And he saw -a woman lamenting in the midst of it; "Ah lord! Ah merciful one! Ah -hero! How shall I exist abandoned by thee?" He asked her; "Who are you, -and what lord do you lament?" Then she said; "My son, know that I am -this earth. At present Vikramatunga is my righteous lord, and his death -will certainly take place on the third day from now. And how shall I -obtain such a lord again? For with divine foresight I behold the good -and evil to come, as Suprabha, the son of a god, did, when in heaven." - - - -Story of Suprabha. - -For he, possessing divine foresight, foresaw that in seven days he -would fall from heaven on account of the exhaustion of his merits, -and be conceived in the body of a sow. Then that son of a god, -reflecting on the misery of dwelling in the body of a sow, regretted -with himself those heavenly enjoyments: "Alas for heaven! Alas for -the Apsarases! Alas for the arbours of Nandana! Alas! how shall I -live in the body of a sow, and after that in the mire?" When the -king of the gods heard him indulging in these lamentations, he came -to him, and questioned him, and that son of a god told him the cause -of his grief. Then Indra said to him, "Listen, there is a way out of -this difficulty open to you. Have recourse to Siva as a protector, -exclaiming 'Om! Honour to Siva!' If you resort to him as a protector, -you shall escape from your guilt and obtain merit, so that you shall -not be born in the body of a pig nor fall from heaven." When the -king of the gods said this to Suprabha, he followed his advice, and -exclaiming "Om! Honour to Siva!" he fled to Siva as an asylum. After -remaining wholly intent on him for six days, he not only by his favour -escaped being sent into the body of a pig, but went to an abode of -bliss higher than Svarga. And on the seventh day, when Indra, not -seeing him in heaven, looked about, he found he had gone to another -and a superior world. - -"As Suprabha lamented, beholding pollution impending, so I lament, -beholding the impending death of the king." When Earth said this, -Víravara answered her:--"If there is any expedient for rescuing this -king, as there was an expedient for rescuing Suprabha in accordance -with the advice of Indra, pray tell it me." When Earth was thus -addressed by Víravara, she answered him: "There is an expedient in -this case, and it is in your hands." When the Bráhman Víravara heard -this, he said joyfully-- [738] - -"Then tell me, goddess, quickly; if my lord can be benefited by -the sacrifice of my life, or of my son or wife, my birth is not -wasted." When Víravara said this, Earth answered him--"There is -here an image of Durgá near the palace; if you offer to that image -your son Sattvavara, then the king will live, but there is no other -expedient for saving his life." When the resolute Víravara heard -this speech of the goddess Earth, he said--"I will go, lady, and do -it immediately." And Earth said "What other man is so devoted to his -lord? Go, and prosper." And the king, who followed him, heard all. - -Then Víravara went quickly to his house that night, and the king -followed him unobserved. There he woke up his wife Dharmavatí and told -her, that, by the counsel of the goddess Earth, he must offer up his -son for the sake of the king. She, when she heard it, said--"We must -certainly do what is for the advantage of the king; so wake up our son -and tell him." Then Víravara woke up his son, and told him all that -the goddess Earth had told him, as being for the interest of the king, -down to the necessity of his own sacrifice. When the child Sattvavara -heard this, he, being rightly named, said to his father, [739] "Am I -not fortunate, my father, in that my life can profit the king? I must -requite him for his food which I have eaten; so take me and sacrifice -me to the goddess for his sake." When the boy Sattvavara said this, -Víravara answered him undismayed, "In truth you are my own son." When -king Vikramatunga, who was standing outside, heard this, he said to -himself--"Ah! the members of this family are all equally brave." - -Then Víravara took that son Sattvavara on his shoulder, and his wife -Dharmavatí took his daughter Víravatí on her back, and the two went -to the temple of Durgá by night. - -And the king Vikramatunga followed them, carefully concealing -himself. When they reached the temple, Sattvavara was put down by -his father from his shoulder, and, though he was a boy, being a -store-house of courage, he bowed before the goddess, and addressed -this petition to her: "Goddess, may our lord's life be saved by the -offering of my head! And may the king Vikramatunga rule the earth -without an enemy to oppose him!" When the boy said this, Víravara -exclaimed, "Bravo! my son!" And drawing his sword, he cut off his -son's head, and offered it to the goddess Durgá, saying, "May the -king be prosperous!" Those who are devoted to their master grudge -them neither their sons' lives nor their own. Then a voice was heard -from heaven, saying, "Bravo, Víravara! you have bestowed life on your -master by sacrificing even the life of your son." Then, while the -king was seeing and hearing with great astonishment all that went -on, the daughter of Víravara, named Víravatí, who was a mere girl, -came up to the head of her slain brother, and embraced it, and kissed -it, and crying out "Alas! my brother!" died of a broken heart. When -Víravara's wife, Dharmavatí, saw that her daughter also was dead, -in her grief she clasped her hands together, and said to Víravara; -"We have now ensured the prosperity of the king, so permit me to -enter the fire with my two dead children. Since my infant daughter, -though too young to understand anything, has died out of grief for her -brother, what is the use of my life, my two children being dead?" When -she spoke with this settled purpose, Víravara said to her; "Do so, what -can I say against it? For, blameless one, there remains no happiness -for you in a world, which will be all filled for you with grief -for your two children; so wait a moment while I prepare the funeral -pyre." Having said this, he constructed a pyre with some wood, that -was lying there to make the fence of the enclosure of the goddess's -temple, and put the corpses of his children upon it, and lit a fire -under it, so that it was enveloped in flames. Then his virtuous wife, -Dharmavatí, fell at his feet, and exclaiming, "May you, my husband, -be my lord in my next birth, and may prosperity befall the king!" she -leapt into that burning pyre, with its hair of flame, as gladly as into -a cool lake. And king Vikramatunga, who was standing by unperceived, -remained fixed in thought as to how he could possibly recompense them. - -Then Víravara, of resolute soul, reflected--"I have accomplished -my duty to my master, for a divine voice was heard audibly, and so -I have requited him for the food which I have eaten, but now that I -have lost all the dear family I had to support, [740] it is not meet -that I should live alone, supporting myself only, so why should I not -propitiate this goddess Durgá by offering up myself?" Víravara, firm -in virtue, having formed this determination, first approached with -a hymn of praise that goddess Durgá, the granter of boons. "Honour -to thee, O great goddess, that givest security to thy votaries, -rescue me plunged in the mire of the world, that appeal to thee -for protection. Thou art the principle of life in creatures, by -thee this world moves. In the beginning of creation Siva beheld thee -self-produced, blazing and illuminating the world with brightness hard -to behold, like ten million orbs of fiery suddenly-produced infant -suns rising at once, filling the whole horizon with the circle of -thy arms, bearing a sword, a club, a bow, arrows and a spear. And -thou wast praised by that god Siva in the following words--'Hail -to thee Chandí, Chámundá, Mangalá, Tripurá, Jayá, Ekánansá, Sivá, -Durgá, Náráyaní, Sarasvatí, Bhadrakálí, Mahálakshmí, Siddhá, slayer -of Ruru. Thou art Gáyatrí, Mahárájní, Revatí, and the dweller in the -Vindhya hills; thou art Umá and Kátyáyaní, and the dweller in Kailása, -the mountain of Siva.' When Skandha, and Vasishta, and Brahmá, and the -others heard thee praised, under these and other titles, by Siva well -skilled in praising, they also praised thee. And by praising thee, O -adorable one, immortals, rishis, and men obtained, and do now obtain, -boons above their desire. So be favourable to me, O bestower of boons -and do thou also receive this tribute of the sacrifice of my body, -and may prosperity befall my lord the king!" After saying this, he -was preparing to cut off his own head, [741] but a bodiless voice -was heard at that moment from the air, "Do not act rashly, my son, -for I am well-pleased with this courage of thine, so crave from me -the boon that thou dost desire." When Víravara heard that, he said, -"If thou art pleased, goddess, then may king Vikramatunga live another -hundred years. And may my wife and children return to life." When -he craved this boon, there again sounded from the air the words -"So be it!" And immediately the three, Dharmavatí, Sattvavara, and -Víravatí rose up with unwounded bodies. Then Víravara was delighted, -and took home to his house all those who had been thus restored to -life by the favour of the goddess, and returned to the king's gate. - -But the king, having beheld all this with joy and astonishment, went -and again ascended the roof of his palace unobserved. And he cried -out from above--"Who is on guard at the palace-gate?" When Víravara, -who was below, heard that, he answered--"I am here, and I went to -discover that woman, but she vanished somewhere as soon as I saw her, -like a goddess." When king Vikramatunga heard this, as he had seen -the whole transaction, which was exceedingly wonderful, he reflected -with himself alone in the night: "Oh! surely this man is an unheard of -marvel of heroism, to perform such an exceedingly meritorious action, -and not to give any account of it. The sea, though deep, and broad, and -full of great monsters, [742] does not vie with this man, who is firm -even in the shock of a mighty tempest. What return can I make to him, -who secretly redeemed my life this night by the sacrifice of his son -and wife?" Thus reflecting, the king descended from the roof of the -palace, and went into his private apartments, and passed that night -in smiling. And in the morning, when Víravara was present in the great -assembly, he related his wonderful exploit that night. Then all praised -that Víravara, and the king conferred on him and his son a turban of -honour. And he gave him many domains, horses, jewels, and elephants, -and ten crores of gold pieces, and a salary sixty times as great as -before. And immediately the Bráhman Víravara became equal to a king, -with a lofty umbrella, being prosperous, himself and his family. - -When the minister Gomukha had told this tale, he again said to -Naraváhanadatta, summing up the subject--"Thus, king, do sovereigns, -by their merit in a previous life, sometimes fall in with exceptionally -heroic servants, who, in their nobility of soul, abandoning regard -for their lives and all other possessions for the sake of their -master, conquer completely the two worlds. And Pralambabáhu, this -lately arrived heroic Bráhman servant of yours, my king, is seen to -be such, of settled virtue and character, a man in whom the quality -of goodness is ever on the increase." When the noble-minded prince -Naraváhanadatta heard this from his minister, the mighty-minded -Gomukha, he felt unsurpassed satisfaction in his heart. - - - - - - -CHAPTER LIV. - - -Thus Naraváhanadatta dwelt in the house of his father the king of -Vatsa, being attended by his affectionate ministers, Gomukha and the -others, and amusing himself with his loving queen Alankáravatí, whose -jealousy was removed by her great love, that refused to be hampered by -female pride. Then, once on a time, he went to a forest of wild beasts, -mounted on a chariot, with Gomukha seated behind him. And, with that -heroic Bráhman Pralambabáhu going in front of him, he indulged in -silvan sports, accompanied by his attendants. And though the horses -of his chariot galloped at the utmost of their speed, Pralambabáhu -outstripped their swiftness, and still kept in front of them. The -prince from his position on the chariot killed lions, and tigers, -and other wild beasts with arrows, but Pralambabáhu, going on foot, -slew them with his sword. And Naraváhanadatta, as often as he beheld -that Bráhman, said in astonishment--"What courage, and what fleetness -of foot he possesses!" - -And the prince, being wearied at the end of his hunting, and overcome -with thirst, went in search of water, mounted on his chariot, with -Gomukha and his charioteer, and preceded by that champion Pralambabáhu, -and in the course of his search he reached another great forest far -distant. There he came to a great and charming lake with full-blown -golden lotuses, looking like a second sky on earth, studded with -many solar orbs. There he bathed and drank water, and, after he and -his companions had performed their ablutions and other duties, he -beheld at one end of the lake, at a distance, four men of heavenly -appearance, dressed in heavenly garments, adorned with heavenly -ornaments, engaged in culling golden lotuses from that lake. And out -of curiosity he approached them, and when they asked him who he was, -he told them his descent, his name and his history. - -And they, pleased at seeing him, told him their story when he asked -them; "There is in the midst of the great sea a great, prosperous -and splendid island, which is called the island of Nárikela, and is -renowned in the world for its beauty. [743] And in it there are four -mountains with splendid expanses of land, named Maináka, Vrishabha, -Chakra, and Baláhaka, in those four we four live. One of us is named -Rúpasiddhi, and he possesses the power of assuming various forms; -another is by name Pramánasiddhi, who can measure the most minute as -well as the largest things; and the third is Jnánasiddhi, who knows the -past, the present, and the future; and the fourth is Devasiddhi, who -possesses the power of calling down to his aid all the deities. We have -now gathered these golden lotuses, and are going to offer them to the -god, the husband of Srí, in Svetadvípa. For we are all of us devoted to -him, and it is by his favour that we possess rule over those mountains -of ours, and prosperity accompanied with supernatural power. So come, -we will shew you the lord Hari in Svetadvípa; we will carry you through -the air, friend, if you approve." When those sons of gods said this, -Naraváhanadatta consented, and leaving Gomukha and the others in that -place, where they could obtain water, fruits and so on, he went with -them to Svetadvípa through the air, for Devasiddhi, one of the four -brothers, carried him in his lap. There he descended from heaven, -and beheld Vishnu, and approached him from a distance, introduced by -those four sons of gods. The god was reclining upon the snake Sesha, -in front of him sat Garuda, at his side was the daughter of the sea, -[744] at his feet was the Earth, he was waited upon by the discus, -the conch, the club, and the lotus, incarnate in bodily form, and the -Gandharvas, with Nárada at their head, were piously chanting hymns in -his honour, and the gods, Siddhas, and Vidyádharas were bowing before -him. To whom is not association with the good a cause of exaltation? - -Then, after that Lord had been honoured by those sons of gods, and -praised by Kasyapa and others, Naraváhanadatta thus praised him with -folded hands, "All hail to thee, venerable one, the wishing-tree -of thy worshippers, whose body is encircled with the wish-granting -creeper of Lakshmí, who art the granter of all desires; hail to thee, -the divine swan, dwelling in the Mánasa-lake of the minds of the good, -[745] ever soaring and singing in the highest ether. Hail to thee, who -dost transcend all, and dwell within all, who hast a form transcending -qualities, and whose shape is the full aggregate of the six kingly -measures; [746] Brahmá is the bee on the lotus of thy navel, O Lord, -humming with the soft sound of Veda-murmur, though from him spring -many verses; [747] thy foot is the earth, the heaven is thy head, -the cardinal points are thy ears, the sun and moon are thy eyes; thy -belly is the egg of Brahmá, the globe of the world; thou art hymned -by the wise as the infinite soul. From thee, the home of brightness, -spring all these creatures, O Lord, as the host of sparks from the -blazing fire, and when the time of destruction comes, they again enter -thy essence, as at the end of the day a flock of birds enters the -great tree in which they dwell. Thou flashest forth, and createst -these lords of the world, who are parts of thee, as the ocean, -disturbed with a continual flow, creates waves. Though the world -is thy form, thou art formless; though the world is thy handiwork, -thou art free from the bondage of works; though thou art the support -of the world, thou art thyself without support; who is he that knows -thy real nature? The gods have obtained various stages of prosperity -by being looked upon by thee with a favourable eye; so be propitious, -and look upon me, thy suppliant, with an eye melting with love." - -When Naraváhanadatta had in these words praised Vishnu, the god -looked upon him with a favourable eye, and said to Nárada: "Go and -demand back from Indra in my name those lovely Apsarases of mine, -who long ago sprang from the sea of milk, and whom I deposited in his -hand, and make them mount the chariot of Indra, and quickly bring them -here." When Nárada received this command from Hari, he said "So be it," -and with Mátali he brought the Apsarases from Indra in his chariot, -and then bowing he presented the Apsarases to Vishnu, and the Holy -one spake thus to the son of the king of Vatsa--"Naraváhanadatta, -I give these Apsarases to thee, the future emperor of the kings -of the Vidyádharas. Thou art a fitting husband for them, and they -are fitting wives for thee, for thou hast been created by Siva as -an incarnation of the god of Love." When Vishnu said that, the son -of the king of Vatsa fell at his feet, delighted at having obtained -favour, and Vishnu thus commanded Mátali,--"Let this Naraváhanadatta, -together with the Apsarases, be taken back by thee to his palace, -by whatever path he desires." - -When the Holy one gave this command, Naraváhanadatta, with the -Apsarases and those sons of gods who invited him, mounted the chariot -which was driven by Mátali, and went to the island of Nárikela, being -envied even by gods. There the successful hero, honoured by those four -sons of gods, Rúpasiddhi and his brethren, and accompanied by Indra's -chariot, sported in succession on those four mountains on which they -dwelt, Maináka, Vrishabha, and the others, that vied with heaven, -in the company of those Apsarases. And he roamed, full of joy, in -the thickets of their pleasure-grounds, the various splendid trees -of which were in blossom on account of the arrival of the month of -spring. And those sons of gods said to him: "See! these clusters on -the trees seem to be regarding with the expanded eyes of their open -flowers their beloved spring that has arrived. See! the full-blown -lotuses shield the lake, as if to prevent their place of birth from -being afflicted by the warmth of the sun's rays. See! the bees, -after resorting to a Karnikára splendid with blossoms, leave it -again, finding it destitute of perfume, as good men leave a rich man -of mean character. See! a concert is being held in honour of spring, -the king of the seasons, with the songs of the Kinnarís, the notes of -the cuckoos, and the humming of bees." With such words those sons of -gods shewed Naraváhanadatta the range of their pleasure-grounds. And -the son of the king of Vatsa amused himself also in their cities, -beholding the merry-makings of the citizens, who danced without -restraint in honour of the spring-festival. And he enjoyed with the -Apsarases delights fitted for gods; wherever the virtuous go, their -good fortunes precede them. - -After remaining there for four days thus occupied, Naraváhanadatta said -to those sons of gods his friends; "I now wish to go to my own city, -being anxious to behold my father; [748] so come you also to that -city and bless it with a visit." When they heard that, they said: -"We have seen you, the choicest jewel in that town; what more do we -require? But when you have obtained the sciences of the Vidyádharas, -you must not forget us." With these words they dismissed him, and -Naraváhanadatta said to Mátali, who brought him the splendid chariot -of Indra; "Take me to the city of Kausámbí by a course leading -past that lovely lake, on the bank of which I left Gomukha and the -others." Mátali consented, and the prince ascended the chariot with -the Apsarases, and reached that lake, and saw Gomukha and the others, -and said to them, "Come quickly by your own way, I will tell you -all when I get home." Having said this, he went to Kausámbí in the -chariot of Indra. There he descended from heaven, and dismissed Mátali -after honouring him, and entered his own palace accompanied by those -Apsarases. And leaving them there, he went and prostrated himself -before the feet of his father, who was delighted at his arrival, -and also of Vásavadattá and Padmávatí, and they welcomed him, -and their eyes were never satisfied with gazing on him. And in the -meanwhile Gomukha came, riding on the chariot, with the charioteer, -and that Bráhman Pralambabáhu. Then, being questioned by his father, -Naraváhanadatta related in the presence of all his ministers his very -wonderful adventures. And all said--"God grants to that virtuous man, -whom he wishes to favour, association with good friends." When all -said this, the king was pleased, and ordered a festival for his son on -account of the favour which Vishnu had shewed towards him. And he and -his wives saw those Apsarases his daughters-in-law, obtained by the -favour of Vishnu, whom Gomukha brought to fall at his feet, Devarupá, -and Devarati, and Devamálá, and the fourth Devapriyá, whose names -he enquired by the mouth of their maids. And the city of Kausámbí, -making festival, appeared as if scattering red paint with its waving -scarlet banners, as much as to say: "What am I that Apsarases should -dwell in me? Blessed am I that the prince Naraváhanadatta has made me a -heavenly city upon earth." And Naraváhanadatta, after he had rejoiced -the eyes of his father, visited his other wives, who were anxiously -awaiting him, and they, who had been emaciated by those four days, -as if they were four years, exulted, relating the various woes of -their separation. And Gomukha described the valour of Pralambabáhu, -while he was protecting the horses during their sojourn in the forest, -in killing lions and other noxious beasts. Thus listening to pleasing -unrestrained conversation, and contemplating the beauty of his beloved -ones, that was as nectar to his eyes, and making flattering speeches, -and drinking wine in the company of his ministers, Naraváhanadatta -passed that time there in happiness. - -Once on a time, as he was in the apartments of Alankáravatí with his -ministers, he heard a loud sound of drums outside. Then he said to his -general Harisikha: "What may be the cause of this sudden great noise of -drums outside?" When Harisikha heard this, he went out, and entering -again immediately said to the prince, the son of the king of Vatsa; -"There is in this town a merchant of the name of Rudra, and he went -to the island of Suvarnadvípa on a mercantile expedition. As he was -returning, the hoard of wealth, that he had managed to acquire, was -lost, being sunk in the sea by his ship foundering. And he himself -happened to escape from the sea alive. And to-day is the sixth day -since he arrived in misery at his own house. After he had been living -here for some days in distress, it happened that he found a great -treasure in his garden. And the king of Vatsa heard of it from his -relations, so the merchant came to-day and represented the matter to -the king; saying--'I have obtained four crores of gold pieces with -a multitude of valuable jewels, so, if the king commands me, I will -hand them over.' The king of Vatsa thereupon gave this command to the -merchant--'Who that had any sense, [749] after seeing you in distress, -plundered by the sea, would plunder you again, now that you have been -supplied with wealth by the mercy of Providence. Go and enjoy at will -the wealth obtained from your own ground.' The merchant fell at the -king's feet full of joy, and it is this very man that is now returning -to his house, with his attendants beating drums." When Harisikha said -this, Naraváhanadatta praised the justice of his father, and said in -astonishment to his ministers--"If Destiny sometimes takes away wealth, -does she not sometimes afterwards give it. She sports in a strange -way with the raising and depressing of men." When Gomukha heard that, -he said--"Such is the course of Destiny! And in proof of this, hear -the story of Samudrasúra." - - - -Story of the merchant Samudrasúra. - -In old times there was a splendid city, belonging to the king -Harshavarman, called Harshapura, the citizens of which were made -happy by good government. In this city there was a great merchant, -named Samudrasúra; he was of good family, just, of resolute courage, -a lord of much wealth. He was once compelled by his business to go -to Suvarnadvípa, and reaching the shore of the sea, he embarked on -a ship. As he was travelling over the sea, when his journey was very -nearly at an end, a terrible cloud arose and a wind that agitated the -deep. The wind tossed the ship about with the violence of the waves, -and it was struck by a sea-monster and split asunder; and then the -merchant, girding up his loins, plunged into the sea. And after the -brave man had made some way by swimming, he found the corpse of a man -long dead, driven hither and thither by the wind. And he climbed up -on the corpse, and skilfully paddling himself along with his arms, -he was carried to Suvarnadvípa by a favourable wind. There he got -off that corpse on to the sand, and he perceived that it had a cloth -tied round its loins, with a knot in it. When he unfastened the cloth -from its loins, and examined it, he found inside it a necklace richly -studded with jewels. He saw that it was of inestimable value, and he -bathed and remained in a state of great felicity, thinking that the -wealth he had lost in the sea was but straw in comparison with it. Then -he went on to a city called Kalasapura, and with the bracelet in his -hand, entered the enclosure of a great temple. There he sat in the -shade, and being exceedingly tired with his exertions in the water, -he slowly dropped off to sleep, bewildered by Destiny. And while -he was asleep, the policemen came and saw that necklace in his hand -exposed to view. They said--"Here is the necklace stolen from the neck -of the princess Chakrasená; without doubt this is the thief." And so -they woke the merchant up and took him to the palace. There the king -himself questioned him, and he told him what had taken place. The king -held out the necklace, and said to the people present in court,--"This -man is speaking falsely; he is a thief, look at this necklace." And -at that very moment a kite saw it glittering, and quickly swooping -down from heaven, carried off the necklace, and disappeared where he -could not be traced. Then the king, in his anger, commanded that the -merchant should be put to death, and he, in great grief, invoked the -protection of Siva. Then a voice was heard from heaven--"Do not put -this man to death: he is a respectable merchant named Samudrasúra -from the city of Harshapura, that has landed on your territory. The -thief, who stole the necklace, fled, beside himself with fear of the -police, and falling into the sea at night, perished. But this merchant -here, when his ship foundered, came upon the body of that thief, -and climbing up on it, he crossed the sea and came here. And then he -found the necklace in the knot of the cloth fastened round his loins; -he did not take it from your house. So let go, king, this virtuous -merchant, who is not a thief; dismiss him with honour." Having said -this, the voice ceased. When the king heard this, he was satisfied, -and revoking the capital sentence passed on the merchant, he honoured -him with wealth, and let him go. And the merchant, having obtained -wealth, bought wares, and again crossed the terrible ocean in a ship, -in order to return to his own native land. - -And after he had crossed the sea, he travelled with a caravan, and one -day, at evening time, he reached a wood. The caravan encamped in the -wood for the night, and while Samudrasúra was awake, a powerful host -of bandits attacked it. While the bandits were massacring the members -of the caravan, Samudrasúra left his wares and fled, and climbed up a -banyan-tree without being discovered. The host of bandits departed, -after they had carried off all the wealth, and the merchant spent -that night there, perplexed with fear, and distracted with grief. In -the morning he cast his eye towards the top of the tree, and saw, as -fate would have it, what looked like the light of a lamp, trembling -among the leaves. And in his astonishment he climbed up the tree, and -saw a kite's nest, in which there was a heap of glittering priceless -jewelled ornaments. He took them all out of it, and found among the -ornaments that necklace, which he had found in Svarnadvípa and the -kite had carried off. He obtained from that nest unlimited wealth, -and, descending from the tree, he went off delighted, and reached -in course of time his own city of Harshapura. There the merchant -Samudrasúra remained, enjoying himself to his heart's content with -his family, free from the desire of any other wealth. - -"So you have that merchant's whelming in the sea, and that loss of -his wealth, and the finding of the necklace, and again the losing of -it, and his undeserved degradation to the position of a malefactor, -and his immediate obtaining of wealth from the satisfied king, and -his return-voyage over the sea, and his being stripped of all his -wealth by falling in with bandits on the journey, and at last his -acquisition of wealth from the top of a tree. So you see, prince, such -is the various working of destiny, but a virtuous man, though he may -have endured sorrow, obtains joy at the last." When Naraváhanadatta -heard this from Gomukha, he approved it, and rising up, he performed -his daily duties, such as bathing and the like. - -And the next day, when he was in the hall of assembly, the heroic -prince Samaratunga, who had been his servant ever since he was a -boy, came and said to him--"Prince, my relation Sangrámarvarsha -has ravaged my territory, with the help of his four sons, Vírajita -and the others. So I will go myself, and bring them all five here as -prisoners. Let my lord know this." After saying this he departed. And -the son of the king of Vatsa, knowing that he had but a small force, -and that those others had large forces, ordered his own army to follow -him. But that proud man refused to receive this accession to his force, -and went and conquered those five enemies in fight by the help of his -own two arms only, and brought them back prisoners. Naraváhanadatta -honoured and praised his follower, when he came back victorious, -and said--"How wonderful! This man has conquered his five enemies, -though with their forces they had overrun his territory, and has -done the deed of a hero, as a man conquers the senses, when they have -laid hold upon outward objects, and are powerful, and so accomplishes -emancipation, the work of the soul." [750] When Gomukha heard that, -he said--"If, prince, you have not heard the tale of king Chamarabála, -which is similar, listen, I will tell it." - - - -Story of king Chamarabála. - -There is a city named Hastinápura, and in it there lived a king named -Chamarabála, who possessed treasure, a fort, and an army. And he had, -as neighbours to his territory, several kings of the same family as -himself, the chief of whom was Samarabála, and they put their heads -together and reflected: "This king Chamarabála defeats us all, one by -one; so we will join together and accomplish his overthrow." After thus -deliberating, those five kings' being anxious to march out against him -to conquer him, secretly asked an astrologer when a favourable moment -would come. The astrologer, not seeing a favourable moment, and not -seeing good omens, said--"There is no favourable moment for you this -year. Under whatever circumstances you set out on your expedition, you -will not be victorious. And why are you so eager for the undertaking, -beholding his prosperity? Enjoyment is after all the fruit [751] -of prosperity, and you have enjoyments in abundance. And now hear, -if you have not heard it before, the story of the two merchants." - - - -Story of Yasovarman and the two fortunes. - -There was in old time in this country a city, named Kautukapura. In it -there lived a king, called Bahusuvarnaka, [752] rightly named. And he -had a young Kshatriya servant named Yasovarman. To that man the king -never gave anything, though he was generous by nature. Whenever in his -distress he asked the king, the king said to him, pointing to the sun, -"I wish to give to you, but this holy god will not permit me to give -to you. Tell me what I am to do." While he remained distressed, -watching for an opportunity, the time for an eclipse of the sun -arrived. Then Yasovarman, who had constantly served the king, went -and said to him, when he was engaged in giving many valuable presents: -"Give me something, my sovereign, while this sun, who will not permit -you to give, is in the grasp of his enemy." When the king, who had -given many presents, heard that, he laughed, and gave garments, gold, -and other things to him. - -In course of time that wealth was consumed, and he, being afflicted, -as the king gave him nothing, and having lost his wife, went to -the shrine of the goddess that dwells in the Vindhya hills. [753] -He said--"What is the use of this profitless body that is dead even -while alive? I will abandon it before the shrine of the goddess, -or gain the desired boon." Resolved on this course, he lay down on -a bed of darbha grass in front of the goddess, with his mind intent -on her, and fasting he performed a severe penance. And the goddess -said to him in a dream, "I am pleased with thee, my son; tell me, -shall I give thee the good fortune of wealth, or the good fortune -of enjoyment?" When Yasovarman heard this, he answered the goddess, -"I do not precisely know the difference between these two good -fortunes." Then the goddess said to him: "Return to thy own country, -and there go and examine into the good fortunes of the two merchants, -Arthavarman and Bhogavarman, and find out which of the two pleases -thee, and then come here and ask a like fortune for thyself." When -Yasovarman heard this, he woke up, and next morning he broke his fast, -and went to his own country of Kautukapura. - -There he first went to the house of Arthavarman, [754] who had -acquired much wealth, in the form of gold, jewels, and other precious -things, by his business transactions. Seeing that prosperity of his, -he approached him with due politeness, and was welcomed by him, -and invited to dinner. Then he sat by the side of that Arthavarman, -and ate food appropriate to a guest, with meat-curry and ghee. But -Arthavarman ate barley-meal, with half a pal of ghee and a little rice, -and a small quantity of meat-curry. Yasovarman said to the merchant out -of curiosity--"Great merchant, why do you eat so little?" Thereupon -the merchant gave him this answer: "To-day out of regard for you I -have eaten a little rice with meat-curry and half a pal of ghee; -I have also eaten some barley-meal. But as a general rule, I eat -only a karsha of ghee and some barley-meal, I have a weak digestion, -and cannot digest more in my stomach." When Yasovarman heard that, he -turned the matter over in his mind, and formed an unfavourable opinion -of that prosperity of Arthavarman's, as being without fruit. Then, at -nightfall, that merchant Arthavarman again brought rice and milk for -Yasovarman to eat. And Yasovarman again ate of it to his fill, and then -Arthavarman drank one pala of milk. And in that same place Yasovarman -and Arthavarman both made their beds, and gradually fell asleep. - -And at midnight Yasovarman suddenly saw in his sleep some men of -terrible appearance with clubs in their hands, entering the room. And -they exclaimed angrily--"Fie! why have you taken to-day one karsha more -of ghee than the small amount allowed to you, and eaten meat-curry, -and drunk a pala of milk?" Then they dragged Arthavarman by his foot -and beat him with clubs. And they extracted from his stomach the karsha -of ghee, and the milk, flesh, and rice, which he had consumed above his -allowance. When Yasovarman had seen that, he woke up and looked about -him, and lo! Arthavarman had woke up, and was seized with colic. Then -Arthavarman, crying out, and having his stomach rubbed by his servants, -vomited up all the food he had eaten above the proper allowance. After -the merchant's colic was allayed, Yasovarman said to himself: "Away -with this good fortune of wealth, which involves enjoyment of such an -equivocal kind! This would be altogether neutralized by such misery -of ill health." In such internal reflections he passed that night. - -And in the morning he took leave of Arthavarman, and went to the house -of that merchant Bhogavarman. There he approached him in due form, -and he received him with politeness, and invited him to dine with him -on that day. Now he did not perceive any wealth in the possession of -that merchant, but he saw that he had a nice house, and dresses, and -ornaments. While Yasovarman was waiting there, the merchant Bhogavarman -proceeded to do his own special business. He took merchandise from -one man, and immediately handed it over to another, and without -any capital of his own, gained dínárs by the transaction. And he -quickly sent those dínárs by the hand of his servant to his wife, -in order that she might procure all kinds of food and drink. And -immediately one of that merchant's friends, named Ichchhábharana, -rushed in and said to him: "Our dinner is ready, rise up and come -to us, and let us eat, for all our other friends have assembled and -are waiting for you." He answered, "I shall not come to-day, for -I have a guest here." Thereupon his friend went on to say to him, -"Then let this guest come with you; is he not our friend also? Rise -up quickly." Bhogavarman, being thus earnestly invited by that friend, -went with him, accompanied by Yasovarman, and ate excellent food. And, -after drinking wine, he returned, and again enjoyed all kinds of -viands and wines at his own house in the evening. And when night -came on, he asked his servants--"Have we enough wine left for the -latter part of the night or not?" When they replied, "No, master," -the merchant went to bed, exclaiming, "How are we to drink water in -the latter part of the night?" - -Then Yasovarman, sleeping at his side, saw in a dream two or three -men enter, and some others behind them. And those who entered last, -having sticks in their hands, exclaimed angrily to those who entered -first--"You rascals! Why did you not provide wine for Bhogavarman -to drink in the latter half of the night? Where have you been all -this time?" Then they beat them with strokes of their sticks. The -men who were beaten with sticks, said, "Pardon this single fault on -our part." And then they and the others went out of the room. - -Then Yasovarman, having seen that sight, woke up and reflected, -"The good fortune of enjoyment of Bhogavarman, in which blessings -arrive unthought of, is preferable to the good fortune of wealth -of Arthavarman, which, though attended with opulence, is devoid -of enjoyment." - -In these reflections he spent the rest of the night. - -And early the next morning Yasovarman took leave of that excellent -merchant, and again repaired to the feet of Durgá, the goddess that -dwells in the Vindhya range. And he chose out of those two good -fortunes mentioned by the goddess, when she appeared to him on a -former occasion, [755] while he was engaged in austerities, the -good fortune of enjoyment, and the goddess granted it to him. Then -Yasovarman returned home and lived in happiness, thanks to the good -fortune of enjoyment, which, owing to the favour of the goddess, -continually presented itself to him unthought of. - -"So a smaller fortune, accompanied with enjoyment, is to be preferred -to a great fortune, which, though great, is devoid of enjoyment and -therefore useless. So why are you annoyed at the good fortune of king -Chamarabála, which is combined with meanness, and do not consider your -own fortune, which is rich in the power of giving and in enjoyment? - -"So an attack on him by you is not advisable, and there is no -auspicious moment for commencing the expedition, and I do not foresee -victory to you." Though those five kings were thus warned by the -astrologer, they marched in their impatience against king Chamarabála. - -And when king Chamarabála heard that they had reached the border, -he bathed in the morning, and worshipped Siva duly by his auspicious -names referring to sixty-eight excellent parts of the body, [756]--his -names that destroy sin and grant all desires. And then he heard -a voice coming from heaven, "King, fight without fear, thou shalt -conquer thy enemies in battle." Then king Chamarabála was delighted, -and girded on his armour, and accompanied by his army, marched out to -fight with those foes. In the army of his enemies there were thirty -thousand elephants, and three hundred thousand horses, and ten million -foot-soldiers. And in his own army there were twenty hundred thousand -foot-soldiers, and ten thousand elephants, and a hundred thousand -horses. Then a great battle took place between those two armies, -and king Chamarabála, preceded by his warder Víra, [757] who was -rightly so named, entered that field of battle, as the holy Vishnu, -in the form of the great boar, entered the great ocean. And though he -had but a small army, he so grievously smote that great army of his -foes, that slain horses, elephants, and footmen lay in heaps. And when -king Samarabála came across him in the battle, he rushed upon him, -and smote him with an iron spear, and drawing him towards him with a -lasso, made him prisoner. And then in the same way he smote the second -king Samarasúra in the heart with an arrow, and drawing him towards -him with a noose, made him also prisoner. And his warder, named Víra, -captured the third king, named Samarajita, and brought him to him. And -his general, named Devabala, brought and presented to him the fourth -king, named Pratápachandra, wounded with an arrow. Then the fifth king -Pratápasena, beholding that, fell furiously upon king Chamarabála in -the fight. But he repelled his arrows with the multitude of his own, -and pierced him with three arrows in the forehead. And when he was -bewildered with the blows of the arrows, Chamarabála, like a second -Destiny, flung a noose round his neck, and dragging him along made him -a captive. When those five kings had in this way been taken prisoners -in succession, as many of their soldiers, as had escaped slaughter, -fled, dispersing themselves in every direction. And king Chamarabála -captured an infinite mass of gold and jewels, and many wives belonging -to those kings. And among them, the head queen of king Pratápasena, -called Yasolekhá, a lovely woman, fell into his hands. - -Then he entered his city, and gave turbans of honour to the warder Víra -and the general Devabala, and loaded them with jewels. And the king -made Yasolekhá an inmate of his own harem, on the ground that she, -being the wife of Pratápasena, was captured according to the custom -of the Kshatriyas. And she, though flighty, submitted to him because -he had won her by the might of his arm; in those abandoned to the -intoxication of love the impressions of virtue are evanescent. And -after some days, king Chamarabála, being solicited by the queen -Yasolekhá, let go those five captive kings, Pratápasena and the others, -after they had learnt submission and done homage, and after honouring -them, dismissed them to their own kingdoms. And then king Chamarabála -long ruled his own wealthy kingdom, in which there were no opponents, -and the enemies of which had been conquered, and he sported with that -Yasolekhá, who surpassed in form and loveliness beautiful Apsarases, -being, as it were, the banner that announced his victory over his foes. - -"Thus a brave man, though unsupported, conquers in the front of battle -even many enemies coming against him in fight, distracted with hate, -and not considering the resources of themselves and their foe, and -by his surpassing bravery puts a stop to the fever of their conceit -and pride." - -When Naraváhanadatta had heard this instructive tale told by Gomukha, -he praised it, and set about his daily duties of bathing and so on. And -he spent that night, which was devoted to the amusement of a concert, -in singing with his wives in such a ravishing way, that Sarasvatí from -her seat in heaven gave him and his beloved ones high commendation. - - - - - - -CHAPTER LV. - - -Then, the next day, as Naraváhanadatta was sitting in the apartments -of Alankáravatí, a servant of Marubhúti's, the brother of Sauvidalla -the guard of the prince's harem, came and said to him in the presence -of all his ministers--"King, I have attended on Marubhúti for two -years; he has given food and clothing to me and my wife: but he -will not give me the fifty dínárs a year, which he promised me in -addition. And when I asked him for it, he gave me a kick. So I am -sitting in dharna against him at your Highness's door. If your Highness -does not give judgment in this case, I shall enter the fire. What -more can I say? For you are my sovereign." When he had said this, -he stopped, and Marubhúti said--"I must give him the dínárs, but -I have not got the money at present." When he said this, all the -ministers laughed at him, and Naraváhanadatta said to the minister -Marubhúti: "What are you thinking about, you fool? Your intentions -are not over-creditable. Rise up, give him the hundred dínárs without -delay." When Marubhúti heard this speech of his sovereign's, he was -ashamed, and immediately brought that hundred dínárs and gave it to -him. Then Gomukha said--"Marubhúti is not to be blamed, because the -works of the Creator's hand have varying moods of mind. Have you not -heard the story of king Chiradátri, and his servant named Prasanga?" - - - -Story of Chiradátri. - -In old time there was a king named Chiradátri, sovereign or -Chirapura. Though he was an excellent man, his followers were extremely -wicked. And that king had a servant, named Prasanga, who had come -from another country, and was accompanied by two friends. And five -years passed, while he was performing his duties, but the king gave -him nothing, not even when an occasion was presented by a feast or -something of the kind. And owing to the wickedness of the courtiers, -he never obtained an opportunity of representing his case to the king, -though his friends were continually instigating him to do so. - -Now one day the king's infant son died, and when he was grieved at -it, all his servants came and crowded round him. And among them the -servant, named Prasanga, out of pure sorrow, said to the king as -follows, though his two friends tried to prevent him, "We have been -your servants, your Highness, for a long time, and you have never -given us anything, nevertheless we have remained here because we had -hopes from your son; for we thought that, although you have never -given us anything, your son would certainly give us something. If -Fate has carried him off, what is the use of remaining here now? We -will immediately take our departure." Thus he exclaimed, and fell -at the feet of the king, and went out with his two friends. The -king reflected--"Ah! though these men had fixed their hopes on my -son, they have been faithful servants to me, so I must not abandon -them." Thereupon he immediately had Prasanga and his companions -summoned, and loaded them so with wealth that poverty did not again -lay hold on them. - -"So you see, men have various dispositions, for that king did not -give at the proper season, but did give in the unseasonable hour of -calamity." When Gomukha, skilful in story-telling, had said this, -he went on, at the instigation of the son of the sovereign of Vatsa, -to tell the following tale: - - - -Story of king Kanakavarsha and Madanasundarí. - -There was in old time on the banks of the Ganges an excellent city, -named Kanakapura, the people of which were purified in the water -of the river; and which was a delightful place on account of its -good government. In this city the only imprisonment seen was the -committing to paper of the words of poets, the only kind of defeat -was the curling in the locks of the women, the only contest was the -struggle of getting the corn into the granary. [758] - -In that city there dwelt in old time a glorious king, named -Kanakavarsha, who was born to Priyadarsana, the son of Vásuki, -king of the snakes, by the princess Yasodhará. Though he bore the -weight of the whole earth, he was adorned with innumerable virtues, -he longed for glory, not for wealth, he feared sin, not his enemy. He -was dull in slandering his neighbour, but not in the holy treatises; -there was restraint in the high-souled hero's wrath, not in his favour; -he was resolute-minded; he was niggardly in curses, not in gifts; he -ruled the whole world; and such was his extraordinary beauty that all -women, the moment they saw him, were distracted with the pain of love. - -Once on a time, in an autumn, that was characterized by heat, that -maddened elephants, that was attended by flocks of swans, and delighted -the subjects with rejoicings, [759] he entered a picture-palace which -was cooled by winds that blew laden with the scent of lotuses. There -he observed and praised the display of pictures, and in the meanwhile -there entered the warder, who said to the king-- - -"Your majesty, an unequalled painter has arrived here from Ujjayiní, -boasting himself to be matchless in the art of painting. His name -is Roladeva, and he has to-day set up a notice at the palace gate to -the above effect." When the king heard that, he felt respect for him, -and ordered him to be introduced, and the warder immediately went and -brought him in. The painter entered, and beheld the king Kanakavarsha -amusing himself in private with looking at pictures, reclining his -body on the lap of beautiful women, and taking in carelessly crooked -fingers the prepared betel. And the painter Roladeva made obeisance -to the king, who received him politely, and sitting down said slowly -to him--"O king, I put up a notice principally through the desire of -beholding your feet, not out of pride in my skill, so you must excuse -this deed of mine. And you must tell me what form I am to represent -on canvas, let not the trouble I took in learning this accomplishment -be thrown away, O king." When the painter said this to the king, -he replied, "Teacher, paint anything you will, let us give our eyes -a treat: what doubt can there be about your skill?" - -When the king said this, his courtiers exclaimed--"Paint the king: -what is the use of painting others, ugly in comparison with him?" When -the painter heard this, he was pleased, and painted the king, with -aquiline nose, with almond-shaped fiery eye, with broad forehead, with -curly black hair, with ample breast, glorious with the scars of wounds -inflicted by arrows and other weapons, with handsome arms resembling -the trunks of the elephants that support the quarters, with waist -capable of being spanned with the hand, as if it had been a present -from the lion-whelps conquered by his might, and with thighs like the -post for fastening the elephant of youth, and with beautiful feet, -like the shoots of the asoka. And all, when they beheld that life-like -likeness of the king, applauded that painter, and said to him; "We -do not like to see the king alone on the picture-panel, so paint on -it one of these queens by his side, carefully choosing one, that will -be a worthy pendant to him; let the feast of our eyes be complete." - -When they said this, the painter looked at the picture and said, -"Though there are many of these queens, there is none among them like -the king, and I believe there is no woman on the earth a match for -him in beauty, except one princess--listen, I will tell you about her. - -"In Vidarbha there is a prosperous town named Kundina, and in it -there is a king of the name of Devasakti. And he has a queen named -Anantavatí, dearer to him than life, and by her there was born to him a -daughter named Madanasundarí. How could one like me presume to describe -her beauty with this one single tongue, but so much will I say. When -the Creator had made her, through delight in her he conceived a desire -to make another like her, but he will not be able to do it even in the -course of yugas. That princess, alone on the earth, is a match for -this king in shape, beauty and refinement, in age and birth. For I, -when I was there, was once summoned by her by the mouth of a maid, -and I went to her private apartments. There I beheld her, freshly -anointed with sandal unguent, having a necklace of lotus-fibres, -tossing on a bed of lotuses, being fanned by her ladies-in-waiting -with the wind of plantain leaves, pale and emaciated, exhibiting -the signs of love's fever. And in these words was she dissuading -her ladies occupied in fanning her,--'O my friends, away with this -sandal unguent and these breezes wafted by plantain leaves; for these, -though cool, scorch up unhappy me.' And when I saw her in this state, -I was troubled to divine the reason, and after doing obeisance, I -sat down in front of her. And she said, 'Teacher, paint such a form -as this on canvas and give it me.' - -"And then she made me paint a certain very handsome youth, slowly -tracing out the form on the ground with trembling, nectar-distilling -hand, to guide me. And when I had so painted that handsome youth, I -said to myself--'She has made me paint the god of Love in visible form; -but, as I see that the flowery bow is not represented in his hand, I -know that it cannot be the god of Love, it must be some extraordinarily -handsome young man like him. And her outburst of love-sickness has -to do with him. So I must depart hence, for this king, her father -Devasakti, is severe in his justice, and if he heard of this proceeding -of mine, he would not overlook it.' Thus reflecting, I did obeisance -to that princess Madanasundarí, and departed, honoured by her. - -"But when I was there, O king, I heard from her attendants, as they -talked freely together, that she had fallen in love with you from -hearing of you only. So I have secretly taken a picture of that -princess on a sheet of canvas, and have come here quickly to your -feet. And when I beheld your majesty's appearance, my doubt was at -an end, for it was clearly your majesty that the princess caused to -be painted by my hand. And as it is not possible to paint her twice, -such as she is, I will not represent her in the picture as standing -at your side, though she is equal to you in beauty." - -When Roladeva said this, the king said to him--"Then shew her as -she is represented on the canvas you have brought with you." Then the -painter looked out a piece of canvas which was in a bag, and shewed the -king Madanasundarí in a painting. And the king Kanakavarsha, seeing -that even in a painting she was wonderfully beautiful, immediately -became enamoured of her. And he loaded that painter with much gold, -and taking the picture of his beloved, retired into his private -apartments. There he remained with his mind fixed on her alone, -abandoning all occupations, and his eyes were never satisfied with -gazing on her beauty. It seemed as if the god of love was jealous -of his good looks, for now that he had obtained an opportunity, he -tormented him, smiting him with his arrows and robbing him of his -self-control. And the love-pain, which he had inflicted on women -enamoured of his handsome shape, was now visited on that king a -hundredfold. - -And in the course of some days, being pale and emaciated, he told -to his confidential ministers, who questioned him, the thought of -his heart. And after deliberating with them, he sent to the king -Devasakti, as ambassador, to ask for the hand of his daughter, -a trustworthy Bráhman of good birth, named Sangamasvámin, who was -skilled in affairs, knew times and seasons, and could speak in a sweet -and lofty style. That Sangamasvámin went to Vidarbha with a great -retinue, and entered the city of Kundina. And there he had a formal -interview with the king Devasakti, and on behalf of his master asked -for the hand of his daughter. And Devasakti reflected--"I must give -away this daughter of mine to some one, and this king Kanakavarsha -has been described as my equal, and he asks for her; so I will give -her to him." Accordingly he granted the prayer of Sangamasvámin, -and the king displayed to the ambassador the astonishing elegance in -the dance of his daughter Madanasundarí. Then the king sent away, -after honouring him, and promising to give his daughter, that -Sangamasvámin, who was charmed with his sight of her. And he sent -with him a counter-ambassador to say, "Fix an auspicious moment and -come here for the marriage. And Sangamasvámin returned, accompanied -by the counter-ambassador, and told the king Kanakavarsha that his -object was effected. Then the king ascertained a favourable moment, -and honoured that ambassador, and heard from him over and over again -how Madanasundarí was in love with him. And then the king Kanakavarsha -set out for the city of Kundina, in order to marry her, with mind -at ease on account of his own irresistible valour, mounted on the -horse Asíkala, [760] and he smote the Savaras that inhabited the -border-forests, and took the lives of living creatures, like lions -and other wild beasts. And he reached Vidarbha, and entered that city -of Kundina, with king Devasakti, who came out to meet him. Then he -entered the king's palace, in which preparations had been made for -the marriage, robbing the ladies of the city of the feast which he -had given to their eyes. And there he rested a day with his retinue, -pleased at the noble reception which king Devasakti gave him. And on -the next day Devasakti gave him his daughter Madanasundarí, together -with all his wealth, retaining only his kingdom. - -And king Kanakavarsha, after he had remained there seven days, -returned to his own city with his recently-married bride. And when -he arrived with his beloved, giving joy to the world, like the moon -with the moonlight, that city was full of rejoicing. Then that queen -Madanasundarí was dearer than life to that king, though he had many -wives, as Rukminí is to Vishnu. And the wedded couple remained fastened -together by their eyes with lovely eyelashes, which were fixed on one -another's faces, resembling the arrows of love. And in the meanwhile -arrived the lion of spring, with a train of expanding filaments for -mane, tearing to pieces the elephant of female coyness. And the garden -made ready blossoming mango-plants, by way of bows for the god of Love, -with rows of bees clinging to them by way of bowstring. And the wind -from the Malaya mountain blew, swaying the love-kindled hearts of the -wives of men travelling in foreign lands, as it swayed the suburban -groves. And the sweetly-speaking cuckoos seemed to say to men, -"The brimming of the streams, the flowers of the trees, the digits -of the moon wane and return again, but not the youth of men. [761] -Fling aside coyness and quarrelling, and sport with your beloved ones." - -And at that time king Kanakavarsha went with all his wives to a -spring-garden, to amuse himself. And he eclipsed the beauty of the -asokas with the red robes of his attendants, and with the songs of -his lovely ladies the song of the cuckoos and bees. There the king, -though all his wives were with him, amused himself with Madanasundarí -in picking flowers and other diversions. And after roaming there a -long time, the king entered the Godávarí with his wives to bathe, -and began the water-game. His ladies surpassed the lotuses with their -faces, with their eyes the blue water-lilies, with their breasts the -couples of Brahmany ducks, with their hips the sandbanks, and when -they troubled the bosom of the stream, it showed frowns of anger -in the form of curling waves. Then the mind of Kanakavarsha took -pleasure in them, while they displayed the contours of their limbs -in the splashing-game. And in the ardour of the game, he splashed -one queen with water from his palms on her breast. - -When Madanasundarí saw it, she was jealous, and got angry with him, -and in an outburst of indignation said to him, "How long are you -going to trouble the river?" And going out of the water, she took her -other clothes and rushed off in a passion to her own palace, telling -her ladies of that fault of her lover's. Then king Kanakavarsha, -seeing her state of mind, stopped his water-game, and went off to her -apartments. Even the parrots in the cages warned him off in wrath, -when he approached, and entering he saw within the queen afflicted with -wrath: with her downcast lotus-like face supported on the palm of her -left hand, with tear-drops falling like transparent pearls. And she -was repeating, with accents charming on account of her broken speech, -in a voice interrupted with sobs, shewing her gleaming teeth, this -fragment of a Prákrit song: "If you cannot endure separation, you must -cheerfully abandon anger. If you can in your heart endure separation, -then you must increase your wrath. Perceiving this clearly, remain -pledged to one or the other; if you take your stand on both, you will -fall between two stools." And when the king saw her in this state, -lovely even in tears, he approached her bashfully and timidly. And -embracing her, though she kept her face averted, he set himself to -propitiate her with respectful words tender with love. And when her -retinue signified her scorn with ambiguous hints, he fell at her feet, -blaming himself as an offender. Then she clung to the neck of the king, -and was reconciled to him, bedewing him with the tears that flowed on -account of that very annoyance. And he, delighted, spent the day with -his beloved, whose anger had been exchanged for good-will, and slept -there at night. - -But in the night he saw in a dream his necklace suddenly taken from -his neck, and his crest-jewel snatched from his head, by a deformed -woman. Then he saw a Vetála, with a body made up of the limbs of -many animals, and when the Vetála wrestled with him, he hurled him -to earth. And when the king sat on the Vetála's back, the demon flew -up with him through the air, like a bird, and threw him into the -sea. Then, after he had with difficulty struggled to the shore, he -saw that the necklace was replaced on his neck, and the crest-jewel -on his head. When the king had seen this, he woke up, and in the -morning he asked a Buddhist mendicant, who had come to visit him as -an old friend, the meaning of the dream. And the mendicant answered -clearly--"I do not wish to say what is unpleasant, but how can I help -telling you when I am asked? The fact that you saw your necklace and -crest-jewel taken away, means that you will be separated from your -wife and from your son. And the fact that, after you had escaped -from the sea, you found them again, means that you will be reunited -with them, when your calamity comes to an end." Then the king said, -"I have not a son as yet, let him be born first." Then the king -heard from a reciter of the Rámáyana, who visited his palace, how -king Dasaratha endured hardship to obtain a son; and so there arose -in his mind anxiety about obtaining a son, and the mendicant having -departed, the king Kanakavarsha spent that day in despondency. - -And at night, as he was lying alone and sleepless upon his bed, -he saw a woman enter without opening the door. She was modest and -gentle of appearance, and, when the king bowed before her, she gave -him her blessing and said to him: "Son, know that I am the daughter -of Vásuki the king of the snakes, and the elder sister of thy father, -Ratnaprabhá by name. I always dwell near thee, invisible, to protect -thee, but to-day, seeing thee despondent, I have displayed to thee -my real form. I cannot bear to behold thy sorrow, so tell me the -cause." When the king had been thus addressed by his father's sister, -he said to her: "I am fortunate, mother, in that you shew me such -condescension. But know that my anxiety is caused by the fact that no -son is born to me. How can people like myself help desiring that, which -even heroic saints of old days, like Dasaratha and others, desired for -the sake of obtaining svarga." When the Nágí [762] Ratnaprabhá heard -this speech of that king, she said to her brother's son; "My son, I -will tell thee an admirable expedient, carry it out. Go and propitiate -Kártikeya with a view to obtain a son. I will enter thy body, and by -my power thou shalt support the rain of Kártikeya falling on thy head -to impede thee, difficult to endure. And after thou hast overcome a -host of other impediments, thou shalt obtain thy wish." When the Nágí -had said this, she disappeared, and the king spent the night in bliss. - -The next morning he committed his realm to the care of his ministers, -and went, desiring a son, to visit the sole of Kártikeya's foot. There -he performed a severe penance to propitiate that lord, having power -given him by the Nágí that entered his body. Then the rain of Kumára -[763] fell on his head like thunderbolts, and continued without -ceasing. But he endured it by means of the Nágí that had entered his -body. Then Kártikeya sent Ganesa to impede him still further. And -Ganesa created in that rain a very poisonous and exceedingly terrible -serpent, but the king did not fear it. Then Ganesa, invincible [764] -even by gods, came in visible form, and began to give him bites on -the breast. Then king Kanakavarsha, thinking that he was a foe hard -to subdue, proceeded, after he had endured that ordeal, to propitiate -Ganesa with praises. - -"Honour to thee, O god of the projecting belly, adorned with the -elephant's ornament, whose body is like a swelling pitcher containing -success in all affairs! Victory to thee, O elephant-faced one, that -makest even Brahmá afraid, shaking the lotus, which is his throne, -with thy trunk flung up in sport! Even the gods, the Asuras, and -the chief hermits do not succeed, unless thou art pleased, the only -refuge of the world, O thou beloved of Siva! The chief of the gods -praise thee by thy sixty-eight sin-destroying names, calling thee the -pitcher-bellied, the basket-eared one, [765] the chief of the Ganas, -the furious mast elephant, Yama the noose-handed, the Sun, Vishnu, and -Siva. With these names to the number of sixty-eight, corresponding to -so many parts of the body, do they praise thee. And when one remembers -thee, and praises thee, O Lord, fear produced by the battle-field, by -the king's court, by gambling, by thieves, by fire, by wild beasts, -and other harms, departs." With these laudatory verses, and with -many others of the same kind, king Kanakavarsha honoured that king -of impediments. And the conqueror of impediments said, "I will not -throw an impediment in thy way, obtain a son," and disappeared then -and there from the eyes of that king. - -Then Kártikeya said to that king, who had endured the rain; -"Resolute man, I am pleased with thee, so crave thy boon." Then the -king, delighted, said to the god, "Let a son be born to me by thy -favour." Then the god said, "Thou shalt have a son, the incarnation of -one of my Ganas, and his name shall be Hiranyavarsha on the earth." And -then the rider on the peacock summoned him to enter his inmost shrine, -in order to shew him special favour. [766] Thereupon the Nágí left his -body invisibly, for females do not enter the house of Kártikeya through -dread of a curse. Then king Kanakavarsha entered the sanctifying -temple of that god, armed only with his human excellence. When the -god saw that he was deprived of the excellence he formerly had, -because he was no longer inhabited by the Nágí, he reflected--"What -can this mean?" And Kártikeya, perceiving by his divine meditation, -that that king had performed a very difficult vow by the secret -help of the Nágí, thus cursed him in his wrath: "Since thou didst -make use of deceit, intractable man, thou shalt be separated from -thy son, as soon as he is born, and from thy queen. When the king -heard this curse, terrible as a thunderstroke, he was not amazed, -but being a mighty poet, praised that god with hymns. Then the -six-faced god, pleased with his well turned language, said to him; -"King, I am pleased with thy hymns; I appoint thee this end of thy -curse; thou shalt be separated from thy wife and son for one year, -but after thou hast been saved from three great dangers, thou shalt -come to an end of the separation." When the six-faced god had said -this, he ceased to speak, and the king, satisfied with the nectar of -his favour, bowed before him, and went to his own city. - -Then, in course of time, he had a son born to him by queen -Madanasundarí, as the nectar-stream is born of the light of the -cold-rayed moon. When the king and queen saw the face of that son, -being filled with great delight, they were not able to contain -themselves. [767] And at that time the king made a feast, and showered -riches, and made his name of Kanakavarsha [768] a literal fact on -the earth. - -When five nights had passed, while guard was being kept in the -lying-in-house, on the sixth night a cloud suddenly came there. It -swelled, and gradually covered the whole sky, as a neglected enemy -overruns the kingdom of a careless king. Then the mast elephant -of the wind began to rush, showering drops of rain like drops -of ichor, and rooting up trees. At that moment a terrible woman, -sword in hand, opened the door, though it was bolted, and entered -that lying-in-chamber. She took that babe from the queen as she -was nursing it, and ran out, having bewildered the attendants. And -then the queen, distracted, and exclaiming, "Alas! a Rákshasí has -carried off my child," pursued that woman, though it was dark. And -the woman rushed on and plunged into a tank with the child, and -the queen, pursuing her, plunged in also, eager to recover her -offspring. Immediately the cloud disappeared, and the night came -to an end, and the lamentation of the attendants was heard in the -lying-in-chamber. Then the king Kanakavarsha, hearing it, came to -the lying-in-chamber, and seeing it empty of his son and wife, was -distracted. After he had recovered consciousness, he began to lament, -"Alas, my queen! Alas, my infant son!" and then he called to mind -that the curse was to end in a year. And he exclaimed, "Holy Skanda, -how could you give to ill-starred me a boon joined with a curse, -like nectar mixed with poison? Alas! how shall I be able to pass -a year, long as a thousand years, without the queen Madanasundarí, -whom I value more than my life?" And the king, though exhorted by the -ministers, who knew the circumstances, did not recover his composure, -which had departed with his queen. - -And in course of time he left his city, distracted with a paroxysm -of love, and wandered through the Vindhya forest in a state of -bewilderment. There, as he gazed on the eyes of the young does, -he remembered the beauty of the eyes of his beloved, and the bushy -tails of the chamarís reminded him of the loveliness of her luxuriant -hair, and when he marked the gait of the female elephant, he called -to mind the languid grace of her gait, so that the fire of his love -broke out into a fiercer flame. And wandering about exhausted with -thirst and heat, he reached the foot of the Vindhya mountains, and, -after drinking the water of a stream, he sat down at the foot of a -tree. In the meanwhile a long-maned lion came out of a cavern of the -Vindhya hills, uttering a roar which resembled a loud demoniac laugh, -and rushed towards him to slay him. At that very moment a certain -Vidyádhara descended rapidly from heaven, and cleft that lion in two -with a sword-stroke. And that sky-goer, coming near, said to the king, -"King Kanakavarsha, how have you come to this region?" When the king -heard it, he recovered his memory, and said to him, "How do you know -me, who am tossed with the wind of separation?" Then the Vidyádhara -said, "I, when in old time I was a religious mendicant, of the name -of Bandhumitra, dwelt in your city. Then you helped me in my rites, -when I respectfully asked you to do so, and so I obtained the rank of -a Vidyádhara, by making a goblin my servant. Thus I recognized you, -and being desirous to confer on you a benefit by way of recompense, -I have slain this lion which I saw on the point of killing you. - -"And my name has now become Bandhuprabha." When the Vidyádhara said -this, the king conceived an affection for him, and said, "Ah! I -remember, and this friendship has been nobly acted up to by you, -so tell me when I shall be reunited with my wife and son." When the -Vidyádhara Bandhuprabha heard that, he perceived it by his divine -knowledge, and said to the king--"By a pilgrimage to the shrine of -Durgá, in the Vindhya hills, you will recover your wife and son, -so go you to prosperity, and I will return to my own world." When he -had said this, he departed, and king Kanakavarsha, having recovered -his self-command, went to visit that shrine of Durgá. - -As he was going along, a great and furious wild elephant, stretching -out its trunk, and shaking its head, charged him in the path. When the -king saw that, he fled by a way full of holes, so that the elephant, -pursuing him, fell into a chasm and was killed. Then the king, fatigued -with toil and exertion, slowly going along, reached a great lake full -of lotuses with straight upstanding stalks. There the king bathed, -drank the water of the lake, and ate the fibres of the lotuses, and -lying tired at the foot of a tree, was for a moment overpowered by -sleep. And some Savaras, returning that way from hunting, saw that king -with auspicious marks lying asleep. And they immediately bound him, -and took him to their king Muktáphala, in order that he might serve -as a victim. The king of the Savaras, for his part, seeing that the -king was a suitable victim, took him to the temple of Durgá to offer -him up. And when the king saw the goddess, he bowed before her, and by -her mercy and the favour of Skanda his bonds fell off. When the king -of the Savaras saw that miracle, he knew that it was a mark of the -goddess's favour towards him, and he spared his life. So Kanakavarsha -escaped the third danger, and accomplished the year of his curse. - -And in the meanwhile the Nágí, the aunt of the king, came there, -bringing the queen Madanasundarí with her son, and said to the king--"O -king, when I heard the curse of Kártikeya, I took these away by an -artifice to my own dwelling, and preserved them there. Therefore, -Kanakavarsha, receive here your wife and son, enjoy this empire of -the earth, for now your curse is at an end." When the Nágí had said -this to the king, who bowed before her, she disappeared, and the king -looked upon the arrival of his wife and child as a dream. Then the -grief of separation of the king and queen, who had so long been forced -to live apart, trickled away in their tears of joy. Then Muktáphala, -the king of the Savaras, fell at the feet of the king Kanakavarsha, -on finding that he was his master, the lord of the whole earth. And -after he had propitiated him, and persuaded him to visit his town, -he furnished his wife and child with all kinds of luxuries, such -as it was in his power to give. Then the king, remaining there, -summoned by messengers his father-in-law Devasakti and his army -[769] from his own city. Then he sent on in front of him his beloved -wife Madanasundarí, mounted on a female elephant, and his son, who -Kártikeya said was to be called Hiranyavarsha, and went with his -father-in-law towards his father-in-law's house. [770] And in a few -days he reached the residence of his father-in-law, a hermitage in the -country of Vidarbha, and after that his wealthy city of Kundina, and -there he remained some time with his wife and son, and his army, being -entertained by his father-in-law. And setting out thence, he at last -reached his own town of Kanakapura, where he was, as it were, drunk in -by the eyes of the wives of the citizens, long desirous of beholding -him again. And with his son and Madanasundarí he entered the palace, -like an embodied feast, accompanied with joy and splendour. And there -he gave Madanasundarí a turban of honour, and made her his head wife, -and he honoured his subjects with gifts on this day of triumph. [771] -And then king Kanakavarsha ruled this circle of the earth, four-limited -by the sea, without opponents, in perpetual happiness, with his wife -and son, without experiencing again the grief of separation. - -When the prince Naraváhanadatta heard this magnificent tale from -his head minister Gomukha, in the company of the fair Alankáravatí, -he was exceedingly delighted. - - - - - - -CHAPTER LVI. - - -Then the prince Naraváhanadatta, with his beloved by his side, -being much pleased at the tale of Gomukha, but seeing that Marubhúti -was quite put out, in order to pay him a compliment, said to him, -attempting to conciliate him; "Marubhúti, why do you not tell a tale -also?" Then he said, "Well, I will tell one," and with pleased soul -began to relate the following story. - - - -Story of the Bráhman Chandrasvámin, his son Mahípála, and his daughter -Chandravatí. - -There once lived in a town called Devakamalapura, belonging to the -king Kamalavarman, an excellent Bráhman, named Chandrasvámin. And -that wise man had a wife like himself, distinguished for modesty, -and she was a worthy match for Sarasvatí and Lakshmí. And to that -Bráhman was born a son with auspicious marks, and when he was born, -this voice was heard from heaven: - -"Chandrasvámin, you must call your son Mahípála, [772] because he -shall be a king and long protect the earth." When Chandrasvámin heard -this, he made a feast and called that son Mahípála. And in course -of time Mahípála grew up, and was taught the science of missile and -hand to hand weapons, and was at the same time instructed in all -knowledge. And in the meanwhile his wife Devamati brought forth -to Chandrasvámin another child, a daughter, beautiful in all her -limbs. And the brother and sister, Mahípála and Chandravatí, grew up -together in their father's house. - -Then a famine, caused by want of rain, sprang up in that country, -the corn having been scorched up by the rays of the sun. And owing -to that, the king began to play the bandit, leaving the right path, -and taking wealth from his subjects unlawfully. Then, as that land -was going rapidly to ruin, Chandrasvámin's wife said to her husband: -"Come to my father's house, let us leave this city, for our children -will perish here some day or other." When Chandrasvámin heard this, -he said to his wife--"By no means, for flight from one's own country -in time of famine is a great sin. So I will take these children -and deposit them in your father's house, and do you remain here; -I will return soon. She agreed, and then Chandrasvámin left her in -his house, and taking those two children, the boy Mahípála and the -girl Chandravatí, set out from that city for his father-in-law's -house. And in course of time, as he roamed on, he reached a great -wilderness, with sands heated by the rays of the sun, and with but -a few parched up trees in it. And there he left his two children, -who were exhausted with thirst, and went to a great distance to look -for water for them. Then there met him a chief of the Savaras, named -Sinhadanshtra, with his followers, going somewhere or other for his -own ends. The Bhilla saw him and questioned him, and finding out that -he was in search of water, said to his followers, "Take him to some -water," at the same time making a sign to them. When they heard it, -two or three of the Savara king's followers, perceiving his intention, -took the innocent Chandrasvámin to the village, and fettered him. And -he, learning from them that he was fettered in order to be offered as -a victim, lamented for his two children that he had left in the wild: - -"Ah Mahípála! Ah dear Chandravatí! why did I foolishly abandon you in -the wilderness and make you the prey of lions and tigers? And I have -brought myself also into a position where I am sure to be slain by -bandits, and there is no escape for me." While he was thus lamenting -in his terror, he saw to his delight the sun. And exclaiming, "Ah! I -will fling aside bewilderment and fly for refuge to my own lord," -the Bráhman began to praise the sun in the following verses--"Hail to -thee, O Lord, the brightness residing in the near and in the remote -ether, that dispersest the internal and external darkness. Thou art -Vishnu pervading the three worlds, thou art Siva the treasure-house -of blessings, thou art the supreme lord of creatures, calling into -activity the sleeping Universe. Thou deposest thy brightness in fire -and in the moon, out of pity, as it were, saying, 'Let these two dull -things shine,' and so thou dispellest the night. When thou risest, -the Rákshasas disperse, the Dasyus have no power, and the virtuous -rejoice. [773] So, thou matchless illuminator of the three worlds, -deliver me, who take refuge with thee. Disperse this darkness of my -grief, have mercy upon me." When the Bráhman had devoutly praised -the sun with these and other similar hymns, a voice was heard from -heaven--"Chandrasvámin, I am pleased with thee, thou shalt not be -put to death, and by my favour thou shalt be reunited with thy wife -and children." When the divine voice had said this to Chandrasvámin, -he recovered his spirits, and remained in a state of tranquillity, -being supplied with bathing requisites and food by the Savaras. - -And in the meanwhile the boy Mahípála, left in the wilderness with his -sister, as his father did not return, remained lamenting bitterly, -supposing that some calamity had befallen him. And in this state -he was beheld by a great merchant, of the name of Sárthadhara, -who came that way, and the merchant asked him what had happened -to him. And feeling compassion, he consoled the boy, and observing -that he had auspicious marks, he took him and his sister to his own -country. There that Mahípála lived in the house of that merchant, -who looked upon him with all the affection of a father for his son; -and though a boy, he was occupied in the rites of the sacred fire. - -But one day the minister of the king Tárávarman, who lived in the -city of Tárápura, the excellent Bráhman Anantasvámin, came that way on -business, with his elephants, horses and foot-soldiers, and entered the -house of that merchant, being a friend of his. After he had rested, -he saw the handsome boy Mahípála, engaged in muttering prayers and -in sacrificing to the fire, and asked his story; then the Bráhman -minister, finding that the boy was of his own caste, as he had no -children, begged the boy and his sister from the merchant. Then the -merchant, who was a Vaisya, gave him the children, and Anantasvámin -went with them to Tárápura. There Mahípála remained in the house of -that minister, which abounded in wealth on account of its master's -knowledge, and was treated by him as a son. - -And in the meanwhile Sinhadanshtra, the king of the Bhillas, came -to Chandrasvámin, who was in captivity in that village, and said to -him; "Bráhman, I have been ordered in a dream by the Sun-god not to -slay you but to set you free, after doing you honour. So rise up, -and go where you please." After saying this, he let him go, giving -him pearls and musk, and supplying him with an escort through the -forest. And Chandrasvámin, being thus set at liberty, not finding his -son and his younger sister in the wood, wandered in search of them, -and as he wandered he found a city named Jalapura on the shore of the -sea, and entered as a guest the house of a certain Bráhman. There, -after he had taken refreshment, and then told his story, the Bráhman, -the master of the house, said to him; "A merchant named Kanakavarman -came here some days ago; he found in the forest a Bráhman boy with -his sister, and he has gone off with those two very handsome children -to the great island of Nárikela, but he did not tell his name." When -Chandrasvámin heard that, he made up his mind that those children -were his, and he determined to go to that beautiful island. And after -he had spent the night, and looked about him, he made acquaintance -with a merchant, named Vishnuvarman, who was about to go to the -isle of Nárikela. And with him he embarked in a ship, and went -across the sea to the island, out of love for his children. When he -began to enquire there, the merchants, who lived there, said to him; -"It is true that a merchant named Kanakavarman did come here, with -two beautiful Bráhman children, whom he found in a wood. But he has -now gone with them to the island of Katáha. When the Bráhman heard -that, he went in a ship with the merchant Dánavarman to the island of -Katáha. There he heard that the merchant Kanakavarman had gone from -that island to an island named Karpúra. In the same way he visited -in turn the islands of Karpúra, Suvarna, and Sinhala with merchants, -but he did not find the merchant whom he was in search of. But from -the people of Sinhala he heard that that merchant Kanakavarman had -gone to his own city, named Chitrakúta. Then Chandrasvámin went with -a merchant, named Kotísvara, to Chitrakúta, crossing the sea in his -ship. And in that city he found the merchant Kanakavarman, and longing -for his children, he told him the whole story. Then Kanakavarman, -when he knew the cause of his grief, showed him the children, whom -he had found in the forest and brought away. But when Chandrasvámin -looked at those two children, he saw that they were not his, but -some other children. Then he, being afflicted with tears and grief, -lamented in desperate mood--"Alas! though I have wandered so far, -I have not found my son or my daughter. Malignant Providence, like a -wicked master, has held out hopes to me but has not fulfilled them, -and has made me wander far and wide on a false surmise." While he -was indulging in such lamentations, he was at last, though with -difficulty, consoled by Kanakavarman, and exclaimed in his grief, -"If I do not find those children in a year, by wandering over the -earth, I will abandon the body by austerities on the bank of the -river Ganges. When he said this, a certain seer there said to him, -"Go, you will recover your children by the favour of Náráyaní. When -he heard that, he was delighted, remembering the compassion shown him -by the sun, and he departed from that city, honoured by the merchants. - -Then, searching the lands which were royal grants to Bráhmans, -and the villages and the towns, he reached one evening a wood with -many tall trees in it. There he made a meal on fruits and water, -and climbed up into a tree to spend the night there, dreading the -lions, and tigers, and other noisome beasts. And being sleepless, -he saw in the night at the foot of the tree a great body of divine -Mothers assembled, with Náráyaní at their head; waiting for the -arrival of the god Bhairava, having brought with them all kinds of -presents suited to their resources. And thereupon the Mothers asked -Náráyaní why the god delayed, but she laughed and gave no reason. And -being persistently questioned by them, she answered--"He has stopped -to curse a Guhyaka who has incurred his displeasure." [774] And on -account of that business some delay has taken place about his arrival, -but know that he will be here soon. While Náráyaní was saying this to -the Mothers, there came there Bhairava [775] the lord of the company -of Mothers. And he, having been honoured with gifts by all the Mothers, -spent some time in dancing, and sported with the witches. - -And while Chandrasvámin was surveying that from the summit of a -tree, he saw a slave belonging to Náráyaní, and she saw him. And -as chance would have it, they fell in love with one another, and -the goddess Náráyaní perceived their feelings. And when Bhairava had -departed, accompanied by the witches, she, lingering behind, summoned -Chandrasvámin who was on the tree. And when he came down, she said -to him and her slave: "Are you in love with one another?" And they -confessed the truth, and said they were, and thereupon she dismissed -her anger and said to Chandrasvámin, "I am pleased with thee for -confessing the truth, so I will not curse thee, but I will give -thee this slave, live in happiness." When the Bráhman heard this, he -said--"Goddess, though my mind is fickle, I hold it in check, I do not -touch a strange woman. For this is the nature of the mind, but bodily -sin should be avoided." When that firm-souled Bráhman said this, the -goddess said to him--"I am pleased with thee and I give thee this boon: -thou shalt quickly find thy children. And receive from me this unfading -lotus that destroys poison." When the goddess had said this, she gave -the Bráhman Chandrasvámin a lotus, and disappeared from his eyes. - -And he, having received the lotus, set out, at the end of the night, -and roaming along reached the city of Tárápura, where his son Mahípála -and his daughter were living in the house of that Bráhman minister -Anantasvámin. There he went and recited at the door of that minister, -in order to obtain food, having heard that he was hospitable. And -the minister, having been informed by the door-keepers, had him -introduced by them, and when he saw that he was learned, invited -him to dinner. And when he was invited, having heard that there -was a lake there, named Anantahrada, that washed away sin, he went -to bathe there. While he was returning after bathing, the Bráhman -heard all round him in the city a cry of grief. And when he asked -the cause, the people said to him--"There is in this city a Bráhman -boy, of the name of Mahípála, who was found in the forest by the -merchant Sárthadhara. The minister Anantasvámin, observing that he -had auspicious marks, with some difficulty begged him and his sister -from the merchant, and brought them both here. And being without a -son, he has adopted the boy, whose excellent qualities have endeared -him to king Tárávarman and his people. To-day he has been bitten -by a poisonous snake; hence the cry of grief in the city." When -Chandrasvámin heard that, he said to himself, "This must be my son," -and reflecting thus, he went to the house of that minister as fast as -he could. There he saw his son surrounded by all, and recognized him, -and rejoiced, having in his hand the lotus that was an antidote to -snake-poison. And he put that lotus to the nose of that Mahípála, and -the moment he smelt it, he was free from the effects of poison. And -Mahípála rose up, and was as one who had just awoke from sleep, -[776] and all the people in the city, and the king rejoiced. And -Chandrasvámin was honoured with wealth by Anantasvámin, the king, and -the citizens, who said "This is some incarnation of the divinity." And -he remained in the house of the minister in great comfort, honoured -by him, and he saw his son Mahípála and his daughter Chandravatí. And -the three, though they mutually recognized one another, said nothing, -for the wise have regard to what is expedient, and do not discover -themselves out of season. - -Then the king Tárávarman, being highly pleased with the virtues of -Mahípála, gave him his daughter Bandhumatí. Then that king, after -giving him the half of the kingdom, being pleased with him, laid the -whole burden of the kingdom upon him, as he had no other son. And -Mahípála, after he had obtained the kingdom, acknowledged his father, -and gave him a position next to his, and so lived in happiness. - -One day his father Chandrasvámin said to him, "Come, let us go to our -own country to bring your mother. For if she hears that you are the -occupant of a throne, having been long afflicted, she might think, -'How comes it that my son has forgotten me,' and might curse you -in her anger. But one who is cursed by his father and mother does -not long enjoy prosperity. In proof of this hear this tale of what -happened long ago to the merchant's son." - - - -Story of Chakra. [777] - -In the city of Dhavala there was a merchant's son, named Chakra. He -went on a trading voyage to Svarnadvípa against the will of his -parents. There he gained great wealth in five years, and in order -to return embarked on the sea in a ship laden with jewels. And when -his voyage was very nearly at an end, the sea rose up against him, -troubled with a great wind, and with clouds and rain. And the huge -billows broke his vessel, as if angry because he had come against the -wish of his parents. Some of the passengers were whelmed in the waves, -others were eaten by sea-monsters. But Chakra, as his allotted term of -life had not run out, was carried to the shore and flung up there by -the waves. While he was lying there in a state of exhaustion, he saw -as if in a dream, a man of black and terrible appearance come to him, -with a noose in his hand. Chakra was caught in the noose by that man, -who took him up and dragged him a long distance to a court presided -over by a man on a throne. By the order of the occupant of the throne, -the merchant's son was carried off by that noose-bearer, and flung -into a cell of iron. - -In that cell Chakra saw a man being tortured by means of an iron -wheel [778] on his head, that revolved incessantly. And Chakra -asked him,--"Who are you, by what crime did you incur this, and -how do you manage to continue alive?" And the man answered--"I am a -merchant's son named Khadga, and because I did not obey the commands -of my parents, they were angry and in wrath laid this curse upon me: -[779] 'Because, wicked son, you torture us like a hot wheel placed -on the head, therefore such shall be your punishment.' When they had -said this they ceased, and as I wept, they said to me, 'Weep not, -your punishment shall only last for one month.' When I heard that, -I spent the day in grief, and at night when I was in bed, I saw, -as if in a dream, a terrible man come. He took me off and thrust me -by force into this iron cell, and he placed on my head this burning -and ever-revolving wheel. This was my parents' curse, hence I do not -die. And the month is at an end to-day; still I am not set free." When -Khadga said that, Chakra in pity answered him--"I too did not obey my -parents, for I went abroad to get wealth against their will, and they -pronounced against me the curse that my wealth, when acquired, should -perish. So I lost in the sea my whole wealth, that I had acquired -in a foreign island. My case is the same as yours. So what is the -use of my life? Place this wheel on my head. Let your curse, Khadga, -depart." When Chakra said this, a voice was heard in the air "Khadga, -thou art released, so place this wheel on the head of Chakra." When -Khadga heard this, he placed the wheel on the head of Chakra, and -was conveyed by some invisible being to his parents' house. - -There he remained without disobeying again the orders of his parents: -but Chakra put that wheel upon his head, and then spake thus--"May -other sinners also on the earth be released from the result of their -sins; until all sins are cancelled, may this wheel revolve on my -head." When the resolute Chakra said this, the gods in heaven, being -pleased, rained flowers and thus addressed him: "Bravo! Bravo! man of -noble spirit, this compassion has cancelled thy sin, go; thou shalt -possess inexhaustible wealth." When the gods said this, that iron -wheel fell from the head of Chakra, and disappeared somewhere. Then -a Vidyádhara youth descended from heaven, and gave him a valuable -treasure of jewels, sent by Indra pleased with his self-abnegation, -and taking Chakra in his arms, carried him to his city named Dhavala, -and departed as he had come. Then Chakra delighted his relations -by his arrival at the house of his parents, and, after telling his -adventures, remained there without falling away from virtue. - -When Chandrasvámin had told this story, he said again to Mahípála, -"Such evil fruits does opposition to one's parents produce, my son, -but devotion to them is a wishing-cow of plenty: in illustration of -this hear the following tale." - - - -Story of the hermit and the faithful wife. - -There was in old time a hermit of great austerity, who roamed in the -forest. And one day a hen-crow, as he was sitting under the shade of -a tree, dropped dirt upon him, so he looked at the crow with angry -eyes. And the crow, as soon as he looked at it, was reduced to ashes; -and so the hermit conceived a vain-glorious confidence in the might -of his austerities. - -Once on a time, in a certain city, the hermit entered the house of a -Bráhman, and asked his wife for alms. And that wife, who was devoted -to her husband, answered him, "Wait a little, I am attending upon my -husband." Then he looked at her with an angry look, and she laughed -at him and said, "Remember, [780] I am not a crow." When the hermit -heard that, he sat down in a state of astonishment, and remained -wondering how she could possibly have come to know of the fate of the -crow. Then, after she had attended upon her husband in the oblation -to the fire and in other rites, the virtuous woman brought alms, -and approached that hermit. Then the hermit joined his hands in the -attitude of supplication, and said to that virtuous woman: "How did -you come to know of my adventure with the crow in the forest; tell -me first, and then I will receive your alms?" When the hermit said -this, that wife, who adored her husband, said, "I know of no virtue -other than devotion to my husband, accordingly by his favour I have -such power of discernment. But go and visit a man here who lives by -selling flesh, whose name is Dharmavyádha, from him thou shalt learn -the secret of blessedness free from the consciousness of self." The -hermit, thus addressed by the all-knowing faithful wife, took the -portion of a guest, and after bowing before her, departed. - - - -Story of Dharmavyádha the righteous seller of flesh. [781] - -The next day he went in search of that Dharmavyádha, and approached -him, as he was selling flesh in his shop. And as soon as Dharmavyádha -saw the hermit, he said, "Have you been sent here, Bráhman, by that -faithful wife?" When the hermit heard that, he said to Dharmavyádha -in his astonishment,--"How come you to have such knowledge, being a -seller of flesh?" When the hermit said this, Dharmavyádha answered -him--"I am devoted to my father and mother, that is my only object -in life. I bathe after I have provided them with the requisites for -bathing, I eat after I have fed them, I lie down after I have seen -them to bed; thus it comes to pass that I have such knowledge. And -being engaged in the duties of my profession, I sell only for my -subsistence the flesh of deer and other animals slain by others, not -from desire of wealth. And I and that faithful wife do not indulge -self-consciousness, the impediment of knowledge, so the knowledge -of both of us is free from hindrance. Therefore do you, observing -the vow of a hermit, perform your own duties, without giving way to -self-consciousness, with a view to acquiring purity, in order that -you may quickly attain the supreme brightness." When he had been thus -instructed by Dharmavyádha, he went to his house and observed his -practice, and afterwards he returned satisfied to the forest. And by -his advice he became perfected, and the faithful wife and Dharmavyádha -also attained perfection by such performance of their duties. - -"Such is the power of those who are devoted to husband or father and -mother. So come, visit that mother who longs for a sight of you." When -thus addressed by his father Chandrasvámin, Mahípála promised to go -to his native land to please his mother. And he disclosed that of -his own accord to Anantasvámin his spiritual father, and when he took -upon him the burden of his kingdom, the king set out with his natural -father by night. And at last he reached his own country, and refreshed -his mother Devamati with a sight of him, as the spring refreshes the -female cuckoo. And Mahípála stayed there some time with his mother, -being welcomed by his relations, together with his father who related -their adventures. - -In the meanwhile in Tárápura the princess, his wife Bandhumatí, who -was sleeping within the house, woke up at the close of night. And -discovering that her husband had gone somewhere, she was distressed at -her lonely state, and could not find solace in the palace, the garden, -or any other place. But she remained weeping, shedding tears that -seemed to double her necklace, intent on lamentation only, desiring -relief by death. But the minister Anantasvámin came and comforted her -with hope-inspiring words, saying, "Before your husband went, he said -to me, 'I am going away on some business and I will quickly return,' -so do not weep, my daughter." Then she recovered self-control, -though with difficulty. Then she remained continually honouring -with gifts excellent Bráhmans, that came from a foreign country, in -order to obtain news of her husband. And she asked a poor Bráhman, -named Sangamadatta, who came for a gift, for tidings of her husband, -having told him his name and the signs by which to recognize him. Then -the Bráhman said, "I have never beheld a man of that kind; but, queen, -you must not give way to excessive anxiety on this account. Doers of -righteous actions eventually obtain reunion with loved ones, and in -proof of that I will tell you a wonder which I saw, listen." - - - -Story of the treacherous Pásupata ascetic. - -As I was wandering round all the holy places, I came to the Mánasa -lake on the Himálayas, and in it I saw, as in a mirror, [782] a house -composed of jewels, and from that building there came out suddenly a -man with a sword in his hand, and he ascended the bank of the lake, -accompanied by a troop of celestial females. There he amused himself -with the females in a garden in the recreation of drinking, and I -was looking on from a distance unobserved, full of interest in the -spectacle. In the meanwhile a man of prepossessing appearance came -there from somewhere or other. And when he met me, I told him what I -had seen. And with much interest I pointed out to him that man from -a distance, and when he beheld him he told me his own story in the -following words: - - - -Story of the king Tribhuvana. - -I am a king named Tribhuvana in the city of Tribhuvana. There a certain -Pásupata ascetic for a long time paid me court. And being asked the -reason by me, he at once asked me to be his ally in obtaining a sword -concealed in a cavern, and I agreed to that. Then the Pásupata ascetic -went with me at night, and having by means of a burnt-offering and -other rites discovered an opening in the earth, the ascetic said to -me, "Hero! enter thou first, and after thou hast obtained the sword, -come out, and cause me also to enter; make a compact with me to do -this." When he said this, I made that compact with him, and quickly -entered the opening, and found a palace of jewels. And the chief -of the Asura maidens who dwelt there came out from the palace, -and out of love led me in, and there gave me a sword. She said, -"Keep this sword which confers the power of flying in the air, and -bestows all magical faculties." Then I remained there with her. But -I remembered my compact, and going out with the sword in my hand, -I introduced that ascetic into the palace of the Asuras by that -opening. There I dwelt with the first Asura lady who was surrounded -by her attendants, and he dwelt with the second. One day when I was -stupefied with drinking, the ascetic treacherously took away from -my side the sword, and grasped it in his own hand. When he had it in -his grasp, he possessed great power, and with his hand he seized me -and flung me out of the cavern. Then I searched for him for twelve -years at the mouths of caverns, hoping that some time I might find -him outside. And this very day the scoundrel has presented himself -to my eyes, sporting with that very Asura lady who belongs to me. - -While the king Tribhuvana was relating this to me, O queen, that -ascetic, stupefied with drink, went to sleep. And while he was asleep, -the king went and took the sword from his side, and by its operation -he recovered celestial might. Then the hero woke up that ascetic with -a kick, and reproached the unfortunate man, but did not kill him. And -then he entered the palace with the Asura lady and her attendants, -recovered again like his own magic power. But the ascetic was much -grieved at having lost his magic power. For the ungrateful, though -long successful, are sure to fail at last. - -"Having seen this with my own eyes, I have now arrived here in -the course of my wanderings; so be assured, queen, that you shall -eventually be reunited to your beloved, like Tribhuvana, for the -righteous does not sink." When Bandhumatí heard that from the Bráhman, -she was highly delighted, and made him successful by giving him -much wealth. - -And the next day a distinguished Bráhman came there from a distant -land, and Bandhumatí eagerly asked him for tidings of her husband, -telling his name and the tokens by which he might be recognized. Then -that Bráhman said to her: "Queen, I have not seen your husband -anywhere, but I, who have to-day come to your house, am named not -without reason, the Bráhman Sumanas, [783] so you will quickly have -your wishes satisfied, thus my heart tells me. And reunions do take -place, even of the long separated. In proof of thus I will tell you -the following tale; listen, queen." - - - -Story of Nala and Damayantí. - -Of old time there lived a king named Nala, whose beauty, I fancy, so -surpassed that of the god of Love, that in disgust he offered his body -as a burnt-offering in the fire of the eye of the enraged Siva. He -had no wife, and when he made enquiries, he heard that Damayantí, -the daughter of Bhíma the king of Vidarbha, would make him a suitable -wife. And Bhíma, searching through the world, found that there was -no king except Nala fit to marry his daughter. - -In the meanwhile Damayantí went down into a tank in her own city, -to amuse herself in the water. There the girl saw a swan that had -fed on blue and white lotuses, and by a trick she threw over it -her robe and made it a prisoner in sport. But the celestial swan, -when captured, said to her in accents that she could understand: -"Princess, I will do you a good turn, let me go. There is a king of -the name of Nala, whom even the nymphs of heaven bear on their hearts, -like a necklace strung with threads of merit. [784] You are a wife -fitted for him and he is a husband suited for you, so I will be an -ambassador of Love to bring like to like." When she heard that, she -thought that the celestial swan was a polished speaker, and so she -let him go, saying--"So be it."--And she said, "I will not choose -any husband but Nala," having her mind captivated by that prince, -who had entered by the channel of her ear. - -And the swan departed thence, and quickly repaired to a tank resorted -to by Nala, when bent on sporting in the water. And Nala, seeing that -the swan was beautiful, took it captive out of curiosity by throwing -his robe over it in sport. Then the swan said--"Set me free, O king, -for I have come to benefit you; listen, I will tell you. There is -in Vidarbha one Damayantí, the daughter of king Bhíma, the Tilottamá -of the earth, to be desired even by gods. And she has chosen you as -her future husband, having fallen in love with you on account of my -description of your virtues; and I have come here to tell you. Nala -was at the same time pierced with the words of that excellent swan, -that were brightened by the splendid object they had in view, [785] -and with the sharp arrows of the god of the flowery shafts. And -he said to that swan, "I am fortunate, best of birds, in that I -have been selected by her, as if by the incarnate fulfilment of my -wishes." When the swan had been thus addressed by him and let go, it -went and related the whole occurrence to Damayantí, as it took place, -and then went whither it would. - -Now Damayantí was longing for Nala; so, by way of a device to obtain -him, she sent her mother to ask her father to appoint for her the -ceremony of the Svayamvara. And her father Bhíma consented, and -sent messengers to all the kings on the earth, to invite them to the -Svayamvara. And all the kings, when they had received the summons, set -out for Vidarbha, and Nala went also eagerly, mounted on his chariot. - -And in the meanwhile, Indra and the other Lokapálas heard from the -hermit Nárada of the Svayamvara of Damayantí, and of her love for -Nala. And of them Indra, the Wind, the god of Fire, Yama and Varuna, -longing for Damayantí, deliberated together, and went to Nala, and -they found Nala setting off on the journey, and when he prostrated -himself before them, they said to him "Go, Nala, and tell Damayantí -this from us--'Choose one of us five; what is the use of choosing -Nala who is a mortal? Mortals are subject to death, but the gods -are undying.' And by our favour, thou shalt enter where she is, -unperceived by the others." Nala said "So be it," and consented to do -the errand of the gods. And he entered the apartments of Damayantí -without being seen, and delivered that command of the gods, exactly -as it was given. But when the virtuous woman heard that, she said -"Suppose the gods are such, nevertheless Nala shall be my husband, -I have no need of gods." When Nala had heard her utter this noble -sentiment, and had revealed himself, he went and told it, exactly -as it was said, to Indra and the others; and they, pleased with him, -gave him a boon, saying, "We are thy servants from this time forth, -and will repair to thee as soon as thought of, truthful man." - -Then Nala went delighted to Vidarbha, and Indra and the other gods -assumed the form of Nala, with intent to deceive Damayantí. And they -went to the court of Bhíma, assuming the attributes of mortals, and, -when the Svayamvara began, they sat near Nala. Then Damayantí came, -and leaving the kings who were being proclaimed one by one by her -brother, gradually reached Nala. And when she saw six Nalas, all -possessing shadows and the power of winking, [786] she thought in -her perplexity, while her brother stood amazed, "Surely these five -guardians of the world have produced this illusion to deceive me, but -I think that Nala is the sixth here, and so I cannot go in any other -direction." When the virtuous one had thus reflected, she stood facing -the sun, with mind fixed on Nala alone, and spoke thus--"O guardians -of the world, if even in sleep I have never fixed my heart on any -but Nala, on account of that loyal conduct of mine shew me your real -forms. And to a maiden any other men than her lover previously chosen -are strangers, and she is to them the wife of another, so how comes -this delusion upon you?" When the five, with Indra at their head, -heard that, they assumed their own forms, and the sixth, the true -Nala, preserved his true form. The princess in her delight cast upon -the king her eye, beautiful as a blown blue lotus, and the garland -of election. And a rain of flowers fell from heaven. Then king Bhíma -performed the marriage ceremony of her and Nala. And the kings and -the gods, Indra and the others, returned by the way that they came, -after due honour had been done to them by the king of Vidarbha. - -But Indra and his companions saw on the way Kali and Dvápara, [787] -and knowing that they had come for Damayantí, they said to them, -"It is of no use your going to Vidarbha; we come thence; and the -Svayamvara has taken place; Damayantí has chosen king Nala. When -the wicked Kali and Dvápara heard that, they exclaimed in wrath, -"Since she has chosen that mortal in preference to gods like thyself, -we will certainly separate that couple." After making this vow they -turned round and departed thence. And Nala remained seven days in -the house of his father-in-law, and then departed, a successful man, -for Nishada, with his wife Damayantí. There their love was greater -than that of Siva and Párvatí. Párvatí truly is half of Siva, but -Damayantí was Nala's self. And in due time Damayantí brought forth to -Nala a son named Indrasena, and after that a daughter named Indrasená. - -And in the meanwhile Kali, who was resolved on effecting what he had -promised, was seeking an occasion against Nala, who lived according -to the Sástras. Then, one day, Nala lost his senses from drunkenness, -and went to sleep without saying the evening prayer and without washing -his feet. After Kali had obtained this opportunity, for which he had -been watching day and night, he entered into the body of Nala. When -Kali had entered his body, king Nala abandoned righteous practices and -acted as he pleased. The king played dice, he loved female slaves, -he spoke untruths, he slept in the day, he kept awake at night, he -became angry without cause, he took wealth unjustly, he despised the -good, and he honoured the bad. - -Moreover Dvápara entered into his brother Pushkara, having obtained -an opportunity, and made him depart from the true path. And one day -Nala saw, in the house of his younger brother Pushkara, a fine white -bull, named Dánta. And Pushkara would not give the bull to his elder -brother, though he wanted it and asked for it, because his respect -for him had been taken away by Dvápara. And he said to him, "If you -desire this bull, then win it from me at once at play." When Nala heard -that challenge, in his infatuation he accepted it, and then those two -brothers began to play against each other. Pushkara staked the bull, -Nala staked elephants and other things, and Pushkara continually won, -Nala as continually lost. In two or three days Nala had lost his -army and his treasure, but he still refused to desist from gambling, -though entreated to desist, for he was distracted by Kali. Damayantí, -thinking that the kingdom was lost, put her children in a splendid -chariot, and sent them to the house of her father. In the mean-while -Nala lost his whole kingdom; then the hypocritical Pushkara said, -"Since you have lost everything else, now stake Damayantí on the game -against that bull of mine." - -This windy speech of Pushkara's, like a strong blast, made Nala blaze -like fire; but he did not say anything unbecoming, nor did he stake -his wife. Then Pushkara said to him, "If you will not stake your wife, -then leave this country of mine with her." When Nala heard this, -he left that country with Damayantí, and the king's officers saw him -as far as the frontier. Alas! when Kali reduced Nala to such a state, -say, what will be the lot of other mortals, who are like worms compared -with him? Curse on this gambling, the livelihood of Kali and Dvápara, -without law, without natural affection, such a cause of misfortunes -even to royal sages. - -So Nala, having been deprived of his sovereignty by his brother, -started to go to another land with Damayantí, and as he was journeying -along, he reached the centre of a forest, exhausted with hunger. There, -as he was resting with his wife, whose soft feet were pierced with -darbha grass, on the bank of a river, he saw two swans arrive. And -he threw his upper garment over them, to capture them for food, -and those two swans flew away with it. And Nala heard a voice from -heaven,--"These are those two dice in the form of swans, they have -descended and flown off with your garment also." Then the king sat -down despondent, with only one garment on, and providently shewed to -Damayantí the way to her father's house; saying, "This is the way to -Vidarbha, my beloved, to your father's house, this is the way to the -country of the Angas, and this is the way to Kosala." When Damayantí -heard this, she was terrified, thinking to herself--"Why does my -husband tell me the way, as if he meant to abandon me?" Then the couple -fed on roots and fruits, and when night came on, lay down both of them, -wearied, in the wood, on a bed of kusa grass. And Damayantí, worn out -with the journey, gradually dropt off to sleep, but Nala, desiring to -depart, kept awake, deluded by Kali. So he rose up with one garment, -deserting that Damayantí, and departed thence, after cutting off half -her upper garment and putting it on. But Damayantí woke up at the end -of the night, and when she did not see in the forest her husband, who -had deserted her and gone, she thought for some time, and then lamented -as follows: "Alas, my husband, great of heart, merciful even to your -enemy! You that used to love me so well, what has made you cruel to -me? And how will you be able to go alone on foot through the forests, -and who will attend on you to remove your weariness? How will the -dust defile on the journey your feet, that used to be stained with the -pollen of the flowers in the garlands worn on the heads of kings! How -will your body, that could not endure to be anointed with the powder -of yellow sandal-wood, endure the heat of the sun in the middle of -the day? What do I care for my young son? What for my daughter? What -for myself? May the gods, if I am chaste, procure good fortune for -you alone!" Thus Damayantí lamented, in her loneliness, and then -set out by the path, which her husband had shewn her beforehand. And -with difficulty she crossed the woods, forests, rivers, and rocks, -and never did she depart from her devotion to her husband in, any -point. And the might of her chastity preserved her on the way, [788] -so that the hunter, who, after delivering her from the serpent, fell -in love with her for a moment, was reduced to ashes. Then she joined -a caravan of merchants, which she met on the way, and with them she -reached the city of a king named Subáhu. There the daughter of the -king saw her from her palace, and pleased with her beauty, had her -brought and gave her as a present to her mother. Then she remained -in attendance on the queen, respected by her, and when questioned, -she answered only--"My husband has abandoned me." - -And in the meanwhile her father Bhíma, having heard the tidings of -Nala's misfortune, sent trustworthy men in every direction, to make -search for the royal couple. And one of them, his minister named -Suvena, as he was wandering about disguised as a Bráhman, reached that -palace of Subáhu. There he saw Damayantí, who always examined guests, -and she saw with sorrow her father's minister. And having recognized -one another, they wept together so violently, that Subáhu's queen -heard it. And the queen had them summoned, and asked them the truth -of the matter, and then she found out that the lady was Damayantí, -the daughter of her sister. Then she informed her husband, and after -shewing her honour, she sent her to the house of her father with Suvena -and an army. There Damayantí remained, reunited with her two children, -enquiring under her father's guidance for news of her husband. And her -father sent out spies to look for her husband, who was distinguished by -preternatural skill in cooking and driving. And king Bhíma commanded -the spies to say; "Moon, where have you hid yourself so cruelly, -deserting your young bride asleep in the forest, dear as a cluster -of white lotuses, having taken a piece of her robe?" [789] This he -told them to utter wherever they suspected the presence of Nala. - -And in the meanwhile king Nala travelled a long way at night in -that forest, clothed with the half-garment, and at last he saw a -jungle-fire. And he heard some one exclaim--"Great-hearted one, -take me away from the neighbourhood of this fire, in order that I, -being helpless, may not be burned up by it." [790] When Nala heard -this, he looked round, and beheld a snake coiled up near the fire, -having his head encircled with the rays of the jewels of his crest, -[791] as if seized on the head by the jungle-fire, with terrible -flaming weapons in its hand. He went up to it, and in compassion put -it on his shoulder, and carried it a long distance, and when he wished -to put it down, the snake said to him--"Carry me ten steps further, -counting them as you go." Then Nala advanced, counting the steps, one, -two, three, four, five, six, seven--listen, snake--eight, nine, ten, -and when he said ten (dasa), [792] the snake took him at his word, and -bit him in the front of the forehead, as he lay on his shoulder. That -made the king small in the arms, deformed and black. Then the king -took down the snake from his shoulder, and said to him--"Who art -thou, and what kind of a return for my kindness is this which thou -hast made?" When the snake heard this speech of Nala's, he answered -him,--"King, know that I am a king of the snakes named Kárkotaka, -and I gave you the bite for your good; that you will come to learn; -when great ones wish to live concealed, a deformed appearance of body -furthers their plans. Receive also from me this pair of garments, -named the 'fire-bleached,' [793] you need only put them on and you -will recover your true form." When Kárkotaka had said this, and had -departed after giving those garments, Nala left that wood, and in -course of time reached the city of Kosala. - -And going by the name of Hrasvabáhu, he took service as a cook in the -family of king Rituparna, the sovereign of Kosala. And he acquired -renown by making dishes of exquisite flavour, and by his skill in -chariot-driving. And while Nala was living there, under the name of -Hrasvabáhu, it happened that once upon a time one of the spies of the -king of Vidarbha came there. And the spy heard men there saying,--"In -this place there is a new cook, of the name of Hrasvabáhu, equal to -Nala in his own special art and also in the art of driving." The spy -suspected that the cook was Nala himself, and hearing that he was -in the judgment-hall of the king, he went there and repeated the -following Áryá verse, taught him by his master, "Moon, where have -you hid yourself so cruelly, deserting your young bride asleep in the -forest, dear as a cluster of white lotuses, having taken a piece of -her robe?" The people present in the judgment-hall, when they heard -that, thought that his words were those of a madman, but Nala, who -stood there disguised as a cook, answered him, "What cruelty was -there in the moon's becoming invisible to the lotus-cluster, when -it reached and entered another region, after one part of the heaven -[794] had become exhausted?" - -When the spy heard this, he surmised that the supposed cook was really -Nala transformed by misfortune, and he departed thence, and when he -reached Vidarbha, he told king Bhíma and his queen and Damayantí all -that he had heard and seen. - -Then Damayantí, of her own accord, said to her father, "Without -doubt that man is my husband disguised as a cook. So let this amusing -artifice be employed to bring him here. Let a messenger be sent to -king Rituparna, and the moment he arrives let him say to that king, -'Nala has gone off somewhere or other, no tidings are heard of him; -accordingly to-morrow morning Damayantí will again make her Svayamvara; -so come quickly to Vidarbha this very day;' and the moment the king -hears his speech, he will certainly come here in one day, together -with that husband of mine who is skilled in chariot-driving." Having -thus debated with her father, Damayantí sent off that very moment -a messenger to the city of Kosala with exactly this message. He -went and told it, as it was given him to Rituparna, and the king -thereupon, being excited, said affectionately to his attendant Nala, -who was disguised as a cook: "Hrasvabáhu, you said--'I possess skill -in chariot-driving.' So take me this very day to Vidarbha if you have -sufficient endurance." When Nala heard that, he said, "Good! I will -take you there," and thereupon he yoked swift horses, and made ready -the splendid chariot. He said to himself; "Damayantí has spread this -report of a Svayamvara in order to recover me, otherwise, I know, -she would not have behaved in this way even in her dreams. So I will -go there and see what happens." With such reflections he brought to -Rituparna the chariot ready. And as soon as the king had mounted it, -Nala proceeded to drive on that chariot with a speed exceeding even -that of Garuda. Then Rituparna dropped his garment, and wished to stop -the chariot in order to recover it, but Nala said to him,--"King, where -is that garment of yours? Why the chariot has in this moment left it -many yojanas behind." When Rituparna heard this, he said:--"Well, give -me this skill in chariot-driving, and I will give you my skill in dice, -so that the dice shall obey your command and you shall acquire skill -in numbers. And now look; I will give you a proof of the truth of what -I say. You see this tree in front of us; I will tell you the number -of its leaves and fruits, and then do you count them for yourself and -see." When he had said this, he told him the number of the leaves and -fruits on that tree, and Nala counted them and found them exactly as -many as he had said. Then Nala gave to Rituparna his skill in driving, -and Rituparna gave to Nala his skill in dice and numbers. - -And Nala tested that skill on another tree, and found the number of -leaves and fruits to be exactly what he had guessed. And while he was -rejoicing, a black man issued from his body, and he asked him who he -was. Then he said, "I am Kali; when you were chosen by Damayantí, -I entered your body out of jealousy, so you lost your fortune at -play. And when Kárkotaka bit you in the forest, you were not consumed, -but I was burnt, as you see, being in your body. For to whom is a -treacherous injury done to another likely to be beneficial? So I -depart, my friend, for I have opportunities against others." After -saying this, Kali vanished from his sight, and Nala at once became -well-disposed as before, and recovered his former splendour. And he -returned and remounted the chariot; and in the course of the same -day he drove king Rituparna into Vidarbha, so rapidly did he get -over the ground, and there the king was ridiculed by the people, -who asked the cause of his coming; and he put up near the palace. - -And when he arrived, Damayantí knew of it, having heard the wonderful -noise of the chariot, and she inly rejoiced, as she suspected that -Nala had come too. And she sent her own maid to find out the truth, -and she enquired into it, and came back and said to her mistress, -who was longing for her beloved lord; "Queen, I have enquired into the -matter; this king of Kosala heard a false report of your Svayamvara and -has come here, and he has been driven here in one day by Hrasvabáhu -his charioteer and cook, who is famous for his skill in managing -chariots. And I went into the kitchen and saw that cook. And he is -black and deformed, but possesses wonderful powers. It is miraculous -that water gushed up in his pots and pans, without being put in, and -wood burst into flames of its own accord, without having been lighted, -[795] and various cates were produced in a moment. After I had seen -this great miracle, I came back here." When Damayantí heard this from -the maid, she reflected--"This cook, whom the fire and the water obey, -and who knows the secret of chariot-driving, can be no other than my -husband, and I suspect he has become changed and deformed on account -of separation from me, but I will test him." When she had formed -this resolve, she sent, by way of stratagem, her two children with -that same maid, to shew them to him. And Nala, when he had seen his -children and taken them on his knees after a long separation, wept -silently with a flood of tears. And he said to the maid--"I have two -children like these in the house of their maternal grandfather, I have -been moved to sorrow by recollecting them." The maid returned with the -children and told all to Damayantí, and then she conceived much hope. - -And early the next day she gave her maid this order; "Go and tell that -cook of Rituparna's from me; 'I hear that there is no cook like you -in the world, so come and prepare curry for me to-day.'" When the maid -communicated to Nala this politic request, he got leave from Rituparna -and came to Damayantí. And she said, "Tell me the truth; are you -the king Nala disguised as a cook? I am drowned in a sea of anxiety, -and you must to-day bring me safe to shore." When Nala heard that, -he was full of joy, love, grief and shame, and with downcast face, -he spoke, in a voice faltering from tears, this speech suited to the -occasion,--"I am in truth that wicked Nala, hard as adamant, who in -his madness behaved like fire in afflicting you." When he said this, -Damayantí asked him--"If it is so, how did you become deformed?" Then -Nala told her the whole of his adventures, from his making friends -with Kárkotaka to the departure of Kali from him. And immediately he -put on the pair of garments called the "fire-bleached," given him by -Kárkotaka, and recovered on the spot his own original shape. - -When Damayantí saw that Nala had resumed his own charming form, the -lotus of her face quickly expanded, and she quenched, as it were, -with the waters of her eyes the forest-fire of her grief, and attained -indescribable unequalled happiness. And Bhíma, the king of Vidarbha, -quickly heard that intelligence from his joyful attendants, and coming -there he welcomed Nala, who showed him becoming respect, and he made -his city full of rejoicing. Then king Rituparna was welcomed with the -observance of all outward courtesy and every hospitable rite [796] by -king Bhíma, who in his heart could not help laughing, and after he had -in return honoured Nala, he returned to Kosala. Then Nala lived there -happily with his wife, describing to his father-in-law his outburst of -wickedness due to the influence of Kali. And in a few days he returned -to Nishada with the troops of his father-in-law, and he humbled his -younger brother Pushkara, beating him by his knowledge of dice, but, -righteous as he was, he gave him a share of the kingdom again, after -Dvápara had left his body, and glad at having recovered Damayantí, -he enjoyed his kingdom lawfully. - -When the Bráhman Sumanas had told this story to the princess -Bandhumatí in Tárápura, whose husband was away, he went on to say to -her--"Even thus, queen, do great ones, after enduring separation, -enjoy prosperity, and following the example of the sun, after -suffering a decline, they rise again. So you also, blameless -one, shall soon recover your husband returning from his absence; -use patient self-control, banish grief, and console yourself with -the approaching gratification of your wishes in the return of your -husband." When the virtuous Bráhman had spoken these appropriate words, -she honoured him with much wealth, and taking refuge in patience, -she remained there awaiting her beloved. And in a few days her husband -Mahípála returned, with his father, bringing that mother of his from -a distant land. And when he returned, furnishing a feast to all eyes, -he gladdened Bandhumatí, as the full moon gladdens the lovely water of -the ocean. Then Mahípála, on whom her father had already devolved the -burden of the kingdom, enjoyed as a king desired pleasures with her. - -When prince Naraváhanadatta, the son of the king of Vatsa, had heard -in the company of his wife, from the mouth of his minister Marubhúti, -this matchless romantic story, pleasing on account of its picture of -affection, he was exceedingly pleased. - - - - - - - -BOOK X. - - -CHAPTER LVII. - - -We worship the elephantine proboseis of Ganesa, not to be resisted -by his enemies, reddened with vermilion, a sword dispelling great -arrogance. [1] May the third eye of Siva, which, when all three were -equally wildly-rolling, blazed forth beyond the others, as he made -ready his arrow upon the string, for the burning of Pura, protect -you. May the row of nails of the Man-lion, [2] curved and red with -blood, when he slew his enemy, and his fiery look askance, destroy -your calamities. - - - -Story of the porter who found a bracelet. - -Thus Naraváhanadatta, the son of the king of Vatsa, remained in -Kausámbí in happiness, with his wives, and his ministers. And -one day, when he was present, a merchant living in the city, came -to make a representation to his father, as he was sitting on his -throne. That merchant, of the name of Ratnadatta, entered, announced -by the warder, and bowing before the king, said as follows: "O king, -there is a poor porter here, of the name of Vasundhara; and suddenly -he is found of late to be eating, drinking, and bestowing alms. So, -out of curiosity, I took him to my house, and gave him food and drink -to his heart's content, and when I had made him drunk. I questioned -him, and he gave me this answer, 'I obtained from the door of the -king's palace a bracelet with splendid jewels, and I picked out one -jewel and sold it. And I sold it for a lakh of dínárs to a merchant -named Hiranyagupta; this is how I come to be living in comfort at -present." When he had said this, he shewed me that bracelet, which -was marked with the king's name, and therefore I have come to inform -your majesty of the circumstance." When the king of Vatsa heard that, -he had the porter and the merchant of precious jewels summoned with -all courtesy, and when he saw the bracelet, he said of himself; -"Ah! I remember, this bracelet slipped from my arm when I was going -round the city." And the courtiers asked the porter, "Why did you, -when you had got hold of a bracelet marked with the king's name, -conceal it?" He replied, "I am one who gets his living by carrying -burdens, and how am I to know the letters of the king's name? When I -got hold of it, I appropriated it, being burnt up with the misery of -poverty." When he said this, the jewel-merchant, being reproached for -keeping the jewel, said--"I bought it in the market, without putting -any pressure on the man, and there was no royal mark upon it, though -now it is said that it belongs to the king. And he has taken five -thousand of the price, the rest is with me." When Yaugandharáyana, who -was present, heard this speech of Hiranyagupta's, he said--"No one is -in fault in this matter. What can we say against the porter who does -not know his letters? Poverty makes men steal, and who ever gave up -what he had found? And the merchant who bought it from him cannot be -blamed." The king when he heard this decision of his prime minister's, -approved it. And he took back his jewel from the merchant, paying -him the five thousand dínárs, which had been spent by the porter, -and he set the porter at liberty, after taking back his bracelet, -and he, having consumed his five thousand, went free from anxiety -to his own house. And the king, though in the bottom of his heart he -hated that merchant Ratnadatta, as being a man who ruined those that -reposed confidence in him, honoured him for his service. When they -had all departed, Vasantaka came before the king, and said, "Ah! when -men are cursed by destiny, even the wealth they obtain departs, for -the incident of the inexhaustible pitcher has happened to this porter." - - - -Story of the inexhaustible pitcher. [3] - -For you must know that there lived long ago, in the city of -Pátaliputra, a man of the name of Subhadatta, and he every day carried -in a load of wood from the forest, and sold it, and so maintained -his household. Now one day he went to a distant forest, and, as -it happened, he saw there four Yakshas with heavenly ornaments -and dresses. The Yakshas, seeing he was terrified, kindly asked -him of his circumstances, and finding out that he was poor, they -conceived pity for him, and said--"Remain here as a servant in our -house, we will support your family for you without trouble on your -part." When Subhadatta heard that, he agreed, and remained with them, -and he supplied them with requisites for bathing and performed other -menial offices for them. When the time for eating came, those Yakshas -said to him--"Give us food from this inexhaustible pitcher." But he -hesitated, seeing that it was empty, and then the Yakshas again said -to him, smiling--"Subhadatta, do you not understand? Put your hand -in the pitcher, and you will obtain whatever you want, for this is -a pitcher that supplies whatever is required." When he heard that, -he put his hand in the pitcher, and immediately he beheld all the -food and drink that could be required. And Subhadatta out of that -store supplied them and ate himself. - -Thus waiting on the Yakshas every day with devotion and awe, Subhadatta -remained in their presence anxious about his family. But his sorrowing -family was comforted by them in a dream, and this kindness on their -part made him happy. At the termination of one month the Yakshas said -to him, "We are pleased with this devotion of yours, we will grant you -a boon, say what it shall be." When he heard that, he said to them, -"Then give me this inexhaustible pitcher." Then the Yakshas said to -him, "You will not be able to keep it, for, if broken, it departs at -once, so choose some other boon." Though they warned him in these -words, Subhadatta would not choose any other boon, so they gave -him that inexhaustible pitcher. Then Subhadatta bowed before them -delighted, and, taking that pitcher, quickly returned to his house, -to the joy of his relations. Then he took out of that pitcher food and -drink, and in order to conceal the secret, he placed them in other -vessels, and consumed them with his relations. And as he gave up -carrying burdens, and enjoyed all kinds of delights, his kinsmen one -day said to him, when he was drunk; "How did you manage to acquire -the means of all this enjoyment?" He was too much puffed up with -pride to tell them plainly, but taking the wish-granting pitcher -on his shoulder, he began to dance. [4] And as he was dancing, the -inexhaustible pitcher slipped from his shoulder, as his feet tripped -with over-abundance of intoxication, and falling on the ground, was -broken in pieces. And immediately it was mended again, and reverted -to its original possessors, but Subhadatta was reduced to his former -condition, and filled with despondency. - -"So you see that these unfortunate persons, whose intellects are -destroyed with the vice of drinking, and other vices, and with -infatuation, cannot keep wealth, even when they have obtained -it." When the king of Vatsa had heard this amusing story of the -inexhaustible pitcher, he rose up, and bathed, and set about the -other duties of the day. And Naraváhanadatta also bathed, and took -food with his father, and at the end of the day went with his friends -to his own house. There he went to bed at night, but could not sleep, -and Marubhúti said to him in the hearing of the ministers: "I know, -it is love of a slave-girl that prevents your summoning your wives, -and you have not summoned the slave-girl, so you cannot sleep. But -why in spite of your better knowledge do you still fall in love with -hetæræ? For they have no goodness of character; in proof that they -have not, hear the following tale:" - - - -Story of the merchant's son, the hetæra, and the wonderful ape Ála. - -There is in this country a great and opulent city named Chitrakúta. In -it there lived a merchant named Ratnavarman, a prince among the -wealthy. He had one son born to him by propitiating Siva, and he -gave that son the name of Ísvaravarman. After he had studied the -sciences, his father the rich merchant, who had no other son but -him, seeing that he was on the verge of manhood, said to himself: -"Providence has created in this world that fair and frail type -of woman, the hetæra, to steal the wealth and life of rich young -men blinded with the intoxication of youth. So I will entrust my -son to some kuttiní, in order that he may learn the tricks of the -hetæræ and not be deceived by them." Having thus reflected, he -went with his son Ísvaravarman to the house of a certain kuttiní, -whose name was Yamajihvá. There he saw that kuttiní, with massive -jaw, and long teeth, and snub nose, instructing her daughter in the -following words--"Every one is valued on account of wealth, a hetæra -especially; and hetæræ who fall in love do not obtain wealth, therefore -a hetæra should abandon passion. For rosy red, love's proper hue, -is the harbinger of eclipse to the hetæra as to the evening twilight; -a properly trained hetæra should exhibit love without sincerity, like -a well-trained actress. With that she should gain a man's affections, -then she should extract from him all his wealth, when he is ruined, -she should finally abandon him, but if he should recover his wealth, -she should take him back into favour. A hetæra, like a hermit, is -the same towards a young man, a child, an old man, a handsome man, -and a deformed man, and so she always attains the principal object of -existence." [5] While the kuttiní was delivering this lesson to her -daughter, Ratnavarman approached her, and after she had welcomed him, -he took a seat by her side. And he said to her--"Reverend mother, teach -my son this skill of the hetæra, in order that he may become clever in -it. And I will give you a thousand dínárs by way of recompense." When -the kuttiní heard his desire, she consented, and he paid the dínárs, -and made over his son Ísvaravarman to her, and then returned home. - -Then Ísvaravarman, in the course of one year, learned in the house -of Yamajihvá all the graceful accomplishments, and then returned to -his father's house. And after he had attained sixteen years, he said -to his father--"Wealth gives us religion and love, wealth gives us -consideration and renown." When his father heard this, he exclaimed in -approval, "It is even so," and being delighted, he gave him five crores -by way of capital. The son took it, and set out on an auspicious day -with a caravan, with the object of journeying to Svarnadvípa. And on -the way he reached a town named Kánchanapura, and there he encamped -in a garden, at a short distance outside the town. And after bathing -and anointing himself, the young man entered the town, and went to a -temple to see a spectacle. And there he saw a dancing-girl, of the name -of Sundarí, dancing, like a wave of the sea of beauty [6] tossed up -by the wind of youth. And the moment he saw her, he became so devoted -to her, that the instructions of the kuttiní fled far from him, as if -in anger. At the end of the dance, he sent a friend to solicit her, -and she bowed and said--"I am highly favoured." And Ísvaravarman left -vigilant guards in his camp, to watch over his treasure, and went -himself to the house of that Sundarí. And when he came, her mother, -named Makarakatí, honoured him with the various rites of hospitality -which became the occasion. And at nightfall she introduced him into -a chamber with a canopy of flashing jewels and a bed. There he passed -the night with Sundarí, [7] whose name expressed her nature, and who -was skilled in all movements of the dance. And the next day he could -not bring himself to part from her, as she shewed great affection -for him, and never left his side. And the young merchant gave her -twenty-five lakhs of gold and jewels in those two days. But Sundarí, -with a false affectation of disinterestedness, refused to take them, -saying--"I have obtained much wealth, but I never found a man like -you; since I have obtained you, what should I do with wealth?" But her -mother Makarakatí, whose only child she was, said to her, "Henceforth, -whatever wealth belongs to us, is as much his as his own property, -so take it, my daughter, as a contribution to our common stock, -what harm is there in that?" When Sundarí's mother said this to her, -she took it with affected unwillingness, and the foolish Ísvaravarman -thought she was really in love with him. While the merchant remained -in her house, charmed by her beauty, her dancing, and singing, two -months passed, and in course of time he bestowed upon her two crores. - -Then his friend, named Arthadatta, of his own accord came to him -and said--"Friend, has all that training of yours, though painfully -acquired from the kuttiní, proved useless, now that the occasion has -presented itself, as skill in the use of weapons does to a coward, in -that you believe that there is sincerity in this love of a hetæra? Is -water ever really found in desert-mirages? So let us go before all -your wealth is consumed, for, if your father were to hear of it, he -would be very angry." When his friend said this to him, the merchant's -son said, "It is true that no reliance can be placed upon hetæræ as -a rule, but Sundarí is not like the rest of her class, for, if she -were to lose sight of me for a moment, my friend, she would die. So -do you break it to her, if we must in any case go." - -When he said this to Arthadatta, Arthadatta said to Sundarí, in the -presence of Ísvaravarman and her mother Makarakatí, "You entertain -extraordinary affection for Ísvaravarman, but he must certainly -go on a trading expedition to Svarnadvípa immediately. There he -will obtain so much wealth, that he will come and live with you -in happiness all his life, consent to it, my friend." When Sundarí -heard this, she gazed on the face of Ísvaravarman with tears in her -eyes and assumed despondency, and said to Arthadatta, "What am I to -say? you gentlemen know best. Who can rely on any one before seeing -the end? Never mind! Let fate deal with me as it will!" When she said -this, her mother said to her, "Do not be grieved, control yourself; -your lover will certainly return when he has made his fortune; he will -not abandon you." In these words her mother consoled her, but made -an agreement with her, and had a net secretly prepared in a well, -that lay in the road they must take. And then Ísvaravarman's mind -was in a state of tremulous agitation about parting, and Sundarí, -as if out of grief, took but little food and drink. And she shewed -no inclination for singing, music, or dancing, but she was consoled -by Ísvaravarman with various affectionate attentions. - -Then, on the day named by his friend, Ísvaravarman set out from -the house of Sundarí, after the kuttiní had offered a prayer for his -success. And Sundarí followed him weeping, with her mother, outside the -city, as far as the well in which the net had been stretched. There he -made Sundarí turn back, and he was proceeding on his journey, when she -flung herself into the well on the top of the net. Then a loud cry was -heard from her mother, from the female slaves, and all the attendants, -"Ah! my daughter! Ah! mistress!" That made the merchant's son and -his friend turn round, and when he heard that his beloved had thrown -herself into a well, he was for a moment stupefied with grief. And -Makarakatí, lamenting with loud cries, made her servants, who were -attached to her, and in the secret, go down into the well. They let -themselves down by means of ropes, and exclaiming, "Thank heaven, she -is alive, she is alive," they brought up Sundarí from the well. When -she was brought up, she assumed the appearance of one nearly dead, -and after she had mentioned the name of the merchant's son, who had -returned, she slowly began to cry. But he, being comforted, took -her to her house in great delight, accompanied by his attendants, -returning there himself. And having made up his mind that the love -of Sundarí was to be relied on, and considering that, by obtaining -her, he had obtained the real end of his birth, he once more gave -up the idea of continuing his journey. And when he had taken up his -abode there, determined to remain, his friend said to him once more, -"My friend, why have you ruined yourself by infatuation? Do not rely -on the love of Sundarí simply because she flung herself into a well, -for the treacherous schemes of a kuttiní are not to be fathomed even -by Providence. And what what will you say to your father, when you -have spent all your property, or where will you go? So leave this -place even at this eleventh hour, if your mind is sound." When the -merchant's son heard this speech of his friend's, he paid no attention -to it, and in another month he spent those other three crores. Then -he was stripped of his all; and the kuttiní Makarakatí had him seized -by the back of the neck and turned out of Sundarí's house. - -But Arthadatta and the others quickly returned to their own city, -and told the whole story, as it happened, to his father. His father -Ratnavarman, that prince of merchants, was much grieved when he heard -it, and in great distress went to the kuttiní Yamajihvá, and said to -her, "Though you received a large salary, you taught my son so badly, -that Makarakatí has with ease stripped him of all his wealth." When -he had said this, he told her all the story of his son. Then the -old kuttiní Yamajihvá said: "Have your son brought back here; I will -enable him to strip Makarakatí of all her wealth." When the kuttiní -Yamajihvá made this promise, Ratnavarman quickly sent off that moment -his son's well-meaning friend Arthadatta with a message, to bring him, -and to take at the same time means for his subsistence. - -So Arthadatta went back to that city of Kánchanapura, and told the -whole message to Ísvaravarman. And he went on to say to him--"Friend, -you would not do what I advised you, so you have now had personal -experience of the untrustworthy dispositions of hetæræ. After you had -given that five crores, you were ejected neck and crop. What wise -man looks for love in hetæræ or for oil in sand? Or why do you put -out of sight this unalterable nature of things? [8] A man is wise, -self-restrained, and possesses happiness, only so long as he does not -fall within the range of woman's cajoleries. So return to your father -and appease his wrath." With these words Arthadatta quickly induced -him to return, and encouraging him, led him into the presence of his -father. And his father, out of love for his only son, spoke kindly -to him, and again took him to the house of Yamajihvá. And when she -questioned him, he told his whole story by the mouth of Arthadatta, -down to the circumstance of Sundarí's flinging herself into the -well, and how he lost his wealth. Then Yamajihvá said--"I indeed am -to blame, because I forgot to teach him this trick. For Makarakatí -stretched a net in the well, and Sundarí flung herself upon that, -so she was not killed. Still there is a remedy in this case." Having -said this, the kuttiní made her female slaves bring her monkey named -Ála. And in their presence she gave the monkey her thousand dínárs, -and said--"Swallow these," and the monkey, being trained to swallow -money, did so. Then she said, "Now, my son give twenty to him, -twenty-five to him, and sixty to him, and a hundred to him." And the -monkey, as often as Yamajihvá told him to pay a sum, brought up the -exact number of dínárs, and gave them as commanded. [9] And after -Yamajihvá had shewn this device of Ála, she said to Ísvaravarman, -"Now take with you this young monkey. And repair again to the house -of Sundarí, and keep asking him day by day for sums of money, which -you have secretly made him swallow. And Sundarí, when she sees Ála, -resembling in his powers the wishing-stone, will beg for him, and -will give you all she has so as to obtain possession of the ape, -and clasp him to her bosom. And after you have got her wealth, make -him swallow enough money for two days, and give him to her, and then -depart to a distance without delay." - -After Yamajihvá had said this, she gave that ape to Ísvaravarman, -and his father gave him two crores by way of capital. And with the -ape and the money he went once more to Kánchanapura, and despatching -a messenger on in front, he entered the house of Sundarí. Sundarí -welcomed him as if he were an incarnation of perseverance, -which includes in itself all means for attaining an end, and his -friend with him, embracing him round the neck, and making other -demonstrations. Then Ísvaravarman, having gained her confidence, -said to Arthadatta in her presence in the house: "Go, and bring -Ála." He said, "I will," and went and brought the monkey. And as -the monkey had before swallowed a thousand dínárs, he said to him, -"Ála, my son, give us to-day three hundred dínárs for our eating and -drinking, and a hundred for betel and other expenses, and give one -hundred to our mother Makarakatí, and a hundred to the Bráhmans, -and give the rest of the thousand to Sundarí." When Ísvaravarman -said this, the monkey brought up the dínárs he had before swallowed, -to the amounts ordered, and gave them for the various objects required. - -So by this artifice Ála was made to supply every day the necessary -expenses, for the period of a fortnight, and in the meanwhile -Makarakatí [10] and Sundarí began to think; "Why this is a very -wishing-stone which he has got hold of in the form of an ape, which -gives every day a hundred dínárs; if he would only give it us, all our -desires would be accomplished." Having thus debated in private with -her mother, Sundarí said to that Ísvaravarman, when he was sitting -at his ease after dinner,--"If you really are well pleased with me, -give me Ála." But when Ísvaravarman heard that, he answered laughingly, -"He is my father's all in the world, and it is not proper to give him -away." When he said this, Sundarí said to him again, "Give him me and -I will give you five crores." Thereupon Ísvaravarman said with an air -of decision, "If you were to give me all your property, or indeed this -city, it would not do to give him you, much less for your crores." When -Sundarí heard this, she said, "I will give you all I possess; but give -me this ape, otherwise my mother will be angry with me." And thereupon -she clung to Ísvaravarman's feet. Then Arthadatta and the others said, -"Give it her, happen what will." Then Ísvaravarman promised to give -it her, and he spent the day with the delighted Sundarí. And the -next day he gave to Sundarí, at her earnest entreaties, that ape, -which had in secret been made to swallow two thousand dínárs, and -he immediately took by way of payment all the wealth in her house, -and went off quickly to Svarnadvípa to trade. - -And to Sundarí's delight, the monkey Ála, when asked, gave her -regularly a thousand dínárs for two days. But on the third day he did -not give her anything, though coaxed to do it, then Sundarí struck the -ape with her fist. And the monkey, being beaten, sprang up in a rage, -and bit and scratched the faces of Sundarí and her mother, who were -thrashing him. Then the mother, whose face was streaming with blood, -flew in a passion and beat the ape with sticks, till he died on the -spot. When Sundarí saw that he was dead, and reflected that all her -wealth was gone, she was ready to commit suicide for grief, and so -was her mother. And when the people of the town heard the story, -they laughed and said, "Because Makarakatí took away this man's -wealth by means of a net, he in his turn has stripped her of all -her property, like a clever fellow that he is, by means of a pet; -she was sharp enough to net him, but did not detect the net laid for -herself. Then Sundarí, with her scratched face and vanished wealth, was -with difficulty restrained by her relations from destroying herself, -and so was her mother. And Ísvaravarman soon returned from Svarnadvípa -to the house of his father in Chitrakúta. And when his father saw him -returned, having acquired enormous wealth, he rewarded the kuttiní -Yamajihvá with treasure, and made a great feast. And Ísvaravarman, -seeing the matchless deceitfulness of hetæræ, became disgusted with -their society, and taking a wife remained in his own house. [11] - -"So you see, king, that there never dwells in the minds of hetæræ -even an atom of truth, unalloyed with treachery, so a man who desires -prosperity should not take pleasure in them, as their society is only -to be gained by the wealthy, any more than in uninhabited woods to -be crossed only with a caravan. [12]" - -"When Naraváhanadatta heard, from the mouth of Marubhúti, the above -story, word for word, of Ála and the net, he and Gomukha approved it, -and laughed heartily. - - - - - - -CHAPTER LVIII. - - -When Marubhúti had thus illustrated the untrustworthy character of -hetæræ, the wise Gomukha told this tale of Kumudiká, the lesson of -which was the same. - - - -Story of king Vikramasinha, the hetæra, and the young Bráhman. - -There was in Pratishthána a king named Vikramasinha, who was made -by Providence a lion in courage, so that his name expressed his -nature. He had a queen of lofty lineage, beautiful and beloved, whose -lovely form was her only ornament, and she was called Sasilekhá. Once -on a time, when he was in his city, five or six of his relations -combined together, and going to his palace, surrounded him. Their -names were Mahábhata, Vírabáhu, Subáhu, Subhata and Pratápáditya, all -powerful kings. The king's minister was proceeding to try the effect -of conciliation on them, but the king set him aside, and went out to -fight with them. And when the two armies had begun to exchange showers -of arrows, the king himself entered the fray, mounted on an elephant, -confiding in his might. And when the five kings, Mahábhata and the -others, saw him, seconded only by his bow, dispersing the army of his -enemies, they all attacked him together. And as the numerous force -of the five kings made an united charge, the force of Vikramasinha, -being inferior in number, was broken. Then his minister Anantaguna, -who was at his side, said, "Our force is routed for the present, there -is no chance of victory to-day, and you would engage in this conflict -with an overwhelming force in spite of my advice, so now at the last -moment do what I recommend you, in order that the affair may turn out -prosperously; come now, descend from your elephant, and mount a horse, -and let us go to another country; if you live, you will conquer your -enemies on some future occasion." When the minister said this, the -king readily got down from his elephant, and mounted on a horse, and -left his army in company with him. And in course of time, the king, -in disguise, reached with his minister the city of Ujjayiní. There -he entered with his minister the house of a hetæra, named Kumudiká, -renowned for her wealth; and she, seeing him suddenly entering the -house, thought, "This is a distinguished hero that has come to my -house: and his majesty and the marks on his body shew him to be a -great king, so my desire is sure to be attained if I can make him my -instrument." Having thus reflected, Kumudiká rose up and welcomed him, -and entertained him hospitably, and immediately she said to the king, -who was wearied,--"I am fortunate, to-day the good deeds of my former -life have borne fruit, in that Your Majesty has hallowed my house -by coming to it in person. So by this favour Your Majesty has made -me your slave. The hundred elephants, and two myriads of horses, -and house full of jewels, which belong to me, are entirely at your -majesty's disposal." Having said this, she provided the king and his -minister with baths and other luxuries, all in magnificent style. - -Then the wearied king lived in her palace, at his ease, with her, -who put her wealth at his disposal. He consumed her substance and -gave it away to petitioners, and she did not show any anger against -him on that account, but was rather pleased at it. Thereupon the king -was delighted, thinking that she was really attached to him, but his -minister Anantaguna, who was with him, said to him in secret: "Your -majesty, hetæræ are not to be depended upon, though, I must confess, -I cannot guess the reason why Kumudiká shews you love." When the -king heard this speech of his, he answered him: "Do not speak thus; -Kumudiká would even lay down her life for my sake. If you do not -believe it, I will give you a convincing proof." After the king had -said this to his minister, he adopted this artifice; he took little -to eat and little to drink, and so gradually attenuated his body, -and at last he made himself as dead, without movement, prostrate on -the ground. Then his attendants put him on a bier, and carried him -to the burning-ghat with lamentations, while Anantaguna affected a -grief which he did not feel. And Kumudiká, out of grief, came and -ascended the funeral pyre with him, though her relations tried to -prevent her. But before the fire was lighted, the king, perceiving -that Kumudiká had followed him, rose up with a yawn. And all his -attendants took him home with Kumudiká to his lodging, exclaiming, -"Fortunate is it that our king has been restored to life." - -Then a feast was made, and the king recovered his normal condition, -and said in private to his minister,--"Did you observe the devotion of -Kumudiká?" Then the minister said,--"I do not believe even now. You may -be sure that there is some reason for her conduct, so we must wait to -get to the bottom of the matter. But let us reveal to her who we are, -in order that we may obtain a force granted by her, and another force -supplied by your ally, and so smite our enemies in battle." While he -was saying this, the spy, that had been secretly sent out, returned, -and when questioned, answered as follows; "Your enemies have overrun -the country, and queen Sasilekhá, having heard from the people a -false report of your majesty's death, has entered the fire." When -the king heard this, he was smitten by the thunderbolt of grief, -and lamented--"Alas! my queen! Alas, chaste lady!" - -Then Kumudiká at last came to know the truth, and after consoling -the king Vikramasinha, she said to him; "Why did not the king give -me the order long ago? Now punish your enemies with my wealth and my -forces." When she said this, the king augmented the force by means -of her wealth, and repaired to a powerful king who was an ally of -his. And he marched with his forces and those forces of his own, -and after killing those five enemies in battle, he got possession -of their kingdoms into the bargain. Then he was delighted, and said -to Kumudiká who accompanied him; "I am pleased with you, so tell me -what I can do to gratify you." Then Kumudiká said--"If you are really -pleased, my lord, then extract from my heart this one thorn that has -long remained there. I have an affection for a Bráhman's son, of the -name of Srídhara, in Ujjayiní, whom the king has thrown into prison -for a very small fault, so deliver him out of the king's hand. Because -I saw by your royal marks, that your majesty was a glorious hero, and -destined to be successful, and able to effect this object of mine, -I waited on you with devoted attentions. Moreover, I ascended that -pyre out of despair of attaining my object, considering that life -was useless without that Bráhman's son. When the hetæra said this, -the king answered her; "I will accomplish it for you, fair one, do not -despair." After saying this, he called to mind his minister's speech, -and thought--"Anantaguna was right, when he said that hetæræ were not -to be depended upon. But I must gratify the wish of this miserable -creature." Thus resolved, he went with his troops to Ujjayiní, and -after getting Srídhara set at liberty, and giving him much wealth, he -made Kumudiká happy by uniting her with her beloved there. And after -returning to his city, he never disobeyed the advice of his minister, -and so in time he came to enjoy the whole earth. - -"So you see, the hearts of hetæræ are fathomless and hard to -understand." - -Then Gomukha stopped, after he had told this story. But then Tapantaka -said in the presence of Naraváhanadatta--"Prince, you must never -repose any confidence at all in women, for they are all light, even -those that, being married or unmarried, dwell in their father's house, -as well as those that are hetæræ by profession. I will tell you a -wonder which happened in this very place, hear it. - - - -Story of the faithless wife who burnt herself with her husband's body. - -There was a merchant in this very city named Balavarman, and he -had a wife named Chandrasrí, and she beheld from a window a handsome -merchant's son, of the name of Sílahara, and she sent her female friend -to invite him to her house, and there she used to have assignations -with him in secret. And while she was in the habit of meeting him -there every day, her attachment to him was discovered by all her -friends and relations. But her husband Balavarman was the only one -who did not discover that she was unchaste; very often men blinded -by affection do not discover the wickedness of their wives. - -Then a burning fever seized Balavarman, and the merchant consequently -was soon reduced to a very low state. But, though he was in this -state, his wife went every day to her friend's house, to meet her -paramour. And the next day, while she was there, her husband died. And -on hearing of it she returned, quickly taking leave of her lover. And -out of grief for her husband, she ascended the pyre with his body, -being firmly resolved, though her attendants, who knew her character, -tried to dissuade her. [13] - -"Thus is the way of a woman's heart truly hard to understand. They -fall in love with strange men, and die when separated from their -husbands." When Tapantaka said this, Harisikha said in his turn, -"Have you not heard what happened in this way to Devadása?" - - - -Story of the faithless wife who had her husband murdered. - -Of old time there lived in a village a householder, named Devadása, and -he had a wife named with good cause Duhsílá. [14] And the neighbours -knew that she was in love with another man. Now, once on a time, -Devadása went to the king's court on some business. And his wife, who -wished to have him murdered, took advantage of the occasion to bring -her paramour, whom she concealed on the roof of the house. And in the -dead of night she had her husband Devadása killed by that paramour, -when he was asleep. And she dismissed her paramour, and remained quiet -until the morning, when she went out, and exclaimed, "My husband has -been killed by robbers." Then his relations came there, and after -they had seen his body, they said, "If he was killed by thieves, -why did they not carry off anything?" After they had said this, they -asked her young son, who was there, "Who killed your father?" Then he -said plainly; "A man had gone up on the roof here in the day, he came -down in the night, and killed my father before my eyes; but first my -mother took me and rose up from my father's side." When the boy said -this, the dead man's relations knew that Devadása had been killed by -his wife's paramour, and they searched him out, and put him to death -then and there, and they adopted that boy and banished Duhsílá. - -"So you see, a woman, whose heart is fixed on another man, infallibly -kills like the snake." When Harisikha said this, Gomukha said -again--"Why should we tell any out-of-the-way story? Listen to the -ridiculous fate that befell Vajrasára here, the servant of the king -of Vatsa." - - - -Story of Vajrasára whose wife cut off his nose and ears. - -He, being brave and handsome, had a beautiful wife that came from -Málava, whom he loved more than his own body. Once on a time his wife's -father, longing to see her, came in person, accompanied by his son, -from Málava, to invite him and her. Then Vajrasára entertained him, -and informed the king, and went, as he had been invited to do, to -Málava with his wife and his father-in-law. And after he had rested a -month only in his father-in-law's house, he came back here to attend -upon the king, but that wife of his remained there. Then, after some -days had passed, suddenly a friend of the name of Krodhana came to him, -and said:--"Why have you ruined your family by leaving your wife in her -father's house? For the abandoned woman has there formed a connexion -with another man. This was told me to-day by a trustworthy person -who came from that place. Do not suppose that it is untrue; punish -her, and marry another." When Krodhana had said this, he went away, -and Vajrasára stood bewildered for a moment, and then reflected--"I -suspect this may be true; otherwise, why did she not come back, -though I sent a man to summon her? So I will go myself to bring her, -and see what the state of the case is." - -Having formed this resolution, he went to Málava, and after taking -leave of his father-in-law and his mother-in-law, he set out with -his wife. And after he had gone a long distance, he eluded his -followers by a trick, and going by the wrong path, entered with his -wife a dense wood. He sat down in the middle of it, and said to her, -out of hearing of any one: "I have heard from a trustworthy friend, -that you are in love with another, and when I, remaining at home, -sent for you, you did not come; so tell me the truth; if you do not, -I will punish you." When she heard this, she said: "If this is your -intention, why do you ask me? Do what you like." When Vajrasára heard -this contemptuous speech of hers, he was angry and tied her up, and -began to beat her with creepers. But while he was stripping off her -clothes, he felt his passion renewed, and asked her to forgive him, -whereupon she said; "I will, if I may tie you up and beat you with -creepers, in the same way as you tied me up and beat me, but not -otherwise." Vajrasára, whose heart was made like stubble by love, -consented, for he was blinded by passion. Then she bound him firmly, -hand and foot, to a tree, and, when he was bound, she cut off his ears -and nose with his own sword, and the wicked woman took his sword and -clothes, and disguising herself as a man, departed whither she would. - -But Vajrasára, with his nose and ears cut off, remained there, -depressed by great loss of blood, and loss of self-respect. Then a -certain benevolent physician, who was wandering through the wood in -search of healing herbs, saw him, and out of compassion unbound him, -and brought him home to his house. And Vajrasára, having been brought -round by him, slowly returned to his own house, but he did not find -that wicked wife, though he sought for her. And he described the -whole occurrence to Krodhana, and he related it in the presence of -the king of Vatsa; and all the people in the king's court mocked -him, saying, that his wife had justly taken away his man's dress -and suitably punished him, because he had lost all manly spirit and -faculty of just resentment, and so become a woman. But in spite of -their ridicule he remains there with heart of adamant, proof against -shame. So what confidence, your Royal Highness, can be placed in women? - -When Gomukha had said this, Marubhúti went on to say, "The mind of -woman is unstable, hear a tale in illustration of this truth." - - - -Story of king Sinhabala and his fickle wife. - -Formerly there dwelt in the Deccan a king, of the name of -Sinhabala. And his wife named Kalyánavatí, the daughter of a prince -of Málava, was dear to him above all the women of his harem. And -the king ruled the realm with her as consort, but once on a time he -was expelled from his kingdom by his powerful relations, who banded -together against him. And then the king, accompanied by the queen, -with his weapons and but few attendants, set out for the house of -his father-in-law in Málava. - -And as he was going along through a forest, which lay in his road, -a lion charged him, and the hero easily cut it in two with a stroke of -his sword. And when a wild elephant came at him trumpeting, he circled -round it and cut off with his sword its trunk and feet, and stripped -it of its jewel, and killed it. And alone he dispersed the hosts of -bandits like lotuses, and trampled them, as the elephant, lord of the -forest, tramples the beds of white water-lilies. Thus he accomplished -the journey, and his wonderful courage was seen, and so he reached -Málava, and then this sea of valour said to his wife: "You must not -tell in your father's house this that happened to me on the journey, -it will bring shame to me, my queen, for what is there laudable in -courage displayed by a man of the military caste?" After he had given -her this injunction, he entered his father-in-law's house with her, -and when eagerly questioned by him, told his story. His father-in-law -honoured him, and gave him elephants and horses, and then he repaired -to a very powerful king named Gajáníka. But being intent on conquering -his enemies, he left his wife Kalyánavatí there in her father's house. - -Some days after he had gone, his wife, while standing at the window, -saw a certain man. The moment she saw him, he captivated her heart by -his good looks; and being drawn on by love, she immediately thought, -"I know, no one is more handsome or more brave than my husband, but -alas! my mind is attracted towards this man. So let what must be, be. I -will have an interview with him." So she determined in her own mind, -and told her desire to a female attendant, who was her confidante. And -she made her bring him at night, and introduce him into the women's -apartments by the window, pulling him up with a rope. When the man -was introduced, he had not courage to sit boldly on the sofa on which -she was, but sat apart on a chair. The queen, when she saw that, -was despondent, thinking he was a mean man, and at that very moment a -snake, which was roaming about, came down from the roof. When the man -saw the snake, he sprang up quickly in fear, and taking his bow, he -killed the snake with an arrow. And when it fell dead, he threw it out -of the window, and in his delight at having escaped that danger, the -coward danced for joy. When Kalyánavatí saw him dancing, she was cast -down, and thought to herself over and over again: "Alas! alas! What -have I to do with this mean-spirited coward?" And her friend, who -was a discerning person, saw that she was disgusted, and so she went -out, and quickly returned with assumed trepidation, and said, "Queen, -your father has come, so let this young man quickly return to his own -house by the way by which he came." When she said this, he went out -of the window by means of the rope, and being overpowered by fear, -he fell, but as luck would have it, he was not killed. - -When he had gone, Kalyánavatí said to her confidante,--"My friend, -you have acted rightly in turning out this low fellow. [15] You -penetrated my feelings, for my heart is vexed. My husband, after -slaying tigers and lions, conceals it through modesty, and this -cowardly man, after killing a snake, dances for joy. So why should I -desert such a husband and fall in love with a common fellow? Curse -on my unstable mind, or rather curse on women, who are like flies -that leave camphor and haste to impurity!" The queen spent the -night in these self-reproaches, and afterwards remained waiting in -her father's house for the return of her husband. In the meanwhile -Sinhabala, having been supplied with another army by king Gajáníka, -slew those five wicked relations. Then he recovered his kingdom, -and at the same time brought back his wife from her father's house, -and after loading his father-in-law with abundance of wealth, he -ruled the earth for a long time without opposition. - -"So you see, king, that the mind of even discerning women is fickle, -and, though they have brave and handsome husbands, wanders hither -and thither, but women of pure character are scarce." - -When Naraváhanadatta, the son of the king of Vatsa, had heard this -story related by Marubhúti, he sank off into a sound sleep and so -passed the night. - - - - - - -CHAPTER LIX. - - -Early the next day, Naraváhanadatta, after he had performed his -necessary duties, went to his garden by way of amusement. And while -he was there, he saw first a blaze of splendour descend from heaven, -and after it a company of many Vidyádhara females. And in the middle -of those glittering ones, he saw a maiden charming to the eye like -a digit of the moon in the middle of the stars, with face like an -opening lotus, with rolling eyes like circling bees, with the swimming -gait of a swan, diffusing the perfume of a blue lotus, with dimples -charming like waves, with waist adorned with a string of pearls, like -the presiding goddess of the lovely lake in Cupid's garden, appearing -in bodily form. And the prince, when he saw that charming enamoured -creature, a medicine potent to revive the god of love, was disturbed -like the sea, when it beholds the orb of the moon. And he approached -her, saying to his ministers--"Ah! extraordinary is the variety in -producing fair ones that is characteristic of Providence!" And when -she looked at him with a sidelong look tender with passion, he asked -her--"Who are you, auspicious one, and why have you come here?" When -the maiden heard that, she said, "Listen, I will tell you." - -"There is a town of gold on the Himálayas, named Kánchanasringa. In -it there lives a king of the Vidyádharas, named Sphatikayasas, who is -just, and kind to the wretched, the unprotected, and those who seek his -aid. Know that I am his daughter, born to him by the queen Hemaprabhá, -in consequence of a boon granted by Gaurí. And I, being the youngest -child, and having five brothers, and being dear to my father as his -life, kept by his advice propitiating Gaurí with vows and hymns. She, -being pleased, bestowed on me all the magic sciences, and deigned to -address me thus--'Thy might in science shall be tenfold that of thy -father, and thy husband shall be Naraváhanadatta, the son of the king -of Vatsa, the future emperor of the Vidyádharas. After the consort of -Siva had said this, she disappeared, and by her favour I obtained the -sciences and gradually grew up. And last night the goddess appeared to -me and commanded me--'To-morrow, my daughter, thou must go and visit -thy husband, and thou must return here the same day, for in a month -thy father, who has long entertained this intention, will give thee in -marriage.' The goddess, after giving me this command, disappeared, and -the night came to an end; so here I am come, your Highness, to pay you -a visit. So now I will depart." Having said this, Saktiyasas flew up -into the heaven with her attendants, and returned to her father's city. - -But Naraváhanadatta, being eager to marry her, went in disappointed, -considering the month as long as a yuga. And Gomukha, seeing that -he was despondent, said to him, "Listen, prince, I will tell you a -delightful story." - - - -Story of king Sumanas, the Nisháda maiden and the learned parrot. [16] - -In old time there was a city named Kánchanapurí, and in it there -lived a great king named Sumanas. He was of extraordinary splendour, -and crossing difficult and inaccessible regions, he conquered the -fortresses and fastnesses of his foes. Once, as he was sitting in -the hall of assembly, the warder said to him--"King, the daughter of -the king of the Nishádas, named Muktálatá, is standing outside the -door with a parrot in a cage, accompanied by her brother Víraprabha, -and wishes to see your Majesty." The king said "Let her enter," and, -introduced by the warder, the Bhilla maiden entered the enclosure of -the king's hall of assembly. And all there, when they saw her beauty, -thought--"This is not a mortal maiden, surely this is some heavenly -nymph." And she bowed before the king and spoke as follows--"King, -here is a parrot that knows the four Vedas, called Sástraganja, -a poet skilled in all the sciences and in the graceful arts, and I -have brought him here to-day by the order of king Maya, so receive -him." With these words she handed over the parrot, and it was brought -by the warder near the king, as he had a curiosity to see it, and it -recited the following sloka: - -"King, this is natural, that the black-faced smoke of thy valour -should be continually increased by the windy sighs of the widows -of thy enemies, but this is strange, that the strong flame of thy -valour blazes in the ten cardinal points all the more fiercely on -account of the overflowing of the copious tears wrung from them by -the humiliation of defeat." - -When the parrot had recited this sloka, it began to reflect, and -said again, "What do you wish to know? tell me from what sástra I -shall recite." - -Then the king was much astonished, but his minister said--"I suspect, -my lord, this is some rishi of ancient days become a parrot on account -of a curse, but owing to his piety he remembers his former birth, -and so recollects what he formerly read." When the ministers said this -to the king, the king said to the parrot--"I feel curiosity, my good -parrot, tell me your story, where is your place of birth? How comes it -that in your parrot condition you know the sástras? Who are you?" Then -the parrot shed tears and slowly spoke: "The story is sad to tell, -O king, but listen, I will tell it in obedience to thy command." - - - -The parrot's account of his own life as a parrot. - -Near the Himálayas, O king, there is a rohiní tree, which resembles -the Vedas, in that many birds take refuge in its branches that extend -through the heaven, as Bráhmans in the various branches of the sacred -tradition. [17] There a cock-parrot used to dwell with his hen, and to -that pair I was born, by the influence of my evil works in a former -life. And as soon as I was born, the hen-parrot, my mother, died, -but my old father put me under his wing, and fostered me tenderly. And -he continued to live there, eating what remained over from the fruits -brought by the other parrots, and giving some to me. - -Once on a time, there came there to hunt a terrible army of Bhillas, -making a noise with cows' horns strongly blown; and the whole of -that great wood was like an army fleeing in rout, with terrified -antelopes for dust-stained banners, and the bushy tails of the -chamarí deer, agitated in fear, resembling chowries, as the host of -Pulindas rushed upon it to slay various living creatures. And after -the army of Savaras had spent the day in the hunting-grounds, in the -sport of death, they returned with the loads of flesh which they had -obtained. But a certain aged Savara, who had not obtained any flesh, -saw the tree in the evening, and being hungry, approached it, and -he quickly climbed up it, and kept dragging parrots and other birds -from their nests, killing them, and flinging them on the ground. And -when I saw him coming near, like the minister of Yama, I slowly crept -in fear underneath the wing of my father. And in the meanwhile the -ruffian came near our nest, and dragged out my father, and wringing -his neck, flung him down on the ground at the foot of the tree. And -I fell with my father, and slipping out from underneath his wing, I -slowly crept in my fear into the grass and leaves. Then the rascally -Bhilla came down, and roasted some of the parrots and ate them, -and others he carried off to his own village. - -Then my fear was at an end, but I spent a night long from grief, and in -the morning, when the flaming eye [18] of the world had mounted high -in the heaven, I, being thirsty, went to the bank of a neighbouring -lake full of lotuses, tumbling frequently, clinging to the earth -with my wings, and there I saw on the sand of the lake a hermit, -named Maríchi, who had just bathed, as it were my good works in a -former state of existence. He, when he saw me, refreshed me with -drops of water flung in my face, and, putting me in the hollow of -a leaf, out of pity, carried me to his hermitage. There Pulastya, -the head of the hermitage, laughed when he saw me, and being asked -by the other hermits, why he laughed, having supernatural insight, -he said--"When I beheld this parrot, who is a parrot in consequence -of a curse, I laughed out of sorrow, but after I have said my daily -prayers, I will tell a story connected with him, which shall cause -him to remember his former birth, and the occurrences of his former -lives." After saying this, the hermit Pulastya rose up for his daily -prayer, and, after he had performed his daily prayer, being again -solicited by the hermits, the great sage told this story concerning me. - - - -The hermit's story of Somaprabha, Manorathaprabhá, and Makarandiká, -wherein it appears who the parrot was in a former birth. - -There lived in the city of Ratnákara a king named Jyotishprabha, -who ruled the earth with supreme authority, as far as the sea, the -mine of jewels. There was born to him, by his queen named Harshavatí, -a son, whose birth was due to the favour of Siva propitiated by severe -asceticism. Because the queen saw in a dream the moon entering her -mouth, the king gave his son the name of Somaprabha. And the prince -gradually grew up with ambrosial qualities, furnishing a feast to -the eyes of the subjects. - -And his father Jyotishprabha, seeing that he was brave, young, beloved -by the subjects, and able to bear the weight of empire, gladly anointed -him crown-prince. And he gave him as minister the virtuous Priyankara, -the son of his own minister named Prabhákara. On that occasion Mátali -descended from the heaven with a celestial horse, and coming up to -Somaprabha, said to him: "You are a Vidyádhara, a friend of Indra's, -born on earth, and he has sent you an excellent horse named Ásusravas, -the son of Uchchhaihsravas, in memory of his former friendship; -if you mount it, you will be invincible by your foes." After the -charioteer of Indra had said this, he gave Somaprabha that splendid -horse, and after receiving due honour, he flew up to heaven again. - -Then Somaprabha spent that day pleasantly in feasting, and the next -day said to his father the king; "My father, the duty of a Kshatriya -is not complete without a desire for conquest, so permit me to march -out to the conquest of the regions." When his father Jyotishprabha -heard that, he was pleased, and consented, and made arrangements for -his expedition. Then Somaprabha bowed before his father, and marched -out on an auspicious day, with his forces, for the conquest of the -regions, mounted on the horse given by Indra. And by the help of his -splendid horse, he conquered the kings of every part of the world, -and being irresistible in might, he stripped them of their jewels. He -bent his bow and the necks of his enemies at the same time; the bow was -unbent again, but the heads of his enemies were never again uplifted. - -Then, as he was returning in triumph, on a path which led him near the -Himálayas, he made his army encamp, and went hunting in a wood. And -as chance would have it, he saw there a Kinnara, made of a splendid -jewel, and he pursued him on his horse given by Indra, with the object -of capturing him. The Kinnara entered a cavern in the mountain, and -was lost to view, but the prince was carried far away by that horse. - -And when the sun, after diffusing illumination over the quarters of -the world, had reached the western peak, where he meets the evening -twilight, the prince, being tired, managed, though with difficulty, -to return, and he beheld a great lake, and wishing to pass the night -on its shores, he dismounted from his horse. And after he had given -grass and water to the horse, and had taken fruits and water himself, -and felt rested, he suddenly heard from a certain quarter the sound -of a song. Out of curiosity he went in the direction of the sound, -and saw at no great distance a heavenly nymph, singing in front of -a linga of Siva. He said to himself in astonishment, "Who may this -lovely one be?" And she, seeing that he was of noble appearance, said -to him bashfully--"Tell me, who are you? How did you reach alone this -inaccessible place?" When he heard this, he told his story, and asked -her in turn, "Tell me, who are you and what is your business in this -wood?" When he asked this question, the heavenly maiden said--"If you -have any desire, noble sir, to hear my tale, listen, I will tell it;" -after this preface she began to speak with a gushing flood of tears. - - - -Episode of Manorathaprabhá and Rasmimat. - -There is here, on the table-land of the Himálayas, a city named -Kánchanábha, and in it there dwells a king of the Vidyádharas named -Padmakúta. Know that I am the daughter of that king by his queen -Hemaprabhá, and that my name is Manorathaprabhá, and my father loves -me more than his life. I, by the power of my science, used to visit, -with my female companions, the isles, and the principal mountains, -and the woods, and the gardens, and after amusing myself, I made a -point of returning every day at my father's meal-time, at the third -watch of the day, to my palace. Once on a time I arrived here as I -was roaming about, and I saw on the shore of the lake a hermit's son -with his companion. And being summoned by the splendour of his beauty, -as if by a female messenger, I approached him, and he welcomed me with -a wistful look. And then I sat down, and my friend, perceiving the -feelings of both, put this question to him through his companion, -"Who are you, noble sir, tell me?" And his companion said; "Not -far from here, my friend, there lives in a hermitage a hermit named -Dídhitimat. He, being subject to a strict vow of chastity, was seen -once, when he came to bathe in this lake, by the goddess Srí, who came -there at the same time. As she could not obtain him in the flesh, as he -was a strict ascetic, and yet longed for him earnestly with her mind, -she conceived a mind-born son. And she took that son to Dídhitimat, -saying to him, 'I have obtained this son by looking at you; receive -it.' And after giving the son to the hermit, Srí disappeared. And the -hermit gladly received the son, so easily obtained, and gave him the -name of Rasmimat, and gradually reared him, and after investing him -with the sacred thread, taught him out of love all the sciences. Know -that you see before you in this young hermit that very Rasmimat the -son of Srí, come here with me on a pleasure journey." When my friend -had heard this from the youth's friend, she, being questioned by him -in turn, told my name and descent as I have now told it to you. - -Then I and the hermit's son became still more in love with one another -from hearing one another's descent, and while we were lingering there, -a second attendant came and said to me, "Rise up, your father, fair -one, is waiting for you in the dining-room of the palace." When I heard -that, I said--"I will return quickly," and leaving the youth there, I -went into the presence of my father out of fear. And when I came out, -having taken a very little food, the first attendant came to me and -said of her own accord: "The friend of that hermit's son came here, -my friend, and standing at the door of the court said to me in a state -of hurried excitement--'Rasmimat has sent me here now, bestowing on me -the power of travelling in the air, which he inherits from his father, -to see Manorathaprabhá: he is reduced to a terrible state by love and -cannot retain his breath a moment longer, without that mistress of -his life.'" The moment I heard this, I left my father's palace, and, -accompanied by that friend of the hermit's son, who showed me the way, -and my attendant, I came here, and when I arrived here, I saw that -that hermit's son, separated from me, had resigned, at the rising of -the moon, the nectar of his life. So I, grieved by separation from -him, was blaming my vital frame, and longing to enter the fire with -his body. But at that very moment a man, with a body like a mass of -flame, descended from the sky, and flew up to heaven with his body. - -Then I was desirous to hurl myself into the fire alone, but at that -moment a voice issued from the air here; "Manorathaprabhá, do not -do this thing, for at the appointed time thou shalt be re-united -to this thy hermit's son." On hearing this, I gave up the idea of -suicide, and here I remain full of hope, waiting for him, engaged -in the worship of Siva. And as for the friend of the hermit's son, -he has disappeared somewhere. - -When the Vidyádhara maiden had said this, Somaprabha said to her, -"Then, why do you remain alone, where is that female attendant of -yours?" When the Vidyádhara maiden heard this, she answered: "There is -a king of the Vidyádharas, named Sinhavikrama, and he has a matchless -daughter named Makarandiká; she is a friend of mine, dear as my life, -who sympathizes with my grief, and she to-day sent her attendant to -learn tidings of me. So I sent back my own attendant to her, with her -attendant; it is for that reason that I am at present alone." As she -was saying this, she pointed out to Somaprabha her attendant descending -from heaven. And she made the attendant, after she had told her news, -strew a bed of leaves for Somaprabha, and also give grass to his horse. - -Then, after passing the night, they rose up in the morning, and -saw approaching a Vidyádhara, who had descended from heaven. And -that Vidyádhara, whose name was Devajaya, after sitting down, spoke -thus to Manorathaprabhá--"Manorathaprabhá, king Sinhavikrama informs -you that your friend, his daughter Makarandiká, out of love for you, -refuses to marry until you have obtained a bridegroom. So he wishes you -to go there and admonish her, that she may be ready to marry." When -the Vidyádhara maiden heard this, she prepared to go, out of regard -for her friend, and then Somaprabha said to her:--"Virtuous one, I -have a curiosity to see the Vidyádhara world: so take me there, and -let my horse remain here supplied with grass." When she heard that, -she consented, and taking her attendant with her, she flew through -the air, with Somaprabha, who was carried in the arms of Devajaya. - -When she arrived there, Makarandiká welcomed her, and seeing -Somaprabha, asked, "Who is this?" And when Manorathaprabhá told -his story, the heart of Makarandiká was immediately captivated by -him. He, for his part, thought in his mind, deeming he had come upon -Good Fortune in bodily form--"Who is the fortunate man destined to -be her bridegroom?" - -Then, in confidential conversation, Manorathaprabhá put the -following question to Makarandiká; "Fair one, why do you not wish -to be married?" And she, when she heard this, answered:--"How could -I desire marriage until you have accepted a bridegroom, for you are -dearer to me than life?" When Makarandiká said this in an affectionate -manner, Manorathaprabhá said--"I have chosen a bridegroom, fair one; -I am waiting here in hopes of union with him." When she said this, -Makarandiká said--"I will do as you direct." [19] - -Then Manorathaprabhá, seeing the real state of her feelings, said -to her, "My friend, Somaprabha has come here as your guest, after -wandering through the world, so you must entertain him as a guest -with becoming hospitality." When Makarandiká heard this, she said:--"I -have already bestowed on him, by way of hospitality, every thing but -myself, but let him accept me, if he is willing." When she said this, -Manorathaprabhá told their love to her father, and arranged a marriage -between them. Then Somaprabha recovered his spirits, and delighted -said to her:--"I must go now to your hermitage, for possibly my army, -commanded by my minister, may come there tracking my course, and if -they do not find me, they may return, suspecting something untoward. So -I will depart, and after I have learned the tidings of the host, -I will return, and certainly marry Makarandiká on an auspicious -day." When Manorathaprabhá heard that, she consented, and took him -back to her own hermitage, making Devajaya carry him in his arms. - -In the meanwhile his minister Priyankara came there with the -army, tracking his footsteps. And while Somaprabha, in delight, -was recounting his adventures to his minister, whom he met there, -a messenger came from his father, with a written message that he was -to return quickly. Then, by the advice of his minister, he went with -his army back to his own city, in order not to disobey his father's -command, and as he started, he said to Manorathaprabhá and Devajaya, -"I will return as soon as I have seen my father." - -Then Devajaya went and informed Makarandiká of that, and in consequence -she became afflicted with the sorrow of separation. She took no -pleasure in the garden, nor in singing, nor in the society of her -ladies-in-waiting, nor did she listen to the amusing voices of the -parrots; she did not take food; much less did she care about adorning -herself. And though her parents earnestly admonished her, she did not -recover her spirits. And she soon left her couch of lotus-fibres, -and wandered about like an insane woman, causing distress to her -parents. And when she would not listen to their words, though they -tried to console her, her parents in their anger pronounced this -curse on her, "You shall fall for some time among the unfortunate -race of the Nishádas, with this very body of yours, without the power -of remembering your former birth." When thus cursed by her parents, -Makarandiká entered the house of a Nisháda, and became that very -moment a Nisháda maiden. And her father Sinhavikrama, the king of the -Vidyádharas, repented, and through grief for her died, and so did his -wife. Now that king of the Vidyádharas was in a former birth a rishi -who knew all the sástras, but now on account of some remnant of former -sin he has become this parrot, and his wife also has been born as a -wild sow, and this parrot, owing to the power of former austerities, -remembers what it learned in a former life. - -"So I laughed, considering the marvellous results of his works. But -he shall be released, as soon as he has told this tale in the court -of a king. And Somaprabha shall obtain the parrot's daughter in his -Vidyádhara birth, Makarandiká, who has now become a Nisháda female. And -Manorathaprabhá also shall obtain the hermit's son Rasmimat, who has -now become a king; but Somaprabha, as soon as he had seen his father, -returned to her hermitage, and remains there propitiating Siva in -order to recover his beloved." - -When the hermit Pulastya had said thus much, he ceased, and I -remembered my birth, and was plunged in grief and joy. Then the hermit -Maríchi, who carried me out of pity to the hermitage, took me and -reared me. And when my wings grew, I flew about hither and thither -with the flightiness natural to a bird, [20] displaying the miracle -of my learning. And falling into the hands of a Nisháda, I have in -course of time reached your court. And now my evil works have spent -their force, having been brought with me into the body of a bird. - -When the learned and eloquent parrot had finished this tale in the -presence of the court, king Sumanas suddenly felt his soul filled with -astonishment, and disturbed with love. In the meanwhile Siva, being -pleased, said to Somaprabha in a dream--"Rise up, king, and go into the -presence of king Sumanas, there thou wilt find thy beloved. For the -maiden, named Makarandiká, has become, by the curse of her father, -a Nisháda maiden, named Muktálatá, and she has gone with her own -father, who has become a parrot, to the court of the king. And when -she sees thee, her curse will come to an end, and she will remember -her existence as a Vidyádhara maiden, and then a union will take place -between you, the joy of which will be increased by your recognizing -one another." Having said this to that king, Siva, who is merciful to -all his worshippers, said to Manorathaprabhá, who also was living in -his hermitage, "The hermit's son Rasmimat, whom thou didst accept as -thy bridegroom, has been born again under the name of Sumanas, so go -to him and obtain him, fair one; he will at once remember his former -birth, when he beholds thee." So Somaprabha and the Vidyádhara maiden, -being separately commanded in a dream by Siva, went immediately to the -court of that Sumanas. And there Makarandiká, on beholding Somaprabha, -immediately remembered her former birth, and being released from her -long curse, and recovering her heavenly body, she embraced him. And -Somaprabha, having, by the favour of Siva, obtained that daughter -of the Vidyádhara prince, as if she were the incarnate fortune of -heavenly enjoyment, embraced her, and considered himself to have -attained his object. And king Sumanas, having beheld Manorathaprabhá, -remembered his former birth, and entered his former body, that fell -from heaven, and became Rasmimat the son of the chief of hermits. And -once more united with his beloved, for whom he had long yearned, -he entered his own hermitage, and king Somaprabha departed with his -beloved to his own city. And the parrot too left the body of a bird, -and went to the home earned by his asceticism. - -"Thus you see that the appointed union of human beings certainly -takes place in this world, though vast spaces intervene." When -Naraváhanadatta heard this wonderful, romantic, and agreeable story -from his own minister Gomukha, as he was longing for Saktiyasas, -he was much pleased. - - - - - - -CHAPTER LX. - - -Then the chief minister Gomukha, having told the story of the two -Vidyádhara maidens, said to Naraváhanadatta, "Some ordinary men even, -being kindly disposed towards the three worlds, resist with firm -resolution the disturbance of love and other passions. - - - -Story of Súravarman who spared his guilty wife. - -For the king Kuladhara once had a servant of distinguished valour, -a young man of good family, named Súravarman. And one day, as he was -returning from war, he entered his house suddenly, and found his wife -alone with his friend. And when he saw it, he restrained his wrath, -and in his self-control reflected, "What is the use of slaying this -animal who has betrayed his friend? Or of punishing this wicked -woman? Why too should I saddle my soul with a load of guilt?" After -he had thus reflected, he left them both unharmed and said to them, -"I will kill whichever of you two I see again. You must neither of -you come in my sight again. When he said this and let them depart, -they went away to some distant place, but Súravarman married another -wife, and lived there in comfort. - -"Thus, prince, a man who conquers wrath will not be subject to grief; -and a man, who displays prudence, is never harmed. Even in the case -of animals prudence produces success, not valour. In proof of it, -hear this story about the lion, and the bull, and other animals." - - - -Story of the Ox abandoned in the Forest. [21] - -There was in a certain city a rich merchant's son. Once on a time, as -he was going to the city of Mathurá to trade, a draught-bull belonging -to him, named Sanjívaka, as it was dragging the yoke vigorously, -broke it, and so slipped in the path, which had become muddy by a -mountain torrent flowing into it, and fell and bruised its limbs. The -merchant's son, seeing that the bull was unable to move on account of -its bruises, and not succeeding in his attempts to raise it up from the -ground, at last in despair went off and left it there. And, as fate -would have it, the bull slowly revived, and rose up, and by eating -tender grass recovered its former condition. And it went to the bank -of the Yamuná, and by eating green grass and wandering about at will, -it became fat and strong. And it roamed about there, with full hump, -wantoning, like the bull of Siva, tearing up ant-hills with its horns, -and bellowing frequently. - -Now at that time there lived in a neighbouring wood a lion named -Pingalaka, who had subdued the forest by his might; and that king -of beasts had two jackals for ministers; the name of the one was -Damanaka, and the name of the other was Karataka. That lion, going -one day to the bank of the Yamuná to drink water, heard close to -him the roar of that bull Sanjívaka. And when the lion heard the -roar of that bull, never heard before, resounding through the air, -he thought, "What animal makes this sound? Surely some great creature -dwells here, so I will depart, for if it saw me, it might slay me, -or expel me from the forest." Thereupon the lion quickly returned to -the forest without drinking water, and continued in a state of fear, -hiding his feelings from his followers. - -Then the wise jackal [22] Damanaka, the minister of that king, -said secretly to Karataka the second minister, "Our master went to -drink water; so how comes it that he has so quickly returned without -drinking? We must ask him the reason." Then Karataka said--"What -business is this of ours? Have you not heard the story of the ape -that drew out the wedge?" - - - -Story of the monkey that pulled out the wedge. [23] - -In a certain town, a merchant had begun to build a temple to a -divinity, and had accumulated much timber. The workmen there, after -sawing through the upper half of a plank, placed a wedge in it, and -leaving it thus suspended, went home. In the meanwhile a monkey came -there and bounded up out of mischief, and sat on the plank, the parts -of which were separated by the wedge. And he sat in the gap between -the two parts, as if in the mouth of death, and in purposeless mischief -pulled out the wedge. Then he fell with the plank, the wedge of which -had been pulled out, and was killed, having his limbs crushed by the -flying together of the separated parts. - -"Thus a person is ruined by meddling with what is not his own -business. So what is the use of our penetrating the mind of the -king of beasts?" When the grave Damanaka heard Karataka say this, -he answered--"Certainly wise ministers must penetrate and observe -the peculiarities of their master's character. For who would confine -his attention to filling his belly?" When Damanaka said this, the -good Karataka said--"Prying for one's own gratification is not the -duty of a servant." Damanaka, being thus addressed, replied--"Do not -speak thus, every one desires a recompense suited to his character; -the dog is satisfied with a bone only, the lion attacks an elephant." - -When Karataka heard this, he said, "And supposing under these -circumstances the master is angry, instead of being pleased, where -is your special advantage? Lords, like mountains, are exceedingly -rough, firm, uneven, difficult of access, and surrounded with noxious -creatures." Then Damanaka said, "This is true, but he who is wise, -gradually gets influence over his master by penetrating his character." - -Then Karataka said--"Well, do so," and Damanaka went into the -presence of his master the lion. The lion received him kindly: -so he bowed, and sat down, and immediately said to him; "King, I -am a hereditary useful servant of yours. One useful is to be sought -after, though a stranger, but a mischievous one is to be abandoned; -a cat, being useful, is bought with money, brought from a distance, -and cherished; but a mouse, being harmful, is carefully destroyed, -though it has been nourished up in one's house. And a king, who desires -prosperity, must listen to servants who wish him well, and they must -give their lord at the right time useful counsel, even without being -asked. So, king, if you feel confidence in me, if you are not angry, -and if you do not wish to conceal your feelings from me, and if you -are not disturbed in mind by my boldness, I would ask you a certain -question." When Damanaka said this, the lion Pingalaka answered; -"You are trustworthy, you are attached to me, so speak without fear." - -When Pingalaka said this, Damanaka said: "King, being thirsty, you -went to drink water; so why did you return without drinking, like one -despondent?" When the lion heard this speech of his, he reflected--"I -have been discovered by him, so why should I try to hide the truth -from this devoted servant?" Having thus reflected, he said to him, -"Listen, I must not hide anything from you. When I went to drink water, -I heard here a noise which I never heard before, and I think, it is -the terrible roar of some animal superior to myself in strength. For, -as a general rule, the might of creatures is proportionate to the -sound they utter, and it is well known that the infinitely various -animal creation has been made by God in regular gradations. And now -that he has entered here, I cannot call my body nor my wood my own; -so I must depart hence to some other forest." When the lion said this, -Damanaka answered him; "Being valiant, O king, why do you wish to -leave the wood for so slight a reason? Water breaks a bridge, secret -whispering friendship, counsel is ruined by garrulity, cowards only -are routed by a mere noise. There are many noises, such as those of -machines, which are terrible till one knows the real cause. So your -Highness must not fear this. Hear by way of illustration the story -of the jackal and the drum. - - - -Story of the Jackal and the Drum. [24] - -Long ago there lived a jackal in a certain forest district. He was -roaming about in search of food, and came upon a plot of ground -where a battle had taken place, and hearing from a certain quarter a -booming sound, he looked in that direction. There he saw a drum lying -on the ground, a thing with which he was not familiar. He thought, -"What kind of animal is this, that makes such a sound?" Then he saw -that it was motionless, and coming up and looking at it, he came to -the conclusion that it was not an animal. And he perceived that the -noise was produced by the parchment being struck by the shaft of an -arrow, which was moved by the wind. So the jackal laid aside his fear, -and he tore open the drum, and went inside, to see if he could get -anything to eat in it, but lo! it was nothing but wood and parchment. - -So, king, why do creatures like you fear a mere sound? If you approve, -I will go there to investigate the matter." When Damanaka said this, -the lion answered, "Go there, by all means, if you dare;" so Damanaka -went to the bank of the Yamuná. While he was roaming slowly about -there, guided by the sound, he discovered that bull eating grass. So -he went near him, and made acquaintance with him, and came back, -and told the lion the real state of the ease. The lion Pingalaka was -delighted and said, "If you have really seen that great ox, and made -friends with him, bring him here by some artifice, that I may see what -he is like." So he sent Damanaka back to that bull. Damanaka went to -the bull and said--"Come! our master, the king of beasts is pleased -to summon you," but the bull would not consent to come, for he was -afraid. Then the jackal again returned to the forest, and induced -his master the lion to grant the bull assurance of protection. And -he went and encouraged Sanjívaka with this promise of protection, -and so brought him into the presence of the lion. And when the lion -saw him come and bow before him, he treated him with politeness, and -said--"Remain here now about my person, and entertain no fear." And the -bull consented, and gradually gained such an influence over the lion, -that he turned his back on his other dependents, and was entirely -governed by the bull. - -Then Damanaka, being annoyed, said to Karataka in secret: "See! our -master has been taken possession of by Sanjívaka, and does not -trouble his head about us. He eats his flesh alone, and never gives -us a share. And the fool is now taught his duty by this bull. [25] It -was I that caused all this mischief by bringing this bull. So I will -now take steps to have him killed, and to reclaim our master from his -unbecoming infatuation." When Karataka heard this from Damanaka, he -said--"Friend, even you will not be able to do this now." Then Damanaka -said--"I shall certainly be able to accomplish it by prudence. What -can he not do whose prudence does not fail in calamity? As a proof, -hear the story of the makara [26] that killed the crane." - - - -Story of the crane and the Makara. [27] - -Of old time there dwelt a crane in a certain tank rich in fish; and -the fish in terror used to flee out of his sight. Then the crane, -not being able to catch the fish, told them a lying tale: "There has -come here a man with a net who kills fish. He will soon catch you with -a net and kill you. So act on my advice, if you repose any confidence -in me. There is in a lonely place a translucent lake, it is unknown to -the fishermen of these parts; I will take you there one by one, and -drop you into it, that you may live there." When those foolish fish -heard that, they said in their fear--"Do so, we all repose confidence -in you." Then the treacherous crane took the fish away one by one, -and, putting them down on a rock, devoured in this way many of them. - -Then a certain makara dwelling in that lake, seeing him carrying -off fish, said:--"Whither are you taking the fish?" Then that crane -said to him exactly what he had said to the fish. The makara, [28] -being terrified, said--"Take me there too." The crane's intellect was -blinded with the smell of his flesh, so he took him up, and soaring -aloft carried him towards the slab of rock. But when the makara got -near the rock, he saw the fragments of the bones of the fish that the -crane had eaten, and he perceived that the crane was in the habit of -devouring those who reposed confidence in him. So no sooner was the -sagacious makara put down on the rock, than with complete presence -of mind he cut off the head of the crane. And he returned and told -the occurrence, exactly as it happened, to the other fish, and they -were delighted, and hailed him as their deliverer from death. - -"Prudence indeed is power, so what has a man, devoid of prudence, -to do with power? Hear this other story of the lion and the hare." - - - -Story of the lion and the hare. [29] - -There was in a certain forest a lion, who was invincible, and sole -champion of it, and whatever creature he saw in it, he killed. Then -all the animals, deer and all, met and deliberated together, and they -made the following petition to that king of beasts--"Why by killing us -all at once do you ruin your own interests? We will send you one animal -every day for your dinner." When the lion heard this, he consented to -their proposal, and as he was in the habit of eating one animal every -day, it happened that it was one day the lot of a hare to present -himself to be eaten. The hare was sent off by the united animals, but -on the way the wise creature reflected--"He is truly brave who does -not become bewildered even in the time of calamity, so, now that Death -stares me in the face, I will devise an expedient." Thus reflecting, -the hare presented himself before the lion late. And when he arrived -after his time, the lion said to him: "Hola! how is this that you -have neglected to arrive at my dinner hour, or what worse penalty than -death can I inflict on you, scoundrel?" When the lion said this, the -hare bowed before him, and said: "It is not my fault, your Highness, -I have not been my own master to-day, for another lion detained me on -the road, and only let me go after a long interval." When the lion -heard that, he lashed his tail, and his eyes became red with anger, -and he said: "Who is that second lion? Shew him me." The hare said: -"Let your Majesty come and see him." The lion consented and followed -him. Thereupon the hare took him away to a distant well. "Here he -lives, behold him," said the hare, and when thus addressed by the hare, -the lion looked into the well, roaring all the while with anger. And -seeing his own reflexion in the clear water, and hearing the echo -of his own roar, thinking that there was a rival lion there roaring -louder than himself, [30] he threw himself in a rage into the well, -in order to kill him, and there the fool was drowned. And the hare, -having himself escaped death by his wisdom, and having delivered all -the animals from it, went and delighted them by telling his adventure. - -"So you see that wisdom is the supreme power, not strength, since by -virtue of it even a hare killed a lion. So I will effect my object -by wisdom." When Damanaka said this, Karataka remained silent. - -Then Damanaka went and remained in the presence of the king Pingalaka, -in a state of assumed depression. And when Pingalaka asked him the -reason, he said to him in a confidential aside: "I will tell you, -king, for if one knows anything, one ought not to conceal it. And one -should speak too without being commanded to do so, if one desires -the welfare of one's master. So hear this representation of mine, -and do not suspect me. This bull Sanjívaka intends to kill you and -gain possession of the kingdom, for in his position of minister he has -come to the conclusion that you are timid; and longing to slay you, -he is brandishing his two horns, his natural weapons, and he talks -over the animals in the forest, encouraging them with speeches of this -kind--'We will kill by some artifice this flesh-eating king of beasts, -and then you can live in security under me, who am an eater of herbs -only.' So think about this bull; as long as he is alive, there is -no security for you." When Damanaka said this, Pingalaka answered, -"What can that miserable herb-eating bull do against me? But how -can I kill a creature that has sought my protection, and to whom I -have promised immunity from injury." When Damanaka heard this, he -said--"Do not speak so. When a king makes another equal to himself, -Fortune does not proceed as favourably as before. [31] The fickle -goddess, if she places her feet at the same time upon two exalted -persons, cannot keep her footing long, she will certainly abandon -one of the two. And a king, who hates a good servant and honours a -bad servant, is to be avoided by the wise, as a wicked patient by -physicians. Where there is a speaker and a hearer of that advice, -which in the beginning is disagreeable, but in the end is useful, -there Fortune sets her foot. He, who does not hear the advice of the -good, but listens to the advice of the bad, in a short time falls -into calamity, and is afflicted. So what is the meaning of this love -of yours for the bull, O king? And what does it matter that you gave -him protection, or that he came as a suppliant, if he plots against -your life? Moreover, if this bull remains always about your person, -you will have worms produced in you by his excretions. And they will -enter your body, which is covered with the scars of wounds from the -tusks of infuriated elephants. Why should he not have chosen to kill -you by craft? If a wicked person is wise enough not to do an injury -[32] himself, it will happen by association with him, hear a story -in proof of it." - - - -Story of the Louse and the Flea. [33] - -In the bed of a certain king there long lived undiscovered a louse, -that had crept in from somewhere or other, by name Mandavisarpiní. And -suddenly a flea, named Tittibha, entered that bed, wafted there by the -wind from some place or other. And when Mandavisarpiní saw him, she -said, "Why have you invaded my home? go elsewhere." Tittibha answered, -"I wish to drink the blood of a king, a luxury which I have never -tasted before, so permit me to dwell here." Then, to please him, -the louse said to him, "If this is the case, remain. But you must -not bite the king, my friend, at unseasonable times, you must bite -him gently when he is asleep." When Tittibha heard that, he consented -and remained. But at night he bit the king hard when he was in bed, -and then the king rose up, exclaiming, "I am bitten," then the wicked -flea fled quickly, and the king's servants made a search in the bed, -and finding the louse there, killed it. - -"So Mandavisarpiní perished by associating with Tittibha. Accordingly -your association with Sanjívaka will not be for your advantage; -if you do not believe in what I say, you will soon yourself see him -approach, brandishing his head, confiding in his horns, which are -sharp as lances." - -By these words the feelings of Pingalaka were changed towards the bull, -and so Damanaka induced him to form in his heart the determination -that the bull must be killed. And Damanaka, having ascertained the -state of the lion's feelings, immediately went off of his own accord -to Sanjívaka, and sat in his presence with a despondent air. The -bull said to him, "Friend, why are you in this state? Are you in good -health?" The jackal answered, "What can be healthy with a servant? Who -is permanently dear to a king? What petitioner is not despised? Who -is not subject to time?" When the jackal said this, the bull again -said to him--"Why do you seem so despondent to-day, my friend, tell -me?" Then Damanaka said--"Listen, I speak out of friendship. The -lion Pingalaka has to-day become hostile to you. So unstable is -his affection that, without regard for his friendship, he wishes to -kill you and eat you, and I see that his evilly-disposed courtiers -have instigated him to do it." The simple-minded bull, supposing, on -account of the confidence he had previously reposed in the jackal, -that this speech was true, and feeling despondent, said to him: -"Alas a mean master, with mean retainers, though he be won over by -faithful service, becomes estranged; in proof of it hear this story." - - - -Story of the Lion, the Panther, the Crow and the Jackal. [34] - -There lived once in a certain forest a lion, named Madotkata, -and he had three followers, a panther, a crow, and a jackal. That -lion once saw a camel, that had escaped from a caravan, entering -his wood, a creature he was not familiar with before, of ridiculous -appearance. That king of beasts said in astonishment, "What is this -creature?" And the crow, who knew when it behoved him to speak, -[35] said, "It is a camel." Then the lion, out of curiosity, had the -camel summoned, and giving him a promise of protection, he made him -his courtier, and placed him about his person. - -One day the lion was wounded in a fight with an elephant, and -being out of health, made many fasts, though surrounded by those -attendants who were in good health. Then the lion, being exhausted, -roamed about in search of food, but not finding any, secretly asked -all his courtiers, except the camel, what was to be done. They said -to him:--"Your Highness, we must give advice which is seasonable in -our present calamity. What friendship can you have with a camel, and -why do you not eat him? He is a grass-eating animal, and therefore -meant to be devoured by us flesh-eaters. And why should not one be -sacrificed to supply food to many? If your Highness should object, -on the ground that you cannot slay one to whom you have granted -protection, we will contrive a plot by which we shall induce the -camel himself to offer you his own body." When they had said this, -the crow, by the permission of the lion, after arranging the plot, -went and said to that camel: "This master of ours is overpowered with -hunger, and says nothing to us, so we intend to make him well-disposed -to us by offering him our bodies, and you had better do the same, in -order that he may be well-disposed towards you." When the crow said -this to the camel, the simple-minded camel agreed to it, and came -to the lion with the crow. Then the crow said, "King, eat me, for -I am my own master." Then the lion said, "What is the use of eating -such a small creature as you?" Thereupon the jackal said--"Eat me," -and the lion rejected him in the same way. Then the panther said "Eat -me," and yet the lion would not eat him; and at last the camel said -"Eat me." So the lion, and the crow, and his fellows entrapped him -by these deceitful offers, and taking him at his word, killed him, -divided him into portions, and ate him. - -"In the same way some treacherous person has instigated Pingalaka -against me without cause. So now destiny must decide. For it is -better to be the servant of a vulture-king with swans for courtiers, -than to serve a swan as king, if his courtiers be vultures, -much less a king of a worse character, with such courtiers. [36] -"When the dishonest Damanaka heard Sanjívaka say that, he replied, -"Everything is accomplished by resolution, listen--I will tell you -a tale to prove this." - - - -Story of the pair of Tittibhas. - -There lived a certain cock tittibha on the shore of the sea with his -hen. And the hen, being about to lay eggs, said to the cock: "Come, -let us go away from this place, for if I lay eggs here, the sea may -carry them off with its waves." When the cock-bird heard this speech -of the hen's, he said to her--"The sea cannot contend with me." On -hearing that, the hen said--"Do not talk so; what comparison is there -between you and the sea? People must follow good advice, otherwise -they will be ruined." - - - -Story of the Tortoise and the two Swans. [37] - -For there was in a certain lake a tortoise, named Kambugríva, and -he had two swans for friends, Vikata and Sankata. Once on a time -the lake was dried up by drought, and they wanted to go to another -lake; so the tortoise said to them, "Take me also to the lake you -are desirous of going to." When the two swans heard this, they said -to their friend the tortoise--"The lake to which we wish to go is a -tremendous distance off; but, if you wish to go there too, you must -do what we tell you. You must take in your teeth a stick held by us, -and while travelling through the air, you must remain perfectly silent, -otherwise you will fall and be killed." The tortoise agreed, and took -the stick in his teeth, and the two swans flew up into the air, holding -the two ends of it. And gradually the two swans, carrying the tortoise, -drew near that lake, and were seen by some men living in a town below; -and the thoughtless tortoise heard them making a chattering, while -they were discussing with one another, what the strange thing could -be that the swans were carrying. So the tortoise asked the swans what -the chattering below was about, and in so doing let go the stick from -its mouth, and falling down to the earth, was there killed by the men. - -"Thus you see that a person who lets go common sense will be ruined, -like the tortoise that let go the stick." When the hen-bird said this, -the cock-bird answered her, "This is true, my dear, but hear this -story also." - - - -Story of the three Fish. - -Of old time there were three fish in a lake near a river, one was -called Anágatavidhátri, a second Pratyutpannamati and the third -Yadbhavishya, [38] and they were companions. One day they heard some -fishermen, who passed that way, saying to one another, "Surely there -must be fish in this lake. Thereupon the prudent Anágatavidhátri, -fearing to be killed by the fishermen, entered the current of the -river and went to another place. But Pratyutpannamati remained where -he was, without fear, saying to himself, "I will take the expedient -course if any danger should arise." And Yadbhavishya remained there, -saying to himself, "What must be, must be." Then those fishermen came -and threw a net into that lake. But the cunning Pratyutpannamati, -the moment he felt himself hauled up in the net, made himself rigid, -and remained as if he were dead. The fishermen, who were killing the -fish, did not kill him, thinking that he had died of himself, so he -jumped into the current of the river, and went off somewhere else, as -fast as he could. But Yadbhavishya, like a foolish fish, bounded and -wriggled in the net, so the fishermen laid hold of him and killed him. - -"So I too will adopt an expedient when the time arrives; I will not -go away through fear of the sea." Having said this to his wife, the -tittibha remained where he was, in his nest; and there the sea heard -his boastful speech. Now, after some days, the hen-bird laid eggs, -and the sea carried off the eggs with his waves, out of curiosity, -saying to himself; "I should like to know what this tittibha will do -to me." And the hen-bird, weeping, said to her husband; "The very -calamity which I prophesied to you, has come upon us." Then that -resolute tittibha said to his wife, "See, what I will do to that -wicked sea!" So he called together all the birds, and mentioned the -insult he had received, and went with them and called on the lord -Garuda for protection. And the birds said to him: "Though thou art our -protector, we have been insulted by the sea as if we were unprotected, -in that it has carried away some of our eggs." Then Garuda was angry, -and appealed to Vishnu, who dried up the sea with the weapon of fire, -and made it restore the eggs. [39] - -"So you must be wise in calamity and not let go resolution. But now -a battle with Pingalaka is at hand for you. When he shall erect his -tail, and arise with his four feet together, then you may know that he -is about to strike you. And you must have your head ready tossed up, -and must gore him in the stomach, and lay your enemy low, with all -his entrails torn out." - -After Damanaka had said this to the bull Sanjívaka, he went to -Karataka, and told him that he had succeeded in setting the two -at variance. - -Then Sanjívaka slowly approached Pingalaka, being desirous of finding -out the mind of that king of beasts by his face and gestures. And -he saw that the lion was prepared to fight, being evenly balanced -on all four legs, and having erected his tail, and the lion saw that -the bull had tossed up his head in fear. Then the lion sprang on the -bull and struck him with his claws, the bull replied with his horns, -and so their fight went on. And the virtuous Karataka, seeing it, -said to Damanaka--"Why have you brought calamity on our master to gain -your own ends? Wealth obtained by oppression of subjects, friendship -obtained by deceit, and a lady-love gained by violence, will not -remain long. But enough; whoever says much to a person who despises -good advice, incurs thereby misfortune, as Súchímukha from the ape." - - - -Story of the Monkeys, the Firefly, and the Bird. [40] - -Once on a time, there were some monkeys wandering in a troop in -a wood. In the cold weather they saw a firefly and thought it was -real fire. So they placed grass and leaves upon it, and tried to -warm themselves at it, and one of them fanned the firefly with his -breath. A bird named Súchímukha, when he saw it, said to him, "This -is not fire, this is a firefly, do not fatigue yourself." Though the -monkey heard, he did not desist, and thereupon the bird came down from -the tree, and earnestly dissuaded him, at which the ape was annoyed, -and throwing a stone at Súchímukha, crushed him. - -"So one ought not to admonish him, who will not act on good advice. Why -then should I speak? you well know that you brought about this quarrel -with a mischievous object, and that which is done with evil intentions -cannot turn out well." - - - -Story of Dharmabuddhi and Dushtabuddhi. [41] - -For instance, there were long ago in a certain village two brothers, -the sons of a merchant, Dharmabuddhi and Dushtabuddhi by name. They -left their father's house and went to another country to get wealth, -and with great difficulty acquired two thousand gold dínárs. And -with them they returned to their own city. And they buried those -dínárs at the foot of a tree, with the exception of one hundred, -which they divided between them in equal parts, and so they lived in -their father's house. - -But one day Dushtabuddhi went by himself and dug up of his own accord -those dínárs, which were buried at the foot of the tree, for he was -vicious and extravagant. [42] And after one month only had passed, -he said to Dharmabuddhi: "Come, my elder brother, let us divide those -dínárs; I have expenses." When Dharmabuddhi heard that, he consented, -and went and dug with him, where he had deposited the dínárs. And when -they did not find any dínárs in the place where they had buried them, -the treacherous Dushtabuddhi said to Dharmabuddhi: "You have taken -away the dínárs, so give me my half." But Dharmabuddhi answered: "I -have not taken them, you must have taken them." So a quarrel arose, -and Dushtabuddhi hit Dharmabuddhi on the head with a stone, and -dragged him into the king's court. There they both stated their case, -and as the king's officers could not decide it, they were proceeding -to detain them both for the trial by ordeal. Then Dushtabuddhi said -to the king's officers; "The tree, at the foot of which these dínárs -were placed, will depose, as a witness, that they were taken away by -this Dharmabuddhi. And they were exceedingly astonished, but said, -"Well, we will ask it to-morrow." Then they let both Dharmabuddhi and -Dushtabuddhi go, after they had given bail, and they went separately -to their house. - -But Dushtabuddhi told the whole matter to his father, and secretly -giving him money, said; "Hide in the trunk of the tree and be my -witness." His father consented, so he took him and placed him at night -in the capacious trunk of the tree, and returned home. And in the -morning those two brothers went with the king's officers, and asked -the tree, who took away those dínárs. And their father, who was hidden -in the trunk of the tree, replied in a loud clear voice: "Dharmabuddhi -took away the dínárs." When the king's officers heard this surprising -utterance, they said; "Surely Dushtabuddhi must have hidden some one -in the trunk." So they introduced smoke into the trunk of the tree, -which fumigated the father of Dushtabuddhi so, that he fell out of the -trunk on to the ground, and died. When the king's officers saw this, -they understood the whole matter, and they compelled Dushtabuddhi to -give up the dínárs to Dharmabuddhi. And so they cut off the hands -and cut out the tongue of Dushtabuddhi, and banished him, and they -honoured Dharmabuddhi as a man who deserved his name. [43] - -"So you see that a deed done with an unrighteous mind is sure to -bring calamity, therefore one should do it with a righteous mind, -as the crane did to the snake." - - - -Story of the Crane, the Snake and the Mungoose. [44] - -Once on a time a snake came and ate the nestlings of a certain crane, -as fast as they were born; that grieved the crane. So, by the advice -of a crab, he went and strewed pieces of fish from the dwelling of a -mungoose as far as the hole of the snake, and the mungoose came out, -and following up the pieces of fish, eating as it went on, was led -to the hole of the snake, which it saw and entered, and killed him -and his offspring. - -"So by a device one can succeed; now hear another story." - - - -Story of the mice that ate an iron balance. [45] - -Once on a time there was a merchant's son, who had spent all his -father's wealth, and had only an iron balance left to him. Now the -balance was made of a thousand palas of iron; and depositing it in -the care of a certain merchant, he went to another land. And when, -on his return, he came to that merchant to demand back his balance, -the merchant said to him: "It has been eaten by mice." He repeated, -"It is quite true, the iron, of which it was composed, was particularly -sweet, and so the mice ate it." This he said with an outward show of -sorrow, laughing in his heart. Then the merchant's son asked him to -give him some food, and he, being in a good temper, consented to give -him some. Then the merchant's son went to bathe, taking with him the -son of that merchant, who was a mere child, and whom he persuaded -to come with him by giving him a dish of ámalakas. And after he -had bathed, the wise merchant's son deposited the boy in the house -of a friend, and returned alone to the house of that merchant. And -the merchant said to him, "Where is that son of mine?" He replied, -"A kite swooped down from the air and carried him off." The merchant -in a rage said, "You have concealed my son," and so he took him -into the king's judgment-hall; and there the merchant's son made the -same statement. The officers of the court said, "This is impossible, -how could a kite carry off a boy?" But the merchant's son answered; -"In a country where a large balance of iron was eaten by mice, a -kite might carry off an elephant, much more a boy." [46] When the -officers heard that, they asked about it, out of curiosity, and made -the merchant restore the balance to the owner, and he, for his part, -restored the merchant's child. - -"Thus, you see, persons of eminent ability attain their ends by -an artifice. But you, by your reckless impetuosity, have brought -our master into danger." When Damanaka heard this from Karataka, -he laughed and said--"Do not talk like this! What chance is there -of a lion's not being victorious in a fight with a bull? There is a -considerable difference between a lion, whose body is adorned with -numerous scars of wounds from the tusks of infuriated elephants, -and a tame ox, whose body has been pricked by the goad." While the -jackals were carrying on this discussion, the lion killed the bull -Sanjívaka. When he was slain, Damanaka recovered his position of -minister without a rival, and remained for a long time about the -person of the king of beasts in perfect happiness. - -Naraváhanadatta much enjoyed hearing from his prime minister Gomukha -this wonderful story, which was full of statecraft, and characterized -by consummate ability. - - - -NOTE TO CHAPTER 60. THE FABLES OF PILPAY. - -Wilson in his collected works, (Vol. IV, p. 139) remarks that we -have in the Kathá Sarit Ságara an earlier representative of the -original collection of Indian fables, than even the Panchatantra, as -it agrees better with the Kalilah and Dimnah than the Panchatantra -does. The earliest Indian form of the Panchatantra appears to have -been translated into Pehlevi in the time of the king of Persia, -Khushru Naushírváns (between 531 and 572 A. D.); upon this the Arabic -translation was based. It was edited by Silvestre de Sacy under the -title, "Calila et Dimna ou Fables de Bidpai," and has been translated -into German by Wolff, and into English by Knatchbull. There are many -recensions of the Arabic translation as of the Panchatantra. (Benfey -is of opinion that originally the latter work consisted of more than -five sections.) The oldest translation of the Arabic version is the -Greek one by Symeon Seth, which was made about 1080, A. D. (Benfey, -Einleitung, p. 8, with note). The Latin translation of Possinus was -made from this. Perhaps the most important translation of all is the -Hebrew translation of Rabbi Joel. It must have been made about 1250. It -has never been edited, with the exception of a small fragment, and is -practically represented by the Latin translation of John of Capua, -made between 1263 and 1278. Benfey considers that the first German -translation was made from a MS. of this. The oldest German translation -has no date. The second appeared at Ulm in 1483. Another version, -probably not based upon any of these, is a poetical paraphrase, the -Alter Aesopus of Baldo, edited by Edéléstand du Méril in his Poésies -inédites du Moyen Age. There is a Spanish translation from the Arabic, -perhaps through an unknown Latin version, which appeared about 1251. A -portion has been published by Rodriguez De Castro. Possibly Raimond's -Latin translation was based partly on this, and partly on the Latin -translation of the Hebrew by John of Capua. - -The Arabic version was translated into Persian by Nasr Allah in the -12th century. Upon it is based the Anvár-i-Suhaili of Husain Vaiz, -which was written three centuries later. It has been translated into -English by Eastwick. (Hertford 1854). (The above note is summarized -from Benfey's Einleitung). See also Rhys Davids' Buddhist Birth -Stories, Introduction, pp. xciii and xciv. He says that the Arabic -version was made from the Syriac. - - - - - - -CHAPTER LXI. - - -Then the minister Gomukha again said to Naraváhanadatta, in order -to solace him while pining for Saktiyasas; "Prince, you have heard -a tale of a wise person, now hear a tale about a fool." - - - -Story of the foolish merchant who made aloes-wood into charcoal. [47] - -A certain rich merchant had a blockhead of a son. He, once on a time, -went to the island of Katáha to trade, and among his wares there was -a great quantity of fragrant aloes-wood. And after he had sold the -rest of his wares, he could not find any one to take the aloes-wood -off his hands, for the people who live there are not acquainted with -that article of commerce. Then, seeing people buying charcoal from -the woodmen, the fool burnt his stock of aloes-wood and reduced it -to charcoal. Then he sold it for the price which charcoal usually -fetched, and returning home, boasted of his cleverness, and became -a laughing-stock to everybody. - -"I have told you of the man who burnt aloes-wood, now hear the tale -of the cultivator of sesame." - - - -Story of the man who sowed roasted seed. [48] - -There was a certain villager who was a cultivator, and very nearly -an idiot. He one day roasted some sesame-seeds, and, finding them -nice to eat, he sowed a large number of roasted seeds, hoping that -similar ones would come up. When they did not come up, on account of -their having been roasted, he found that he had lost his substance, -and people laughed at him. - -"I have spoken of the sesame-cultivator, now hear about the man who -threw fire into water." - - - -Story of the fool who mixed fire and water. [49] - -There was a silly man, who, one night, having to perform a sacrifice -next day, thus reflected:--"I require water and fire, for bathing, -burning incense, and other purposes; so I will put them together, -that I may quickly obtain them when I want them." Thus reflecting, he -threw the fire into the pitcher of water, and then went to bed. And -in the morning, when he came to look, the fire was extinct, and the -water was spoiled. And when he saw the water blackened with charcoal, -his face was blackened also, and the faces of the amused people were -wreathed in smiles. - -"You have heard the story of the man who was famous on account of -the pitcher of fire, now hear the story of the nose-engrafter." - - - -Story of the man who tried to improve his wife's nose. - -There lived in some place or other a foolish man of bewildered -intellect. He, seeing that his wife was flat-nosed, and that his -spiritual instructor was high-nosed, [50] cut off the nose of the -latter when he was asleep: and then he went and cut off his wife's -nose, and stuck the nose of his spiritual instructor on her face, -but it would not grow there. Thus he deprived both his wife and his -spiritual guide of their noses. - -"Now hear the story of the herdsman who lived in a forest." - - - -Story of the foolish herdsman. - -There lived in a forest a rich but silly herdsman. Many rogues -conspired together and made friends with him. They said to him, -"We have asked the daughter of a rich inhabitant of the town in -marriage for you, and her father has promised to give her. When he -heard that, he was pleased and gave them wealth, and after a few days -they came again and said, "Your marriage has taken place." He was very -much pleased at that, and gave them abundance of wealth. And after -some more days they said to him: "A son has been born to you." He -was in ecstasies at that, and he gave them all his wealth, like -the fool that he was, and the next day he began to lament, saying, -"I am longing to see my son." And when the herdsman began to cry, -he incurred the ridicule of the people on account of his having been -cheated by the rogues, as if he had acquired the stupidity of cattle -from having so much to do with them. - -"You have heard of the herdsman; now hear the story of the -ornament-hanger." - - - -Story of the fool and the ornaments. [51] - -A certain villager, while digging up the ground, found a splendid -set of ornaments, which thieves had taken from the palace and placed -there. He immediately took them and decorated his wife with them; -he put the girdle on her head, and the necklace round her waist, -and the anklets on her wrists, and the bracelets on her ears. - -When the people heard of it, they laughed, and bruited it about. So the -king came to hear of it, and took away from the villager the ornaments, -which belonged to himself, but let the villager go unharmed, because -he was as stupid as an animal. - - - -Story of the Fool and the Cotton. [52] - -I have told you, prince, of the ornament-finder, now hear the story -of the cotton-grower. A certain blockhead went to the market to -sell cotton, but no one would buy it from him on the ground that -it was not properly cleaned. In the meanwhile he saw in the bazar -a goldsmith selling gold, which he had purified by heating it, and -he saw it taken by a customer. When the stupid creature saw that, -he threw the cotton into the fire in order to purify it, and when it -was burnt up, the people laughed at him. - -"You have heard, prince, this story of the cotton-grower, now hear -the story of the men who cut down the palm-trees." - - - -Story of the Foolish Villagers who cut down the palm-trees. - -Some foolish villagers were summoned by the king's officers, and -set to work to gather some dates in accordance with an order from -the king's court. [53] They, perceiving that it was very easy to -gather the dates of one date-palm that had tumbled down of itself, -cut down all the date-palms in their village. And after they had -laid them low, they gathered from them their whole crop of dates, -and then they raised them up and planted them again, but they did not -succeed in making them grow. And then, when they brought the dates, -they were not rewarded, but on the contrary punished with a fine by -the king, who had heard of the cutting down of the trees. [54] - -"I have told you this joke about the dates, now I am going to tell -you about the looking for treasure." - - - -Story of the Treasure-finder who was blinded. - -A certain king took to himself a treasure-finder. And the wicked -minister of that king had both the eyes of the man, who was able to -find the places where treasure was deposited, torn out, in order that -he might not run away anywhere. The consequence was that, being blind, -he was incapacitated from seeing the indications of treasure in the -earth, whether he ran away or remained; and people, seeing that, -[55] laughed at the silly minister. - -"You have heard of the searching for treasure, now hear about the -eating of salt." - - - -Story of the Fool and the Salt. - -There was once on a time an impenetrably stupid man living in -a village. [56] He was once taken home by a friend who lived in -the city, and was regaled on curry and other food, made savoury by -salt. And that blockhead asked, "What makes this food so savoury?" His -friend told him that its relish was principally due to salt. He came -to the conclusion that salt was the proper thing to eat, so he took -a handful of crushed salt and threw it into his mouth, and ate it; -the powdered salt whitened the lips and beard of the foolish fellow, -and so the people laughed at him till his face became white also. - -"You have heard, prince, the story of the devourer of salt, now hear -the story of the man who had a milch-cow." - - - -Story of the Fool and his Milch-cow. [57] - -There was once on a time a certain foolish villager, and he had one -cow. And that cow gave him every day a hundred palas of milk. And once -on a time it happened that a feast was approaching. So he thought; -"I will take all the cow's milk at once on the feast-day, and so get -very much." Accordingly the fool did not milk his cow for a whole -month. And when the feast came, and he did begin to milk it, he found -its milk had failed, but to the people this was an unfailing source -of amusement. - -"You have heard of the fool who had a milch-cow, now hear the story -of these other two fools." - - - -Story of the Foolish Bald Man and the Fool who pelted him. - -There was a certain bald man with a head like a copper pot. Once on -a time a young man, who, being hungry, had gathered wood-apples, -as he was coming along his path, saw him sitting at the foot of a -tree. In fun he hit him on the head with a wood-apple; the bald man -took it patiently and said nothing to him. Then he hit his head with -all the rest of the wood-apples that he had, throwing them at him one -after another, and the bald man remained silent, even though the blood -flowed. So the foolish young fellow had to go home hungry without his -wood-apples, which he had broken to pieces in his useless and childish -pastime of pelting the bald man; and the foolish bald man went home -with his head streaming with blood, saying to himself; "Why should -I not submit to being pelted with such delicious wood-apples?" And -everybody there laughed, when they saw him with his head covered with -blood, looking like the diadem with which he had been crowned king -of fools. - -"Thus you see, prince, that foolish persons become the objects of -ridicule in the world, and do not succeed in their objects; but wise -persons are honoured." - -When Naraváhanadatta had heard from Gomukha these elegant and amusing -anecdotes, he rose up and performed his day's duties. And when night -came on, the prince was anxious to hear some more stories, and at -his request, Gomukha told this story about wise creatures. - - - -Story of the Crow and the King of the Pigeons, the Tortoise and the -Deer. [58] - -There was in a certain forest region a great Salmali tree; and in -it there lived a crow, named Laghupátin, who had made his dwelling -there. One day, as he was in his nest, he saw below the tree a -terrible-looking man arrive with a stick, net in hand. And while the -crow looked down from the tree, he saw that the man spread out the -net on the ground, and strewed there some rice, and then hid himself. - -In the meanwhile the king of the pigeons, named Chitragríva, as he was -roaming through the air, attended by hundreds of pigeons, came there, -and seeing the grains of rice scattered on the ground, he alighted -on the net out of desire for food, and got caught in the meshes with -all his attendants. When Chitragríva saw that, he said to all his -followers; "Take the net in your beaks, and fly up into the air as -fast as you can." All the terrified pigeons said,--"So be it"--and -taking the net, they flew up swiftly, and began to travel through -the air. The fowler too rose up, and with eye fixed upwards, returned -despondent. Then Chitragríva, being relieved from his fear, said to his -followers; "Let us quickly go to my friend the mouse Hiranya, he will -gnaw these meshes asunder and set us at liberty." With these words he -went on with those pigeons, who were dragging the net along with them, -and descended from the air at the entrance of a mouse's hole. And -there the king of the pigeons called the mouse, saying,--"Hiranya, -come out, I, Chitragríva, have arrived." And when the mouse heard -through the entrance, and saw that his friend had come, he came out -from that hole with a hundred openings. The mouse went up to him, -and when he had heard what had taken place, proceeded with the utmost -eagerness to gnaw asunder the meshes, that kept the pigeon-king and -his retinue prisoners. And when he had gnawed the meshes asunder, -Chitragríva took leave of him with kind words, and flew up into the -air with his companions. - -And when the crow, who had followed the pigeons, saw that, he came to -the entrance of the hole, and said to the mouse who had re-entered it; -"I am Laghupátin, a crow; seeing that you tender your friends dearly, -I choose you for my friend, as you are a creature capable of delivering -from such calamities." When the mouse saw that crow from the inside -of his hole, he said, "Depart! what friendship can there be between -the eater and his prey?" Then the crow said,--"God forbid! If I were -to eat you, my hunger might be satisfied for a moment, but if I make -you my friend, my life will be always preserved by you." When the -crow had said this, and more, and had taken an oath, and so inspired -confidence in the mouse, the mouse came out, and the crow made friends -with him. The mouse brought out pieces of flesh and grains of rice, -and there they both remained eating together in great happiness. - -And one day the crow said to his friend the mouse: "At a considerable -distance from this place there is a river in the middle of a forest, -and in it there lives a tortoise named Mantharaka, who is a friend of -mine; for his sake I will go to that place where flesh and other food -is easily obtained; it is difficult for me to obtain sustenance here, -and I am in continual dread of the fowler." When the crow said this -to him, the mouse answered,--"Then we will live together, take me -there also; for I too have an annoyance here, and when we get there, -I will explain the whole matter to you." When Hiranya said this, -Laghupátin took him in his beak, and flew to the bank of that forest -stream. And there he found his friend, the tortoise Mantharaka, -who welcomed him, and he and the mouse sat with him. And after they -had conversed a little, that crow told the tortoise the cause of his -coming, together with the circumstance of his having made friends -with Hiranya. Then the tortoise adopted the mouse, as his friend on -an equal footing with the crow, and asked the cause of the annoyance -which drove him from his native place. Then Hiranya gave this account -of his experiences in the hearing of the crow and the tortoise. - - - -Story of the Mouse and the Hermit. [59] - -I lived in a great hole near the city, and one night I stole a -necklace from the palace, and laid it up in my hole. And by looking -at that necklace I acquired strength, [60] and a number of mice -attached themselves to me, as being able to steal food for them. In -the meanwhile a hermit had made a cell near my hole, and he lived on -a large stock of food, which he obtained by begging. Every evening he -used to put the food, which remained over after he had eaten, in his -beggar's porringer on an inaccessible peg, meaning to eat it the next -day. [61] And, every night, when he was asleep, I entered by a hole, -and jumping up, carried it off. - -Once on a time, another hermit, a friend of his, came there, and -after eating, conversed with him during the night. And I was at that -time attempting to carry off the food, so the first hermit, who was -listening, made the pot resound frequently by striking it with a -piece of split cane. And the hermit, who was his guest, said, "Why -do you interrupt our conversation to do this?" Whereupon the hermit -to whom the cell belonged, answered him, "I have got an enemy here -in the form of this mouse, who is always jumping up and carrying off -this food of mine, though it is high up. I am trying to frighten him -by moving the pot of food with a piece of cane." When he said this, -the other hermit said to him, "In truth this covetousness is the bane -of creatures, hear a story illustrative of this." - - - -Story of the Bráhman's wife and the sesame-seeds. [62] - -Once on a time, as I was wandering from one sacred bathing-place to -another, I reached a town, and there I entered the house of a certain -Bráhman to stay. And while I was there, the Bráhman said to his wife, -"Cook to-day, as it is the change of the moon, a dish composed of -milk, sesame, and rice, for the Bráhmans." She answered him, "How -can a pauper, like you, afford this?" Then the Bráhman said to her, -"My dear, though we should hoard, we should not direct our thoughts -to excessive hoarding--hear this tale." - - - -Story of the greedy Jackal. [63] - -In a certain forest a hunter, after he had been hunting, fixed an arrow -in a self-acting bow, [64] and after placing flesh on it, pursued -a wild boar. He pierced the wild boar with a dart, but was mortally -wounded by his tusks, and died; and a jackal beheld all this from a -distance. So he came, but though he was hungry, he would not eat any -of the abundant flesh of the hunter and the boar, wishing to hoard it -up. But he went first to eat what had been placed on the bow, and that -moment the arrow fixed in it flew up, and pierced him so that he died. - -"So you must not indulge in excessive hoarding." When the Bráhman said -this, his wife consented, and placed some sesame-seeds in the sun. And -while she went into the house, a dog tasted them and defiled them, -so nobody would buy that dish of sesame-seeds and rice. [65] - -"So, you see, covetousness does not give pleasure, it only causes -annoyance to those who cherish it." When the hermit, who was a visitor, -had said this, he went on to say; "If you have a spade, give it me, -in order that I may take steps to put a stop to this annoyance caused -by the mouse." Thereupon the hermit, to whom the cell belonged, -gave the visitor a spade, and I, who saw it all from my place of -concealment, entered my hole. Then the cunning hermit, who had come -to visit the other, discovering the hole by which I entered, began to -dig. And while I retired further and further in, he went on digging, -until at last he reached the necklace and the rest of my stores. And -he said to the hermit, who resided there, in my hearing, "It was by -the power of this necklace that the mouse had such strength." So they -took away all my wealth and placed the necklace on their necks, and -then the master of the cell and the visitor went to sleep with light -hearts. But when they were asleep, I came again to steal, and the -resident hermit woke up and hit me with a stick on the head. That -wounded me, but, as it chanced, did not kill me, and I returned -to my hole. But after that, I had never strength to make the bound -necessary for stealing the food. For wealth is youth to creatures, -and the want of it produces old age; owing to the want of it, spirit, -might, beauty, and enterprise fail. So all my retinue of mice, seeing -that I had become intent on feeding myself only, left me. Servants -leave a master who does not support them, bees a tree without flowers, -swans a tank without water, in spite of long association. - -"So I have been long in a state of despondency, but now, having -obtained this Laghupátin for a friend, I have come here to visit you, -noble tortoise." When Hiranya had said this, the tortoise Manthara -answered--"This is a home to you; so do not be despondent, my -friend. To a virtuous man no country is foreign; a man who is content -cannot be unhappy; for the man of endurance calamity does not exist; -there is nothing impossible to the enterprising." While the tortoise -was saying this, a deer, named Chitránga, came to that wood from a -great distance, having been terrified by the hunters. When they saw -him, and observed that no hunter was pursuing him, the tortoise and -his companions made friends with him, and he recovered his strength -and spirits. And those four, the crow, the tortoise, the mouse, and -the deer, long lived there happily as friends, engaged in reciprocal -courtesies. - -One day Chitránga was behind time, and Laghupátin flew to the top -of a tree to look for him, and surveyed the whole wood. And he saw -Chitránga on the bank of the river, entangled in the fatal noose, and -then he came down and told this to the mouse and the tortoise. Then -they deliberated together, and Laghupátin took up the mouse in his -beak, and carried him to Chitránga. And the mouse Hiranya comforted -the deer, who was distressed at being caught, and in a moment set -him at liberty by gnawing his bonds asunder. [66] In the meanwhile -the tortoise Manthara, who was devoted to his friends, came up the -bank near them, having travelled along the bed of the river. At that -very moment the hunter, who had set the noose, arrived from somewhere -or other, and when the deer and the others escaped, caught and made -prize of the tortoise. And he put it in a net, and went off, grieved -at having lost the deer. In the meanwhile the friends saw what had -taken place, and by the advice of the far-seeing mouse, the deer went -a considerable distance off, and fell down as if he were dead. [67] -And the crow stood upon his head, and pretended to peck his eyes. When -the hunter saw that, he imagined that he had captured the deer, as -it was dead, and he began to make for it, after putting down the -tortoise on the bank of the river. When the mouse saw him making -towards the deer, he came up, and gnawed a hole in the net which held -the tortoise, so the tortoise was set at liberty, and he plunged into -the river. And when the deer saw the hunter coming near, without the -tortoise, he got up, and ran off, and the crow, for his part, flew up -a tree. Then the hunter came back, and finding that the tortoise had -escaped by the net's having been gnawed asunder, he returned home, -lamenting that the tortoise had fled and could not be recovered. - -Then the four friends came together again in high spirits, and the -gratified deer addressed the three others as follows; "I am fortunate -in having obtained you for friends, for you have to-day delivered me -from death at the risk of your lives." In such words the deer praised -the crow and the tortoise and the mouse, and they all lived together -delighting in their mutual friendship. - -Thus, you see, even animals attain their ends by wisdom, and they -risk their lives sooner than abandon their friends in calamity. So -full of love is the attachment that subsists among friends; but -attachment to women is not approved because it is open to jealousy; -hear a story in proof of this. - - - -Story of the wife who falsely accused her husband of murdering a -Bhilla. [68] - -There lived once on a time in a certain town a jealous husband, who -had for wife a beautiful woman, whom he loved exceedingly. But being -suspicious he never left her alone, for he feared that she might be -seduced even by men in pictures. However, one day he had to go to -another country on unavoidable business, and he took his wife with -him. And seeing that a forest inhabited by Bhillas lay in his way, he -left his wife in the house of an old Bráhman villager, and proceeded -on his journey. But, while she was there, she saw some Bhillas, who had -come that way, and she eloped with a young Bhilla whom she saw. And she -went with him to his village, [69] following her inclinations, having -escaped from her jealous husband, as a river that has broken a dam. - -In the meanwhile her husband finished his business, and returned, and -asked the Bráhman villager for his wife, and the Bráhman answered him, -"I do not know where she has gone; so much only I know, that some -Bhillas came here: she must have been carried off by them. And their -village is near here, go there quickly, you will find your wife there, -without doubt." When the Bráhman told him this, he wept, and blamed his -own folly, and went to that village of Bhillas, and there he saw his -wife. When the wicked woman saw him, she approached him in fear and -said, "It is not my fault, the Bhilla brought me here by force." Her -husband, blind with love, said, "Come along, let us return home, -before any one discovers us." But she said to him, "Now is the time -when the Bhilla returns from hunting; when he returns he will certainly -pursue you and me, and kill us both. So enter this cavern at present, -and remain concealed. But at night we will kill him when he is asleep, -and leave this place in perfect safety." When the wicked woman said -this to him, he entered the cave; what room is there for discernment -in the heart of one blinded with love? - -The Bhilla returned at the close of the day, and that wicked woman -shewed him her husband in the cave, whom his passion had enabled -her to decoy there. And the Bhilla, who was a strong man, and cruel, -dragged out the husband, and tied him firmly to a tree, in order that -he might next day offer him to Bhavání. - -And he ate his dinner, and at night lay down to sleep by the side of -the faithless wife, before the eyes of the husband. Then that jealous -husband, who was tied to the tree, seeing him asleep, implored Bhavání -to help him in his need, praising her with hymns. She appeared and -granted him a boon, so that he escaped from his bonds, and cut off -the head of the Bhilla with his own sword. Then he woke up his wife, -and said to her: "Come, I have killed this villain," and she rose -up much grieved. And the faithless woman set out at night with her -husband, but she secretly took with her the head of the Bhilla. And -the next morning, when they reached a town, she shewed the head, -and laying hands upon her husband, cried out, "This man has killed -my husband." Then the city police took her with her husband before -the king. And the jealous husband, being questioned, told the whole -story. Then the king enquired into it, and finding that it was true, -he ordered the ears and nose of that faithless wife to be cut off, -and set her husband at liberty. And he went home freed from the demon -of love for a wicked woman. - -"This, prince, is how a woman behaves when over-jealously watched, -for the jealousy of the husband teaches the wife to run after other -men. So a wise man should guard his wife without shewing jealousy. And -a man must by no means reveal a secret to a woman, if he desires -prosperity. Hear a story shewing this." - - - -Story of the snake who told his secret to a woman. - -A certain snake, [70] out of fear of Garuda, fled to earth, and taking -the form of a man, concealed himself in the house of a hetæra. And -that hetæra used to take as payment five hundred elephants; [71] -and the snake by his power gave her five hundred every day. And the -lady importuned him to tell her how he acquired so many elephants -every day, and who he was. And he, blinded with love, replied--"I am -a snake hiding here from fear of Garuda, do not tell any one." But -the hetæra privately told all this to the kuttiní. - -Now Garuda, searching through the world for the snake, came there in -the form of a man, and he came to the kuttiní and said; "I wish to -remain to-day in your daughter's house, take my payment." And the -kuttiní said to him, "There is a snake living here, who gives us -five hundred elephants every day. What do we care about one day's -pay?" Then Garuda, finding out that the snake was living there, -entered as a guest that hetæra's house. And there he saw the snake -on the flat roof, and revealing himself in his real form, he swooped -down, and killed him, and ate him. - -"So a wise man should not recklessly tell secrets to women." Having -said this, Gomukha told him another story of a simpleton. - - - -Story of the bald man and the hair-restorer. - -There was a bald man, with a head like a copper pot. And he, -being a fool, was ashamed because, though a rich man in the world, -he had no hair on his head. Then a rogue, who lived upon others, -came to him and said, "There is a physician who knows a drug that -will produce hair." When he heard it, he said;--"If you bring him -to me, I will give wealth to you and to that physician also." When -he said this, the rogue for a long time devoured his substance, and -brought to that simpleton a doctor who was a rogue also. And after -the doctor too had long lived at his expense, he one day removed -his head-dress designedly, and shewed him his bald head. In spite of -that, the blockhead, without considering, asked him for a drug which -would produce hair, then the physician said to him,--"Since I am bald -myself, how can I produce hair in others? It was in order to explain -this to you, that I showed you my bald head. But out on you! you do -not understand even now." With these words the physician went away. - -"So you see, prince, rogues perpetually make sport of fools. You have -heard the story of the simpleton and his hair, now hear that of the -simpleton and the oil." - - - -Story of a foolish servant. - -A certain gentleman had a simpleton for a servant. His master sent -him once to fetch oil from a merchant, and he received from him the -oil in a vessel. And as he was returning, with the vessel in his hand, -a friend of his said to him,--"Take care of this oil-vessel, it leaks -at the bottom." When the blockhead heard this, he turned the vessel -upside down to look at the bottom of it, and that made all the oil -fall on the ground. When his master heard that, he turned out of his -house that fool, who was the laughing-stock of the place. - -"So it is better for a simpleton to rely upon his own sense, and -not to take advice. You have heard about the simpleton and the oil, -now hear the story of the simpleton and the bones." - - - -Story of the faithless wife who was present at her own Sráddha. [72] - -There was once a foolish man, and he had an unchaste wife. Once on -a time, when her husband had gone away for some business to another -country, she placed in charge of the house a confidential servant of -hers, a truly unique maid, after giving her instructions as to what -she was to do, and went away alone to the house of her paramour, -intent on enjoying herself without being interfered with. When -the lady's husband returned, the maid, who had been well schooled -beforehand, said with a voice choked with tears: "Your wife is dead -and burnt." She then took him to the burning-ghaut, and shewed him -the bones belonging to the pyre of some other person; the fool brought -them home with tears, and after bathing at the sacred bathing-places, -and strewing her bones there, he proceeded to perform her sráddha. And -he made his wife's paramour the officiating Bráhman at the ceremony, -as the maid brought him, saying that he was an excellent Bráhman. And -every month his wife came with that Bráhman, splendidly dressed, and -ate the sweetmeats. And then the maid said to him, "See, master, by -virtue of her chastity your wife is enabled to return from the other -world, and eat with the Bráhman." And the matchless fool believed -most implicitly what she said. - -"In this way people of simple dispositions are easily imposed upon -by wicked women. You have heard about the simpleton and the bones; -now hear the story of the Chandála maiden." - - - -Story of the ambitious Chandála maiden. - -There was once a simple but good-looking Chandála maiden. And she -formed in her heart the determination to win for her bridegroom a -universal monarch. Once on a time, she saw the supreme sovereign go -out to make a progress round his city, and she proceeded to follow -him, with the intention of making him her husband. At that moment a -hermit came that way; and the king, though mounted on an elephant, -bowed at his feet, and returned to his own palace. When she saw that, -she thought that the hermit was a greater man even than the king, -and abandoning him, she proceeded to follow the hermit. The hermit, -as he was going along, beheld in front of him an empty temple -of Siva, and kneeling on the ground, he worshipped Siva, and then -departed. Then the Chandála maiden thought that Siva was greater even -than the hermit, and she left the hermit, and attached herself to the -god, with the intention of marrying him. Immediately a dog entered, -and going up on to the pedestal of the idol, lifted up his leg, and -behaved after the manner of the dog tribe. Then the Chandála maiden -thought that the dog was superior even to Siva, and leaving the god, -followed the departing dog, desiring to marry him. And the dog entered -the house of a Chandála, and out of affection rolled at the feet of -a young Chandála whom it knew. When she saw that, she concluded that -the young Chandála was superior to the dog, and satisfied with her -own caste, she chose him as her husband. - -"So fools, after aspiring high, fall into their proper place. And -now hear in a few words the tale of the foolish king." - - - -Story of the miserly king. - -There was a certain foolish king, who was niggardly, though he -possessed an abundant treasure, and once on a time his ministers, -who desired his prosperity, said to him: "King, charity here averts -misery in the next life. So bestow wealth in charity; life and riches -are perishable." When the king heard this, he said, "Then I will bestow -wealth, when I am dead, and see myself reduced to a state of misery -here." Then the ministers remained silent, laughing in their sleeves. - -"So, you see, a fool never takes leave of his wealth, until his wealth -takes leave of him. You have heard, prince, of the foolish king, -now hear the story of the two friends, by way of an episode in these -tales of fools." - - - -Story of Dhavalamukha, his trading friend, and his fighting -friend. [73] - -There was a king in Kányakubja, named Chandrapída. And he had a servant -named Dhavalamukha. And he, whenever he came to his house, had eaten -and drunk abroad. And one day his wife asked him,--"Where do you always -eat and drink before you come home?" And Dhavalamukha answered her, -"I always eat and drink with my friends before I come home, for -I have two friends in the world. The one is called Kalyánavarman, -who obliges me with food and other gifts, and the other is Vírabáhu, -who would oblige me with the gift of his life." When his wife heard -this, she said to Dhavalamukha, "Then shew me your two friends." - -Then he went with her to the house of Kalyánavarman, and Kalyánavarman -honoured him with a splendid entertainment. The next day he went -with his wife to Vírabáhu, and he was gambling at the time, so he -welcomed him and dismissed him. Then Dhavalamukha's wife, being full -of curiosity, said to him: "Kalyánavarman entertained you splendidly, -but Vírabáhu only gave you a welcome. So why do you think more -highly of Vírabáhu than of the other?" When he heard that, he said, -"Go and tell them both in succession this fabrication, that the king -has suddenly become displeased with us, and you will find out for -yourself." She agreed, and went to Kalyánavarman and told him that -falsehood, and he answered: "Lady, I am a merchant's son, what can -I do against the king?" When he gave her this answer, she went to -Vírabáhu, and told him also that the king was angry with her husband; -and the moment he heard it, he came running with his shield and his -sword. But Dhavalamukha induced him to return home, saying that the -king's ministers had pacified his resentment. And he said to his -wife: "This, my dear, is the difference between those two friends of -mine." And she was quite satisfied. - -"So you see that a friend, that shews his friendship by ceremonious -entertainment only, is a different thing from a real friend; though -oil and ghee both possess the property of oiliness, [74] oil is oil, -and ghee is ghee." When Gomukha had told this story, he continued -his tales of fools for the benefit of Naraváhanadatta. - - - -Story of the thirsty fool that did not drink. - -A certain foolish traveller, tormented by thirst, having with -difficulty got through a wood, reached a river; however, he did not -drink of it, but kept looking at the water. Some one said to him: -"Why do you not drink water, though you are thirsty?" But the blockhead -answered, "How could I drink so much water as this?" The other person -ridiculed him, saying, "What! will the king punish you, if you drink -it all up?" But still the foolish man did not drink the water. - -"So you see that in this world fools will not even do a part of a -task to the best of their power, if they are not able to complete -it altogether. Now you have heard about the fool and the water, -hear the story of the son-slayer." - - - -Story of the fool who killed his son. - -There was once a foolish man, who was poor and had many sons. When one -of his sons died, he killed another, saying, How could this child go -such a long journey alone? So he was banished by the people, as being -a fool and a criminal. - -"Thus a fool is as void of sense and discernment as an animal. You -have heard of the son-killer, now hear the story of the fool and -his brother." - - - -Story of the fool and his brother. - -A certain stupid fellow was talking in a crowd of men. Seeing a -respectable man some way off, he said: "That man there is brother -to me, so I shall inherit his property, but I am no relation to him, -so I am not liable for his debts." When the fool said this, even the -stones laughed at him. - -Thus fools shew folly, and people blinded by the thought of their -own advantage behave in a very wonderful way. So you have heard the -story of the fool and his brother, now hear the story of the man -whose father followed a strict vow of chastity." - - - -Story of the Brahmachárin's son. - -A certain fool was engaged in relating his father's good qualities -in the midst of his friends. And describing his father's superior -excellence, he said: "My father has followed a strict vow of chastity -from his youth, there is no man who can be compared with him." When his -friends heard that, they said, "How did you come into the world?" He -answered "Oh! I am a mind-born son of his;" whereupon the matchless -fool was well laughed at by the people. [75] - -"Thus foolish people make self-contradictory statements with regard -to others. You have heard the story of the son of the man who observed -a strict vow of chastity. Hear now the story of the astrologer." - - - -Story of the astrologer who killed his son. - -There was a certain astrologer wanting in discernment. He left his own -country with his wife and son, because he could not earn a subsistence, -and went to another country. There he made a deceitful display of -his skill, in order to gain complimentary presents by a factitious -reputation for ability. He embraced his son before the public and shed -tears. When the people asked him why he did this, the wicked man said: -"I know the past, the present, and the future, and that enables me to -foresee that this child of mine will die in seven days from this time: -this is why I am weeping." By these words he excited the wonder of -the people, and when the seventh day arrived, he killed his son in the -morning, as he lay asleep. When the people saw that his son was dead, -they felt confidence in his skill, and honoured him with presents, -and so he acquired wealth and returned leisurely to his own country. - -"Thus foolish men, through desire of wealth, go so far as to kill -their sons, in order to make a false display of prescience; the wise -should not make friends with such. Now hear the story of the foolish -man who was addicted to anger." - - - -Story of the violent man who justified his character. - -One day a man was relating to his friends, inside a house, the good -qualities of a man, who was listening outside. Then a person present -said: "It is true, my friend, that he possesses many good qualities, -but he has two faults; he is violent and irascible." While he was -saying this, the man, who was outside, overhearing him, entered -hastily, and twisted his garment round his throat, and said: "You fool, -what violence have I done, what anger have I been guilty of?" This -he said in an abusive way, inflamed with the fire of anger. Then -the others who were there laughed, and said to him, "Why should he -speak? You have been good enough to give us ocular demonstration of -your anger and your violence." - -"So you see that fools do not know their own faults, though they -are patent to all men. Now hear about the foolish king who made his -daughter grow." - - - -Story of the foolish king who made his daughter grow. [76] - -A certain king had a handsome daughter born to him. On account of his -great affection for her, he wished to make her grow, so he quickly -summoned physicians, and said politely to them: "Make some preparation -of salutary drugs, in order that my daughter may grow up quickly, -and be married to a good husband." When the physicians heard this, -they said, in order to get a living out of the silly king: "There -is a medicine which will do this, but it can only be procured in a -distant country, and while we are sending for it, we must shut up -your daughter in concealment, for this is the treatment laid down -for such cases." When they had said this, they placed his daughter -in concealment there for many years, saying that they were engaged in -bringing that medicine. And when she grew up to be a young woman, they -shewed her to that king, telling him that she had been made to grow by -the medicine; and he was pleased, and loaded them with heaps of wealth. - -"In this way rogues by means of imposture live on foolish -sovereigns. Now hear the story of a man who shewed his cleverness by -recovering half a pana." - - - -Story of the man who recovered half a pana from his servant. [77] - -There was once on a time a man living in a town, who was vain of -his wisdom. And a certain villager, who had served him for a year, -being dissatisfied with his salary, left him and went home. And when -he had gone, the town-bred gentleman said to his wife,--"My dear, -I hope you did not give him anything before he went?" She answered, -"Half a pana." Then he spent ten panas in provisions for the journey, -and overtook that servant on the bank of a river, and recovered from -him that half pana. And when he related it as a proof of his skill -in saving money, he became a public laughing-stock. - -"Thus men, whose minds are blinded with wealth, fling away much to -gain little. Now hear the story of the man who took notes of the spot." - - - -Story of the fool who took notes of a certain spot in the sea. [78] - -A certain foolish person, while travelling by sea, let a silver vessel -fall from his hand into the water. The fool took notes of the spot, -observing the eddies and other signs in the water, and said to himself: -"I will bring it up from the bottom, when I return." He reached the -other side of the sea, and as he was re-crossing, he saw the eddies -and other signs, and thinking he recognized the spot, he plunged -into the water again and again to recover his silver vessel. When -the others asked him what his object was, he told them, and got well -laughed at and abused for his pains. - -"Now hear the story of the king who wished to substitute other flesh -for what he had taken away." - - - -Story of the king who replaced the flesh. [79] - -A foolish king saw from his palace two men below. And seeing that -one of them had taken flesh from the kitchen, he had five palas -of flesh cut from his body. When the flesh had been cut away, the -man groaned and fell on the earth, and the king, seeing him, was -moved with compassion, and said to the warder: "His grief cannot be -assuaged because five palas of flesh were cut from him, so give him -more than five palas of flesh by way of compensation." The warder -said: "When a man's head is cut off, does he live even if you give -him a hundred heads?" Then he went outside and had his laugh out, -and comforted the man from whom the flesh had been cut, and handed -him over to the physicians. - -"So you see, a silly king knows how to punish, but not how to shew -favour. Hear this story of the silly woman who wanted another son." - - - -Story of the woman who wanted another son. [80] - -One day a woman with only one son, desiring another, applied to a -wicked female ascetic belonging to a heretical sect. The ascetic told -her that, if she killed her young son and offered him to the divinity, -another son would certainly be born to her. When she was preparing -to carry out this advice, another and a good old woman said to her in -private: "Wicked woman, you are going to kill the son you have already, -and wish to get another. Supposing a second is not born to you, -what will you do?" So that good old woman dissuaded her from crime. - -"So women, who associate with witches, fall into evil courses, but -they are restrained and saved by the advice of the old. Now, prince, -hear the story of the man who brought the ámalaka fruit." - - - -Story of the servant who tasted the fruit. [81] - -A certain householder had a stupid servant. As the householder was -fond of ámalakas, he said to his servant, "Go, and bring me some -perfectly sweet ámalakas from the garden." The foolish fellow bit -every one, to taste if it was sweet, and then brought them, and said; -"Look, master, I tasted these and found them sweet, before bringing -them." And his master, seeing that they were half eaten, sent them -away in disgust and his stupid servant too. - -"Thus a foolish person ruins his master's interests and then his own, -and here by way of episode hear the story of the two brothers." - - - -Story of the two brothers Yajnasoma and Kírtisoma. - -There were two Bráhmans, brothers, in the city of Pátaliputra; the -elder was called Yajnasoma and the younger Kírtisoma. And those two -young Bráhmans had much wealth derived from their father. Kírtisoma -increased his share by business, but Yajnasoma exhausted his by -enjoying and giving. Then, being reduced to poverty, he said to his -wife; "My dear, how can I, who am reduced from riches to poverty, live -among my relations? Let us go to some foreign country." She said,--"How -can we go without money for the journey." Still her husband insisted, -so she said to him: "If you really must go, then first go and ask -your younger brother Kírtisoma for some money for the journey." So -he went and asked his younger brother for his travelling expenses, -but his younger brother's wife said to him: "How can we give even the -smallest sum to this man who has wasted his substance. For every one -who falls into poverty will sponge on us." When Kírtisoma heard this, -he no longer felt inclined to give anything to his elder brother, -though he loved him. Subjection to bad women is pernicious! - -Then Yajnasoma went away silent, and told that to his wife, and set -out with her, relying upon the help of Heaven only. When they reached -the wood, it happened that, as he was going along, he was swallowed by -a monstrous serpent. And when his wife saw it, she fell on the ground -and lamented. And the serpent said with a human voice to the lady: -"Why do you lament, my good woman?" The Bráhman lady answered the -snake: "How can I help lamenting, mighty sir, when you have deprived -me in this remote spot of my only means of obtaining alms?" When the -serpent heard that, he brought out of his mouth a great vessel of gold -and gave it her, saying, "Take this as a vessel in which to receive -alms." [82] The good Bráhman lady said, "Who will give me alms in this -vessel, for I am a woman?" The serpent said: "If any one refuses to -give you alms in it, his head shall that moment burst into a hundred -pieces. What I say is true." When the virtuous Bráhman lady heard that, -she said to the serpent, "If this is so, then give me my husband in -it by way of alms." The moment the good lady said this, the serpent -brought her husband out of his mouth alive and unharmed. As soon as -the serpent had done this, he became a man of heavenly appearance, -and being pleased, he said to the joyful couple: "I am a king of the -Vidyádharas, named Kánchanavega, and by the curse of Gautama I was -reduced to the condition of a serpent. And it was appointed that my -curse should end when I conversed with a good woman." When the king of -the Vidyádharas had said this, he immediately filled the vessel with -jewels, and delighted flew up into the sky. And the couple returned -home with abundance of jewels. And there Yajnasoma lived in happiness -having obtained inexhaustible wealth. - -"Providence gives to every one in accordance with his or her -character. Hear the story of the foolish man who asked for the barber." - - - -Story of the fool who wanted a barber. - -A certain inhabitant of Karnáta pleased his king by his daring -behaviour in battle. His sovereign was pleased, and promised to -give him whatever he asked for, but the spiritless warrior chose the -king's barber. - -"Every man chooses what is good or bad according to the measure of -his own intellect: now hear the story of the foolish man who asked -for nothing at all." - - - -Story of the man who asked for nothing at all. - -A certain foolish man, as he was going along the road, was asked by -a carter to do something to make his cart balance evenly. He said, -"If I make it right, what will you give me?" The carter answered; -"I will give you nothing at all." Then the fool put the cart even, and -said, "Give me the nothing-at-all you promised." But the carter laughed -at him. "So you see, king, fools are for ever becoming the object of -the scorn and contempt and reproach of men, and fall into misfortune, -while the good on the other hand are thought worthy of honour." - -When the prince surrounded by his ministers, had heard at night -these amusing stories from Gomukha, he was enabled to enjoy sleep, -which refreshes the whole of the three worlds. - - - - - - -CHAPTER LXII. - - -The next morning Naraváhanadatta got up, and went into the presence -of the king of Vatsa his loving father. There he found Sinhavarman, -the brother of the queen Padmávatí and the son of the king of Magadha, -who had come there from his own house. The day passed in expressions -of welcome, and friendly conversation, and after Naraváhanadatta had -had dinner, he returned home. There the wise Gomukha told this story -at night, in order to console him who was longing for the society -of Saktiyasas. - - - -Story of the war between the crows and the owls. [83] - -There was in a certain place a great and shady banyan-tree, which -seemed, with the voices of its birds, to summon travellers to -repose. There a king of the crows, named Meghavarna, had established -his home, and he had an enemy named Avamarda, king of the owls. The -king of the owls surprised the king of the crows there at night, and -after inflicting a defeat on him and killing many crows, departed. The -next morning the king of the crows, after the usual compliments, -said to his ministers Uddívin, Ádívin, Sandívin, Pradívin, [84] and -Chirajívin: "That powerful enemy, who has thus defeated us, may get -together a hundred thousand soldiers, and make another descent on -us. So let some preventive measure be devised for this case." When -Uddívin heard this, he said; "King, with a powerful enemy, one must -either retire to another country, or adopt conciliation." When Ádívin -heard this, he said, "The danger is not immediate; let us consider -the intentions of the adversary and our own power, and do the best we -can." Then Sandívin said, "King, death is preferable to submission to -the foe, or retiring to another country. We must go and fight with that -feeble enemy; a brave and enterprising king, who possesses allies, -conquers his foes." Then Pradívin said, "He is too powerful to be -conquered in battle, but we must make a truce with him, and kill him -when we get an opportunity." Then Chirajívin said, "What truce? Who -will be ambassador? There is war between the crows and the owls from -time immemorial; who will go to them? This must be accomplished by -policy; policy is said to be the very foundation of empires." When the -king of the crows heard that, he said to Chirajívin,--"You are old; -tell me if you know, what was originally the cause of the war between -the crows and the owls. You shall state your policy afterwards." When -Chirajívin heard this, he answered, "It is all due to an inconsiderate -utterance. Have you never heard the story of the donkey?" - - - -Story of the ass in the panther's skin. [85] - -A certain washerman had a thin donkey; so, in order to make it fat, -he used to cover it with the skin of a panther and let it loose to -feed in his neighbour's corn. While it was eating the corn, people -were afraid to drive it away, thinking that it was a panther. One -day a cultivator, who had a bow in his hand, saw it. He thought it -was a panther, and through fear bending down, and making himself -humpbacked, he proceeded to creep away, with his body covered with a -rug. When the donkey saw him going away in this style, he thought he -was another donkey, and being primed with corn, he uttered aloud his -own asinine bray. Then the cultivator came to the conclusion that it -was a donkey, and returning, killed with an arrow the foolish animal, -which had made an enemy with its own voice. "In the same way our feud -with the crows is due to an inconsiderate utterance." - - - -How the crow dissuaded the birds from choosing the owl king. [86] - -For once upon a time the birds were without a king. They all assembled -together, and bringing an umbrella and a chowrie, were proceeding -to anoint the owl king of the birds. In the meanwhile a crow, -flying in the air above, saw it, and said; "You fools, are there not -other birds, cuckoos and so on, that you must make this cruel-eyed -unpleasant-looking wicked bird king? Out on the inauspicious owl! You -must elect a heroic king whose name will ensure prosperity. Listen now, -I will tell you a tale. - - - -Story of the elephants and the hares. [87] - -There is a great lake abounding in water, called Chandrasaras. And on -its bank there lived a king of the hares, named Silímukha. Now, once on -a time, a leader of a herd of elephants, named Chaturdanta, came there -to drink water, because all the other reservoirs of water were dried -up in the drought that prevailed. Then many of the hares, who were the -subjects of that king, were trampled to death by Chaturdanta's herd, -while entering the lake. When that monarch of the herd had departed, -the hare-king Silímukha, being grieved, said to a hare named Vijaya -in the presence of the others; "Now that that lord of elephants has -tasted the water of this lake, he will come here again and again, -and utterly destroy us all, so think of some expedient in this -case. Go to him, and see if you have any artifice which will suit -the purpose or not. For you know business and expedients, and are an -ingenious orator. And in all cases in which you have been engaged -the result has been fortunate." When despatched with these words, -the hare was pleased, and went slowly on his way. And following up -the track of the herd, he overtook that elephant-king and saw him, -and being determined somehow or other to have an interview with -the mighty beast, the wise hare climbed up to the top of a rock, -and said to the elephant; "I am the ambassador of the moon, and -this is what the god says to you by my mouth; 'I dwell in a cool -lake named Chandrasaras; [88] there dwell hares whose king I am, -and I love them well, and thence I am known to men as the cool-rayed -and the hare-marked; [89] now thou hast defiled that lake and slain -those hares of mine. If thou do that again, thou shalt receive thy due -recompense from me.'" When the king of elephants heard this speech of -the crafty hare's, he said in his terror; "I will never do so again: -I must shew respect to the awful moon-god." The hare said,--"So come, -my friend, I pray, and we will shew him to you." After saying this, -the hare led the king of elephants to the lake, and shewed him the -reflection of the moon in the water. When the lord of the herd saw -that, he bowed before it timidly at a distance, oppressed with awe, -and never came there again. And Silímukha, the king of the hares, -was present, and witnessed the whole transaction, and after honouring -that hare, who went as an ambassador, he lived there in security. - -When the crow had told this story, he went on to say to the birds, -"This is the right sort of king, whose name alone ensures none of his -subjects being injured. So why does this base owl, who cannot see in -the day, deserve a throne? And a base creature is never to be trusted, -hear this tale in proof of it." - - - -Story of the bird, the hare, and the cat. [90] - -Once on a time I lived in a certain tree, and below me in the same -tree a bird, named Kapinjala, had made a nest and lived. One day he -went away somewhere, and he did not return for many days. In the -meanwhile a hare came and took possession of his nest. After some -days Kapinjala returned, and an altercation arose between him and the -hare, as both laid claim to the nest, exclaiming; "It is mine, not -yours." Then they both set out in search of a qualified arbitrator. And -I, out of curiosity, followed them unobserved, to see what would turn -up. After they had gone a little way they saw on the bank of a lake -a cat, who pretended to have taken a vow of abstinence from injury -to all creatures, with his eyes half-closed in meditation. They said -to one another; "Why should we not ask this holy cat here to declare -what is just?"--Then they approached the cat and said; "Reverend sir, -hear our cause, for you are a holy ascetic." When the cat heard that, -he said to them in a low voice,--"I am weak from self-mortification, -so I cannot hear at a distance, pray, come near me. For a case wrongly -decided brings temporal and eternal death." With these words the -cat encouraged them to come just in front of him, and then the base -creature killed at one spring both the hare and Kapinjala. - -"So, you see, one cannot confide in villains whose actions are -base. Accordingly you must not make this owl king, for he is a great -villain." When the crow said this to the birds, they admitted the force -of it, and gave up the idea of anointing the owl king, and dispersed -in all directions. And the owl said to the crow; "Remember; from this -day forth you and I are enemies. Now I take my leave of you." And -he went away in a rage. But the crow, though he thought that he had -spoken what was right, was for a moment despondent. Who is not grieved -when he has involved himself in a dangerous quarrel by a mere speech? - -"So you see that our feud with the owls arose from an inconsiderate -utterance." Having said this to the king, Chirajívin continued, "The -owls are numerous and strong, and you cannot conquer them. Numbers -prevail in this world, hear an instance." - - - -Story of the Bráhman, the goat, and the rogues. [91] - -A Bráhman had bought a goat, and was returning from a village with -it on his shoulder, when he was seen on the way by many rogues, who -wished to deprive him of the goat. And one of them came up to him, -and pretending to be in a great state of excitement, said; "Bráhman, -how come you to have this dog on your shoulder? Put it down." When -the Bráhman heard that, he paid no attention to it, but went on his -way. Then two more came up and said the very same thing to him. Then -he began to doubt, and went along examining the goat carefully, -when three other rascals came up to him and said: "How comes it that -you carry a dog and a sacrificial thread at the same time? Surely -you must be a hunter, not a Bráhman, and this is the dog with the -help of which you kill game." When the Bráhman heard that, he said: -"Surely some demon has smitten my sight and bewildered me. Can all -these men be under the influence of an optical delusion?" Thereupon -the Bráhman flung down the goat, and after bathing, returned home, -and the rogues took the goat and made a satisfactory meal off it. - -After Chirajívin had told this tale, he said to the king of the crows: -"So you see, king, numerous and powerful foes are hard to conquer. So -you had better adopt, in this war with powerful foes, the following -expedient, which I suggest. Pluck out some of my feathers, [92] and -leave me under this tree, and go to that hill there, until I return, -having accomplished my object. The king of the crows agreed, and -plucked out some of his feathers, as if in anger, and placed him -under the tree, and went off to the mountain with his followers: -and Chirajívin remained lying flat under the tree which was his home. - -Then the king of the owls, Avamarda, came there at night with -his followers, and he did not see a single crow on the tree. At -that moment Chirajívin uttered a feeble caw below, and the king -of the owls, hearing it, came down, and saw him lying there. In his -astonishment he asked him who he was, and why he was in that state. And -Chirajívin answered, pretending that his voice was weak from pain; -"I am Chirajívin, the minister of that king of the crows. And he -wished to make an attack on you in accordance with the advice of his -ministers. Then I rebuked those other ministers, and said to him, -'If you ask me for advice, and if I am valued by you, in that case -you will not make war with the powerful king of the owls. But you will -endeavour to propitiate him, if you have any regard for policy.' When -the foolish king of the crows heard that, he exclaimed, 'This fellow -is a partisan of my enemies,' and in his wrath, he and his followers -pecked me, and reduced me to this state. And he flung me down under -the tree, and went off somewhere or other with his followers." When -Chirajívin had said this, he sighed, and turned his face to the -ground. And then the king of the owls asked his ministers what they -ought to do with Chirajívin. When his minister Díptanayana heard this, -he said, "Good people spare even a thief, though ordinarily he ought -not to be spared, if they find that he is a benefactor." - - - -Story of the old merchant and his young wife. [93] - -For once on a time there was a certain merchant in a certain town, who, -though old, managed to marry by the help of his wealth a young girl -of the merchant caste. And she was always averse to him on account of -his old age, as the bee turns away from the forest-tree when the time -of flowers is past. [94] And one night a thief got into his house, -while the husband and wife were in bed; and, when the wife saw him, -she was afraid, and turned round and embraced her husband. The merchant -thought that a wonderful piece of good fortune, and while looking in -all directions for the explanation, he saw the thief in a corner. The -merchant said; "You have done me a benefit, so I will not have you -killed by my servants." And so he spared his life and sent him away. - -"So we ought to spare the life of this Chirajívin, as he is -our benefactor." When the minister Díptanayana had said this, he -remained silent. Then the king of the owls said to another minister, -named Vakranása, "What ought we to do? Give me proper advice." Then -Vakranása said, "He should be spared, for he knows the secrets of -our foes. This quarrel between the enemies' king and his minister -is for our advantage. Listen, and I will tell you a story which will -illustrate it." - - - -Story of the Bráhman, the thief, and the Rákshasa. [95] - -A certain excellent Bráhman received two cows as a donation. A thief -happened to see them, and began plotting how to carry them off. At -that very time a Rákshasa was longing to eat that Bráhman. It happened -that the thief and the Rákshasa, as they were going to his house at -night to accomplish their objects, met, and telling one another their -errands, went together. When the thief and the Rákshasa entered the -Bráhman's dwelling, they began to wrangle. The thief said; "I will -carry off the oxen first, for if you lay hold of the Bráhman first, -and he wakes up, how can I get the yoke of oxen?" The Rákshasa said; -"By no means! I will first carry off the Bráhman, otherwise he will -wake up with the noise of the feet of the oxen, and my labour will -all be in vain." While this was going on, the Bráhman woke up. Then he -took his sword, and began to recite a charm for destroying Rákshasas, -and the thief and the Rákshasa both fled. - -"So the quarrel between those two, Chirajívin and the king of the -crows, will be to our advantage, as the quarrel between the thief -and the Rákshasa was to the advantage of the Bráhman." When Vakranása -said this, the king of the owls asked his minister Prákárakarna for -his opinion, and he answered him; "This Chirajívin should be treated -with compassion, as he is in distress, and has applied to us for -protection: in old time Sivi offered his flesh for the sake of one -who sought his protection. [96] When the king of the owls heard this -from Prákárakarna, he asked the advice of his minister Krúralochana, -and he gave him the same answer. - -Then the king of the owls asked a minister named Raktáksha, and he, -being a discreet minister, said to him; "King, these ministers have -done their best to ruin you by impolitic advice. Those, who know -policy, place no confidence in the acts of a hereditary enemy. It -is only a fool that, though he sees the fault, is satisfied with -insincere flattery." - - - -Story of the carpenter and his wife. [97] - -For once on a time there was a carpenter, who had a wife whom he loved -dearly; and the carpenter heard from his neighbours that she was in -love with another man; so, wishing to test the fidelity of his wife, -he said to her one day: "My dear, I am by command of the king going a -long journey to-day, in order to do a job, so give me barley-meal and -other things as provision for the journey." She obeyed and gave him -provisions, and he went out of the house; and then secretly came back -into it, and with a pupil of his hid himself under the bed. As for the -wife, she summoned her paramour. And while she was sitting with him on -the bed, the wicked woman happened to touch her husband with her foot, -and found out that he was there. And a moment after, her paramour, -being puzzled, asked her which she loved the best, himself or her -husband. When she heard this, the artful and treacherous woman said -to that lover of hers; "I love my husband best, for his sake I would -surrender my life. As for this unfaithfulness of mine, it is natural -to women; they would even eat dirt, if they had no noses." - -When the carpenter heard this hypocritical speech of the adulteress, -he came out from under the bed, and said to his pupil; "You have seen, -you are my witness to this; though my wife has betaken herself to -this lover, she is still so devoted to me; so I will carry her on my -head." When the silly fellow had said this, he immediately took them -both up, as they sat on the bed, upon his head, with the help of his -pupil, and carried them about. - -"So an undiscerning blockhead, though he sees a crime committed before -his eyes, is satisfied with hypocritical flattery, and makes himself -ridiculous. So you must not spare Chirajívin, who is a follower of your -enemy, for, if not carefully watched, he might slay your Majesty in -a moment, like a disease." When the king of the owls heard Raktáksha -say this, he answered; "It was in trying to benefit us that the worthy -creature was reduced to this state. So how can we do otherwise than -spare his life? Besides, what harm can he do us unaided?" So the king -of the owls rejected the advice of Raktáksha, and comforted that crow -Chirajívin. Then Chirajívin said to the king of the owls, "What is -the use to me of life, now that I am in this state? So have logs of -wood brought me, in order that I may enter the fire. And I will ask -the fire as a boon, that I may be born again as an owl, in order that -I may wreak my vengeance upon this king of the crows." When he said -this, Raktáksha laughed and said to him; "By the favour of our master -you will be well enough off: what need is there of fire? Moreover -you will never become an owl, as long as you have the nature of a -crow. Every creature is such as he is made by the Creator." - - - -Story of the mouse that was turned into a maiden. [98] - -For once on a time a hermit found a young mouse, which had escaped -from the claws of a kite, and pitying it, made it by the might of his -asceticism into a young maiden. And he brought her up in his hermitage; -and, when he saw that she had grown up, wishing to give her to a -powerful husband, he summoned the sun. And he said to the sun; "Marry -this maiden, whom I wish to give in marriage to some mighty one." Then -the sun answered, "The cloud is more powerful than I, he obscures me -in a moment." When the hermit heard that, he dismissed the sun, and -summoned the cloud, and made the same proposal to him. He replied, -"The wind is more powerful than I: he drives me into any quarter of -the heaven he pleases." When the hermit got this answer, he summoned -the wind and made the same proposal to him. And the wind replied, -"The mountains are stronger than I, for I cannot move them." When the -great hermit heard this, he summoned the Himálaya, and made the same -proposal to him. That mountain answered him; "The mice are stronger -than I am, for they dig holes in me." - -Having thus got these answers in succession from those wise divinities, -the great rishi summoned a forest mouse, and said to him, "Marry this -maiden." Thereupon the mouse said, "Shew me how she is to be got -into my hole." Then the hermit said, "It is better that she should -return to her condition as a mouse." So he made her a mouse again, -and gave her to that male mouse. - -"So a creature returns to what it was, at the end of a long -peregrination, accordingly you, Chirajívin, will never become an -owl." When Raktáksha said this to Chirajívin, the latter reflected; -"This king has not acted on the advice of this minister, who is skilled -in policy. All these others are fools, so my object is gained." While -he was thus reflecting, the king of the owls took Chirajívin with -him to his own fortress, confiding in his own strength, disregarding -the advice of Raktáksha. And Chirajívin, being about his person, and -fed with pieces of meat and other delicacies by him, soon acquired -as splendid a plumage as a peacock. [99] One day, Chirajívin said -to the king of the owls; "King, I will go and encourage that king -of the crows and bring him back to his dwelling, in order that you -may attack him this night and slay him, and that I may make [100] -some return for this favour of yours. But do you all fortify your -door with grass and other things, and remain in the cave where your -nests are, that they may not attack you by day." When, by saying this, -Chirajívin had made the owls retire into their cave, and barricade -the door and the approaches to the cave, with grass and leaves, -he went back to his own king. And with him he returned, carrying -a brand from a pyre, all ablaze, in his beak, and every one of the -crows that followed him had a piece of wood hanging down from his -beak. And the moment he arrived, he set on fire the door of the cave, -in which were those owls, creatures that are blind by day, which had -been barricaded with dry grass and other stuff. - -And every crow, in the same way, threw down at the same time his piece -of wood, and so kindled a fire and burnt the owls, king and all. [101] -And the king of the crows, having destroyed his enemies with the help -of Chirajívin, was highly delighted, and returned with his tribe -of crows to his own banyan-tree. Then Chirajívin told the story of -how he lived among his enemies, to king Meghavarna, the king of the -crows, and said to him; "Your enemy, king, had one good minister -named Raktáksha; it is because he was infatuated by confidence, -and did not act on that minister's advice, that I was allowed to -remain uninjured. Because the villain did not act on his advice, -thinking it was groundless, I was able to gain the confidence of the -impolitic fool, and to deceive him. It was by a feigned semblance of -submission that the snake entrapped and killed the frogs." - - - -Story of the snake and the frogs. [102] - -A certain old snake, being unable to catch frogs easily on the bank of -a lake, which was frequented by men, remained there motionless. And -when he was there, the frogs asked him, keeping at a safe distance; -"Tell us, worthy sir, why do you no longer eat frogs as of old?" When -the snake was asked this question by the frogs, he answered, "While -I was pursuing a frog, I one day bit a Bráhman's son in the finger -by mistake, and he died. And his father by a curse made me a bearer -of frogs. So how can I eat you now? On the contrary I will carry you -on my back." - -When the king of the frogs heard that, he was desirous of being -carried, and putting aside fear, he came out of the water, and -joyfully mounted on the back of the snake. Then the snake, having -gained his good-will by carrying him about with his ministers, -represented himself as exhausted, and said cunningly; "I cannot go -a step further without food, so give me something to eat. How can -a servant exist without subsistence?" When the frog-king, who was -fond of being carried about, heard this, he said to him; "Eat a few -of my followers then." So the snake ate all the frogs in succession, -as he pleased, and the king of the frogs put up with it, being blinded -with pride at being carried about by the snake. - -"Thus a fool is deceived by a wise man who worms himself into his -confidence. And in the same way I ingratiated myself with your enemies -and brought about their ruin. So a king must be skilled in policy -and self-restrained; a fool is plundered by his servants and slain -by his foes at will. And this goddess of prosperity, O king, is ever -treacherous as gambling, fickle as a wave, intoxicating as wine. But -she remains as persistently constant to a king, who is self-contained, -well-advised, free from vice, and knows differences of character, -as if she were tied with a rope. So you must now remain attentive -to the words of the wise, and glad at the slaughter of your enemies, -rule a realm free from opponents." When the minister Chirajívin said -this to the crow-king Meghavarna, the latter loaded him with honours, -and ruled as he recommended. - -When Gomukha had said this, he went on to say to the son of the -king of Vatsa; "So you see, king, that even animals are able to rule -prosperously by means of discretion, but the indiscreet are always -ruined and become the laughing-stock of the public." - - - -Story of the foolish servant. - -For instance a certain rich man had a foolish servant. He, while -shampooing him, in his extreme folly gave him a slap on his body, -(for he fancied in his conceit that he thoroughly understood the -business while he really knew nothing about it,) and so broke his -skin. Then he was dismissed by that master and sank into utter despair. - -"The fact is a man who, while ignorant, thinks himself wise, and -rushes impetuously at any business, is ruined; hear another story in -proof of it." - - - -Story of the two brothers who divided all that they had. [103] - -In Málava there were two Bráhman brothers, and the wealth they -inherited from their father was left jointly between them. And while -dividing that wealth, they quarrelled about one having too little -and the other having too much, and they made a teacher learned in the -Vedas arbitrator, and he said to them; "You must divide every single -thing into two halves, in order that you may not quarrel about the -inequality of the division." When the two fools heard this, they -divided every single thing into two equal parts, house, beds, et -cetera; in fact all their wealth, even the cattle. They had only one -female slave; her also they cut in two. When the king heard of that, -he punished them with the confiscation of all their property. - -"So fools, following the advice of other fools, lose this world and -the next. Accordingly a wise man should not serve fools: he should -serve wise men. Discontent also does harm, for listen to this tale." - - - -The story of the mendicants who became emaciated from discontent. - -There were some wandering mendicants, who became fat by being satisfied -with what they got by way of alms. Some friends saw this and began -to remark to one another; "Well! these mendicants are fat enough, -though they do live on what they get by begging." Then one of them -said,--"I will shew you a strange sight. I will make these men thin, -though they eat the same things as before." When he had said this, -he proceeded to invite the mendicants for one day to his house, -and gave them to eat the best possible food, containing all the -six flavours. [104] And those foolish men, remembering the taste -of it, no longer felt any appetite for the food they got as alms; -so they became thin. So that man who had entertained them, when he -saw these mendicants near, pointed them out to his friends, and said; -"Formerly these men were sleek and fat, because they were satisfied -with the food which they got as alms, now they have become thin, owing -to disgust, being dissatisfied with their alms. Therefore a wise man, -who desires happiness, should establish his mind in contentment; for -dissatisfaction produces in both worlds intolerable and unceasing -grief." When he had given his friends this lesson, they abandoned -discontent, the source of crime; to whom is not association with the -good improving? "Now king, hear of the fool and the gold." - - - -Story of the fool who saw gold in the water. [105] - -A certain young man went to a tank to drink water. There the fool saw -in the water the reflection of a golden-crested bird, that was sitting -on a tree. [106] This reflection was of a golden hue, and, thinking it -was real gold, he entered the tank to get it, but he could not lay hold -of it, as it kept appearing and disappearing in the moving water. But -as often as he ascended the bank, he again saw it in the water, and -again and again he entered the tank to lay hold of it, and still he -got nothing. Then his father saw him and questioned him, and drove away -the bird, and then, when he no longer saw the reflection in the water, -explained to him the whole thing, and took the foolish fellow home. - -"Thus foolish people, who do not reflect, are deceived by false -suppositions, and become the source of laughter to their enemies, and -of sorrow to their friends. Now hear another tale of some great fools." - - - -Story of the servants who kept rain off the trunks. [107] - -The camel of a certain merchant gave way under its load on a -journey. He said to his servants, "I will go and buy another camel -to carry the half of this camel's load. And you must remain here, -and take particular care that, if it clouds over, the rain does not -wet the leather of these trunks, which are full of clothes." With -these words the merchant left the servants by the side of the camel, -and went off, and suddenly a cloud came up and began to discharge -rain. Then the fools said; "Our master told us to take care that the -rain did not touch the leather of the trunks;" and after they had made -this sage reflection, they dragged the clothes out of the trunks and -wrapped them round the leather. The consequence was, that the rain -spoiled the clothes. Then the merchant returned, and in a rage said -to his servants; "You rascals! Talk of water! Why the whole stock of -clothes is spoiled by the rain." And they answered him; "You told us -to keep the rain off the leather of the trunks. What fault have we -committed?" He answered; "I told you that, if the leather got wet, -the clothes would be spoiled: I told it you in order to save the -clothes, not the leather." Then he placed the load on another camel, -and when he returned home, imposed a fine on his servants amounting -to the whole of their wealth. - -"Thus fools, with undiscerning hearts, turn things upside down, and -ruin their own interests and those of other people, and give such -absurd answers. Now hear in a few words the story of the fool and -the cakes." - - - -Story of the fool and the cakes. [108] - -A certain traveller bought eight cakes for a pana; and he ate six of -them without being satisfied, but his hunger was satisfied by eating -the seventh. Then the blockhead exclaimed; "I have been cheated; -why did I not eat this cake, which has allayed the pangs of hunger, -first of all? Why did I waste those others, why did I not store them -up?" In these words he bewailed the fact that his hunger was only -gradually satisfied, and the people laughed at him for his ignorance. - - - -Story of the servant who looked after the door. [109] - -A certain merchant said to his foolish servant; "Take care of the -door of my shop, I am going home for a moment. After the merchant had -said this, he went away, and the servant took the shop-door on his -shoulder and went off to see an actor perform. And as he was returning, -his master met him and gave him a scolding. And he answered, "I have -taken care of this door as you told me." - -"So a fool, who attends only to the words of an order and does not -understand the meaning, causes detriment. Now hear the wonderful -story of the buffalo and the simpletons." - - - -Story of the simpletons who ate the buffalo. - -Some villagers took a buffalo belonging to a certain man, and killed -it in an enclosure outside the village, under a banyan-tree, and, -dividing it, ate it up. The proprietor of the buffalo went and -complained to the king, and he had the villagers, who had eaten -the buffalo, brought before him. And the proprietor of the buffalo -said before the king, in their presence; "These foolish men took -my buffalo under a banyan-tree near the tank, and killed it and ate -it before my eyes." Whereupon an old fool among the villagers said, -"There is no tank or banyan-tree in our village. He says what is not -true: where did we kill his buffalo or eat it?" - -When the proprietor of the buffalo heard this, he said; "What! is there -not a banyan-tree and a tank on the east side of the village? Moreover, -you ate my buffalo on the eighth day of the lunar month." When -the proprietor of the buffalo said this, the old fool replied, -"There is no east side or eighth day in our village." When the king -heard this, he laughed, and said, to encourage the fool; "You are a -truthful person, you never say anything false, so tell me the truth, -did you eat that buffalo or did you not?" When the fool heard that, -he said, "I was born three years after my father died, and he taught -me skill in speaking. So I never say what is untrue, my sovereign; -it is true that we ate his buffalo, but all the rest that he alleges -is false." When the king heard this, he and his courtiers could not -restrain their laughter; so the king restored the price of the buffalo -to the plaintiff, and fined those villagers. - -"So, fools, in the conceit of their folly, while they deny what need -not be denied, reveal what it is their interest to suppress, in order -to get themselves believed." - - - -Story of the fool who behaved like a Brahmany drake. - -A certain foolish man had an angry wife, who said to him; "To-morrow -I shall go to my father's house, I am invited to a feast. So if -you do not bring me a garland of blue lotuses from somewhere or -other, you will cease to be my husband, and I shall cease to be -your wife." Accordingly he went at night to the king's tank to fetch -them. And when he entered it, the guards saw him, and cried out; "Who -are you?" He said, "I am a Brahmany drake," but they took him prisoner; -and in the morning he was brought before the king, and when questioned, -he uttered in his presence the cry of that bird. Then the king himself -summoned him and questioned him persistently, and when he told his -story, being a merciful monarch, he let the wretched man go unpunished. - - - -Story of the physician who tried to cure a hunchback. - -And a certain Bráhman said to a foolish physician; "Drive in the hump -on the back of my son who is deformed." When the physician heard that, -he said; "Give me ten panas, I will give you ten times as many, if I -do not succeed in this." Having thus made a bet, and having taken the -ten panas from the Bráhman, the physician only tortured the hunchback -with sweating and other remedies. But he was not able to remove the -hump; so he paid down the hundred panas; for who in this world would -be able to make straight a hunchbacked man? - -"So the boastful fashion of promising to accomplish impossibilities -only makes a man ridiculous. Therefore a discreet person should not -walk in these ways of fools." When the wise prince Naraváhanadatta -had heard, at night, these tales of fools from his auspicious-mouthed -minister, named Gomukha, he was exceedingly pleased with him. - -And though he was pining for Saktiyasas, yet, owing to the pleasure -he derived from the stories that Gomukha told him, he was enabled -to get to sleep, when he went to bed, and slept surrounded by his -ministers who had grown up with him. - - - - - - -CHAPTER LXIII. - - -The next morning Naraváhanadatta woke up, and thinking on his beloved -Saktiyasas, became distracted. And thinking that the rest of the month, -until he married her, was as long as an age, he could not find pleasure -in anything, as his mind was longing for a new wife. When the king, -his father, heard that from the mouth of Gomukha, out of love for -him, he sent him his ministers, and Vasantaka was among them. Then, -out of respect for them, the prince of Vatsa managed to recover -his composure. And the discreet minister Gomukha said to Vasantaka; -"Noble Vasantaka, tell some new and romantic tale to delight the mind -of the crown-prince. Then the wise Vasantaka began to tell this tale. - - - -Story of Yasodhara and Lakshmídhara and the two wives of the -water-genius. - -There was a famous Bráhman in Málava, named Srídhara. And twin sons, -of like feature, were born to him. The eldest was named Yasodhara, -and his younger brother was Lakshmídhara. And when they grew up, -the two brothers set out together for a foreign country to study, -with the approval of their father. And as they were travelling along, -they reached a great wilderness, without water, without the shade of -trees, full of burning sand; and being fatigued with passing through -it, and exhausted with heat and thirst, they reached in the evening -a shady tree laden with fruit. And they saw, at a little distance -from its foot, a lake with cold and clear water, perfumed with the -fragrance of lotuses. They bathed in it, and refreshed themselves -with drinking the cold water, and sitting down on a slab of rock, -rested for a time. And when the sun set, they said their evening -prayers, and through fear of wild beasts they climbed up the tree, -to spend the night there. And in the beginning of the night, many men -rose out of the water of that tank below them, before their eyes. And -one of them swept the ground, another painted it, and another strewed -on it flowers of five colours. And another brought a golden couch -and placed it there, and another spread on it a mattress with a -coverlet. Another brought, and placed in a certain spot, under the -tree, delicious food and drink, flowers and unguents. Then there arose -from the surface of that lake a man wearing a sword, and adorned with -heavenly ornaments, surpassing in beauty the god of Love. [110] When -he had sat down on the couch, his attendants threw garlands round his -neck, and anointed him with unguents, and then they all plunged again -into the lake. Then he brought out of his mouth a lady of noble form -and modest appearance, wearing auspicious garlands and ornaments, -and a second, rich in celestial beauty, resplendent with magnificent -robes and ornaments. [111] These were both his wives, but the second -was the favourite. Then the first and good wife placed jewelled plates -on the table, and handed food in two plates to her husband and her -rival. When they had eaten, she also ate; and then her husband reclined -on the couch with the rival wife, and went to sleep. And the first -wife shampooed his feet, and the second remained awake on the couch. - -When the Bráhman's sons who were in the tree, saw this, they said -to one another, "Who can this be? Let us go down and ask the lady -who is shampooing his feet, for all these are immortal beings." Then -they got down and approached the first wife, and then the second saw -Yasodhara: then she rose up from the couch in her inordinate passion, -while her husband was asleep, and approaching that handsome youth, -said, "Be my lover." He answered, "Wicked woman, you are to me the -wife of another, and I am to you a strange man. Then why do you -speak thus?" She answered, "I have had a hundred lovers. Why are you -afraid? If you do not believe it, look at these hundred rings, [112] -for I have taken one ring from each of them." With these words she -took the rings out of the corner of her garment, and shewed them to -him. Then Yasodhara said, "I do not care whether you have a hundred -or a hundred thousand lovers, to me you are as a mother; I am not -a person of that sort." When the wicked woman was repelled by him -in this way, she woke up her husband in her wrath, and, pointing to -Yasodhara, said with tears, "This scoundrel, while you were asleep, -used violence to me." When her husband heard this, he rose up and -drew his sword. Then the first and virtuous wife embraced his feet, -and said, "Do not commit a crime on false evidence. Hear what I have -to say. This wicked woman, when she saw him, rose up from your side, -and eagerly importuned him, and the virtuous man did not consent to her -proposal." When he repelled her, saying, 'You are to me as a mother,' -being unable to endure that, in her anger she woke you up, to make -you kill him. And she has already before my eyes had a hundred lovers -here on various nights, travellers who were reposing in this tree, and -taken their rings from them. But I never told you, not wishing to give -rise to unpleasantness. However, to-day I am necessarily compelled to -reveal this secret, lest you should be guilty of a crime. Just look at -the rings in the corner of her garment, if you do not believe it. And -my wifely virtue is of such a kind that I cannot tell my husband what -is untrue. In order that you may be convinced of my faithfulness, -see this proof of my power." After saying this, she reduced that tree -to ashes with an angry look, and restored it more magnificent than -it was before with a look of kindness. When her husband saw that, -he was at last satisfied and embraced her. And he sent that second -wife, the adulteress, about her business, after cutting off her nose, -and taking the rings from the corner of her garment. - -He restrained his anger, when he beheld that student of the scripture, -Yasodhara, with his brother, and he said to him despondingly; "Out -of jealousy I always keep these wives of mine in my heart. But still -I have not been able to keep safe this wicked woman. Who can arrest -the lightning? Who can guard a disloyal woman? As for a chaste woman, -she is guarded by her own modesty alone, and being guarded by it, -she guards [113] her husband in both worlds, as I have to-day been -guarded by this woman, whose patience is more admirable even than her -power of cursing. By her kindness I have got rid of an unfaithful wife, -and avoided the awful crime of killing a virtuous Bráhman." When he -had said this, he made Yasodhara sit down, and said to him, "Tell -me whence you come and whither you are going." Then Yasodhara told -him his history, and having gained his confidence, said to him out of -curiosity, "Noble sir, if it is not a secret, tell me now, who you are, -and why, though you possess such luxury, you dwell in the water." When -the man who lived in the water heard this, he said, "Hear! I will -tell you." And he began to tell his history in the following words. - - - -Story of the water-genius in his previous birth. - -There is a region in the south of the Himálaya, called Kasmíra; -which Providence seems to have created in order to prevent mortals -from hankering after Heaven; where Siva and Vishnu, as self-existent -deities, inhabit a hundred shrines, forgetting their happy homes in -Kailása and Svetadvípa; which is laved by the waters of the Vitastá, -and full of heroes and sages, and proof against treacherous crimes -and enemies, though powerful. There I was born in my former life, -as an ordinary villager of the Bráhman caste, with two wives, and my -name was Bhavasarman. There I once struck up a friendship with some -Buddhist mendicants, and undertook the vow, called the fast Uposhana, -prescribed in their scriptures. And when this vow was almost completed, -one of my wives wickedly came and slept in my bed. And in the fourth -watch of the night, bewildered with sleep, I broke my vow. But as -it fell only a little short of completion, I have been born as a -water-genius, and these two wives of mine have been born as my present -wives here. That wicked woman was born as that unfaithful wife, -the second as this faithful one. So great was the power of my vow, -though it was rendered imperfect, that I remember my former birth, -and enjoy such luxuries every night. If I had not rendered my vow -imperfect, I should never have been born as what I am. - -When he had told his story in these words, he honoured those two -brothers as guests, with delicious food and heavenly garments. Then -his faithful wife, having heard of her former life, knelt on the -ground, and looking at the moon, uttered this prayer, "O guardians -of the world, if I am in truth virtuous and devoted to my husband, -may this husband of mine be at once delivered from the necessity of -dwelling in the water and go to heaven." The moment she had said this, -a chariot descended from heaven, and the husband and wife ascended it -and went to heaven. Nothing in the three worlds is unattainable by -really chaste women. And the two Bráhmans, when they saw that, were -greatly astonished. And Yasodhara and Lakshmídhara, after spending the -rest of the night there, set out in the morning. And in the evening -they reached the foot of a tree in a lonely wilderness. And while -they were longing to get water, they heard this voice from the tree, -"Wait a little, Bráhmans! I will entertain you to-day with a bath -and food, for you are come to my house." Then the voice ceased, -and there sprang up there a tank of water, and meats and drinks of -every kind were provided on its bank. The two Bráhman youths said -with astonishment to one another,--"What does this mean?" And after -bathing in the tank, they ate and drank. Then they said the evening -prayer and remained under the tree, and in the meanwhile a handsome -man appeared from it. They saluted him, and he welcomed them, and he -sat down. Thereupon the two Bráhman youths asked him who he was. Then -the man said-- - - - -Story of the Bráhman who became a Yaksha. - -Long ago I was a Bráhman in distress, and when I was in this condition, -I happened to make friends with some Buddhist ascetics. But while -I was performing the vow called Uposhana, which they had taught me, -a wicked man made me take food in the evening by force. That made my -vow incomplete, so I was born as a Guhyaka; if I had only completed -it, I should have been born as a god in heaven. - -"So I have told you my story, but now do you two tell me, who you are, -and why you have come to this desert." When Yasodhara heard this, he -told him their story. Thereupon the Yaksha went on to say; "If this -is the case, I will by my own power bestow on you the sciences. Go -home with a knowledge of them. What is the use of roaming about in -foreign countries?" When he had said this, he bestowed on them the -sciences, and by his power they immediately possessed them. Then -the Yaksha said to them, "Now I entreat you to give me a fee as your -instructor. You must perform, on my behalf, this Uposhana vow, which -involves the speaking of the truth, the observing of strict chastity, -the circumambulating the images of the gods with the right side turned -towards them, the eating only at the time when Buddhist mendicants do, -restraint of the mind, and patience. You must perform this for one -night, and bestow the fruit of it on me, in order that I may obtain -that divinity, which is the proper fruit of my vow, when completely -performed." When the Yaksha said this, they bowed before him and -granted his request, and he disappeared in that very same tree. - -And the two brothers, delighted at having accomplished their object -without any toil, after they had passed the night, returned to -their own home. There they told their adventures and delighted their -parents, and performed that vow of fasting for the benefit of the -Yaksha. Then that Yaksha, who taught them, appeared in a sky-chariot, -and said to them; "Through your kindness I have ceased to be a Yaksha -and have become a god. So now you must perform this vow for your own -advantage, in order that at your death you may attain divinity. And in -the meanwhile I give you a boon, by which you will have inexhaustible -wealth." When the deity, who roamed about at will, had said this, he -went to heaven in his chariot. Then the two brothers, Yasodhara and -Lakshmídhara, lived happily, having performed that vow, and having -obtained wealth and knowledge. - -"So you see that, if men are addicted to righteousness, and do not, -even in emergencies, desert their principles, even the gods protect -them and cause them to attain their objects." Naraváhanadatta, -while longing for his beloved Saktiyasas, was much delighted with -this marvellous story told by Vasantaka; but having been summoned -by his father at the dinner hour, he went to his palace with his -ministers. There he took the requisite refreshment, and returned -to his palace, with Gomukha and his other ministers. Then Gomukha, -in order to amuse him, again said,--"Listen, prince, I will tell you -another string of tales." - - - -Story of the monkey and the porpoise. [114] - -There lived in a forest of udumbaras, on the shore of the sea, a king -of monkeys, named Valímukha, who had strayed from his troop. While he -was eating an udumbara fruit, it fell from his hand and was devoured -by a porpoise that lived in the water of the sea. The porpoise, -delighted at the taste of the fruit, uttered a melodious sound, which -pleased the monkey so much, that he threw him many more fruits. And -so the monkey went on throwing fruits, [115] and the porpoise went -on making a melodious sound, until a friendship sprang up between -them. So every day the porpoise spent the day in the water near the -monkey, who remained on the bank, and in the evening he went home. - -Then the wife of the porpoise came to learn the facts, and as she did -not approve of the friendship between the monkey and her husband, which -caused the latter to be absent all day, she pretended to be ill. Then -the porpoise was afflicted, and asked his wife again and again what -was the nature of her sickness, and what would cure it. Though he -importuned her persistently, she would give no answer, but at last a -female confidante of hers said to him: "Although you will not do it, -and she does not wish you to do it, still I must speak. How can a -wise person conceal sorrow from friends? A violent disease has seized -your wife, of such a kind that it cannot be cured without soup made -of the lotus-like heart of a monkey." [116] When the porpoise heard -this from his wife's confidante, he reflected;--"Alas! how shall I -obtain the lotus-like heart of a monkey? Is it right for me to plot -treachery against the monkey, who is my friend? On the other hand -how else can I cure my wife, whom I love more than my life?" When the -porpoise had thus reflected, he said to his wife; "I will bring you -a whole monkey, my dear, do not be unhappy." When he had said this, -he went to his friend the monkey, and said to him, after he had got -into conversation; "Up to this day you have never seen my home and -my wife; so come, let us go and rest there one day. Friendship is -but hollow, when friends do not go without ceremony and eat at one -another's houses, and introduce their wives to one another." With -these words the porpoise beguiled the monkey, and induced him to come -down into the water, and took him on his back and set out. And as he -was going along, the monkey saw that he was troubled and confused, -and said, "My friend, you seem to be altered to-day." And when he -went on persistently enquiring the reason, the stupid porpoise, -thinking that the ape was in his power, said to him; "The fact is, -my wife is ill, and she has been asking me for the heart of a monkey -to be used as a remedy; that is why I am in low spirits to-day." When -the wise monkey heard this speech of his, he reflected, "Ah! This is -why the villain has brought me here! Alas! this fellow is overpowered -by infatuation for a female, and is ready to plot treachery against -his friend. Will not a person possessed by a demon eat his own flesh -with his teeth?" After the monkey had thus reflected, he said to the -porpoise; "If this is the case, why did you not inform me of this -before, my friend? I will go and get my heart for your wife. For I -have at present left it on the udumbara-tree on which I live. [117] -When the silly porpoise heard this, he was sorry and he said; "Then -bring it, my friend, from the udumbara-tree." And thereupon the -porpoise took him back to the shore of the sea. When he got there, -he bounded up the bank, as if he had just escaped from the grasp of -death, and climbing up to the top of the tree, said to that porpoise, -"Off with you, you fool! Does any animal keep his heart outside his -body? However, by this artifice I have saved my life, and I will not -return to you. Have you not heard, my friend, the story of the ass?" - - - -Story of the sick lion, the jackal, and the ass. [118] - -There lived in a certain forest a lion, who had a jackal for a -minister. A certain king, who had gone to hunt, once found him, and -wounded him so sorely with his weapons, that he with difficulty escaped -to his den alive. When the king was gone, the lion still remained in -the den, and his minister, the jackal, who lived on his leavings, being -exhausted for want of food, said to him; "My lord, why do you not go -out and seek for food to the best of your ability, for your own body -is being famished as well as your attendants?" When the jackal said -this to the lion, he answered; "My friend, I am exhausted with wounds, -and I cannot roam about outside my den. If I could get the heart and -ears of a donkey to eat, my wounds would heal, and I should recover my -former health. So go and bring me a donkey quickly from somewhere or -other." The jackal agreed to do so and sallied out. As he was wandering -about, he found a washerman's ass in a solitary place, and he went up -to him, and said in a friendly way; "Why are you so exhausted?" The -donkey answered, "I am reduced by perpetually carrying this washerman's -load." The jackal said, "Why do you endure all this toil? Come with -me and I will take you to a forest as delightful as Heaven, where you -may grow fat in the society of she-asses." When the donkey, who was -longing for enjoyment, heard this, he went to the forest, in which -that lion ranged, in the company of that jackal. And when the lion -saw him, being weak from impaired vitality, he only gave him a blow -with his paw behind, and the donkey, being wounded by the blow, was -terrified and fled immediately, and did not come near the lion again, -and the lion fell down confused and bewildered. And then the lion, -not having accomplished his object, hastily returned to his den. Then -the jackal, his minister, said to him reproachfully; "My lord, if you -could not kill this miserable donkey, what chance is there of your -killing deer and other animals?" Then the lion said to him, "If you -know how, bring that donkey again. I will be ready and kill him." - -When the lion had despatched the jackal with these words, he went -to the donkey and said; "Why did you run away, sir? And the donkey -answered, "I received a blow from some creature." Then the jackal -laughed and said, "You must have experienced a delusion. There is no -such creature there, for I, weak as I am, dwell there, in safety. So -come along with me to that forest, where pleasure is without -restraint." [119] When he said this, the donkey was deluded, and -returned to the forest. And as soon as the lion saw him, he came out -of his den, and springing on him from behind, tore him with his claws -and killed him. And the lion, after he had divided the donkey, placed -the jackal to guard it, and being fatigued, went away to bathe. And -in the meanwhile the deceitful jackal devoured the heart and ears of -that donkey, to gratify his appetite. The lion, after bathing, came -back, and perceiving the donkey in this condition, asked the jackal -where its ears and heart were. The jackal answered him; "The creature -never possessed ears or a heart,--otherwise how could he have returned -when he had once escaped?" When the lion heard that, he believed it, -and ate his flesh, and the jackal devoured what remained over. - -When the ape had told this tale, he said again to the porpoise; "I -will not come again, why should I behave like the jackass." When the -porpoise heard this from the monkey, he returned home, grieving that he -had through his folly failed to execute his wife's commission, while -he had lost a friend. But his wife recovered her former tranquillity, -on account of the termination of her husband's friendship with the -ape. And the ape lived happily on the shore of the sea. - -"So a wise person should place no confidence in a wicked person. How -can he, who confides in a wicked person or a black cobra, enjoy -prosperity?" When Gomukha had told this story, he again said to -Naraváhanadatta, to amuse him; "Now hear in succession about the -following ridiculous fools. Hear first about the fool who rewarded -the minstrel." - - - -Story of the fool who gave a verbal reward to the musician. [120] - -A certain musician once gave great pleasure to a rich man, by -singing and playing before him. He thereupon called his treasurer, -and said in the hearing of the musician, "Give this man two thousand -panas." The treasurer said, "I will do so," and went out. Then the -minstrel went and asked him for those panas. But the treasurer, -who had an understanding with his master, refused to give them. - -Then the musician came and asked the rich man for the panas, but he -said; "What did you give me, that I should make you a return? You gave -a short-lived pleasure to my ears by playing on the lyre, and I gave -a short-lived pleasure to your ears by promising you money." When -the musician heard that, he despaired of his payment, laughed, and -went home. - -"Would not that speech of the miser's make even a stone laugh? And now, -prince, hear the story of the two foolish pupils." - - - -Story of the teacher and his two jealous pupils. [121] - -A certain teacher had two pupils who were jealous of one another. And -one of those pupils washed and anointed every day the right foot of -his instructor, and the other did the same to the left foot. Now it -happened that one day the pupil, whose business it was to anoint the -right foot, had been sent to the village, so the teacher said to the -second pupil, whose business it was to anoint the left foot,--"To-day -you must wash and anoint my right foot also." When the foolish pupil -received this order, he coolly said to his teacher; "I cannot anoint -this foot that belongs to my rival." When he said this, the teacher -insisted. Then that pupil, who was the very opposite of a good pupil, -took hold of his teacher's foot in a passion, and exerting great force, -broke it. Then the teacher uttered a cry of pain, and the other pupils -came in and beat that wicked pupil, but he was rescued from them by -that teacher, who felt sorry for him. - -The next day, the other pupil came back from the village, and when he -saw the injury that had been done to his teacher's foot, he asked the -history of it, and then he was inflamed with rage, and he said, "Why -should I not break the foot that belongs to that enemy of mine?" So he -laid hold of the teacher's second leg, and broke it. Then the others -began to beat that wicked pupil, but the teacher, both of whose legs -were broken, in compassion begged him off too. Then those two pupils -departed, laughed to scorn by the whole country, but their teacher, -who deserved so much credit for his patient temper, gradually got well. - -Thus foolish attendants, by quarrelling with one another, ruin their -master's interests, and do not reap any advantage for themselves. Hear -the story of the two-headed serpent. - - - -Story of the snake with two heads. [122] - -A certain snake had two heads, one in the usual place and one in his -tail. But the head, that he had in his tail, was blind, the head, -that was in the usual place, was furnished with eyes. And there was a -quarrel between them, each saying that it was the principal head. Now -the serpent usually roamed about with his real head foremost. But -once on a time the head in the tail caught hold of a piece of wood, -and fastening firmly round it, prevented that snake from going on. The -consequence was that the snake considered this head very powerful, -as it had vanquished the head in front. And so the snake roamed about -with his blind head foremost, and in a hole he fell into fire, owing -to his not being able to see the way, and so he was burnt. [123] - - - -Story of the fool who was nearly choked with rice. - -"So those foolish people, many in number, who are quite at home in -a small accomplishment, through their attachment to this unimportant -accomplishment, are brought to ruin." - -"Hear now about the fool who ate the grains of rice." - -A certain foolish person came for the first time to his father-in-law's -house, and there he saw some white grains of rice, which his -mother-in-law had put down to be cooked, and he put a handful of -them into his mouth, meaning to eat them. And his mother-in-law -came in that very moment. Then the foolish man was so ashamed, that -he could not swallow the grains of rice, nor bring them up. And his -mother-in law, seeing that his throat was swollen and distended, and -that he was speechless, was afraid that he was ill, and summoned her -husband. And he, when he saw his state, quickly brought the physician, -and the physician, fearing that there was an internal tumour, seized -the head of that fool and opened his jaw. [124] Then the grains of -rice came out, and all those present laughed. - -"Thus a fool does an unseemly act, and does not know how to conceal -it." - - - -Story of the boys that milked the donkey. [125] - -Certain foolish boys, having observed the process of milking in the -case of cows, got a donkey, and having surrounded it, proceeded to -milk it vigorously. One milked and another held the milk-pail, and -there was great emulation among them, as to who should first drink -the milk. And yet they did not obtain milk, though they laboured hard. - -"The fact is, prince, a fool, who spends his labour on a chimera, -makes himself ridiculous." - - - -Story of the foolish boy that went to the village for nothing. - -There was a certain foolish son of a Bráhman, and his father said -to him one evening, "My son, you must go to the village early -to-morrow." Having heard this, he set out in the morning, without -asking his father what he was to do, and went to the village without -any object, and came back in the evening fatigued. He said to his -father, "I have been to the village." "Yes, but you have not done -any good by it," answered his father. - -"So a fool, who acts without an object, becomes the laughing-stock -of people generally; he suffers fatigue, but does not do any -good." When the son of the king of Vatsa had heard from Gomukha, -his chief minister, this series of tales, rich in instruction, -and had declared that he was longing to obtain Saktiyasas, and had -perceived that the night was far spent, he closed his eyes in sleep, -and reposed surrounded by his ministers. - - - - - - -CHAPTER LXIV. - - -Then, the next evening, as Naraváhanadatta was again in his private -apartment, longing for union with his beloved, at his request Gomukha -told the following series of tales to amuse him. - - - -Story of the Bráhman and the mungoose. [126] - -There was in a certain village a Bráhman, named Devasarman; and he -had a wife of equally high birth, named Yajnadattá. And she became -pregnant, and in time gave birth to a son, and the Bráhman, though -poor, thought he had obtained a treasure in him. And when she had given -birth to the child, the Bráhman's wife went to the river to bathe, but -Devasarman remained in the house, taking care of his infant son. In -the meanwhile a maid came from the womens' apartments of the palace -to summon that Bráhman, who lived on presents received for performing -inauguratory ceremonies. Then he, eager for a fee, went off to the -palace, leaving a mungoose, which he had brought up from its birth, -to guard his child. After he had gone, a snake suddenly came near the -child, and the mungoose, seeing it, killed it out of love for his -master. Then the mungoose saw Devasarman returning at a distance, -and delighted, ran out to meet him, all stained with the blood of -the snake. And Devasarman, when he saw its appearance, felt certain -that it had killed his young child, and, in his agitation killed it -with a stone. But when he went into the house, and saw the snake -killed by the mungoose, and his boy alive, he repented of what he -had done. And when his wife returned and heard what had happened, -she reproached him, saying, "Why did you inconsiderately kill the -mungoose, which had done you a good turn?" - -"Therefore a wise man, prince, should never do anything rashly. For a -person who acts rashly is destroyed in both worlds. And one who does -anything contrary to the prescribed method, obtains a result which -is the opposite of that desired." - - - -Story of the fool that was his own doctor. - -For instance, there was a man suffering from flatulence. And once -on a time the doctor gave him a medicine, to be used as a clyster, -and said to him, "Go to your house, and bruise this, and wait till -I come." The physician, after giving this order, delayed a little, -and in the meanwhile the fool, having reduced the drug to powder, -mixed it with water and drank it. That made him very ill, and when -the doctor came, he had to give him an emetic, and with difficulty -brought him round, when he was at the point of death. And he scolded -his patient, saying to him, "A clyster is not meant to be drunk, but -must be administered in the proper way. Why did you not wait for me?" - -"So an action, useful in itself, if done contrary to rule, has bad -effects. Therefore a wise man should do nothing contrary to rule. And -the man, who acts without consideration, does what is wrong, and -immediately incurs reproach." - - - -Story of the fool who mistook hermits for monkeys. - -For instance, there was in a certain place a foolish man. He was -once going to a foreign country, accompanied by his son, and when -the caravan encamped in the forest, the boy entered the wood to amuse -himself. There he was scratched by monkeys, and with difficulty escaped -with life, and when his father asked him what had happened, the silly -boy, not knowing what monkeys were, said; "I was scratched in this -wood by some hairy creatures that live on fruits." When the father -heard it, he drew his sword in a rage, and went to that wood. And -seeing some ascetics with long matted hair, picking fruits there, -he ran towards them, saying to himself, "Those hairy rascals injured -my son." But a certain traveller there prevented him from killing -them, by saying; "I saw some monkeys scratch your son; do not kill -the hermits." So by good luck he was saved from committing a crime, -and returned to the caravan. - -"So a wise man should never act without reflection. What is ever -likely to go wrong with a man who reflects? But the thoughtless are -always ruined and made the objects of public ridicule." - - - -Story of the fool who found a purse. - -For instance, a certain poor man, going on a journey, found a bag of -gold, that had been dropped by the head of a caravan. The fool, the -moment he found it, instead of going away, stood still where he was, -and began to count the gold. In the meanwhile the merchant, who was on -horseback, discovered his loss, and galloping back, he saw the bag of -gold in the poor man's possession, and took it away from him. So he -lost his wealth as soon as he got it, and went on his way sorrowful, -with his face fixed on the ground. - -"Fools lose wealth as soon as they get it." - - - -Story of the fool who looked for the moon. - -A certain foolish man, who wished to see the new moon, was told by a -man who saw it, to look in the direction of his finger. He averted -his eyes from the sky, and stood staring at his friend's finger, -and so did not see the new moon, but saw the people laughing at him. - -"Wisdom accomplishes the impossible, hear a story in proof of it." - - - -Story of the woman who escaped from the monkey and the cowherd. - -A certain woman set out alone to go to another village. And on the way -a monkey suddenly came and tried to lay hold of her, but she avoided -it by going to a tree and dodging round it. The foolish monkey threw -its arms round the tree, and she laid hold of its arms with her hands, -and pressed them against the tree. - -The monkey, which was held tight, became furious, but at that moment -the woman saw a cowherd coming that way, and said to him; "Sir, hold -this ape by the arms a moment, until I can arrange my dress and hair, -which are disordered." He said, "I will do so, if you promise to -grant me your love," and she consented. And he held the monkey. Then -she drew his dagger and killed the monkey, and said to the cowherd, -"Come to a lonely spot," and so took him a long distance. At last they -fell in with some travellers, so she left him and went with them to the -village that she wished to reach, having avoided outrage by her wisdom. - -"So you see that wisdom is in this world the principal support of -men; the man who is poor in wealth lives, but the man who is poor in -intellect does not live. Now hear, prince, this romantic wonderful -tale." - - - -Story of the two thieves, Ghata and Karpara. [127] - -There were in a certain city two thieves, named Ghata and Karpara. One -night Karpara left Ghata outside the palace, and breaking through the -wall, entered the bedchamber of the princess. And the princess, who -could not sleep, saw him there in a corner, and suddenly falling in -love with him, called him to her. And she gave him wealth, and said -to him; "I will give you much more if you come again." Then Karpara -went out, and told Ghata what had happened, and gave him the wealth, -and having thus got hold of the king's property, sent him home. But -he himself again entered the women's apartments of the palace; who, -that is attracted by love and covetousness, thinks of death? There he -remained with the princess, and bewildered with love and wine, he fell -asleep, and did not observe that the night was at an end. And in the -morning the guards of the women's apartments entered, and made him -prisoner, and informed the king, and he in his anger ordered him to -be put to death. "While he was being led to the place of execution, -his friend Ghata came to look for him, as he had not returned in -the course of the night. Then Karpara saw Ghata, and made a sign to -him that he was to carry off and take care of the princess. And he -answered by a sign that he would do so. Then Karpara was led away -by the executioners, and being at their mercy, was quickly hanged up -upon a tree, and so executed. - -Then Ghata went home, sorrowing for his friend, and as soon as -night arrived, he dug a mine and entered the apartment of the -princess. Seeing her in fetters there alone, he went up to her and -said; "I am the friend of Karpara, who was to-day put to death on -account of you. And out of love for him I am come here to carry you -off, so come along, before your father does you an injury." Thereupon -she consented joyfully, and he removed her bonds. Then he went out -with her, who at once committed herself to his care, by the underground -passage he had made, and returned to his own house. - -And next morning the king heard that his own daughter had been carried -off by some one, who had dug a secret mine, and that king thought -to himself, "Undoubtedly that wicked man whom I punished has some -audacious friend, who has carried off my daughter in this way." So he -set his servants to watch the body of Karpara, and he said to them, -"You must arrest any one who may come here lamenting, to burn the -corpse and perform the other rites, and so I shall recover that wicked -girl who has disgraced her family." When those guards had received -this order from the king, they said, "We will do so," and remained -continually watching the corpse of Karpara. - -Then Ghata made enquiries, and found out what was going on, and said to -the princess; "My dear, my comrade Karpara was a very dear friend to -me, and by means of him I gained you and all these valuable jewels; -so until I have paid to him the debt of friendship, I cannot rest -in peace. So I will go and see his corpse, and by a device of mine -manage to lament over it, and I will in due course burn the body, -and scatter the bones in a holy place. And do not be afraid, I am not -reckless like Karpara." After he had said this to her, he immediately -assumed the appearance of a Pásupata ascetic, and taking boiled rice -and milk in a pot, he went near the corpse of Karpara, as if he were a -person passing that way casually, and when he got near it, he slipped, -and let fall from his hand and broke that pot of milk and rice, and -began lamenting, "O Karpara full of sweetness," [128] and so on. And -the guards thought that he was grieving for his pot full of food, -that he had got by begging. And immediately he went home and told -that to the princess. And the next day he made a servant, dressed as -a bride, go in front of him, and he had another behind him, carrying a -vessel full of sweetmeats, in which the juice of the Dhattúra had been -infused. And he himself assumed the appearance of a drunken villager, -and so in the evening he came reeling along past those guards, who were -watching the body of Karpara. They said to him, "Who are you, friend, -and who is this lady, and where are you going?" Then the cunning fellow -answered them with stuttering accents, "I am a villager; this is my -wife; I am going to the house of my father-in-law; and I am taking -for him this complimentary present of sweetmeats. But you have now -become my friends by speaking to me, so I will take only half of the -sweetmeats there; take the other half for yourselves." Saying this, -he gave a sweetmeat to each of the guards. And they received them, -laughing, and all of them partook of them. Accordingly Ghata, having -stupefied the guards with Dhattúra, at night brought fuel [129] -and burnt the body of Karpara. - -The next morning, after he had departed, the king hearing of it, -removed those guards who had been stupefied, and placed others there, -and said; "You must guard these bones, and you must arrest whoever -attempts to take them away, and you must not accept food from any -outsider." When the guards were thus instructed by the king, they -remained on the lookout day and night, and Ghata heard of it. Then he, -being acquainted with the operation of a bewildering charm granted -him by Durgá, made a wandering mendicant his friend, in order to make -them repose confidence in him. And he went there with that wandering -mendicant, who was muttering spells, and bewildered those guards, -and recovered the bones of Karpara. And after throwing them into the -Ganges, he came and related what he had done, and lived happily with -the princess, accompanied by the mendicant. But the king, hearing that -the bones had been carried off, and the men guarding them stupefied, -thought that the whole exploit, beginning with the carrying off of -his daughter, was the doing of a magician. And he had the following -proclamation made in his city; "If that magician, who carried off my -daughter, and performed the other exploits connected with that feat, -will reveal himself, I will give him half my kingdom." When Ghata heard -this, he wished to reveal himself, but the princess dissuaded him, -saying, "Do not do so, you cannot repose any confidence in this king, -who treacherously puts people to death." [130] Then, for fear that, -if he remained there, the truth might come out, he set out for another -country with the princess and the mendicant. - -And on the way the princess said secretly to the mendicant, "The -other one of these thieves seduced me, and this one made me fall -from my high rank. The other thief is dead, as for this, Ghata, I do -not love him, you are my darling." When she had said this, she united -herself to the mendicant, and killed Ghata in the dead of night. Then, -as she was journeying along with that mendicant, the wicked woman -fell in with a merchant on the way, whose name was Dhanadeva. So -she said, "Who is this skull-bearer? You are my darling," and she -left that mendicant, while he was asleep, and went off with that -merchant. And in the morning the mendicant woke up, and reflected, -"There is no love in women, and no courtesy free from fickleness, -for, after lulling me into security, the wicked woman has gone off, -and robbed me too. However, I ought perhaps to consider myself lucky, -that I have not been killed like Ghata." After these reflections, -the mendicant returned to his own country. - - - -Story of Dhanadeva's wife. - -And the princess, travelling on with the merchant, reached his -country. And when Dhanadeva arrived there, he said to himself; "Why -should I rashly introduce this unchaste woman into my house? So, -as it was evening, he went into the house of an old woman in that -place, with the princess. And at night he asked that old woman, -who did not recognize him, "Mother, do you know any tidings about -the family of Dhanadeva?" When the old woman heard that, she said, -"What tidings is there except that his wife is always ready to take -a new lover. For a basket, covered with leather, is let down every -night from the window here, and whoever enters it, is drawn up into the -house, and is dismissed in the same way at the end of the night. And -the woman is always stupefied with drink, so that she is absolutely -void of discernment. And this state of hers has become well-known -in the whole city. And though her husband has been long away, he has -not yet returned." - -When Dhanadeva heard this speech of the old woman's, he went out that -moment on some pretext, and repaired to his own house, being full -of inward grief and uncertainty. And seeing a basket let down by the -female servants with ropes, he entered it, and they pulled up him into -the house. And his wife, who was stupefied with drink, embraced him -most affectionately, without knowing who he was. But he was quite cast -down at seeing her degradation. And thereupon she fell into a drunken -sleep. And at the end of the night, the female servants let him down -again quickly from the window, in the basket suspended with ropes. And -the merchant reflected in his grief, "Enough of the folly of being a -family man, for women in a house are a snare! It is always this story -with them, so a life in the forest is much to be preferred." Having -formed this resolve, Dhanadeva abandoned the princess into the bargain, -and set out for a distant forest. And on the way he met, and struck up -a friendship with, a young Bráhman, named Rudrasoma, who had lately -returned from a long absence abroad. When he told him his story, -the Bráhman became anxious about his own wife; and so he arrived in -the company of that merchant at his own village in the evening. - - - -Story of the wife of the Bráhman Rudrasoma. - -And when he arrived there, he saw a cowherd, on the bank of the river, -near his house, singing with joy, like one beside himself. So he said -to him in joke, "Cowherd, is any young woman in love with you, that you -sing thus in your rapture, counting the world as stubble?" "When the -cowherd heard that, he laughed and said, "I have a great secret. [131] -The head of this village, a Bráhman, named Rudrasoma, has been long -away, and I visit his wife every night; her maid introduces me into -the house dressed as a woman." When Rudrasoma heard this, he restrained -his anger, and wishing to find out the truth, he said to the cowherd; -"If such kindness is shewn to guests here, give me this dress of yours, -and let me go there to-night: I feel great curiosity about it." The -cowherd said, "Do so, take this black rug of mine, and this stick, -and remain here until her maid comes. And she will take you for me, -and will give you a female dress, and invite you to come, so go there -boldly at night, and I will take repose this night." When the cowherd -said this, the Bráhman Rudrasoma took from him the stick and the rug, -and stood there, personating him. And the cowherd stood at a little -distance, with that merchant Dhanadeva, and then the maid came. She -walked silently up to him in the darkness, and wrapped him up in a -woman's dress, and said to him, "Come along," and so took him off -to his wife, thinking that he was the cowherd. When his wife saw -Rudrasoma, she sprang up and embraced him, supposing that he was -the cowherd, and then Rudrasoma thought to himself; "Alas! wicked -women fall in love with a base man, if only he is near them, for this -vicious wife of mine has fallen in love with a cowherd, merely because -be is near at hand." Then he made some excuse with faltering voice, -and went, disgusted in mind, to Dhanadeva. And after he had told his -adventure in his own house, he said to that merchant; "I too will -go with you to the forest; perish my family!" So Rudrasoma and the -merchant Dhanadeva set out together for the forest. - - - -Story of the wife of Sasin. - -And on the way a friend of Dhanadeva's, named Sasin, joined them. And -in the course of conversation they told him their circumstances. And -when Sasin heard that, being a jealous man, and having just returned -from a long absence in a foreign land, he became anxious about his -wife, though he had locked her up in a cellar. And Sasin, travelling -along with them, came near his own house in the evening, and was -desirous of entertaining them. But he saw there a man singing in an -amorous mood, who had an evil smell, and whose hands and feet were -eaten away with leprosy. And in his astonishment, he asked him; "Who -are you, sir, that you are so cheerful?" And the leper said to him, -"I am the god of love." Sasin answered, "There can be no mistake -about that. The splendour of your beauty is sufficient evidence for -your being the god of love." Thereupon the leper continued, "Listen, -I will tell you something. A rogue here, named Sasin, being jealous -of his wife, locked her up in a cellar with one servant to attend on -her, and went to a foreign land. But that wife of his happened to see -me here, and immediately surrendered herself to me, her heart being -drawn towards me by love. And I spend every night with her, for the -maid takes me on her back and carries me in. So tell me if I am not -the god of love. Who, that was the favoured lover of the beautiful -wife of Sasin, could care for other women?" When Sasin heard this -speech of the leper's, he suppressed his grief, intolerable as a -hurricane, and wishing to discover the truth, he said to the leper, -"In truth you are the god of love, so I have a boon to crave of your -godship. I feel great curiosity about this lady from your description -of her, so I will go there this very night disguised as yourself. Be -propitious to your suppliant: you will lose but little, as you can -attain this object every day." When Sasin made this request, the -leper said to him; "So be it! take this dress of mine and give me -yours, and remain covering up your hands and feet with your clothes, -as you see me do, until her maid comes, which will be as soon as it -becomes dark. And she will mistake you for me, and put you on her -back, and you must submit to go there in that fashion, for I always -have to go in that way, having lost the use of my hands and feet from -leprosy." Thereupon Sasin put on the leper's dress and remained there, -but the leper and Sasin's two companions remained a little way off. - -Then Sasin's wife's maid came, and supposing that he was the leper, -as he had his dress on, said, "Come along," and took him up on her -back. And so she took him at night into that cellar to his wife, who -was expecting her paramour the leper. Then Sasin made out for certain -that it was his wife, who was lamenting there in the darkness, by -feeling her limbs, and he became an ascetic on the spot. And when she -was asleep, he went out unobserved, and made his way to Dhanadeva and -Rudrasoma. And he told them his experiences, and said in his grief, -"Alas! women are like torrents that flow in a ravine, they are ever -tending downwards, capricious, beautiful at a distance, prone to -turbidness, and so they are as difficult to guard as such rivers are -to drink, and thus my wife, though kept in a cellar, has run after -a leper. So for me also the forest is the best thing. Out on family -life!" And so he spent the night in the company of the merchant and -the Bráhman, whose affliction was the same as his. And next morning -they all set out together for the forest, and at evening they reached -a tree by the roadside, with a tank at its foot. And after they had -eaten and drunk, they ascended the tree to sleep, and while they were -there, they saw a traveller come and lie down underneath the tree. - - - -Story of the snake-god and his wife. - -And soon they saw another man arise from the tank, and he brought -out of his mouth a couch and a lady. Then he lay down on the couch -beside that wife of his, and went to sleep, and the moment she saw it, -she went and embraced the traveller. And he asked her who they were, -and she answered; "This is a snake-god, and I am his wife, a daughter -of the snake race. Do not fear, I have had ninety-nine lovers among -travellers, and you make the hundredth." But, while she was saying -this, it happened that the snake-god woke up, and saw them. And he -discharged fire from his mouth, and reduced them both to ashes. - -When the snake-god had gone, the three friends said to one another, -"If it is impossible to guard one's wife by enclosing her in one's -own body, what chance is there of keeping her safe in a house? Out on -them all!" So they spent the night in contentment, and next morning -went on to the forest. There they became completely chastened in -mind, with hearts quieted by practising the four meditations, [132] -which were not interfered with by their friendship, and they became -gentle to all creatures, and attained perfection in contemplation, -which produces unequalled absolute beatification; and all three in -due course destroyed the inborn darkness of their souls, and became -liberated from the necessity of future births. But their wicked -wives fell into a miserable state by the ripening of their own sin, -and were soon ruined, losing both this and the next world. - -"So attachment to women, the result of infatuation, produces misery -to all men. But indifference to them produces in the discerning -emancipation from the bonds of existence." - -When the prince, who was longing for union with Saktiyasas, had -patiently listened to this diverting tale, told by his minister -Gomukha, he again went to sleep. - - - -NOTE ON THE STORY OF GHATA AND KARPARA. - -The portion of the story of "the Shifty lad," which so nearly resembles -the story of Ghata and Karpara, runs as follows: The shifty lad -remarks to his master the wright, that he might get plenty from the -king's store-house which was near at hand, if only he would break into -it. The two eventually rob it together. "But the king's people missed -the butter and cheese and the other things that had been taken out -of the store-house, and they told the king how it had happened. The -king took the advice of the Seanagal about the best way of catching -the thieves, and the counsel that he gave them was, that they should -set a hogshead of soft pitch under the hole where they were coming -in. That was done, and the next day the shifty lad and his master -went to break into the king's store-house." - -The consequence was that the wright was caught in the pitch. Thereupon -the shifty lad cut off his head, which he carried home and buried -in the garden. When the king's people came into the store-house, -they found a body, without a head and they could not make out whose -it was. By the advice of the Seanagal the king had the trunk carried -about from town to town by the soldiers on the points of spears. They -were directed to observe if any one cried out on seeing it. When they -were going past the house of the wright, the wright's wife made a -tortured scream, and swift the shifty lad cut himself with an adze, -and he kept saying to the wright's wife, "It is not as bad as thou -thinkest." He then tells the soldier that she is afraid of blood, -and therefore the soldier supposed that he was the wright and she his -wife. The king had the body hung up in an open place, and set soldiers -to watch if any should attempt to take it away, or show pity or grief -for it. The shifty lad drives a horse past with a keg of whisky on -each side, and pretends to be hiding it from the soldiers. They pursue -him, capture the whisky, get dead drunk, and the shifty lad carries -off and buries the wright's body. The king now lets loose a pig to -dig up the body. The soldiers follow the pig, but the wright's widow -entertains them. Meanwhile the shifty lad kills the pig and buries -it. The soldiers are then ordered to live at free quarters among the -people, and wherever they get pig's flesh, unless the people could -explain how they came by it, to make a report to the king. But the -shifty lad kills the soldiers who visit the widow, and persuades -the people to kill all the others in their sleep. The Seanagal next -advises the king to give a feast to all the people. Whoever dared -to dance with the king's daughter would be the culprit. The shifty -lad asks her to dance, she makes a black mark on him, but he puts -a similar black mark on twenty others. The king now proclaims that, -if the author of these clever tricks will reveal himself, he shall -marry his daughter. All the men with marks on them contend for -the honour. It is agreed that to whomsoever a child shall give an -apple, the king is to give his daughter. The shifty lad goes into -the room where they are all assembled, with a shaving and a drone, -and the child gives him the apple. He marries the princess, but is -killed by accident. Köhler (Orient und Occident, Vol. II, p. 303 and -ff.) compares the story of Dolopathos quoted in Loiseleur II, 123, -ed. Brunet, p. 183, a story of the Florentine Ser Giovanni, (Pecorone, -IX, 1,) an old Netherland story in Haupt's Zeitschrift für Deutsches -Alterthum 5, 385-404, called "The thief of Bruges," and a Tyrolese -story in Zingerle, Kinder- und Hausmärchen aus Süd-Deutschland, p. 300; -also a French Romance of chivalry entitled, "The knight Berinus and -his son Aigres of the Magnet mountain." There is also a story in the -Seven Wise Masters (Ellis, specimens of early English metrical romances -new ed. by Halliwell, London, 1848, p. 423) of a father and his son -breaking into the treasure-house of the emperor Octavianus. Köhler also -compares the story of Trophonius and his brother or father Agamedes -(Scholiast to Aristophanes, Nubes, 508; Pausanias, IX, 37, 3.) This -story will also be found in Simrock's Deutsche Volksbücher, Vol. XII, -p. 148. The story appears in Melusine, 1878 p. 17 under the title of -"Le Voleur Avisé, Conte Breton." See also Ralston's Tibetan Tales, -Introduction, pp. xlvii and ff. - - - - - - -CHAPTER LXV. - - -The next evening Gomukha told Naraváhanadatta this story to amuse -him as before. - - - -Story of the ungrateful Wife. [133] - -In a certain city there lived the son of a rich merchant, who was an -incarnation of a portion of a Bodhisattva. His mother died, and his -father became attached to another wife, so he sent him away; and the -son went forth from his father's house with his wife to live in the -forest. His younger brother also was banished by his father, and went -with him, but as he was not of a chastened disposition, the elder -brother parted company with him, and went in another direction. And -as he was going along, he at last came to a great desert wilderness, -without water, grass, or tree, scorched by the fierce rays of the sun, -and his supplies were exhausted. And he travelled through it for seven -days, and kept his wife, who was exhausted with hunger and thirst, -alive, by giving her his own flesh and blood, and she drank the blood -and ate the flesh. And on the eighth day he reached a mountain forest, -resounding with the surging waters of a torrent, abounding in shady -trees laden with fruit, and in delightful turf. There he refreshed -his wife with water and fruits, and went down into the mountain-stream -that was wreathed with waves, to take a bath. And there he saw a man -with his two feet and his two hands cut off, being carried along by -the current, in need of assistance. Though exhausted with his long -fast, the brave man entered the river, and rescued this mutilated -person. And the compassionate man landed him on the bank, and said; -"Who did this to you, my brother?" Then the maimed man answered, -"My enemies cut off my hands and feet, and threw me into the river, -desiring to inflict on me a painful death. But you have saved me -from the water." When the maimed man told him this, he bandaged his -wounds, and gave him food, and then the noble fellow bathed and took -food himself. Then this merchant's son, who was an incarnation of -a Bodhisattva, remained in that wood with his wife, living on roots -and fruits, and engaged in austerities. - -One day, when he was away in search of fruits and roots, his wife fell -in love with that maimed man, whose wounds were healed. And determining -to kill her husband, the wicked woman devised a plot for doing so in -concert with that mutilated man, and she pretended to be ill. And she -pointed out a plant growing in the ravine, where it was difficult -to descend, and the river hard to cross, and said to her husband; -"I may live if you bring me that sovereign plant, for I am sure that -the god indicated to me its position in a dream." He consented, and -descended into the ravine to get the plant, by the help of a rope -plaited of grass and fastened to a tree. But when he had got down, -she unfastened the rope; so he fell into the river, and was swept -away by it, as its current was strong. And he was carried an enormous -distance by the river, and flung up on the bank near a certain city, -for his merits preserved his life. Then he climbed up on to the firm -ground, and rested under a tree, as he was fatigued by his immersion -in the water, and thought over the wicked behaviour of his wife. Now -it happened that at that time the king of that city had just died, -and in that country there was an immemorial custom, that an auspicious -elephant was driven about by the citizens, and any man, that he took -up with his trunk and placed on his back, was anointed king. [134] -The elephant, wandering about, came near the merchant's son, and, as -if he were Providence pleased with his self-control, took him up, and -put him on his back. Then the merchant's son, who was an incarnation -of a portion of a Bodhisattva, was immediately taken to the city and -anointed king by the people. When he had obtained the crown, he did -not associate with charming women of coquettish behaviour, but held -converse with the virtues of compassion, cheerfulness and patience. - -And his wife wandered about hither and thither, carrying that -maimed man, who was her paramour, on her back, [135] without fear -of her husband, whom she supposed to have been swept away by the -river. And she begged from village to village, and city to city, -saying, "This husband of mine has had his hands and feet cut off by -his enemies; I am a devoted wife and support him by begging, so give -me alms. At last she reached the town in which that husband of hers -was king. She begged there in the same way, and, as she was honoured -by the citizens as a devoted wife the fame of her virtue reached -the ears of the king. And the king had her summoned, with the maimed -man on her back, and, when she came near, he recognized her and said; -"Are you that devoted wife?" And the wicked woman, not recognizing her -husband, when surrounded by the splendour of the kingly office, said, -"I am that devoted wife, your Majesty." Then that incarnation of a -Bodhisattva laughed, and said; "I too have had practical experience of -your wifely devotion. How comes it that, though I your own husband, -who possess hands and feet, could not tame you, even by giving you -my own flesh and blood, which you kept feeding on like an ogress in -human form, this maimed fellow, though defective in his limbs, has -been able to tame you and make you his beast of burden? Did you carry -on your back your innocent husband, whom you threw into the river? It -is owing to that deed that you have to carry and support this maimed -man." When her husband in these words revealed her past conduct, she -recognized him, and fainting from fear, became like a painted or dead -woman. The ministers in their curiosity said, "Tell us, king, what this -means." Then the king told them the whole story. And the ministers, -when they heard that she had conspired against her husband's life, -cut off her nose and ears, and branded her, and banished her from -the country with the maimed man. And in this matter Fate shewed a -becoming combination, for it united a woman without nose and ears -with a man without hands and feet, and a man who was an incarnation -of a portion of a Bodhisattva, with the splendour of royalty. - -"Thus the way of woman's heart, which is a thing full of hate, -indiscriminating, prone to the base, is difficult to fathom. And -thus good fortune comes spontaneous and unexpected, as if pleased -with them, to those of noble soul, who do not swerve from virtue and -who conquer anger." When the minister Gomukha had told this tale, -he proceeded to relate the following story. - - - -Story of the grateful animals and the ungrateful woman. [136] - -There was a certain man of noble soul, who was an incarnation of -a portion of a Bodhisattva, whose heart was melted by compassion -only, who had built a hut in a forest and lived there, performing -austerities. He, while living there, by his power rescued living -beings in distress and Pisáehas, and others he gratified by presents -of water and jewels. One day, as he was roaming about in the wood to -assist others, he saw a great well and looked into it. And a woman, -who was in it, said to him in a loud voice; "Noble sir, here are -four of us; myself a woman, a lion, and a golden-crested bird, and a -snake, fallen into this well in the night; so take us out; have mercy -upon us." When he heard this, he said, "Granted that you three fell -in because the darkness made it impossible for you to see your way, -but how did the bird fall in?" The woman answered him, "It fell in by -being caught in a fowler's net." Then the ascetic tried to lift them -out by the supernatural power of his asceticism, but he could not; on -the contrary, his power was gone. He reflected, "Surely this woman is -a sinner, and owing to my having conversed with her, my power is gone -from me. So I will use other means in this case." Then he plaited a -rope of grass, and so drew them all four up out of the well, and they -praised him. And in his astonishment he said to the lion, the bird, -and the snake; "Tell me, how come you to have articulate voice, and -what is your history?" Then the lion said, "We have articulate speech -and we remember our former births, and we are mutual enemies; hear our -stories in turns." So the lion began to tell his own story as follows: - - - -The lion's story. - -There is a splendid city on the Himálayas, called Vaidúryasringa; and -in it there is a prince of the Vidyádharas named Padmavesa, and to him -a son was born named Vajravega. That Vajravega, while he dwelt in the -world of the Vidyádharas, being a vain-glorious person, quarrelled -with any body and every body, confiding in his courage. His father -ordered him to desist, but he paid no attention to his command. Then -his father cursed him, saying, "Fall into the world of mortals." Then -his arrogance was extinguished, and his knowledge left him, and -smitten with the curse he wept, and asked his father to name a time -when it should end. Then his father Padmavega thought a little, and -said immediately; "You shall become a Bráhman's son on the earth, -and display this arrogance once more, and by your father's curse you -shall become a lion and fall into a well. And a man of noble character, -out of compassion, shall draw you out, and when you have recompensed -him in his calamity, you shall be delivered from this curse." This -was the termination of the curse which his father appointed for him. - -Then Vajravega was born in Málava as Devaghosha, the son of Harighosha -a Bráhman. And in that birth also he fought with many, confiding -in his heroism, and his father said to him, "Do not go on in this -way quarrelling with every body." But he would not obey his father's -orders, so his father cursed him--"Become immediately a foolish lion, -over-confident in its strength." In consequence of this speech of -his father's, Devaghosha, that incarnation of a Vidyádhara, was again -born as a lion in this forest. - -"Know that I am that lion. I was wandering about here at night, and as -chance would have it, I fell into this well; and you, noble sir, have -drawn me up out of it. So now I will depart, and, if you should fall -into any difficulty, remember me; I will do you a good turn and so get -released from my curse." After the lion had said this be went away, -and the golden-crested bird, being questioned by that Bodhisattva, -told his tale. - - - -The golden-crested bird's story. - -There is on the Himálayas a king of the Vidyádharas, named -Vajradanshtra. His queen gave birth to five daughters in -succession. And then the king propitiated Siva with austerities -and obtained a son, named Rajatadanshtra, whom he valued more than -life. His father, out of affection, bestowed the knowledge of the -sciences upon him when he was still a child, and he grew up, a feast -to the eyes of his relations. - -One day he saw his eldest sister, by name Somaprabhá, playing upon -a pinjara. In his childishness he kept begging for the pinjara, -saying, "Give it me, I too want to play on it." And when she would -not give it him, in his flightiness he seized the pinjara, and -flew up to heaven with it in the form of a bird. Then his sister -cursed him, saying;--"Since you have taken my pinjara from me by -force, and flown away with it, you shall become a bird with a golden -crest." When Rajatadanshtra heard this, he fell at his sister's feet, -and entreated her to fix a time for his curse to end, and she said, -"When, foolish boy, you fall, in your bird-form, into a blind well, -and a certain merciful person draws you out, and you do him a service -in return, then you shall be released from this curse." When she had -said this to her brother, he was born as a bird with a golden crest. - -"I am that same golden-crested bird, that fell into this pit -in the night, and have now been drawn out by you, so now I will -depart. Remember me when you fall into calamity, for by doing you a -service in return I shall be released from my curse." When the bird -had said this, he departed. Then the snake, being questioned by that -Bodhisattva, told his story to that great-souled one. - - - -The snake's story. - -Formerly I was the son of a hermit in the hermitage of Kasyapa. And -I had a companion there who was also the son of a hermit. And one -day my friend went down into the lake to bathe, and I remained on -the bank. And while I was there, I saw a serpent come with three -heads. And, in order to terrify that friend of mine in fun, I fixed -the serpent immoveable on the bank, opposite to where he was, by the -power of a spell. My friend got through his bathing in a moment, and -came to the bank, and unexpectedly seeing that great serpent there, -he was terrified and fainted. After some time I brought my friend -round again, but he, finding out by meditation that I had terrified -him in this way, became angry, and cursed me, saying, "Go and become -a similar great snake with three crests." Then I entreated him to fix -an end to my curse, and he said,--"When, in your serpent condition, -you fall into a well, and at a critical moment do a service to the -man who pulls you out, then you shall be freed from your curse." - -"After he had said this, he departed, and I became a serpent, and now -you have drawn me out of the well; so now I will depart. And when -you think of me I will come; and by doing you a service I shall be -released from my curse." - -When the snake had said this, he departed, and the woman told her -story. - - - -The woman's story. - -I am the wife of a young Kshatriya in the king's employ, -a man in the bloom of youth, brave, generous, handsome, and -high-minded. Nevertheless I was wicked enough to enter into an intrigue -with another man. When my husband found it out, he determined to -punish me. And I heard of this from my confidante, and that moment -I fled, and entered this wood at night, and fell into this well, -and was dragged out by you. - -"And thanks to your kindness I will now go and maintain myself -somewhere. May a day come when I shall be able to requite your -goodness." - -When the sinful woman had said this to the Bodhisattva, she went to -the town of a king named Gotravardhana. She obtained an interview, -with him, and remained among his attendants, in the capacity of maid -to the king's principal queen. But because that Bodhisattva talked -with that woman, he lost his power, and could not procure fruits and -roots and things of that kind. Then, being exhausted with hunger and -thirst, he first thought of the lion. And, when he thought of him, -he came and fed him with the flesh of deer, [137] and in a short time -he restored him to his former health with their flesh; and then the -lion said, "My curse is at an end, I will depart." When he had said -this, the Bodhisattva gave him leave to depart, and the lion became -a Vidyádhara and went to his own place. - -Then that incarnation of a portion of a Bodhisattva, being again -exhausted by want of food, thought upon that golden-crested bird, -and he came, when thought of by him. And when he told the bird of -his sufferings, the bird went and brought a casket full of jewels -[138] and gave it him, and said, "This wealth will support you for -ever, and so my curse has come to an end, now I depart; may you enjoy -happiness!" When he had said this, he became a young Vidyádhara prince, -and went through the air to his own world, and received the kingdom -from his father. And the Bodhisattva, as he was wandering about to -sell the jewels, reached that city, where the woman was living whom -he had rescued from the well. And he deposited those jewels in an -out-of-the-way house belonging to an old Bráhman woman, and went to the -market, and on the way he saw coming towards him the very woman whom -he had saved from the well, and the woman saw him. And the two fell -into a conversation, and in the course of it the woman told him of her -position about the person of the queen. And she asked him about his own -adventures: so the confiding man told her how the golden-crested bird -had given him the jewels. And he took her and shewed her the jewels -in the house of the old woman, and the wicked woman went and told her -mistress the queen of it. Now it happened that the golden-crested bird -had managed artfully to steal this casket of jewels from the interior -of the queen's palace, before her eyes. And when the queen heard -from the mouth of that woman, who knew the facts, that the casket -had arrived in the city, she informed the king. And the king had -the Bodhisattva pointed out by that wicked woman, and brought by his -servants as a prisoner from that house with the ornaments. And after -he had asked him the circumstances, though he believed his account, -he not only took the ornaments from him, but he put him in prison. - -Then the Bodhisattva, terrified at being put in prison, thought upon -the snake, who was an incarnation of the hermit's son, and the snake -came to him. And when the snake had seen him, and enquired what his -need was, he said to the good man, "I will go and coil round the king -from his head to his feet. [139] And I will not let him go until -I am told to do so by you. And you must say here, in the prison, -'I will deliver the king from the serpent.' And when you come and -give me the order, I will let the king go. And when I let him go, he -will give you half his kingdom." After he had said this, the snake -went and coiled round the king, and placed his three hoods on his -head. And the people began to cry out, "Alas! the king is bitten by -a snake." Then the Bodhisattva said, "I will deliver the king from -this snake." And the king's servants, having heard this, informed -him. Thereupon the king, who was in the grasp of the snake, had the -Bodhisattva summoned, and said to him, "If you deliver me from this -snake, I will give you half my kingdom, and these my ministers are your -guarantees that I will keep my promise." When his ministers heard this, -they said,--"Certainly," and then the Bodhisattva said to that snake, -"Let the king go at once." Then the snake let the king go, and the -king gave half his kingdom to that Bodhisattva, and thus he became -prosperous in a moment. And the serpent, as its curse was at an end, -became a young hermit, and he told his story in the presence of the -court and went back to his hermitage. - -"Thus you see that good fortune certainly befalls those of good -dispositions. And transgression brings suffering even upon the -great. And the mind of women cannot be relied upon, it is not touched -even by such a service as rescue from death; so what other benefit -can move them?" When Gomukha had told this tale, he said to the king -of Vatsa, "Listen, I will tell you some more stories of fools." - - - -Story of the Buddhist monk who was bitten by a dog. - -There was in a certain Buddhist monastery a Buddhist monk of dull -intellect. One day, as he was walking in the high road, he was bitten -by a dog on the knee. And when he had been thus bitten, he returned to -his monastery, and thus reflected,--"Every body, one after another, -will ask me, 'What has happened to your knee?' And what a time it -will take me to inform them all one by one! So I will make use of -an artifice to let them all know at once." Having thus reflected, he -quickly went to the top of the monastery, and taking the stick with -which the gong was struck, he sounded the gong. And the mendicant -monks, hearing it, came together in astonishment, and said to him, -"Why do you without cause sound the gong at the wrong time?" He -answered the mendicants, at the same time shewing them his knee, -"The fact is, a dog has bitten my knee, so I called you together, -thinking that it would take a long time for me to tell each of you -separately such a long story: so hear it all of you now, and look -at my knee." Then all the mendicants laughed till their sides ached, -and said, "What a great fuss he has made about a very small matter!" - -"You have heard of the foolish Buddhist monk, now hear of the foolish -Takka." - - - -Story of the man who submitted to be burnt alive sooner than share -his food with a guest. - -There lived somewhere a rich but foolish Takka, [140] who was a -miser. And he and his wife were always eating barley-meal without -salt. And he never learned to know the taste of any other food. Once -Providence instigated him to say to his wife, "I have conceived -a desire for a milk-pudding: cook me one to-day." His wife said, -"I will," and set about cooking the pudding, and the Takka remained -in doors concealed, taking to his bed, for fear some one should see -him and drop in on him as a guest. - -In the meanwhile a friend of his, a Takka who was fond of mischief, -came there, and asked his wife where her husband was. And she, -without giving an answer, went in to her husband, and told him of -the arrival of his friend. And he, lying on the bed, said to her; -"Sit down here, and remain weeping and clinging to my feet, and say -to my friend, 'My husband is dead.' [141] When he is gone, we will -eat this pudding happily together." When he gave her this order, she -began to weep, and the friend came in, and said to her, "What is the -matter?" She said to him "Look, my husband is dead." But he reflected, -"I saw her a moment ago happy enough cooking a pudding. How comes it -that her husband is now dead, though he has had no illness? The two -things are incompatible. No doubt the two have invented this fiction -because they saw I had come as a guest. So I will not go." Thereupon -the mischievous fellow sat down, and began crying out, "Alas my -friend! Alas, my friend!" Then his relations, hearing the lamentation, -came in and prepared to take that silly Takka to the burning-place, -for he still continued to counterfeit death. But his wife came to him -and whispered in his ear, "Jump up, before these relations take you -off to the pyre and burn you." But the foolish man answered his wife -in a whisper, "No! that will never do, for this cunning Takka wishes -to eat my pudding. I cannot get up, for it was on his arrival that I -died. For to people like me the contemplation of one's possessions is -dearer than life." Then that wicked friend and his relations carried -him out, but he remained immoveable, even while he was being burned, -and kept silence till he died. So the foolish man sacrificed his life -but saved his pudding, and others enjoyed at ease the wealth he had -acquired with much toil. - -"You have heard the story of the miser, now hear the story of the -foolish pupils and the cat." - - - -Story of the foolish teacher, the foolish pupils, and the cat. - -In Ujjayiní there lived in a convent a foolish teacher. And he could -not sleep, because mice troubled him at night. And wearied with -this infliction, he told the whole story to a friend. The friend, -who was a Bráhman, said to that teacher, "You must set up a cat, -it will eat the mice." The teacher said, "What sort of creature is -a cat? Where can one be found? I never came across one." When the -teacher said this, the friend replied, "Its eyes are like glass, -its colour is a brownish grey, it has a hairy skin on its back, and -it wanders about in roads. So, my friend, you must quickly discover a -cat by these signs and have one brought." After his friend had said -this, he went home. Then that foolish teacher said to his pupils, -"You have been present and heard all the distinguishing marks of -a cat. So look about for a cat, such as you have heard described, -in the roads here." Accordingly the pupils went and searched hither -and thither, but they did not find a cat anywhere. - -Then at last they saw a Bráhman boy coming from the opening of a road, -his eyes were like glass, his colour brownish grey, and he wore on his -back a hairy antelope-skin. And when they saw him they said, "Here we -have got the cat according to the description." So they seized him, -and took him to their teacher. Their teacher also observed that he -had got the characteristics mentioned by his friend; so he placed -him in the convent at night. And the silly boy himself believed that -he was a cat, when he heard the description that those fools gave of -the animal. Now it happened that the silly boy was a pupil of that -Bráhman, who out of friendship gave that teacher the description of -the cat. And that Bráhman came in the morning, and, seeing the boy in -the convent, said to those fools, "Who brought this fellow here?" The -teacher and his foolish pupils answered, "We brought him here as a -cat, according to the description which we heard from you." Then the -Bráhman laughed and said, "There is considerable difference between -a stupid human being, and a cat, which is an animal with four feet -and a tail." When the foolish fellows heard this, they let the boy -go and said, "So let us go and search again for a cat such as has -been now described to us." And the people laughed at those fools. - -"Ignorance makes every one ridiculous. You have heard of the fools -and their cat, now hear the story of another set of fools." - - - -Story of the fools and the bull of Siva. - -There was in a certain convent, full of fools, a man who was the -greatest fool of the lot. He once heard in a treatise on law, which -was being read out, that a man, who has a tank made, gains a great -reward in the next world. Then, as he had a large fortune, he had -made a large tank full of water, at no great distance from his own -convent. One day this prince of fools went to take a look at that tank -of his, and perceived that the sand had been scratched up by some -creature. The next day too he came, and saw that the bank had been -torn up in another part of that tank, and being quite astonished, -he said to himself, "I will watch here to-morrow the whole day, -beginning in the early morning, and I will find out what creature -it is that does this." After he had formed this resolution, he came -there early next morning, and watched, until at last he saw a bull -descend from heaven and plough up the bank with its horns. He thought, -"This is a heavenly bull, so why should I not go to heaven with -it?" And he went up to the bull, and with both his hands laid hold of -the tail behind. Then the holy bull lifted up with the utmost force -the foolish man, who was clinging to its tail, and carried him in a -moment to its home in Kailása. There the foolish man lived for some -time in great comfort, feasting on heavenly dainties, sweetmeats, and -other things which he obtained. And seeing that the bull kept going -and returning, that king of fools, bewildered by destiny, thought, -"I will go down clinging to the tail of the bull and see my friends, -and after I have told them this wonderful tale, I will return in the -same way." Having formed this resolution, the fool went and clung to -the tail of the bull one day when it was setting out, and so returned -to the surface of the earth. - -When he returned to the convent, the other blockheads, who were there, -embraced him, and asked him where he had been, and he told them. Then -all those foolish men, having heard the tale of his adventures, -made this petition to him; "Be kind and take us also there, enable -us also to feast on sweetmeats." He consented, and told them his plan -for doing it, and the next day he led them to the border of the tank -and the bull came there. And the principal fool seized the tail of -the bull with his two hands, and another took hold of his feet, and -a third in turn took hold of his. So, when they had formed a chain by -clinging on to one another's feet, the bull flew rapidly up into the -air. And while the bull was going along, with all the fools clinging -to his tail, it happened that one of the fools said to the principal -fool; "Tell us now, to satisfy our curiosity; how large were those -sweetmeats which you ate, of which a never-failing supply can be -obtained in heaven?" Then the leader had his attention diverted from -the business in hand, and quickly joined his hands together like the -cup of a lotus, and exclaimed in answer, "So big." But in so doing he -let go the tail of the bull. And accordingly he and all those others -fell from heaven, and were killed, and the bull returned to Kailása; -but the people, who saw it, were much amused. [142] - -"Fools do themselves an injury by asking questions and giving answers -without reflection. You have heard about the fools who flew through -the air; hear about this other fool." - - - -Story of the fool who asked his way to the village. - -A certain fool, while going to another village, forgot the way. And -when he asked his way, the people said to him; "Take the path that -goes up by the tree on the bank of the river." - -Then the fool went and got on the trunk of that tree, and said -to himself, "The men told me that my way lay up the trunk of this -tree." And as he went on climbing up it, the bough at the end bent -with his weight, and it was all he could do to avoid falling by -clinging to it. - -While he was clinging to it, there came that way an elephant, that had -been drinking water, with his driver on his back. When the fool, who -was clinging to the tree, saw him, he said with humble voice to that -elephant-driver, "Great Sir, take me down." And the elephant-driver -let go the elephant-hook, and laid hold of the man by the feet with -both his hands, to take him down from the tree. In the meanwhile the -elephant went on, and the elephant-driver found himself clinging to the -feet of that fool, who was clinging to the end of the tree. Then the -fool said urgently to the elephant-driver, "Sing something quickly, -if you know anything, in order that the people may hear, and come -here at once to take us down. Otherwise we shall fall, and the river -will carry us away." When the elephant-driver had been thus appealed -to by him, he sang so sweetly that the fool was much pleased. And in -his desire to applaud him properly, he forgot what he was about, and -let go his hold of the tree, and prepared to clap him with both his -hands. Immediately he and the elephant-driver fell into the river and -were drowned, for association with fools brings prosperity to no man. - -After Gomukha had told this story, he went on to tell that of -Hiranyáksha. - - - -Story of Hiranyáksha and Mrigánkalekhá. - -There is in the lap of the Himálayas a country called Kasmíra, -which is the very crest-jewel of the earth, the home of sciences and -virtue. In it there was a town, named Hiranyapura, and there reigned -in it a king, named Kanakáksha. And there was born to that king, -owing to his having propitiated Siva, a son, named Hiranyáksha, -by his wife Ratnaprabhá. The prince was one day playing at ball, -and he purposely managed to strike with the ball a female ascetic -who came that way. That female ascetic possessing supernatural -powers, who had overcome the passion of anger, laughed and said -to Hiranyáksha, without altering the expression of her face, [143] -"If your youth and other qualities make you so insolent, what will -you become if you obtain Mrigánkalekhá for a wife." [144] When the -prince heard that, he propitiated the female ascetic and said to her; -"Who is this Mrigánkalekhá? tell me, reverend madam." Then she said to -him, "There is a glorious king of the Vidyádharas on the Himálayas, -named Sasitejas. He has a beautiful daughter, named Mrigánkalekhá, -whose loveliness keeps the princes of the Vidyádharas awake at -night. And she will be a fitting wife for you, and you will be a -suitable husband for her." When the female ascetic, who possessed -supernatural power, said this to Hiranyáksha, he replied, "Tell me, -reverend mother, how she is to be obtained." Thereupon she said, -"I will go and find out how she is affected towards you, by talking -about you. And then I will come and take you there. And you will find -me to-morrow in the temple of the god here, named Amaresa, for I come -here every day to worship him." After the female ascetic had said this, -she went through the air by her supernatural power to the Himálayas, -to visit that Mrigánkalekhá. Then she praised to her so artfully -the good qualities of Hiranyáksha, that the celestial maiden became -very much in love with him, and said to her, "If, reverend mother, -I cannot manage to obtain a husband of this kind, of what use to me -is this my purposeless life?" So the emotion of love was produced in -Mrigánkalekhá, and she spent the day in talking about him, and passed -the night with that female ascetic. In the meanwhile Hiranyáksha spent -the day in thinking of her, and with difficulty slept at night, but -towards the end of the night Párvatí said to him in a dream, "Thou -art a Vidyádhara, become a mortal by the curse of a hermit, and thou -shalt be delivered from it by the touch of the hand of this female -ascetic, and then thou shalt quickly marry this Mrigánkalekhá. Do not -be anxious about it, for she was thy wife in a former state." Having -said this, the goddess disappeared from his sight. And in the morning -the prince woke and rose up, and performed the auspicious ceremonies -of bathing and so on. Then he went and adored Amaresa and stood in -his presence, since it was there that the female ascetic had appointed -him a rendezvous. - -In the meanwhile Mrigánkalekhá fell asleep with difficulty in her -own palace, and Párvatí said to her in a dream, "Do not grieve, -the curse of Hiranyáksha is at an end, and he will again become a -Vidyádhara by the touch of the hand of the female ascetic, and thou -shalt have him once more for a husband." When the goddess had said -this, she disappeared, and in the morning Mrigánkalekhá woke up and -told the female ascetic her dream. And the holy ascetic returned -to the earth, and said to Hiranyáksha, who was in the temenos of -Amaresa, "Come to the world of Vidyádharas." When she said this, -he bent before her, and she took him up in her arms, and flew up -with him to heaven. Then Hiranyáksha's curse came to an end, and -he became a prince of the Vidyádharas, and he remembered his former -birth, and said to the female ascetic, "Know that I was a king of the -Vidyádharas named Amritatejas in a city named Vajrakúta. And long ago I -was cursed by a hermit, angry because I had treated him with neglect, -and I was doomed to live in the world of mortals until touched by -your hand. And my wife, who then abandoned the body because I had -been cursed, has now been born again as Mrigánkalekhá, and so has -before been loved by me. And now I will go with you and obtain her -once more, for I have been purified by the touch of your hand, and -my curse is at an end." So said Amritatejas, the Vidyádhara prince, -as he travelled through the air with that female ascetic to the -Himálayas. There he saw Mrigánkalekhá in a garden, and she saw him -coming, as he had been described by the female ascetic. Wonderful to -say, these lovers first entered one another's minds by the ears, and -now they entered them by the eyes, without ever having gone out again. - -Then that outspoken female ascetic said to Mrigánkalekhá, "Tell this -to your father with a view to your marriage." She instantly went, -with a face downcast from modesty, and informed her father of all -through her confidante. And it happened that her father also had been -told how to act by Párvatí in a dream, so he received Amritatejas -into his palace with all due honour. And he bestowed Mrigánkalekhá -on him with the prescribed ceremonies, and after he was married, he -went to the city of Vajrakúta. There he got back his kingdom as well -as his wife, and he had his father Kanakáksha brought there, by means -of the holy female ascetic, as he was a mortal, and he gratified him -with heavenly enjoyments and sent him back again to earth, and long -enjoyed his prosperity with Mrigánkalekhá. - -"So you see that the destiny fixed for any creature in this world, -by works in a former birth, falls as it were before his feet, -and he attains it with ease, though apparently unattainable." When -Naraváhanadatta heard this tale of Gomukha's, he was enabled to sleep -that night, though pining for Saktiyasas. - - - - - - -CHAPTER LXVI. - - -The next night Gomukha told the following story to Naraváhanadatta -to amuse him. - -In the holy place of Siva, called Dhanesvara, there lived long ago -a great hermit, who was waited upon by many pupils. He once said -to his pupils, "If any one of you has seen or heard in his life a -strange occurrence of any kind, let him relate it." When the hermit -said this, a pupil said to him, "Listen, I will tell a strange story -which I once heard." - - - -Story of the mendicant who travelled from Kasmíra to Pátaliputra. - -There is in Kasmíra a famous holy place, sacred to Siva, called -Vijaya. In it there lived a certain mendicant, who was proud of his -knowledge. He worshipped Siva, and prayed--"May I be always victorious -in controversy,"--and thereupon he set out for Pátaliputra to exhibit -his skill in dispute. And on the way he passed forests, rivers, -and mountains, and having reached a certain forest, he became tired, -and rested under a tree. And immediately he saw, as he was refreshing -himself in the cool breeze of the tank, a student of religion, who had -come there dusty with a long journey, with his staff and water-pot -in his hand. When he sat down, the wandering mendicant asked him -whence he came and whither he was going. The student of religion -answered, "I come from that seat of learning Pátaliputra, and I am -going to Kasmíra to conquer the Pandits there in discussion. When the -mendicant heard this speech of the religious student's, he thought, -"If I cannot conquer this one man who has left Pátaliputra, how shall -I manage to go and overcome the many who remain there?" - -So reflecting, he began to reproach that religious student, "Tell me, -religious student, what is the meaning of this inconsistent conduct -on your part? How comes it that you are at the same time a religious -student, eager for liberation, and a man afflicted with the madness of -disputatiousness? Do you seek to be delivered from the world by binding -yourself with the conceit of controversy? You are quenching heat with -fire, and removing the feeling of cold with snow; you are trying to -cross the sea on a boat of stone; you are striving to put out a fire -by fanning it. The virtue of Bráhmans is patience, that of Kshatriyas -is the rescue of the distressed; the characteristic quality of one who -desires liberation is quietism; disputatiousness is said to be the -characteristic of Rákshasas. Therefore a man who desires liberation -must be of a quiet temperament, putting away the pain arising from -alternations of opposites, fearing the hindrances of the world. So -cut down with the axe of quietism this tree of mundane existence, -and do not water it with the water of controversial conceit." When he -said this to the religious student, he was pleased, and bowed humbly -before him, and saying, "Be you my spiritual guide,"--he departed by -the way that he came. And the mendicant remained, laughing, where -he was, at the foot of the tree, and then he heard from within it -the conversation of a Yaksha, who was joking with his wife. [145] -And while the mendicant was listening, the Yaksha in sport struck -his wife with a garland of flowers, and she, like a cunning female, -pretended that she was dead, and immediately her attendants raised a -cry of grief. And after a long time she opened her eyes, as if her -life had returned to her. Then the Yaksha her husband said to her; -"What have you seen?" Then she told the following invented story; -"When you struck me with the garland, I saw a black man come, with -a noose in his hand, with flaming eyes, tall, with upstanding hair, -terrible, darkening the whole horizon with his shadow. The ruffian took -me to the abode of Yama, but his officers there turned him back, and -made him let me go." When the Yakshiní said this, the Yaksha laughed, -and said to her, "O dear! women cannot be free from deception in any -thing that they do. Who ever died from being struck with flowers? Who -ever returned from the house of Yama? You silly woman, you have -imitated the tricks of the women of Pátaliputra." - - - -Story of the wife of king Sinháksha, and the wives of his principal -courtiers. - -For in that city there is a king named Sinháksha: and his wife, taking -with her the wives of his minister, commander-in-chief, chaplain, -and physician, went once on the thirteenth day of the white fortnight -to make a pilgrimage to the shrine of Sarasvatí, the protecting deity -of that land. There they, queen and all, met on the way sick persons, -humpbacked, blind, and lame, and were thus implored by them, "Give -medicine to us wretched diseased men, in order that we may be delivered -from our infirmity; have mercy upon the distressed. For this world -is wavering as a wave of the sea, transient as a flash of lightning, -and its beauty is short-lived like that of a religious festival. So -in this unreal world the only real thing is mercy to the wretched, -and charity to the poor; it is only the virtuous person that can -be said truly to live. What is the use of giving to the rich or the -comfortable? [146] What does the cold moon profit a shivering man, -or what is the use of a cloud when winter has arrived? So rescue us -miserable creatures from the affliction of sickness." - -When the queen and the other ladies had been thus supplicated by these -diseased persons, they said to one another; "These poor afflicted men -say what is true, and to the point, so we must endeavour to restore -them to health even at the cost of all our substance." Then they -worshipped the goddess, and each took one of those sick people to -her own house, and, urging on their husbands, they had them treated -with the potent drugs of Mahádeví, and they never left off watching -them. And from being always with them, they fell in love with them, -and became so attached to them that they thought of nothing else in -the world. And their minds, bewildered with love, never reflected what -a difference there was between these wretched sick men and their own -husbands, the king and his chief courtiers. - -Then their husbands remarked that they had on them the marks of -scratches and bites, due to their surprising intimacy with these -invalids. And the king, the commander-in-chief, the minister, the -chaplain, and the physician talked of this to one another without -reserve, but not without anxiety. Then the king said to the others, -"You keep quiet at present; I will question my wife dexterously." So -he dismissed them, and went to his private apartments, and assuming an -expression of affectionate anxiety, he said to his wife, "Who bit you -on the lower lip? Who scratched you on the breast? If you tell me the -truth, it will be well with you, but not otherwise." When the queen was -thus questioned by the king, she told him a fictitious tale, saying, -"Ill-fated that I am, I must tell this wonder, though it ought not to -be revealed. Every night a man, with a discus and club, comes out of -the painted wall, and does this to me, and disappears into it in the -morning. And though you, my husband, are alive, he reduces to this -state my body, which not even the sun or moon has ever beheld." When -the foolish king heard this story of hers, told with much semblance -of grief, he believed it, and thought that it was all a trick played -by Vishnu. And he told it to the minister and his other servants, -and they, like blockheads, also believed that their wives had been -visited by Vishnu, and held their tongues. - -"In this way wicked and cunning females, of bad character, by -concurring in one impossible story, deceive silly people, but I am -not such a fool as to be taken in." The Yaksha by saying this covered -his wife with confusion. And the mendicant at the foot of the tree -heard it all. Then the mendicant folded his hands, and said to that -Yaksha, "Reverend sir, I have arrived at your hermitage, and now -I throw myself on your protection. So pardon my sin in overhearing -what you have been saying." By thus speaking the truth he gained the -good will of the Yaksha. And the Yaksha said to him, "I am a Yaksha, -Sarvasthánagaváta by name, and I am pleased with you. So choose a -boon." Then the mendicant said to the Yaksha; "Let this be my boon that -you will not be angry with this wife of yours." Then the Yaksha said, -"I am exceedingly pleased with you. This boon is already granted, -so choose another." Then the mendicant said, "Then this is my second -petition, that from this day forward you and your wife will look -upon me as a son." When the Yaksha heard this, he immediately became -visible to him with his wife, and said, "I consent, my son, we regard -you as our own child. And owing to our favour you shall never suffer -calamity. And you shall be invincible in disputation, altercation, -and gambling." When the Yaksha had said this, he disappeared, and the -mendicant worshipped him, and after spending the night there, he went -on to Pátaliputra. Then he announced to king Sinháksha, by the mouth -of the doorkeeper, that he was a disputant come from Kasmíra. And -the king permitted him to enter the hall of assembly, and there he -tauntingly challenged the learned men to dispute with him. And after he -had conquered them all by virtue of the boon of the Yaksha, he again -taunted them in the presence of the king in these words: "I ask you -to explain this. What is the meaning of this statement, 'A man with a -discus and mace comes out of the painted wall, and bites my lower lip, -and scratches my chest, and then disappears in the wall again.' Give -me an answer." [147] When the learned men heard his riddle, as they -did not know the real reference, they gave no answer, but looked at -one another's faces. Then the king Sinháksha himself said to him, -"Explain to us yourself the meaning of what you said." Thereupon -the mendicant told the king of the deceitful behaviour of his wife, -which he had heard about from the Yaksha. And he said to the king, -"So a man should never become attached to women, which will only -result in his knowing wickedness." The king was delighted with the -mendicant, and wished to give him his kingdom. But the mendicant, -who was ardently attached to his own native land, would not take -it. Then the king honoured him with a rich present of jewels. The -mendicant took the jewels and returned to his native land of Kasmíra, -and there by the favour of the Yaksha he lived in great comfort. - -When Gomukha had said this, he remarked, "So strange are these actions -of bad women, and the dispensations of Providence, and the conduct of -mankind. Now hear this story of another woman who killed eleven. [148] - - - -Story of the woman who had eleven husbands. - -There was in Málava a certain householder, who lived in a village. He -had born to him a daughter, who had two or three elder brothers. Now, -as soon as she was born her mother died, and a few days after one of -the man's sons died. And then his brother was gored by an ox and died -of it. So the householder named his daughter, "Three-slayer," because -owing to the birth of this ill-omened girl three had met their death. - -In course of time she grew up, and then the son of a rich man, who -lived in that village, asked her in marriage, and her father gave -her to him with the usual rejoicings. She lived for some time with -that husband, but he soon died. In a few days the fickle woman took -another husband. And the second husband met his death in a short -time. Then, led astray by her youthful feelings, she took a third -husband. And the third husband of this husband-slayer died like the -others. In this way she lost ten husbands in succession. So she got -affixed to her by way of ridicule the name of "Ten-slayer." Then -her father was ashamed and would not let her take another husband, -and she remained in her father's house avoided by people. But one day -a handsome young traveller entered it, and was allowed by her father -to stop as his guest for a night. When Ten-slayer saw him, she fell -in love with him, and when he looked at that charming young woman, -he too was captivated. Then Love robbed her of her modesty, and she -said to her father, "I choose this traveller as one husband more; -if he dies I will then take a vow." She said this in the hearing of -the traveller, but her father answered her, "Do not think of such a -thing, it is too disgraceful; you have lost ten husbands, and if this -one dies too, people will laugh consumedly. When the traveller heard -this, he abandoned all reserve, and said, "No chance of my dying, -I have lost ten wives one after another. So we are on a par; I swear -that it is so by the touch of the feet of Siva." When the traveller -said this, every body was astonished. And the villagers assembled, and -with one consent gave permission to Ten-slayer to marry the traveller, -and she took him for her husband. And she lived some time with him, -but at last he was seized with an ague and died. Then she was called -"Eleven-slayer," and even the stones could not help laughing at her: -so she betook herself in despondency to the bank of the Ganges and -lived the life of an ascetic. - - - -The story of the man, who, thanks to Durgá, had always one ox. - -When Gomukha had told this amusing story, he went on to say--"Hear -also the story of the man who subsisted on one ox." - -There was a certain poor householder in a certain village; and the -only wealth he had in his house was one ox. He was so mean-spirited -that, though his family was on the point of perishing for want of food, -and he himself had to fast, he could not make up his mind to part with -that ox. But he went to the shrine of Durgá in the Vindhya hills, and -throwing himself down on a bed of darbha-grass, he performed asceticism -without taking food, in order that he might obtain wealth. The goddess -said to him in a dream, "Rise up; your wealth shall always consist of -one ox, and by selling it you shall live in perpetual comfort." So -the next morning he woke, and got up, took some food, and returned -to his house. But even then he had not strength of mind to sell that -ox, for he thought that, if he sold it, he would have nothing left -in the world, and be unable to live. Then, as, thin with fasting, -he told his dream with reference to the command of the goddess, a -certain intelligent friend said to him, "The goddess told you that -you should always have one ox, and that you should live by selling it, -so why did you not, foolish man, obey the command of the goddess? So, -sell this ox, and support your family. When you have sold this one, -you will get another, and then another." The villager, on receiving -this suggestion from his friend, did so. And he received ox after ox, -and lived in perpetual comfort by selling them. - -"So you see, Destiny produces fruit for every man according to his -resolution. So a man should be resolute; good fortune does not select -for favour a man wanting in resolution. Hear now this story of the -cunning rogue who passed himself off as a minister." - - - -Story of the rogue who managed to acquire wealth by speaking to the -king. [149] - -There was a certain king in a city in the Dekkan. In that city there -was a rogue who lived by imposing upon others. And one day he said -to himself, being too ambitious to be satisfied with small gains; -"Of what use to me is this petty rascality, which only provides me -with subsistence? Why should I not do a stroke of business which would -bring me great prosperity?" Having thus reflected, he dressed himself -splendidly as a merchant, and went to the palace-gate and accosted -the warder. And he introduced him into the king's presence, and he -offered a complimentary gift, and said to the king, "I wish to speak -with your Majesty in private." The king was imposed upon by his dress, -and much influenced in his favour by the present, so he granted him a -private interview, and then the rogue said to him, "Will your Majesty -have the goodness every day, in the hall of assembly, to take me aside -for a moment in the sight of all, and speak to me in private? And as -an acknowledgment of that favour I will give your Majesty every day -five hundred dínárs, and I do not ask for any gift in return." When -the king heard that, he thought to himself, "What harm can it do? What -does he take away from me? On the contrary he is to give me dínárs -every day. What disgrace is there in carrying on a conversation with -a great merchant?" So the king consented, and did as he requested, -and the rogue gave the king the dínárs as he had promised, and the -people thought that he had obtained the position of a Cabinet Minister. - -Now one day the rogue, while he was talking with the king, kept -looking again and again at the face of one official with a significant -expression. And after he came out, that official asked him why he -had looked at his face so, and the rogue was ready with this fiction; -"The king is angry because he supposes that you have been plundering -his realm. This is why I looked at your face, but I will appease -his anger." When the sham minister said this, the official went home -in a state of anxiety, and sent him a thousand gold pieces. And the -next day the rogue talked in the same way with the king, and then he -came out and said to the official, who came towards him; "I appeased -the king's anger against you with some judicious words. Cheer up; -I will now stand by you in all emergencies." Thus he artfully made -him his friend, and then dismissed him, and then the official waited -upon him with all kinds of presents. - -Thus gradually this dexterous rogue, by means of his continual -conversations with the king, and by many artifices, extracted from the -officials, the subordinate monarchs, the Rájpúts, and the servants, -so much wealth, that he amassed altogether fifty millions of gold -pieces. Then the scoundrelly sham minister said in secret to the king, -"Though I have given you every day five hundred dínárs, nevertheless, -by the favour of your Highness, I have amassed fifty millions of -gold pieces. So have the goodness to accept of this gold. What have -I to do with it?" Then he told the king his whole stratagem. But it -was with difficulty that the king could be induced to take half the -money. Then he gave him the post of a Cabinet Minister, and the rogue, -having obtained riches and position, kept complimenting the people -with entertainments. - -"Thus a wise man obtains great wealth without committing a very great -crime, and when he has gained the advantage, he atones for his fault -in the same way as a man who digs a well." Then Gomukha went on to -say to the prince; "Listen now to this one story, though you are -excited about your approaching marriage." - - - -Story of Ratnarekhá and Lakshmísena. - -There lived in a city, named Ratnákara, a king, named Buddhiprabha, -who was a very lion to the infuriated elephant-herd of his enemies, and -there was born to him by his queen, named Ratnarekhá, a daughter, named -Hemaprabhá, the most beautiful woman in the whole world. And since she -was a Vidyádharí, that had fallen to earth by a curse, she was fond -of amusing herself by swinging, on account of the pleasure that she -felt in recalling the impressions of her roaming through the air in -her former existence. Her father forbade her, being afraid that she -would fall, but she did not desist, so her father was angry and gave -her a slap. The princess was angry at receiving so great an indignity, -and wishing to retire to the forest, she went to a garden outside -the city, on the pretence of amusing herself. She made her servants -drunk with wine, and roaming on, she entered a dense tree-jungle, -and got out of their sight. And she went alone to a distant forest, -and there she built herself a hut, and remained feeding on roots and -fruits, engaged in the adoration of Siva. As for her father, he found -out that she had fled to some place or other, and made search for -her, but did not find her. Then he fell into great grief. And after -some time the king's grief abated a little, so he went out hunting to -distract his mind. And, as it happened, that king Buddhiprabha went -to that distant forest, in which his daughter Hemaprabhá was engaged -in ascetic practices. There the king saw her hut, and he went into it, -and unexpectedly beheld there his own daughter emaciated with ascetic -practices. And she, when she saw him, rose up at once and embraced -his feet, and her father embraced her with tears and seated her on -his lap. And seeing one another again after so long a separation, -they wept so that even the eyes of the deer in the forest gushed with -tears. Then the king at last comforted his daughter, and said to her, -"Why did you abandon, my daughter, the happiness of a palace, and act -thus? So come back to your mother, and give up this forest." When -her father said this to her, Hemaprabhá answered him, "I have been -commanded by the god to act thus. What choice have I in the matter? So -I will not return to the palace to indulge in pleasure, and I will -not abandon the joys of asceticism." When the king discovered from -this speech of hers that she would not abandon her intention, he had -a palace made for her in that very forest. And when he returned to -his capital, he sent her every day cooked food and wealth, for the -entertainment of her guests. And Hemaprabhá remained in the forest, -honouring her guests with wealth and jewels, while she lived herself -on roots and fruits. - -Now one day there came to the hermitage of that princess a female -mendicant, who was roaming about, having observed a vow of chastity -from her earliest youth. This lady, who had been a mendicant from -her childhood, was honoured by Hemaprabhá, and when asked by her the -reason why she took the vow, she answered, "Once, when I was a girl, -I was shampooing my father's feet, and my eyes closed in sleep, -and I let my hands drop. Then my father gave me a kick, and said, -'Why do you go to sleep?' And I was so angry at that that I left his -house and became a mendicant." Then Hemaprabhá was so delighted with -the female mendicant, on account of the resemblance of her character -to her own, that she made her share her forest life. And one morning -she said to that friend; "My friend, I remember that I crossed in my -dreams a broad river, then I mounted a white elephant, after that -I ascended a mountain, and there I saw in a hermitage the holy god -Siva. And having obtained a lyre, I sang and played on it before him, -and then I saw a man of celestial appearance approach. When I saw -him, I flew up into the sky with you, and when I had seen so much, -I awoke, and lo! the night was at an end." When the friend heard -this, she said to Hemaprabhá, "Undoubtedly, auspicious girl, you -must be some heavenly being born on earth in consequence of a curse; -and this dream means that your curse is nearly at an end." When the -princess heard this speech of her friend's, she received it with joy. - -And when the sun, the lamp of the world, had mounted high in -the heaven, there came there a certain prince on horseback. When -he saw Hemaprabhá dressed as an ascetic, he dismounted from his -horse, and conceiving admiration for her, he went and saluted her -respectfully. She, for her part, entertained him, and made him take a -seat, and feeling love for him, said, "Who are you, noble sir?" Then -the prince said, "Noble lady, there is a king of auspicious name, -called Pratápasena. He was once going through a course of asceticism -to propitiate Siva, with the view of obtaining a son. And that merciful -god appeared to him, and said, 'Thou shalt obtain one son, who shall be -an incarnation of a Vidyádhara, and he, when his curse is at an end, -shall return to his own world. And thou shalt have a second son, who -shall continue thy race and uphold thy realm.' When Siva said this -to him, he rose up in high spirits, and took food. Then he had one -son born to him, named Lakshmísena, and in course of time a second, -named Súrasena. Know, lovely one, that I am that same Lakshmísena, -and that to-day when I went out to hunt, my horse, swift as the wind, -ran away with me and brought me here." Then he asked her history, -and she told it him, and thereupon she remembered her former birth, -and was very much elated, and said to him, "Now that I have seen you, I -have remembered my birth and the sciences which I knew as a Vidyádharí, -[150] for I and this friend of mine here are both Vidyádharís, that -have been sent down to earth by a curse. And you were my husband, -and your minister was the husband of this friend of mine. And now -that curse of me and of my friend has lost its power. We shall all -meet again in the world of Vidyádharas." Then she and her friend -assumed divine forms and flew up to heaven, and went to their own -world. But Lakshmísena stood for a moment lost in wonder, and then -his minister arrived tracking his course. While the prince was -telling the whole story to him, king Buddhiprabha arrived, anxious -to see his daughter. When he could not see his daughter, but found -Lakshmísena there, he asked for news of her, and Lakshmísena told him -what had happened. Then Buddhiprabha was cast down, but Lakshmísena -and his minister remembered their former existence, their curse -having spent its force, and they went to their own world through -the air. He recovered his wife Hemaprabhá and returned with her, -and then taking leave of Buddhiprabha, he went to his own town. And -he went with his minister, who had recovered his wife, and told their -adventures to his father Pratápasena, who bestowed on him his kingdom -as his successor by right of birth. But he gave it to his younger -brother Súrasena, and returned to his own city in the country of the -Vidyádharas. There Lakshmísena, united with his consort Hemaprabhá, -and assisted by his minister, long enjoyed the delights of sovereignty -over the Vidyádharas. - -By hearing these stories told one after another by Gomukha, -Naraváhanadatta, though he was excited about his approaching marriage -with his new wife Saktiyasas, spent that night as if it were a -moment. In this way the prince whiled away the days, until the day of -his marriage arrived, when, as he was in the presence of his father -the king of Vatsa, he suddenly saw the army of the Vidyádharas descend -from heaven, gleaming like gold. And he saw, in the midst of them, -Sphatikayasas the king of the Vidyádharas, who had come out of love, -holding the hand of his dear daughter, whom he wished to bestow on -the prince, and he joyfully went towards him, and saluted him by -the title of father-in-law, after his father had first entertained -him with the arghya and other usual ceremonies. And the king of the -Vidyádharas stated the object of his coming, and immediately created -a display of heavenly magnificence becoming his high position, and -by the might of his supernatural power loaded the prince with jewels, -and then bestowed on him in due form his daughter previously promised -to him. And Naraváhanadatta, having obtained that Saktiyasas, the -daughter of the king of the Vidyádharas, was resplendent as the lotus -after collecting the rays of the sun. Then Sphatikayasas departed, -and the son of the king of Vatsa remained in the city of Kausámbí, -with his eyes fixed on the face of Saktiyasas, as the bee clings to -the lotus. - - - - - - - -BOOK XI. - - -CHAPTER LXVII. - - -Honour to the elephant-headed god who averts all hindrances, who is the -cause of every success, who ferries us over the sea of difficulties. - -Thus Naraváhanadatta obtained Saktiyasas, and besides he had those -wives he married before, Ratnaprabhá and others, and his consort -the head wife Madanamanchuká, and with them and his friends he led -a happy life at the court of his father in Kausámbí. - - - -Story of the race between the elephant and the horses. - -And one day, when he was in the garden, two brothers, who were princes, -and who had come from a foreign land, suddenly paid him a visit. He -received them cordially, and they bowed before him, and one of them -said to him; "We are the sons by different mothers of a king in the -city of Vaisákha. My name is Ruchiradeva and the name of this brother -of mine is Potraka. I have a swift female elephant, and he has two -horses. And a dispute has arisen between us about them; I say that -the elephant is the fleetest, he maintains that his horses are both -fleeter. I have agreed that if I lose the race, I am to surrender the -elephant, but if he loses, he is to give me both his horses. Now no -one but you is fit to be a judge of their relative speed, so come -to my house, my lord, and preside over this trial. Accede to our -request. For you are the wishing-tree that grants all petitions, -and we have come from afar to petition you about this matter." - -When the prince received this invitation from Ruchiradeva, he -consented out of good nature, and out of the interest he took in the -elephant and the horses. He set out in a chariot drawn by swift horses, -which the brothers had brought, and he reached with them that city of -Vaisákha. When he entered that splendid city, the ladies, bewildered -and excited, beheld him with eyes the lashes of which were turned up, -and made these comments on him; "Who can this be! Can it be the god of -Love new-created from his ashes without Rati? Or a second moon roaming -through the heaven without a spot on its surface? Or an arrow of desire -made by the Creator, in the form of a man, for the sudden complete -overthrow of the female heart." Then the king beheld the all-lovely -temple of the god of Love, whose worship had been established there -by men of old time. He entered and worshipped that god, the source of -supreme felicity, and rested for a moment, and shook off the fatigue -of the journey. Then he entered as a friend the house of Ruchiradeva, -which was near that temple, and was honoured by being made to walk -in front of him. He was delighted at the sight of that magnificent -palace, full of splendid horses and elephants, which was in a state -of rejoicing on account of his visit. There he was entertained with -various hospitalities by Ruchiradeva, and there he beheld his sister -of splendid beauty. His mind and his eyes were so captivated by her -glorious beauty, that he forgot all about his absence from home and -his separation from his family. She too threw lovingly upon him her -expanded eye, which resembled a garland of full blown blue lotuses, -and so chose him as her husband. [151] Her name was Jayendrasená, -and he thought so much upon her that the goddess of sleep did not -take possession of him at night, much less did other females. [152] - -The next day Potraka brought that pair of horses equal to the wind -in swiftness; but Ruchiradeva, who was skilled in all the secrets of -the art of driving, himself mounted the female elephant, and partly -by the animal's natural speed, partly by his dexterity in urging it -on, beat them in the race. When Ruchiradeva had beaten those two -splendid horses, the son of the king of Vatsa entered the palace, -and at that very moment arrived a messenger from his father. The -messenger, when he saw the prince, fell at his feet, and said; "The -king, hearing from your retinue that you have come here, has sent me -to you with this message. 'How comes it that you have gone so far from -the garden without letting me know? I am impatient for your return, -so abandon the diversion that occupies your attention, and return -quickly.'" When he heard this message from his father's messenger, -Naraváhanadatta, who was also intent on obtaining the object of his -flame, was in a state of perplexity. - -And at that very moment a merchant, in a great state of delight, came, -bowing at a distance, and praised that prince, saying, "Victory to -thee, O thou god of love without the flowery bow! Victory to thee, -O Lord, the future emperor of the Vidyádharas! Wast thou not seen to -be charming as a boy, and when growing up, the terror of thy foes? So -surely the gods shall behold thee like Vishnu, striding victorious -over the heaven, conquering Bali." With these and other praises the -great merchant magnified the prince; then having been honoured by him, -he proceeded at his request to tell the story of his life. - - - -Story of the merchant and his wife Velá. - -There is a city called Lampá, the crown of the earth; in it there -was a rich merchant named Kusumasára. I, prince of Vatsa, am the son -of that merchant, who lives and moves in religion, and I was gained -by the propitiation of Siva. Once on a time I went with my friends -to witness a procession of idols, and I saw other rich men giving -to beggars. Then I formed the design of acquiring wealth to give -away, as I was not satisfied with the vast fortune accumulated by my -father. So I embarked in a ship, laden with many jewels, to go across -the sea to another country. And my ship, impelled by a favorable -wind, as if by fate, reached that island in a few days. There the -king found out that I was an unknown man dealing in valuable jewels, -and out of avarice he threw me into prison. While I was remaining -in that prison, which resembled hell, on account of its being full -of howling criminals, suffering from hunger and thirst, like wicked -ghosts, a merchant, named Mahídhara, a resident in that town, who knew -my family, went and interceded with the king on my behalf, and said; -"King, this is the son of a great merchant, who lives in the city of -Lampá, and, as he is innocent, it is not creditable to your majesty -to keep him in prison." On his making representations of this kind, -the king ordered me to be released from prison, and summoned me into -his presence, and honoured me with a courteous reception. So, by the -favour of the king and the support of that merchant, I remained there -doing a splendid business. - -One day I saw, at a spring festival in a garden, a handsome girl, -the daughter of a merchant named Sikhara. I was quite carried off -my feet by her, who was like a wave of the sea of Love's insolence, -and when I found out who she was, I demanded her in marriage from her -father. Her father reflected for a moment, and at last said to me; -"I cannot give her to you myself, there is a reason for my not doing -so. But I will send her to her grandfather by the mother's side, -in the island of Ceylon; go there and ask for her again, and marry -her. And I will send her there with such instructions that your suit -will certainly be accepted." When Sikhara had said this, and had -paid me the usual courtesies, he dismissed me to my own house. And -the next day he put the maiden on board ship, with her attendants, -and sent her to the island of Ceylon, across the sea. - -I was preparing with the utmost eagerness to go there, when this -rumour, which was terrible as a lightning-stroke, was spread abroad -where I was; "The ship, in which the daughter of Sikhara started, -has gone to pieces in the open sea, and not a soul has been saved -out of it." That report altogether broke down my self-command, and -being anxious about the ship, I suddenly fell into a hopeless sea of -despondency. So I, though comforted by my elders, made up my mind to -throw away my property and prospects, and I determined to go to that -island to ascertain the truth. Then, though patronized by the king -and loaded with all manner of wealth, I embarked in a ship on the sea -and set out. Then a terrible pirate, in the form of a cloud, suddenly -arose against me as I was pursuing my course, and discharged at me -pattering drops of rain, like showers of arrows. The contrary wind, -which it brought with it, tossed my ship to and fro like powerful -destiny, and at last broke it up. My attendants and my wealth were -whelmed in the sea, but I myself, when I fell into the water, laid -hold of a large spar. [153] By the help of this, which seemed like -an arm suddenly extended to me by the Creator, I managed to reach -the shore of the sea, being slowly drifted there by the wind. I -climbed up upon it in great affliction, exclaiming against destiny, -and suddenly I found a little gold which had been left by accident -in an out-of-the-way part of the shore. I sold it in a neighbouring -village, and bought with it food and other necessaries, and after -purchasing a couple of garments, I gradually began to get over to a -certain extent the fatigue produced by my immersion in the sea. - -Then I wandered about, not knowing my way, separated from my beloved, -and I saw the ground full of lingas of Siva formed of sand. And -daughters of hermits were wandering about among them. And in one place -I saw a maiden engaged in worshipping a linga, who was beautiful, -although dressed in the garb of a dweller in the forest. I began -to think, "This girl is wonderfully like my beloved. Can she be my -beloved herself? But how comes it, that I am so lucky as to find her -here?" And while these thoughts were passing in my mind, my right eye -throbbed frequently, as if with joy, [154] and told me that it was no -other than she. And I said to her, "Fair one, you are fitted to dwell -in a palace, how comes it that you are here in the forest?" But she -gave me no answer. Then, through fear of being cursed by a hermit, -I stood concealed by a bower of creepers, looking at her with an eye -that could not have enough. And after she had performed her worship, -she went slowly away from the spot, as if thinking over something, -and frequently turned round to look at me with loving eye. When -she had gone out of sight, the whole horizon seemed to be obscured -with darkness as I looked at it, and I was in a strange state of -perturbation like the Brahmany drake at night. - -And immediately I beheld the daughter of the hermit Mátanga, -who appeared unexpectedly. She was in brightness like the sun, -subject to a vow of chastity from her earliest youth, with body -emaciated by penance, she possessed divine insight, and was of -auspicious countenance like Resignation incarnate. She said to me, -"Chandrasára, call up all your patience and listen. There is a great -merchant in another island named Sikhara. When a lovely girl was -born to him, he was told by a mendicant, his friend, who possessed -supernatural insight, and whose name was Jinarakshita, [155] -'You must not give away this maiden yourself, for she has another -mother. You would commit a crime in giving her away yourself, such -is the righteous prescription of the law.' Since the mendicant had -told him this, the merchant wished to give his daughter, when she was -of marriageable age, and you asked her hand, to you, by the agency -of her maternal grandfather. Then she was sent off on a voyage to -her maternal grandfather in the island of Ceylon, but the vessel was -wrecked, and she fell into the sea. And as she was fated not to die, -a great wave brought her here like destiny, and flung her up upon -the shore. Just at that time my father, the hermit Mátanga, came to -the sea to bathe with his disciples, and saw her almost dead. He, -being of compassionate nature, brought her round, and took her to his -hermitage, and entrusted her to me saying--'Yamuná, you must cherish -this girl.' And because he found her on the shore (velá) of the sea, -he called the girl, who was beloved by all the hermits, Velá. And -though I have renounced the world by a vow of perpetual chastity, -it still impedes my soul, on account of my affection for her, in the -form of love and tenderness for offspring. And my mind is grieved, -Chandrasára, as often as I look upon her, unmarried, though in the -bloom of youth and beauty. Moreover she was your wife in a former -life. So knowing, my son, by the power of my meditation that you had -come here, I have come to meet you. Now follow me and marry that Velá, -whom I will bestow on you. Let the sufferings, which you have both -endured, produce fruits of happiness." - -Speaking thus, the saintly woman refreshed me with her voice as with -cloudless rain, and then she took me to the hermitage of her father, -the great hermit Mátanga. And at her request the hermit bestowed on -me that Velá, like the happiness of the kingdom of the imagination -incarnate in bodily form. But one day, as I was living happily -with Velá, I commenced a splashing match with her in the water of a -tank. And I and Velá, not seeing the hermit Mátanga, who had come there -to bathe, sprinkled him inopportunely with some of the water which we -threw. That annoyed him, and he denounced a curse on me and my wife, -saying, "You shall be separated, you wicked couple." Then Velá clung -to his knees, and asked him with plaintive voice to appoint a period -for the duration of our curse, and he, after thinking, fixed its end -as follows, "When thou shalt behold at a distance Naraváhanadatta -the future mighty emperor of the Vidyádharas, who shall beat with -a swift elephant a pair of fleet horses, then thy curse shall be at -an end, and thou shalt be re-united with thy wife." When the rishi -Mátanga had said this, he performed the ceremony of bathing and other -ceremonies, and went to Svetadvípa through the air, to visit the -shrine of Vishnu. And Yamuná said to me and my wife--"I give you now -that shoe covered with valuable jewels, which a Vidyádhara long ago -obtained, when it had slipped off from Siva's foot, and which I seized -in childish sport." Thereupon Yamuná also went to Svetadvípa. Then -I having obtained my beloved, and being disgusted with dwelling in -the forest, through fear of being separated from my wife, felt a -desire to return to my own country. And setting out for my native -land, I reached the shore of the sea; and finding a trading vessel, -I put my wife on board, and was preparing to go on board myself, -when the wind, conspiring with the hermit's curse, carried off that -ship to a distance. When the ship carried off my wife before my eyes, -my whole nature was stunned by the shock, and distraction seemed -to have found an opening in me, and broke into me and robbed me of -consciousness. Then an ascetic came that way, and seeing me insensible, -he compassionately brought me round and took me to his hermitage. There -he asked me the whole story, and when he found out that it was the -consequence of a curse, and that the curse was to end, he animated -me with resolution to bear up. Then I found an excellent friend, a -merchant, who had escaped from his ship that had foundered in the sea, -and I set out with him in search of my beloved. And supported by the -hope of the termination of the curse, I wandered through many lands and -lasted out many days, until I finally reached this city of Vaisákha, -and heard that you, the jewel of the noble family of the king of Vatsa, -had come here. Then I saw you from a distance beat that pair of swift -horses with the female elephant, and the weight of the curse fell from -me, and I felt my heart lightened. [156] And immediately I saw that -dear Velá coming to meet me, whom the good merchants had brought in -their ship. Then I was re-united with my wife, who had with her the -jewels bestowed by Yamuná, and having by your favour crossed the ocean -of separation, I came here, prince of Vatsa, to pay you my respects, -and I will now set out cheerfully for my native land with my wife. - -When that excellent merchant Chandrasára, who had accomplished his -object, had gone, after prostrating himself before the prince, and -telling his story, Ruchiradeva, pleased at beholding the greatness of -his guest, was still more obsequious to him. And in addition to the -elephant and the pair of horses, he gave his sister, making the duty of -hospitality an excuse for doing so, to the prince who was captivated -by her beauty. She was a good match for the prince, and her brother -had long desired to bestow her upon him in marriage. Naraváhanadatta -then took leave of Ruchiradeva, and with his new wife, the elephant, -and the two horses, returned to the city of Kausámbí. And he remained -there, gladdening his father with his presence, living happily with -her and his other wives, of whom Madanamanchuká was the chief. - - - - - - - -BOOK XII. - - -CHAPTER LXVIII. - - -May Ganesa protect you, who, when he sports, throws up his trunk, -round which plays a continual swarm of bees, like a triumphal pillar -covered with letters, erected on account of the overthrow of obstacles! - -We worship Siva, who, though free from the hue of passion, abounds in -colours, the skilful painter who is ever producing new and wonderful -creations. Victorious are the arrows of the god of love, for, when -they descend, though they are made of flowers, the thunderbolt and -other weapons are blunted in the hands of those who bear them. - -So the son of the king of Vatsa remained in Kausámbí, having obtained -wife after wife. But though he had so many wives, he ever cherished the -head queen Madanamanchuká more than his own life, as Krishna cherishes -Rukminí. But one night he saw in a dream that a heavenly maiden came -and carried him off. And when he awoke, he found himself on a slab -of the tárkshya gem, on the plateau of a great hill, a place full of -shady trees. And he saw that maiden near him, illuminating the wood, -though it was night, [157] like a herb used by the god of love for -bewildering the world. He thought that she had brought him there, -and he perceived that modesty made her conceal her real feelings; -so the cunning prince pretended to be asleep, and in order to test -her, he said, as if talking in his sleep, "Where are you, my dear -Madanamanchuká? Come and embrace me." When she heard it, she profited -by his suggestion, and assumed the form of his wife, and embraced -him without the restraint of modesty. Then he opened his eyes, and -beholding her in the form of his wife, he said, "O how intelligent you -are!" and smiling threw his arms round her neck. Then she dismissed all -shame, and exhibiting herself in her real shape, she said--"Receive, -my husband, this maiden, who chooses you for her own." And when she -said that, he married her by the Gándharva form of marriage. - -But next morning he said to her, by way of an artifice to discover -her lineage, about which he felt curious; "Listen, my dear, I will -tell you a wonderful story." - - - -Story of the jackal that was turned into an elephant. - -There lived in a certain wood of ascetics a hermit, named Brahmasiddhi, -who possessed by meditation supernatural power, and near his hermitage -there was an old female jackal dwelling in a cave. One day it was -going out to find food, having been unable to find any for some time -on account of bad weather, when a male elephant, furious on account of -its separation from its female, rushed towards it to kill it. When the -hermit saw that, being compassionate as well as endowed with magical -power, he turned the female jackal into a female elephant, by way of a -kindness, to please both. Then the male elephant, beholding a female, -ceased to be furious, and became attached to her, and so she escaped -death. Then, as he was roaming about with the jackal transformed into -a female elephant, he entered a tank full of the mud produced by the -autumn rains, to crop a lotus. He sank in the mud there, and could not -move, but remained motionless, like a mountain that has fallen owing -to its wings having been cut off by the thunderbolt. When the female -elephant, that was before a jackal, saw the male in this distress, -she went off that moment and followed another male elephant. Then -it happened that the elephant's own mate, that he had lost, came -that way in search of her spouse. The noble creature, seeing her -husband sinking in the mud, entered the mud of the tank in order to -join him. At that moment the hermit Brahmasiddhi came that way with -his disciples, and was moved with pity when he saw that pair. And -he bestowed by his power great strength on his disciples, and made -them extricate the male and female from the mud. Then the hermit went -away, and that couple of elephants, having been delivered both from -separation and death, roamed where they would. - -"So you see, my dear, that even animals, if they are of a noble strain, -do not desert a lord or friend in calamity, but rescue him from it. But -as for those which are of low origin, they are of fickle nature, and -their hearts are never moved by noble feelings or affection." When -the prince of Vatsa said this, the heavenly maiden said to him--"It -is so, there can be no doubt about this. But I know what your real -object is in telling me this tale; so in return, my husband, hear -this tale from me." - - - -Story of Vámadatta and his wicked wife. - -There was an excellent Bráhman in Kányakubja, named Súradatta, -possessor of a hundred villages, respected by the king Báhusakti. And -he had a devoted wife, named Vasumatí, and by her he begot a -handsome son, named Vámadatta. Vámadatta, the darling of his father, -was instructed in all the sciences, and soon married a wife, of the -name of Sasiprabhá. In course of time his father went to heaven, -and his wife followed him, [158] and the son undertook with his wife -the duties of a householder. But without his knowledge his wife was -addicted to following her lusts, and by some chance or other she -became a witch possessed of magical powers. [159] - -One day, when the Bráhman was in the king's camp, engaged in his -service, his paternal uncle came and said to him in secret, "Nephew, -our family is disgraced, for I have seen your wife in the company of -your cowherd." When Vámadatta heard this, he left his uncle in the -camp in his stead, and went, with his sword for his only companion, -back to his own house. He went into the flower-garden and remained -there in concealment, and in the night the cowherd came there. And -immediately his wife came eagerly to meet her paramour, with all kinds -of food in her hand. After he had eaten, she went off to bed with him, -and then Vámadatta rushed upon them with uplifted sword, exclaiming, -"Wretches, where are you going?" When he said that, his wife rose up -and said, "Away fool," and threw some dust in his face. Then Vámadatta -was immediately changed from a man into a buffalo, but in his new -condition he still retained his memory. Then his wicked wife put him -among the buffaloes, and made the herdsman beat him with sticks. [160] - -And the cruel woman immediately sold him in his helpless bestial -condition to a trader, who required a buffalo. The trader put a load -upon the man, who found his transformation to a buffalo a sore trial, -and took him to a village near the Ganges. He reflected, "A wife of -very bad character that enters unsuspected the house of a confiding -man, is never likely to bring him prosperity, any more than a snake -which gets into the female apartments." While full of these thoughts, -he was sorrowful, with tears gushing from his eyes, moreover he -was reduced to skin and bone by the fatigue of carrying burdens, -and in this state he was beheld by a certain white witch. She knew -by her magic power the whole transaction, and sprinkling him with -some charmed water, she released him from his buffalo condition. And -when he had returned to human form, she took him to her own house, -and gave him her virgin daughter named Kántimatí. And she gave him -some charmed mustard-seeds, and said to him; "Sprinkle your wicked -former wife with these, and turn her into a mare." Then Vámadatta, -taking with him his new wife, went with the charmed mustard-seeds to -his own house. Then he killed the herdsman, and with the mustard-seeds -he turned [161] his former wife into a mare, and tied her up in the -stable. And in order to revenge himself, he made it a rule to give -her every day seven blows with a stick, before he took any food. [162] - -One day, while he was living there in this way with Kántimatí, a -guest came to his house. The guest had just sat down to his meal, when -suddenly Vámadatta got up and rushed quickly out of the room without -eating anything, because he recollected that he had not beaten his -wicked wife with a stick that day. And after he had given his wife, -in the form of a mare, the appointed number of blows, he came in with -his mind easy, and took his food. Then the guest, being astonished, -asked him, out of curiosity, where he had gone in such a hurry, -leaving his food. Thereupon Vámadatta told him his whole story from -the beginning, and his guest said to him, "What is the use of this -persistent revenge? Petition that mother-in-law of yours, who first -released you from your animal condition, and gain some advantage for -yourself." When the guest gave this advice to Vámadatta, he approved -it, and the next morning dismissed him with the usual attentions. - -Then that witch, his mother-in-law, suddenly paid him a visit, and -he supplicated her persistently to grant him a boon. The powerful -witch instructed him and his wife in the method of gaining the -life-prolonging charm, with the proper initiatory rites. [163] So he -went to the mountain of Srí and set about obtaining that charm, and -the charm, when obtained, appeared to him in visible shape, and gave -him a splendid sword. And when the successful Vámadatta had obtained -the sword, he and his wife Kántimatí became glorious Vidyádharas. Then -he built by his magic power a splendid city on a peak of the Malaya -mountain, named Rajatakúta. There, in time, that prince among the -Vidyádharas had born to him by his queen an auspicious daughter, -named Lalitalochaná. And the moment she was born, she was declared -by a voice, that came from heaven, to be destined to be the wife of -the future emperor of the Vidyádharas. - -"Know, my husband, that I am that very Lalitalochaná, and that knowing -the facts by my science and being in love with you, I have brought -you to this very Malaya mountain, which is my own home." When she had -in these words told him her story, Naraváhanadatta was much pleased, -and entertained great respect for his new wife. And he remained there -with her, and immediately the king of Vatsa and his entourage learnt -the truth, by means of the supernatural knowledge of Ratnaprabhá, -and the other wives of Naraváhanadatta that possessed the same powers. - - - - - - -CHAPTER LXIX. - - -Then Naraváhanadatta, having obtained that new bride Lalitalochaná, -sported with her on that very Malaya mountain, delightful on account -of the first burst of spring, in various forest purlieus adorned with -flowering trees. - -And in one grove his beloved, in the course of gathering flowers, -disappeared out of his sight into a dense thicket, and while he was -wandering on, he saw a great tank with clear water, that, on account -of the flowers fallen from the trees on its bank, resembled the heaven -studded with stars. [164] - -And he thought--"I will wait until my beloved, who is gathering -flowers, returns to me; and in the meanwhile I will bathe in this lake -and rest for a little upon its bank." So he bathed and worshipped -the gods, and then he sat down on a slab of rock in the shade of -a sandal-wood tree. While sitting there he thought of his beloved -Madanamanchuká, who was so far off, beholding the gait of the female -swans that rivalled hers, and hearing the singing of the female cuckoos -in the mango-creepers that equalled hers, and seeing the eyes of the -does that recalled hers to his mind. And as soon as he recollected -her, the fire of love sprang up in his breast, and tortured him so -that he fainted; and at that moment a glorious hermit came there to -bathe, whose name was Pisangajata. He, seeing the prince in such a -state, sprinkled him with sandal-water, refreshing as the touch of -his beloved. Then he recovered consciousness and bowed before the -hermit. But the hermit said to him, "My son, in order that you may -obtain your wish, acquire endurance. For by means of that quality every -thing is acquired, and in order that you may understand this, come -to my hermitage and hear the story of Mrigánkadatta, if you have not -already heard it. When the hermit had said this, he bathed and took the -prince to his hermitage, and quickly performed his daily prayers. And -Pisangajata entertained him there with fruits, and ate fruits himself, -and then he began to tell him this tale of Mrigánkadatta. - - - -Story of Mrigánkadatta. [165] - -There is a city of the name of Ayodhyá famous in the three worlds. In -it there lived in old time a king named Amaradatta. He was of -resplendent brightness, and he had a wife named Surataprabhá, who -was as closely knit to him as the oblation to the fire. [166] By her -there was born to him a son named Mrigánkadatta, who was adored for -his ten million virtues, as his bow was bent by the string reaching -the notches. [167] - -And that young prince had ten ministers of his own, Prachandasakti -and Sthúlabáhu, and Vikramakesarin, Dridhamushti, and Meghabala and -Bhímaparákrama, and Vimalabuddhi, and Vyághrasena and Gunákara, and -the tenth Vichitrakatha. They were all of good birth, young, brave, -and wise, and devoted to their master's interests. And Mrigánkadatta -led a happy life with them in his father's house, but he did not -obtain a suitable wife. - -And one day his minister Bhímaparákrama said to him in secret,--"Hear, -prince, what happened to me in the night. I went to sleep last night -on the roof of the palace, and I saw in a dream a lion, with claws -terrible as the thunderbolt, rushing upon me. I rose up, sword in -hand, and then the lion began to flee, and I pursued him at my utmost -speed. He crossed a river, and stuck out his long tongue [168] at me, -and I cut it off with my sword. And I made use of it to cross that -river, for it was as broad as a bridge. And thereupon the lion became -a deformed giant. I asked him who he was and the giant said, 'I am a -Vetála, and I am delighted with your courage, my brave fellow.' Then -I said to him, 'If this is the case, then tell me who is to be the -wife of my master Mrigánkadatta.' When I said this to the Vetála, -he answered,--'There is in Ujjayiní a king named Karmasena. He has a -daughter, who in beauty surpasses the Apsarases, being, as it were, the -receptacle of the Creator's handiwork in the form of loveliness. Her -name is Sasánkavatí, and she shall be his wife, and by gaining her, -he shall become king of the whole earth.' When the Vetála had said -this, he disappeared, and I came home; this is what happened to me -in the night, my sovereign." - -When Mrigánkadatta heard this from Bhímaparákrama, he summoned all his -ministers, and had it told to them, and then he said, "Hear, what I -too saw in a dream; I thought we all entered a certain wood; and in it, -being thirsty with travelling, we reached with difficulty some water; -and when we wished to drink it, five armed men rose up and tried to -prevent us. We killed them, and then in the torments of our thirst we -again turned to drink the water, but lo! neither the men nor the water -were to be seen. Then we were in a miserable state; but on a sudden -we saw the god Siva come there, mounted on his bull, resplendent -with the moon on his forehead; we bent before him in prayer and he -dropped from his right eye a tear-drop on the ground. That became -a sea, and I drew from it a splendid pearl-necklace and fastened it -round my neck. And I drank up that sea in a human skull stained with -blood. And immediately I awoke, and lo! the night was at an end." - -When Mrigánkadatta had described this wonderful sight that he had -seen in his dream, the other ministers rejoiced, but Vimalabuddhi -said; "You are fortunate, prince, in that Siva has shewn you this -favour. As you obtained the necklace and drank up the sea, you shall -without fail obtain Sasánkavatí and rule the whole earth. But the -rest of the dream indicates some slight amount of misfortune." When -Vimalabuddhi had said this, Mrigánkadatta again said to his ministers, -"Although the fulfilment of my dream will no doubt come to pass in -the way which my friend Bhímaparákrama heard predicted by the Vetála, -still I must win from that Karmasena, who confides in his army and -his forts, his daughter Sasánkavatí by force of policy. And the force -of policy is the best instrument in all undertakings. Now listen, -I will tell you a story to prove this." - - - -Story of king Bhadrabáhu and his clever minister. - -There was a king in Magadha, named Bhadrabáhu. He had a minister named -Mantragupta, most sagacious of men. That king once said of his own -accord to that minister; "The king of Váránasí, named Dharmagopa, has -a daughter named Anangalílá, the chief beauty of the three worlds. I -have often asked for her in marriage, but out of hostility that king -will not give her to me. And he is a formidable foe, on account of -his possessing an elephant named Bhadradanta. Still I cannot bear to -live any longer without that daughter of his. So I have no measure -which I can adopt in this business. Tell me, my friend, what I am to -do." When the king said this, his minister answered him; "Why, king, -do you suppose that courage and not policy ensures success? Dismiss -your anxiety; I will manage the matter for you by my own ingenuity." - -So, the next day, the minister set out for Váránasí, disguised as a -Pásupata ascetic, and he took six or seven companions with him, who -were disguised as his pupils, and they told all the people, who came -together from all quarters to adore him, that he possessed supernatural -powers. Then, as he was roaming about one night to find out some -means of accomplishing his object, he saw in the distance the wife -of the keeper of the elephants leave her house, going along quickly -through fear, escorted in some direction or other by three or four -armed men. He at once said to himself, "Surely this lady is eloping -somewhere, so I will see where she is going." So he followed her with -his attendants. And he observed from a distance the house into which -she went, and then he returned to his own lodging. And the next day, -as the elephant-keeper was wandering about in search of his wife, who -had gone off with his wealth, the minister contrived to send his own -followers to meet him. They found that he had just swallowed poison -because he could not find his wife, and they counteracted by their -knowledge the effect of the poison, pretending that they did it out -of pure compassion. And they said to him; "Come to our teacher, for -he is a seer and knows every thing:" and so they brought him to the -minister. And the elephant-keeper fell at the feet of the minister, -who was rendered more majestic by the insignia of his vow, and asked -him for news of his wife. The minister pretended to meditate, and -after a time told him the place where she was taken by the strange -men at night, with all the signs by which he might recognise it. Then -the elephant-keeper bowed again before him, and went with a host of -policemen and surrounded that place. And he killed those wicked men -who had carried off his wife, and recovered her, together with her -ornaments and his wealth. - -And the next day he went and bowed before, and praised that supposed -seer, and invited him to an entertainment. And as the minister did not -wish to enter a house, and said that he must eat at night, he made an -entertainment for him at nightfall in the elephant-stables. So the -minister went there and feasted with his followers, taking with him -a concealed serpent, that he had by means of a charm got to enter the -hollow of a bamboo. Then the elephant-keeper went away, and while the -others were asleep, the minister introduced, by means of the bamboo, -the serpent into the ear of the elephant Bhadradanta, while it was -asleep, and he spent the night there, and in the morning went back -to Magadha his native land; but the elephant died from the bite of -the snake. - -When the clever minister returned, having smitten down the elephant as -if it were the pride of that king Dharmagopa, the king Bhadrabáhu was -in ecstasies. Then he sent off an ambassador to Váránasí to ask for -the hand of Anangalílá. The king, who was helpless from the loss of -his elephant, gave her to him; for kings, who know times and seasons, -bend like canes, if it is expedient to do so. - -"So, by the sagacity of that minister Mantragupta, the king Bhadrabáhu -obtained Anangalílá. And in the same way I must obtain that wife by -wisdom." When Mrigánkadatta said this, his minister Vichitrakatha -said to him--"You will succeed in all by the favour of Siva which was -promised you in a dream. What will not the effective favour of the -gods accomplish? Hear in proof of it the story I am now going to tell." - - - -Story of Pushkaráksha and Vinayavatí. - -There was in the city of Takshasilá a king of the name of -Bhadráksha. He, desiring a son, was worshipping Lakshmí every day -with one hundred and eight white lotuses upon a sword. One day, as -the king was worshipping her without breaking silence, he happened to -count the lotuses mentally, and found that there was one missing. He -then gave the goddess the lotus of his heart spitted on the sword, and -she was pleased and granted him a boon that would ensure his having -a son that would rule the whole earth. And she healed the wound of -the king and disappeared. Then there was born a son to the king by -his queen, and he possessed all the auspicious marks. And the king -called him Pushkaráksha, because he obtained him by the gift of the -lotus of his heart. And when the son, in course of time, grew up to -manhood, Bhadráksha anointed him king, as he possessed great virtues, -and himself repaired to the forest. - -Pushkaráksha, for his part, having obtained the kingdom, kept -worshipping Siva every day, and one day at the end of his worship, -he asked him to bestow on him a wife. Then he heard a voice come from -heaven, saying, "My son, thou shalt obtain all thy desire." Then he -remained in a happy state, as he had now a good hope of success. And -it happened that one day he went to a wood inhabited by wild beasts, -to amuse himself with hunting. There he saw a camel about to eat two -snakes entwined together, and in his grief he killed the camel. The -camel immediately became a Vidyádhara, abandoning its camel body, -and being pleased said to Pushkaráksha "You have done me a benefit. So -hear what I have to tell you." - - - -Story of the birth of Vinayavatí. - -There is, king, a mighty Vidyádhara named Rankumálin. And a beautiful -maiden of the Vidyádhara race, named Tárávalí, who admired good looks, -saw him and fell in love with him, and chose him for her husband. And -then her father, angry because they had married without consulting -anything but their own inclination, laid on them a curse that would -separate them for some time. Then the couple, Tárávalí and Rankumálin, -sported, with ever-growing love, in various regions belonging to them. - -But one day, in consequence of that curse, they lost sight of one -another in a wood, and were separated. Then Tárávalí, in her search -for her husband, at last reached a forest on the other side of the -western sea, inhabited by a hermit of supernatural powers. There -she saw a large jambu-tree in flower, which seemed compassionately -to console her with the sweet buzzing of its bees. And she took the -form of a bee, and sat down on it to rest, and began to drink the -honey of a flower. And immediately she saw her husband, from whom she -had been so long separated, come there, and she bedewed that flower -with a tear of joy. And she abandoned the body of a bee, and went -and united herself to her husband Rankumálin, who had come there in -search of her, as the moonlight is united to the moon. - -Then she went with him to his home: but from the jambu-flower bedewed -with her tear a fruit was produced. [169] And in course of time a -maiden was produced inside the fruit. Now once on a time the hermit, -who was named Vijitásu, was wandering about in search of fruits -and roots, and came there, and that fruit, being ripe, fell from -the jambu-tree and broke, and a heavenly maiden came out of it, and -respectfully bowing, saluted the feet of that hermit. That hermit, -who possessed divine insight, when he beheld her, at once knew her -true history, and being astonished, took her to his hermitage, and -gave her the name of Vinayavatí. Then in course of time she grew up -to womanhood in his hermitage, and I, as I was roaming in the air, -saw her, and being infatuated by pride in my own good looks and by -love, I went to her, and tried to carry her off by force against -her will. At that moment the hermit Vijitásu, who heard her cries, -came in, and denounced this curse upon me, "O thou whose whole body -is full of pride in thy beauty, become an ugly camel. But when thou -shalt be slain by king Pushkaráksha, thou shalt be released from thy -curse. And he shall be the husband of this Vinayavatí." - -"When cursed in these words by the hermit I became a camel on this -earth, and now, thanks to you, my curse is at an end; so go to that -forest on the other side of the western sea, named Surabhimáruta, and -obtain for a wife that heavenly creature, who would make Srí herself -lose all pride in her own beauty." When the heavenly Vidyádhara had -said this to Pushkaráksha, he flew up to the sky. Then Pushkaráksha -returned to his city, and entrusted his kingdom to his ministers, and -mounting his horse, went off alone at night. And at last he reached -the shore of the western sea, and there he reflected, "How shall I -cross over this sea?" Then he saw there an empty temple of Durgá, -and he entered it, and bathed, and worshipped the goddess. And he -found there a lyre, which had been deposited there by some one, and -he devoutly sang to it in honour of the goddess songs composed by -himself. And then he lay down to sleep there. And the goddess was so -pleased with his lyric worship, that in the night she had him conveyed -across the sea by her attendant demons, while he was asleep. - -Then he woke up in the morning on the other side of the sea, and saw -himself no longer in the temple of Durgá, but in a wood. And he rose -up in astonishment, and wandered about, and beheld a hermitage, which -seemed to bow before him hospitably by means of its trees weighed down -with fruit, and to utter a welcome with the music of its birds. So -he entered it, and saw a hermit surrounded by his pupils. And the -king approached the hermit, and bowed at his feet. The hermit, who -possessed supernatural insight, received him hospitably and said to -him; "King Pushkaráksha, Vinayavatí, for whom you have come, has gone -out for a moment to fetch firewood, so wait a little: you shall to-day -marry her who was your wife in a former life." Then Pushkaráksha said -to himself--"Bravo! this is that very hermit Vijitásu, and this is -that very wood, no doubt the goddess has had me carried across the -ocean. But this that the hermit tells me is strange, that she was my -wife in a previous state of existence." Then he asked the hermit in -his joy the following question, "Tell me, reverend sir, how was she -my wife before?" Then the hermit said, "Listen, if you feel curious -on the point." - - - -The adventures of Pushkaráksha and Vinayavatí in a former life. - -There was in old time a merchant in Támraliptí, named Dharmasena, -and he had a beautiful wife named Vidyullekhá. As it happened, he -was robbed by bandits and wounded with weapons by them, and longing -for death, he went out with his wife to enter the fire. And the two -saw suddenly a beautiful couple of swans coming through the air. Then -they entered the fire, and died with their minds fixed on those swans, -and so the husband and wife were born in the next birth as swans. - -Now, one day in the rains, as they were in their nest in a -date-palm-tree, a storm uprooted the tree and separated them. The next -day the storm was at an end, and the male swan went to look for his -female, but he could not find her in the lakes or in any quarter of -the sky. At last he went, distracted with love, to the Mánasa lake, -the proper place for swans at that season of the year, and another -female swan, that he met on the way, gave him hopes that he would -find her there. There he found his female, and he spent the rainy -season there, and then he went to a mountain-peak to enjoy himself -with her. There his female was shot by a fowler; when he saw that, -he flew away distracted with fear and grief. The fowler went off, -taking with him the dead female swan, and on the way he saw many armed -men at a distance, coming towards him, and he thought that they would -perhaps take the bird from him, so he cut some grass with his knife, -and covering up the bird with that, left her on the ground. After -the men had gone, the fowler returned to take the female swan. But -it happened that among the grass which he had cut was a herb, which -possessed the power of raising the dead to life. By means of the -juice of this herb the female swan was restored to life, [170] and -before his eyes she flung off the grass, and flew up into the sky, -and disappeared. - -But in the meanwhile the male swan went and settled on the shore of -a lake among a flock of swans, distracted with grief at seeing his -mate in this state. [171] Immediately a certain fisherman threw a -net, and caught all those birds, and thereupon sat down to take his -food. Then the female swan came there in search of her husband, and -found him caught in the net, and in her grief she cast her eyes in -every direction. Then she saw on the bank of the lake a necklace of -gems, which a certain person, who had gone into the water to bathe, -had laid on top of his clothes. She went and carried off the necklace -without that person seeing her do it, and she flew gently through -the air past the fisherman, to shew him the necklace. The fisherman, -when he saw the female swan with the necklace in her beak, left the -net full of birds, and ran after her, stick in hand. But the female -swan deposited the necklace upon the top of a distant rock, and the -fisherman proceeded to climb up the rock to get the necklace. When the -female swan saw that, she went and struck in the eye with her beak a -monkey that was asleep on a tree, near where her husband lay caught -in the net. The monkey, being terrified by the blow, fell on the net -and tore it, and so all the swans escaped from it. Then the couple -of swans were re-united, and they told one another their adventures, -and in their joy amused themselves as they would. The fisherman, -after getting the necklace, came back to fetch the birds, and the man -whose necklace had been taken away, met him as he was looking for it, -and as the fact of the fisherman's being in possession of the necklace -was revealed by his fear, he recovered it from him and cut off his -right hand with his sword. And the two swans, sheltering themselves -under one lotus by way of umbrella, rose up in the middle of the day -from the lake and roamed in the sky. - -And soon the two birds reached the bank of a river haunted by a -certain hermit, who was employed in worshipping Siva. Then the couple -of swans were shot through with one arrow by a fowler, as they were -flying along, and fell together to the earth. And the lotus, which -they had used as an umbrella, fell on the top of a linga of Siva, -while the hermit was engaged in worship. Then the fowler, seeing them, -took the male swan for himself, and gave the female swan to the hermit, -who offered it to Siva. [172] - -"Now you, Pushkaráksha, were that very male swan; and by the virtue of -that lotus, which fell on the top of the linga, you have been now born -in a royal family. And that female swan has been born in a family of -Vidyádharas as Vinayavatí, for Siva was abundantly worshipped with -her flesh. Thus Vinayavatí was your wife in a former birth." When -the hermit Vijitásu said this to Pushkaráksha, the king asked him -another question; How comes it, hermit, that the entering the fire, -which atones for a multitude of sins, produced in our case the fruit -of birth in the nature of a bird? Thereupon the hermit replied, -"A creature receives the form of that which it was contemplating at -the moment of death." - - - -Story of Lávanyamanjarí. - -For there was in the city of Ujjayiní a holy Bráhman virgin of the -name of Lávanyamanjarí, who observed a vow of perpetual chastity; -she once saw a Bráhman youth of the name of Kamalodaya, and her mind -was suddenly attracted to him, and she was consumed with the fire of -love but she did not abandon her vow. She went to the shore of the -Gandhavatí, and abandoned her life in a holy place, with her thoughts -intently fixed on his love. - -But on account of that intent meditation she was born in the -next birth as a hetæra, of the name of Rúpavatí, in a town named -Ekalavyá. However, owing to the virtue of her vow and of the holy -bathing-place, she remembered her former birth, and in conversation she -related that secret of her former birth to a Bráhman named Chodakarna, -who was always engaged in muttering prayers, in order to cure him of -his exclusive devotion to muttering, and at last, though she was a -hetæra, as her will was purified she attained blessedness. - -"So, king, you see that a person attains similarity to that which he -thinks of. Having said this to the king, the hermit dismissed him to -bathe, and he himself performed his midday ablutions." - -But the king Pushkaráksha went to the bank of the river, that flowed -through the forest, and saw Vinayavatí there gathering flowers. Her -body gleamed as if she were the light of the sun, come to visit the -wood out of curiosity, as it had never been able to penetrate its -thickets. He thought to himself, "Who can this be?" And she, as she -was sitting in conversation with her maid, said to her; "My friend, -the Vidyádhara, who wished long ago to carry me off, came here to-day -released from his curse, and announced the arrival of my husband." When -the friend heard that, she answered the hermit-maiden; "It is true, -for this morning the hermit Vijitásu said to his pupil Munjakesa; -'Go and bring here quickly Tárávalí and Rankumálin, for to-day will -certainly take place the marriage of their daughter Vinayavatí to king -Pushkaráksha.' When Munjakesa received this order from his teacher, -he said, 'I obey,' and started on his journey. So come, my friend, -let us now go to the hermitage." - -When she said this, Vinayavatí departed, and Pushkaráksha heard the -whole conversation from a distance without being seen. And the king -returned quickly to the hermitage of Vijitásu, after he had plunged -in the river, as if to cool the burning heat of love. There Tárávalí -and Rankumálin, who had arrived, honoured him when he bent before -them, and the hermits gathered round him. Then, on an altar-platform -illuminated by the great hermit Vijitásu with his austerities, as if -by a second fire in human form, Rankumálin gave that Vinayavatí to the -king, and he bestowed on him at the same time a heavenly chariot, that -would travel in the sky. And the great hermit Vijitásu conferred on -him this boon; "Rule, together with her, the earth with its four seas." - -Then, with the permission of the hermit, the king Pushkaráksha took -his new wife with him, and mounted that heavenly chariot that travelled -through the air, and, crossing the sea, went quickly to his own city, -being like the rising of the moon to the eyes of his subjects. - -And then he conquered the earth and became emperor of it by virtue -of his chariot, and lived a long time in enjoyment with Vinayavatí -in his own capital. - -"So a task, which is very difficult in itself, succeeds in this world, -if the gods are propitious, and so, king, you may be certain that -your enterprise also will succeed soon by the favour of the god Siva, -promised you in a dream." - -When Mrigánkadatta had heard this romantic story from his minister, -being very eager to obtain Sasánkavatí, he made up his mind to go to -Ujjayiní with his ministers. - - - - - - -CHAPTER LXX. - - -Accordingly Mrigánkadatta, being desirous to obtain Sasánkavatí the -daughter of king Karmasena, who had been described by the Vetála, -planned with his ministers to leave his city secretly, disguised as -a Pásupata ascetic, in order to travel to Ujjayiní. And the prince -himself directed his minister Bhímaparákrama to bring the necessary -staves like bed-posts, the skulls, and so on. And the head minister of -the king his father found out, by means of a spy, that Bhímaparákrama -had collected all these things in his house. And at that time it -happened that Mrigánkadatta, while walking about on the top of his -palace, spit down some betel-juice. And as ill-luck would have it, -it fell on the head of his father's minister, who happened to be -walking below, unseen by the prince. [173] But the minister, knowing -that Mrigánkadatta had spit down that betel-juice, bathed, and laid up -in his heart a grudge against Mrigánkadatta on account of the insult. - -Now it happened that the next day king Amaradatta, the father of -Mrigánkadatta, had an attack of cholera, and then the minister saw -his chance, and, after imploring an assurance of safety, he said -in secret to the king, who was tortured with his sudden attack of -disease, "The fact is, my sovereign, your son Mrigánkadatta has begun -incantations against you in the house of Bhímaparákrama, that is why -you are suffering. I found it out by means of a spy, and the thing is -obvious for all to see, so banish your son from your realm and your -disease from your body at the same time." When the king heard that, he -was terrified, and sent his own general to the house of Bhímaparákrama, -to investigate the matter. And he found the hair, and the skulls, and -other articles, [174] and immediately brought those very things and -shewed them to the king. And the king in his anger said to the general, -"That son of mine is conspiring against me, because he wishes to reign -himself, so expel him from the kingdom this very moment without delay, -together with his ministers." For a confiding [175] king never sees -through the wicked practices of his ministers. So the general went -and communicated that order of the king's, and expelled Mrigánkadatta -from the city, together with his ministers. [176] - -Then Mrigánkadatta was delighted at having obtained his object, -and he worshipped Ganesa, and mentally took a humble leave of his -parents, and started off. And after they had gone a great distance -from the town of Ayodhyá, the prince said to Prachandasakti and the -other nine ministers who were travelling with him, "There is here a -great king of the Kirátas, named Saktirakshita; he is a student in -the sciences, observing a vow of chastity, and he is a friend of mine -from childhood. For, when his father was long ago captured in battle, -he sent him here to be imprisoned as a substitute for himself, in order -to obtain his own release. And when his father died, his relations by -the father's side rose against him, and at my instigation my father -established him on the throne of his father with a military force. So -let us go to him, my friends, and then we will travel on to Ujjayiní, -to find that Sasánkavatí." - -When he said this, all the ministers exclaimed, "So be it," and he -set out with them and reached in the evening a great wilderness. It -was devoid of trees and water, and it was with difficulty that -at last he found a tank, with one withered tree growing upon its -banks. There he performed the evening ceremonies, and drank water, -and being fatigued, he went to sleep with his ministers under that dry -tree. And in the night, which was illuminated by the moon, he woke -up, and saw that the tree first put forth abundance of leaves, then -of flowers, then of fruit. And when he saw its ripe fruit falling, -he immediately woke up his ministers, and pointed out that marvel -to them. Then they were astonished, and as they were hungry, he -and they ate the delicious fruits of that tree together, and after -they had eaten them, the dry tree suddenly became a young Bráhman, -before the eyes of them all. And when Mrigánkadatta questioned him, -he told his tale in the following words. - - - -Story of Srutadhi. - -There was an excellent Bráhman in Ayodhyá named Dámadhi. I am his son, -and my name is Srutadhi. And once in a time of famine he was wandering -about with me, and he reached this place almost dead. Here he got -five fruits which some one gave him, and though he was exhausted with -hunger, he gave three to me, and set aside two for himself. Then he -went into the water of the lake to bathe, and in the meanwhile I ate -all the five fruits, and pretended to be asleep. He returned after -bathing, and beholding me cunningly lying here as motionless as a -log, he cursed me, saving, "Become a dry tree here on the bank of the -lake. And on moonlight nights flowers and fruit shall spring from you, -and when once on a time you shall have refreshed guests with fruits, -you shall be delivered from your curse." [177] As soon as my father -had pronounced this curse on me, I became a dry tree, but now that -you have tasted my fruit, I have been delivered from the curse, -after enduring it for a long time. - -After Srutadhi had related his own history, he asked Mrigánkadatta -for his, and he told it him. Then Srutadhi, who had no relations, -and was well-read in policy, asked Mrigánkadatta to permit him, as -a favour, to attach himself to his service. So, after he had spent -the night in this way, Mrigánkadatta set out next morning with his -ministers. And in the course of his journey he came to a forest named -Karimandita. There he saw five wild looking men with long hair, who -aroused his wonder. Then the five men came and respectfully addressed -him as follows: - -"We were born in the city of Kásí as Bráhmans who lived by keeping -cows. And during a famine we came from that country, where the grass -was scorched by drought, with our cows, to this wood which abounds -in grass. And here we found an elixir in the form of the water of -a tank, continually flavoured with the three kinds of fruits [178] -that drop from the trees growing on its bank. And five hundred years -have passed over our heads in this uninhabited wood, while we have -been drinking this water and the milk of cows. It is thus, prince, -that we have become such as you see, and now destiny has sent you to -us as guests, so come to our hermitage." - -When thus invited by them, Mrigánkadatta went with them to their -hermitage, taking his companions with him, and spent the day there -living on milk. And he set out from it in the morning, and in course -of time he reached the country of the Kirátas, seeing other wonderful -sights on the way. And he sent on Srutadhi to inform his friend -Saktirakshita, the king of the Kirátas, of his arrival. When the -sovereign of the Kirátas heard of it, he went to meet Mrigánkadatta -with great courtesy, and conducted him with his ministers into his -city. Mrigánkadatta told him the cause of his arrival, and remained -there for some days, being entertained by him. And the prince arranged -that Saktirakshita should be ready to assist him in his undertaking -when the proper time came, and then he set out, on an auspicious day, -for Ujjayiní, with his eleven companions, having been captivated -by Sasánkavatí. - -And as he went along, he reached an uninhabited forest and saw standing -under a tree an ascetic, with ashes on his body, a deer-skin, and -matted hair. So he went up to him, with his followers, and said -to him; "Reverend sir, why do you live alone in this forest in -which there is no hermitage?" Then the hermit answered him, "I am -a pupil of the great sage named Suddhakírti and I know innumerable -spells. Once on a time I got hold of a certain Kshatriya boy with -auspicious marks, and I exerted all my diligence to cause him to be -possessed, while alive, by a spirit, and, when the boy was possessed, -I questioned him, and he told me of many places for potent drugs and -liquors, and then said this; 'There is in this Vindhya forest in the -northern quarter a solitary asoka-tree, and under it there is a great -palace of a snake-king. [179] In the middle of the day its water -is concealed with moistened dust, but it can be discovered by the -couples of swans sporting there together with the water-cranes. [180] -There dwells a mighty chief of the snakes, named Párávatáksha, and -he obtained a matchless sword from the war of the gods and Asuras, -named Vaidúryakánti; whatever man obtains that sword will become a -chief of the Siddhas and roam about unconquered, and that sword can -only be obtained by the aid of heroes.' When the possessed boy had -said this, I dismissed him. So I have wandered about over the earth -desirous to obtain that sword, and caring for nothing else, but, -as I have not been able to find men to help me, in disgust I have -come here to die." When Mrigánkadatta heard the ascetic say this, he -said to him, "I and my ministers will help you." The ascetic gladly -accepted his offer, and went with him and his followers, by the help -of an ointment rubbed on the feet, to the dwelling-place of that -snake. There he found the sign by which it could be recognised, and he -placed there at night Mrigánkadatta and his companions, duly initiated, -fixed with spells; and throwing enchanted mustard-seed he cleared the -water from dust, and began to offer an oblation with snake-subduing -spells. And he conquered by the power of his spells the impediments, -such as earthquakes, clouds, and so on. Then there came out from that -asoka-tree a heavenly nymph, as it were, murmuring spells with the -tinkling of her jewelled ornaments, and approaching the ascetic she -pierced his soul with a sidelong glance of love. And then the ascetic -lost his self-command and forgot his spells; and the shapely fair one, -embracing him, flung from his hand the vessel of oblation. And then -the snake Párávatáksha had gained his opportunity, and he came out -from that palace like the dense cloud of the day of doom. Then the -heavenly nymph vanished, and the ascetic beholding the snake terrible -with flaming eyes, roaring horribly, died of a broken heart. - -When he was destroyed, the snake laid aside his awful form, and -cursed Mrigánkadatta and his followers, for helping the ascetic, -in the following words, "Since you did what was quite unnecessary -after all coming here with this man, you shall be for a certain time -separated from one another." Then the snake disappeared, and all of -them at the same time had their eyes dimmed with darkness, and were -deprived of the power of hearing sounds. And they immediately went -in different directions, separated from one another by the power -of the curse, though they kept looking for one another and calling -to one another. And when the delusion of the night was at an end, -Mrigánkadatta found himself roaming about in the wood without his -ministers. - -And, after two or three months had passed, the Bráhman Srutadhi, -who was looking for him, suddenly fell in with him. Mrigánkadatta -received him kindly, and asked for news of his ministers, whereupon -Srutadhi fell at his feet weeping, and consoled him, and said to him, -"I have not seen them, prince, but I know they will go to Ujjayiní, -for that is the place we all have to go to." With these and similar -speeches he urged the prince to go there, so Mrigánkadatta set out -with him slowly for Ujjayiní. - -And after he had journeyed a few days, he found his own minister -Vimalabuddhi who suddenly came that way. When the minister saw him, -he bowed before him with eyes filled with tears at seeing him, and -the prince embraced him, and making him sit down, he asked him for -tidings of the other ministers. Then Vimalabuddhi said to that prince, -who was so beloved by his servants, "I do not know, king, where each -of them has gone in consequence of the curse of the snake. But hear -how I know that you will find them again." - - - -The adventures of Vimalabuddhi after he was separated from the prince. - -When the snake cursed me, I was carried far away by the curse, and -wandered in the eastern part of the forest. And being fatigued, I was -taken by a certain kind person to the hermitage of a certain hermit, -named Brahmadandin. There my fatigue was removed by the fruits and -water which the sage gave me, and, roaming away far from the hermitage, -I saw a vast cave. I entered it out of curiosity, and I saw inside it a -palace made of jewels, and I began to look into the palace through the -lattice-windows. And lo! there was in it a woman causing to revolve -a wheel with bees, and those bees made some of them for a bull, and -others for a donkey, both which creatures were standing there. And -some drank the foam of milk sent forth by the bull, and others the -foam of blood sent forth by the donkey, and became white and black, -according to the colour of the two objects on which they settled; -and then they all turned into spiders. And the spiders, which were -of two different colours, made two different-coloured webs with their -excrements. And one set of webs was hung on wholesome flowers, and the -other on poisonous flowers. And the spiders, that were clinging to -those webs as they pleased, were bitten by a great snake which came -there, having two mouths, one white, and the other black. Then the -woman put them in various pitchers, but they got out again, and began -to occupy the same webs again respectively. Then those, that were on -the webs attached to the poisonous flowers, began to cry out, owing -to the violence of the poison. And thereupon the others, that were -on the other webs, began to cry out also. But the noise interrupted -the meditation of a certain merciful ascetic who was there, who -discharged fire at the webs. Then the webs, in which the spiders were -entangled, were burnt up, and the spiders entered a hollow coral rod, -and disappeared in a gleaming light at the top of it. In the meanwhile -the woman disappeared with her wheel, her bull, and her donkey. - -When I had seen this, I continued to roam about there in a state of -astonishment; and then I saw a charming lake, which seemed by means -of its lotuses, round which bees hummed, to summon me thither to -look at it. And while I sat on the bank and looked at it, I beheld a -great wood inside the water, and in the wood was a hunter, and the -hunter had got hold of a lion's cub with ten arms which he brought -up, and then banished from the wood in anger, on the ground that it -was disobedient. [181] The lion then heard the voice of a lioness in -a neighbouring wood, and was going in the direction of the sound, -when his ten arms were scattered by a whirlwind. Then a man with a -protuberant belly came and restored his arms as they were before, -and he went to that forest in search of the lioness. He endured for -her sake much hardship in that other forest, and at last obtained her -whom he had had for a wife in a former state, and with her returned -to his own forest. And when the hunter saw that lion return with his -mate to the forest, which was his hereditary abode, [182] he resigned -it to him and departed. - -When I had seen this, I returned to the hermitage and described both -those very wonderful spectacles to Brahmadandin. And that hermit, -who knows the past, present, and future, kindly said to me, "You -are fortunate; Siva has shewn you all this by way of favour. That -woman, whom you saw, is Illusion, and the wheel which she caused to -revolve, is the wheel of mundane existence, and the bees are living -creatures. And the bull and the donkey are respectively symbols of -Righteousness and Unrighteousness, and the foam of milk and the foam -of blood discharged by them, to which the bees repaired, are typical -of good and evil actions. And they acquired properties arising from -the things on which they respectively settled, and became spiders of -two kinds, white and foul respectively; and then with their energy, -which was symbolized by excrement, they produced entangling nets of two -kinds, such as offspring and so on, which were attached to wholesome -and poisonous flowers, which signify happiness and misery. And while -clinging each to its own web, they were bitten by a snake, typical -of Death, with its two mouths, the white set with the white mouth -symbolical of good fortune, the other with the black mouth symbolical -of evil fortune. - -Then that female, typifying Illusion [183] plunged them into various -wombs typified by the jars, and they again emerged from them, and -assuming forms white and black, corresponding to what they had before, -they fell into entangling webs, which are symbolical of sons and -other worldly connexions, resulting in happiness and misery. Then -the black spiders, entangled in their webs, being tortured by the -poison, symbolical of pain, began in their affliction to invoke the -supreme lord as their help. When the white spiders, who were in their -own webs, perceived that, they also became averse to their state, -and began to invoke that same lord. Then the god, who was present -in the form of an ascetic, awoke from his trance, and consumed all -their entangling webs with the fire of knowledge. Accordingly they -ascended into the bright coral tube, typical of the orb of the sun, -and reached the highest home, which lies above it. And then Illusion -vanished, with the revolving wheel of births, and with her ox, and -her ass, typical of Righteousness and Unrighteousness. - -Even thus in the circle of existence revolve creatures, fair and foul -according to their actions, and they are liberated by propitiating -Siva; and this spectacle has been shown to you by Siva to teach you -this lesson, and to put an end to your delusion. As for that sight -which you saw in the water of the tank, this is the explanation of -it. The holy god produced this apparent reflection in the water, -in order to teach you what was destined to befall Mrigánkadatta. For -he may be compared to a young lion-whelp, and he was brought up with -ten ministers round him resembling ten arms, and he was banished in -anger by his father, (typified by the hunter) from his native land, -typified by the forest: and on hearing the report of Sasánkavatí, -(who may be compared to a lioness,) coming from the land of Avanti, -(symbolized by the other wood, [184]) he made towards her, and the -wind which stripped him of his arms is the curse of the snake, which -separated him from his ministers. Then Vináyaka [185] appeared as a -man with a pendulous belly, and restored to him his arms, (that is to -say, his ministers,) and so he recovered his former condition. Then -he went and after enduring great hardship, obtained from another place -the lioness, (that is Sasánkavatí,) and returned. And when the hunter, -(that is his father,) saw him coming near with his wife, having swept -away the obstacles which his foes put in his way, [186] he resigned -to him the whole of his forest, (that is his kingdom,) and retired -to a grove of ascetics. Thus has Siva shewn you the future as if it -had already taken place. So you may be sure, your master will recover -you, his ministers, and obtain his wife and his kingdom." When the -excellent hermit had thus instructed me, I recovered hope and left -that hermitage, and travelling along slowly I have met you here, -prince, to-day. So you may rest assured, prince, that you will recover -Prachandasakti, and your other ministers, and gain your object; you -certainly gained the favour of Ganesa by worshipping him before you -set out. - -When Mrigánkadatta had listened for a while to this strange story of -Vimalabuddhi's, he was much pleased, and after he had again deliberated -with him, he set out for the city of Avanti, with the double object -of accomplishing his enterprise and recovering his other ministers. - - - - - - -CHAPTER LXXI. - - -Then, as Mrigánkadatta was journeying to Ujjayiní, with Srutadhi -and Vimalabuddhi, to find Sasánkavatí, he reached the Narmadá which -lay in his path. The fickle stream, when she beheld him, shook her -waves like twining arms, and gleamed white with laughing foam, as -if she were dancing and smiling because he had so fortunately been -reunited with his ministers. And when he had gone down into the bed -of the river to bathe, it happened that a king of the Savaras, named -Máyávatu, came there for the same purpose. When he had bathed, three -water-genii [187] rose up at the same time and seized the Bhilla, -whose retinue fled in terror. When Mrigánkadatta saw that, he went -into the water with his sword drawn, and killed those water-genii, -and delivered that king of the Bhillas. When the king of the Bhillas -was delivered from the danger of those monsters, he came up out of the -water and fell at the feet of the prince, and said to him,--"Who are -you, that Providence has brought here to save my life on the present -occasion? Of what virtuous father do you adorn the family? And what is -that country favoured by fortune to which you are going?" When he said -this, Srutadhi told him the prince's whole story from the beginning, -and then the Savara king shewed him exceeding respect, and said to him; -"Then I will be your ally in this undertaking which you have in view, -as you were directed by the god, and with me will come my friend -Durgapisácha the king of Mátangas. So do me the favour, my lord, -of coming to my palace, since I am your slave." - -Thus he entreated Mrigánkadatta with various humble speeches, and -then took him to his own village. And there he entertained the prince -fittingly with all the luxuries he could command, and all the people -of the village shewed him respect. And the king of the Mátangas came -and honoured him as the saviour of his friend's life, and placed his -head on the ground to shew that he was his slave. Then Mrigánkadatta -remained there some days, to please that Máyávatu, the king of the -Bhillas. - -And one day, while he was staying there, that king of the Savaras began -to gamble with Chandaketu his own warder. And while he was playing, the -clouds began to roar, and the domestic peacocks lifted up their heads -and began to dance, and king Máyávatu rose up to look at them. Then -the warder, who was an enthusiastic gambler, said to his sovereign, -"What is the use, my master, of looking at these peacocks which are -not skilled in dancing? I have a peacock in my house, to which you -would not find an equal in the world. I will show it you to-morrow, -if you take pleasure in such things." When the king heard that, he -said to the warder, "You must certainly shew it to me," and then he -set about the duties of the day. And Mrigánkadatta, when he heard all -that, rose up with his companions, and performed his duties such as -bathing and eating. - - - -The adventures of Mrigánkadatta and the warder. - -And when the night came, and thick darkness was diffused over the face -of things, the prince went out alone and self-impelled from the chamber -in which his companions were sleeping, in search of adventures, with -his body smeared with musk, wearing dark-blue garments and with his -sword in his hand. And as he was roaming about, a certain man, who was -coming along the road and did not see him on account of the darkness, -jostled against him, and struck his shoulder against his. Then he -rushed at him angrily and challenged him to fight. But the person -challenged, being a man not easily abashed, made an appropriate reply, -"Why are you perplexed by want of reflection? If you reflect, you will -see that you ought to blame the moon for not lighting up this night, -or the Governor of the world for not appointing that it should rule -with full sway here, [188] since in such darkness causeless quarrels -take place." - -Mrigánkadatta was pleased with this clever answer and he said -to him, "You are right. Who are you?" The man answered, "I am a -thief." Whereupon the prince said falsely, "Give me your hand, -you are of the same profession as myself." And the prince made -an alliance with him, and went along with him out of curiosity, -and at last reached an old well covered with grass. And there the -man entered a tunnel, and Mrigánkadatta went along it with him, -and reached the harem of that king Máyávatu. And when he got there, -he recognized the man by the light of the lamp, and lo! it was the -warder Chandaketu, and not a robber. But the warder, who was the -secret paramour of the king's wife, did not recognize the prince, -because he had other garments on than those he usually wore, [189] -and kept in a corner where there was not much light. - -But the moment the warder arrived, the king's wife, who was named -Manjumatí, and was desperately in love with him, rose up and threw her -arms round his neck. And she made him sit down on a sofa, and said to -him, "Who is this man that you have brought here to-day?" Then he said -to her, "Make your mind easy, it is a friend of mine." But Manjumatí -said excitedly, "How can I, ill-starred woman that I am, feel at ease, -now that this king has been saved by Mrigánkadatta, after entering the -very jaws of death?" When the warder heard her say that, he answered, -"Do not grieve, my dear! I will soon kill the king and Mrigánkadatta -too." When he said this, she answered, as fate would have it, "Why -do you boast? When the king was seized that day by monsters in the -water of the Narmadá, Mrigánkadatta alone was ready to rescue him; -why did you not kill him then? The fact is, you fled in fear. So be -silent, lest some one hear this speech of yours, and then you would -certainly meet with calamity at the hands of Mrigánkadatta, who is -a brave man." When she said this, her paramour the warder lost his -temper with her. He said, "Wretched woman, you are certainly in love -with Mrigánkadatta, so receive now from me the just recompense of that -taunt." And he rose up to kill her, dagger in hand. Then a maid, who -was her confidante, ran and laid hold of the dagger with her hand and -held it. In the meanwhile Manjumatí escaped into another room. And -the warder dragged the dagger out of the maid's hand, cutting her -fingers in the process; and returned home by the way which he came, -somewhat confused, with Mrigánkadatta, who was much astonished. - -Then Mrigánkadatta, who could not be recognized in the darkness, -said to the warder, "You have reached your own house, so I will -leave you." But the warder said to the prince, "Sleep here to-night, -without going further, for you are very tired." Then the prince -consented, as he wished to learn something of his goings on; and -the warder called one of his servants and said to him, "Take this -man to the room where the peacock is, and let him rest there and -give him a bed." The servant said--"I will do as you command," and -took the prince to the room and placed a light in it, and gave him -a bed. He then departed, fastening the outer door with a chain, and -Mrigánkadatta saw the peacock there in a cage. He said to himself, -"This is the very peacock, that the warder was speaking of," and out -of curiosity he opened its cage. And the peacock came out and, after -looking intently at Mrigánkadatta, it fell down and rolled at his -feet again and again. And as it was rolling, the prince saw a string -tied round its neck and at once untied it, thinking that it gave the -bird pain. The peacock, the moment that the thread was loosed from -its neck, became before his eyes his minister Bhímaparákrama. Then -Mrigánkadatta embraced the affectionate minister, who bowed before -him, and in his astonishment said to him, "Tell me, friend, what is -the meaning of this?" Then Bhímaparákrama said to him in his delight, -"Listen, prince, I will tell you my story from the beginning." - - - -The adventures of Bhímaparákrama after his separation from the prince. - -When I was separated from you by the curse of the Nága, I wandered -about in the wood until I reached a salmali tree. [190] And I saw an -image representing Ganesa carved in the tree, which I worshipped, -and then I sat down at the foot of the tree being tired, and I -said to myself, "All this mischief has been brought about by me, -by telling my master that time the incident of the Vetála which took -place at night. So I will abandon here this my sinful body." In this -frame of mind I remained there, fasting, in front of the god. And -after some days an old traveller came that way, and sat in the shade -of that tree. And the good man, seeing me, questioned me with much -persistence, saying, "Why do you remain in this solitary place, my son, -with such a downcast face?" Then I told him my story, exactly as it -took place, and the old traveller kindly said to me, to encourage me; -"Why, being a man, are you killing yourself like a woman? Moreover, -even women do not lose their courage in calamity; hear the following -tale in proof of it." - - - -Story of Kamalákara and Hansávalí. - -In the city of Kosala there was a king, named Vimalákara, and he -had a son named Kamalákara, who was made by the Creator admirable in -respect of the qualities of courage, beauty and generosity, as if to -outdo Skanda, Kandarpa, and the wishing-tree of heaven. Then one day -a bard, whom he had known before, came and recited a certain stanza -in the presence of that prince, who deserved to be praised by bards in -all the regions of the world. "Where can the row of swans [191] obtain -satisfaction, until it reaches the lotus-bed, [192] round which sings a -host of many noisy birds [193] delighted at obtaining the lotus-flower -[194]?" When the bard, named Manorathasiddhi, had frequently recited -this stanza, prince Kamalákara questioned him, and he said to him: -"Prince, as I was roaming about, I reached the city of king Meghamálin, -named Vidisá, the pleasure-ground of the goddess of prosperity. There -I was staying in the house of a professor of singing, named Dardura, -and one day he happened to say to me, 'To-morrow the daughter of -the king, named Hansávalí, will exhibit in his presence her skill -in dancing, which she has lately been taught.' When I heard that, -I was filled with curiosity, and managed to enter the king's palace -with him the following day, and went into the dancing-hall. There I -saw the slender-waisted princess Hansávalí dancing before her father, -to the music of a great tabor, looking like a creeper of the tree of -Love agitated by the wind of youth, shaking her ornaments like flowers, -curving her hand like a shoot. Then I thought, 'There is no one fitted -to be the husband of this fawn-eyed one, except the prince Kamalákara; -so, if she, being such, is not joined to him, why has the god of love -taken the trouble of stringing his bow of flowers thus fruitlessly? So -I will adopt some expedient in this matter.' Thus minded I went, after -I had seen the spectacle, to the door of the king's court, and I put up -a notice with this inscription on it; 'If there is any painter here, -who is a match for me, let him paint a picture.' When no one else -dared to tear it down, the king coming to hear of it, appointed me -to paint his daughter's bower. Then I painted you and your servants, -prince Kamalákara, on the wall of the bower of that Hansávalí. - -"I thought to myself, 'If I declare the matter openly, she will know -that I am scheming, so I will let the princess know it by means of -an artifice.' So I persuaded a handsome fellow, who was an intimate -friend of mine, to come near the palace, and pretend to be mad, and -I arranged with him beforehand how he was to behave. Now he was seen -a long way off by the princes, as he was roaming about singing and -dancing, and they had him brought into their presence to make game of -him. Then Hansávalí saw him, and had him brought by way of a joke into -her bower, and, when he saw the picture of you, which I had painted -there, he began to praise you, saying, 'I am fortunate in beholding -this Kamalákara, who is, like Vishnu, an endless store of virtues, -with his hand marked with the lotus and conch, the object of the favour -of the goddess of Fortune.' When the princess heard him singing such -songs, as he danced, she said to me, 'What does this fellow mean? Who -is it that you have painted here?' When she asked me this persistently, -I said, 'This mad fellow must have previously seen this prince, whom I -have painted here out of regard for his beauty.' And then I told her -your name, and described to her your good qualities. Then the young -tree of passion grew up in the heart of Hansávalí, which was irrigated -by the overflowing streams of gushing love for you. Then the king her -father came and saw what was going on, and in wrath had the pretended -madman, who was dancing, and myself, both turned out of doors. After -that she pined away day by day with longing, and was reduced to such -a state that, like a streak of the moon during the wane, she had only -her beauty left. And on the pretence of illness she went to a temple -of Vishnu that dispels calamity, and so managed to live a solitary -life by the permission of her father. And being unable to sleep, -owing to thinking on you, she could not endure the cruel moonlight, -and remained there ignorant of the changes of day and night. Then she -saw me one day from a window, as I was entering there, and she summoned -me, and honoured me respectfully with dresses and ornaments. [195] -And then I went out, and saw this stanza which I have repeated to -you written on the border of a garment that she had given me: hear -it again; 'Where can the row of swans obtain satisfaction, until it -reaches the lotus-bed, round which sings a host of many noisy birds -delighted at obtaining the lotus-flower.' And when I read it, I knew -for certain how she felt towards you, and I came here to inform you -and recited the stanza in your presence, and here is the garment on -which she wrote the stanza." When Kamalákara heard the speech of the -bard, and saw the stanza, he joyed exceedingly, thinking on Hansávalí, -who had entered his heart, he knew not whether by eye or ear. - -Now it happened that, while he was thinking with eager longing about -the best means of obtaining this princess, his father summoned him -and said to him; "My son, unenterprising kings perish like snakes -arrested by a charm, and how can kings rise up again when they have -once perished? But you have been addicted to pleasures, and up to the -present time you have not been visited by any longing for conquest; -so arouse yourself, and fling off sloth; advance and conquer that -enemy of mine the king of Anga, who has left his own country on an -enterprise against me, and I will remain at home. When the brave -Kamalákara heard this, he agreed to undertake the enterprise, being -desirous of marching towards the country of his beloved. Then he -set out with the forces which his father assigned him, making the -earth and the hearts of his enemies tremble. And he reached in a few -marches the army of the king of Anga, and when that prince turned -round to make a counter-attack, he fought with him. And the brave -hero drank up his army, as Agastya did the water of the sea, and being -victorious, captured the king alive. And he sent that enemy in chains -to his father, committing him to the care of the principal warder in -accordance with a letter, which he sent with him. But he commissioned -the warder to give the following message by word of mouth to the king, -"I now leave this place, my father, to conquer other enemies." So -he went on conquering other enemies, and with his army augmented by -their forces, he at last arrived in the vicinity of the city of Vidisá. - -And encamping there he sent an ambassador to Meghamálin the father -of Hansávalí, to ask for her in marriage. When that king learnt from -the ambassador that he had come, not as an enemy, but for the sake of -his daughter, he paid a friendly visit to him in person. The prince -welcomed him; and Meghamálin, after he had complimented the prince, -said to him, "Why did you take the trouble of coming in person about -a business which might have been negotiated by an ambassador? For -I desire this marriage; hear the reason. Seeing that this Hansávalí -was even in her childhood devoted to the worship of Vishnu, and that -she had a frame delicate as a sirísha, I became anxious about her, -and kept saying to myself, 'Who will be a fitting husband for this -girl.' And, as I could not think of a suitable husband for her, I was -deprived of sleep by my anxiety about the matter, and contracted a -violent fever. And in order to allay it, I worshipped and petitioned -Vishnu, and one night, when I was only able to sleep a little on -account of pain, Vishnu said to me in a dream, 'Let that Hansávalí, -on account of whom you have contracted this fever, touch you with -her hand, my son, then your fever will be allayed. For her hand is so -holy from worshipping me, that whenever she touches any one with it, -his fever, even though incurable, will certainly pass away. And you -need have no more anxiety about her marriage, since prince Kamalákara -is destined to be her husband. But she will endure some misery for -a short time.' When I had been thus instructed by Vishnu in a dream, -I woke up at the end of the night. Then my fever was removed by the -touch of Hansávalí's hand. And so the union of you two is appointed -by the god. Accordingly I bestow on you Hansávalí." When he had said -this, he had an auspicious moment fixed for the marriage and returned -to his capital. - -There he told all that he had done, and when Hansávalí had heard it, -she said in secret to her confidante, named Kanakamanjarí, "Go and -see with your own eyes whether that prince, to whom I am to be given, -is the same as he, who, when painted here by the artist, captivated my -heart. For it is just possible that my father may wish, out of fear, -to bestow me as a gift on some prince of the same name, that has -come here with an army." With these words she sent off Kanakamanjarí, -acting in accordance with her own will only. - -And the confidante, having assumed the complete disguise of an ascetic, -with rosary of Aksha beads, deer-skin, and matted hair, went to -the camp of that prince, and entered introduced by his attendants, -and beheld him looking like the god that presides over the weapon -with which the god of love conquers the world. And her heart was -fascinated by his beauty, and she remained a moment looking as if she -were in profound meditation. And full of longing she said to herself, -"If I am not united with this charming prince, I shall have been born -in vain. So I will take the necessary steps to ensure that, whatever -comes of it." Then she went up to him, and gave him her blessing, -and bestowed on him a jewel, and he received the gem politely and sat -down; then she said to him, "This is an excellent jewel of which I -have often seen the properties tested. By holding it in your hand you -can render ineffectual the best weapon of your enemy. And I give it -you out of regard for your excellence, for it is not of so much use -to me, prince, as it is to you." When she said this, the prince began -to speak to her, but she forbade him, on the ground that she had vowed -an exclusive devotion to the life of a beggar, and departed thence. - -Then she laid aside the dress of a female ascetic, and assumed a -downcast expression of face, and went into the presence of Hansávalí, -and when questioned by her, made the following false statement; -"I must out of love for you reveal the king's secret, although it is -a matter which ought to be concealed. When I went from here to the -camp of the prince dressed as a female ascetic, a man came up to me -of his own accord and said in a low voice, 'Reverend madam, do you -know the rites for exorcising demons?' When I heard that, I said to -him, looking upon him as the warder, 'I know them very well. This is -a trifling matter for me.' Then I was immediately introduced into -the presence of that prince Kamalákara. And I saw him crouching, -possessed by a demon, having horns on his head, and his attendants -were trying to restrain him; besides he had herbs and a talismanic -jewel on him. I performed certain pretended ceremonies to avert evil, -and went out immediately, saying, 'To-morrow I will come and take -away his affliction.' Accordingly, being exceedingly grieved with the -sight of such an unexpected calamity, I have come here to tell you; -it is for you to decide what you will do next." - -When the unsuspecting Hansávalí heard this trumped-up tale of -her maid's, terrible as a thunderstroke, she was distracted and -said to her, "Out on the spite of destiny! she brings trouble on -her handiwork, even when full of excellences; indeed the spot on -the moon is a disgrace to him who created it. As for this prince, -I chose him as my husband, but I cannot see him, so it is best for me -to die or to retire into some forest. So tell me what I had better do -in this matter." When the guileless lady said this, the treacherous -Kanakamanjarí answered, "Have some maid of yours, dressed in your -clothes, married to him, and we will escape to some place of refuge; -for the people of the palace will be all in a state of excitement -at that time." When the princess heard that, she said to her wicked -confidante, "Then do you put on my clothes, and marry that prince; who -else is as faithful to me as you?" The wicked Kanakamanjarí answered, -"Cheer up, I will manage to effect this by a stratagem, happen to me -what may. But when the time comes, you must do as I direct you." When -she had consoled her with these words, she went and told an intimate -friend of hers, named Asokakarí, her secret object. And with her she -waited during three days on the desponding Hansávalí, who agreed with -them on the measures to he taken. - -And when the wedding-day came, the bridegroom Kamalákara arrived -at night, with a train of elephants, horses, and footmen. While -all the people of the palace were occupied with festal rejoicing, -Kanakamanjarí, keeping by an artifice the other maids out of the way, -quickly took Hansávalí into her chamber, ostensibly for the purpose -of decking her, and put the princess's dress on herself, and clothed -her in the dress of Asokakarí, and put her own dress on her accomplice -Asokakarí, and when night came, said to Hansávalí, "If you go out only -the distance of a cos from the western gate of this city, you will -find an old hollow Salmali-tree. Go and hide inside it, and await my -arrival. And after the business is accomplished, I will certainly come -there to you." When Hansávalí heard these words of her treacherous -friend, she agreed, and went out from the female apartments at night -clad in her garments, and she passed out unperceived by the western -gate of the city, which was crowded with the bridegroom's attendants, -and reached the foot of that Salmali-tree. But when she saw that the -hollow of it was black with thick darkness, she was afraid to go into -it, so she climbed up a banyan-tree near it. There she remained hidden -by the leaves, watching for the arrival of her treacherous friend, -for she did not see through her villainy, being herself of a guileless -nature. [196] - -In the palace meanwhile, the auspicious moment having arrived, the -king brought Kanakamanjarí, who was dressed as Hansávalí, and placed -her on the sacrificial platform, and Kamalákara married that fair-hued -maid, and on account of its being night nobody detected her. And the -moment the marriage was over, the prince set out for his own camp -at full speed by that same western gate of the city, in order to -gain the benefit of propitious constellations, and he took with him -the supposed Hansávalí, together with Asokakarí, who was personating -Kanakamanjarí. And as he went along, he came near that Salmali-tree, -in the banyan-tree near which was concealed Hansávalí, who had been so -cruelly deceived. And when he arrived there, the supposed Hansávalí, -who was on the back of the elephant, which the king had mounted, -embraced him, as if she were terrified. And he asked her eagerly the -reason of that terror, whereupon she artfully replied with gushing -tears; "My husband, I remember that, last night, in a dream, a woman -like a Rákshasí rushed out from this tree, and seized me to eat -me. Then a certain Bráhman ran forward and delivered me, and after -he had consoled me, he said, 'My daughter, you should have this tree -burnt, and if this woman should come out of it, she must be thrown -back into it. So all will turn out well.' When the Bráhman had said -this, he disappeared. And I woke up. Now that I have seen this tree -I remember it. That is why I am frightened." When she said this, -Kamalákara immediately ordered his servants to burn the tree and -the woman too. So they burned the tree; and the pretended Hansávalí -thought that her mistress was burned in it, as she did not come out -of it. Then she was satisfied, and Kamalákara returned with her to -the camp, thinking that he had got the real Hansávalí. And the next -morning he returned rapidly from that place to his city of Kosala, -and he was anointed king by his father, who was pleased at his -success. And after his father had gone to the forest, he ruled the -earth, having for his wife Kanakamanjarí the pretended Hansávalí. But -the bard Manorathasiddhi kept at a distance from the palace, because -he feared for his own safety in case she were to find out who he was. - -But when Hansávalí, who remained that night in the banyan-tree, -heard and saw all that, she perceived that she had been tricked. And -she said to herself, as soon as Kamalákara had departed; "Alas! my -wicked confidante has robbed me of my lover by treachery. Alas! she -even desires to have me burned in order to ensure her own peace of -mind. But to whom is reliance upon treacherous people not a source -of calamity? So I will throw my unlucky self into the glowing -ashes of the Salmali-tree, that was burnt for me, and so pay my -debt to the tree." After these reflections she descended from the -tree, determined to destroy herself, but as fate would have it, -she returned to her sober reason, and thought thus within herself; -"Why should I destroy myself without reason? If I live, I shall soon be -revenged on that betrayer of her friend. For when my father was seized -with that fever, Vishnu appeared to him in a dream, and after saying -that he was to be healed by the touch of my hand, said this to him, -'Hansávalí shall obtain Kamalákara, who will be a suitable husband -for her, but she shall endure calamity for a short time.' So I will -go somewhere and wait a little." When she had formed this resolution, -she set out for an uninhabited forest. - -And after she had gone a long distance, and was weary, and her -steps began to falter, the night disappeared, as if out of pity, -in order to let her see her way. And the heaven being, as it were, -moved with compassion at beholding her, let fall a flood of tears in -the form of drops of dew. And the sun, the friend of the virtuous, -rose up so as to comfort her, by revealing to her both hopes and the -face of the country, and stretched out the fingers of his rays to -wipe away her tears. Then the princess, being a little consoled, went -on slowly by by-paths, avoiding the sight of men; and wounded by the -spikes of kusa grass, she at last reached with difficulty a certain -forest, full of birds which seemed to be singing, "Come here, come -here!" She entered the wood fatigued, and was, as it were, courteously -fanned by the trees with their creepers waving in the wind. So she, -full of longing for her beloved, beheld that wood in all the pomp of -spring, where the cuckoos cooed sweetly on fragrant mango-trees in -full blossom. And in her despondency she said to herself; "Although -this breeze from the Malaya mountain, red with the pollen of flowers, -scorches me like a fire, and these showers of flowers falling from -the trees, while the bees hum, strike me like showers of the arrows -of Love, still I will remain here worshipping with these flowers the -husband of Ramá, [197] and by so doing purge away my sin." Having -formed this resolution, she remained bathing in tanks and living on -fruit, devoted to the worship of Vishnu, in order to gain Kamalákara. - -In the meanwhile it happened that Kamalákara was seized with a chronic -quartan fever. Then the wicked Kanakamanjarí, who personated Hansávalí, -was terrified, and thought thus in her heart, "I have always one -fear in my heart, lest Asokakarí should reveal my secret, and now a -second has come on the top of it. For the father of Hansávalí said -to my husband, in the presence of a large number of persons, that -the touch of his daughter's hand removed fever; and as soon as in his -present attack he shall call that to mind, I shall be exposed, as not -having that power, and ruined. So I will perform on his behalf with -all due rites an incantation for obtaining control over an imp of the -fever-demon, who has the power of removing fever, and who was mentioned -to me long ago by a certain witch. And I will by a stratagem kill this -Asokakarí, in front of the imp, in order that the offering to him may -be made with human flesh, and so he may be enlisted in my service and -bring about the desired result. So the king's fever will be cured and -Asokakarí removed at the same time, and both my fears will be ended; -I do not see any chance of a prosperous issue in any other way." - -Having formed this resolution, she told Asokakarí all the harmless -points of her plan, taking care to omit the necessity of slaying -a human being. Then Asokakarí consented, and brought the necessary -utensils, and Kanakamanjarí by an artifice dismissed her attendants, -and, accompanied by Asokakarí only, went out from the women's -apartments secretly at night by a postern-door, and sword in hand, -[198] made for a deserted temple of Siva in which there was one -linga. There she killed with the sword a goat, and anointed the -linga with its blood, and made an offering to it of its flesh, -and threw the animal's entrails round it by way of a garland, and -honoured it by placing on its summit the goat's lotus-like heart, -and fumigated it with the smoke of its eyes, and lastly presented to -it the animal's head by way of oblation. Then she smeared the front -of the sacrificial platform with blood and sandalwood, and painted on -it with yellow paint a lotus, having eight leaves, and on its pericarp -she traced with crushed mango a representation of the demon of fever, -with three feet and three mouths, and with a handful of ashes by way of -weapon; and she represented on the leaves the fever's attendant imps in -proper form, and summoned them with a spell which she knew. [199] And -then she wished to make an offering to them, preparatory to bathing, -with human flesh, as I said before, so she said to Asokakarí, "Now, -my friend, prostrate yourself flat on the earth before the god, for -thus you will obtain prosperous fortune." Then she consented, and -flung herself flat on the earth, and the wicked Kanakamanjarí gave -her a cut with the sword. As it happened, the sword only wounded her -slightly on the shoulder, and she rose up terrified, and ran away, -and seeing Kanakamanjarí pursuing her, she exclaimed again and again, -"Help, help!" And thereupon some policemen, who happened to be near, -ran to her assistance. When they saw Kanakamanjarí pursuing her, sword -in hand, with a ferocious expression of countenance, they thought she -was a Rákshasí, and slashed her with their swords till she was almost -dead. But when they heard from the lips of Asokakarí the real state -of the case, they took both the women to the king's court, with the -governor of the town at their head. When king Kamalákara heard their -story, he had that wicked wife and her confidante brought into his -presence. And when they were brought, what with fear and the severe -pain of her wounds, Kanakamanjarí died on the spot. - -Then the king, in great despondency, said to Asokakarí, who was -wounded, "What is the meaning of this? Tell me without fear." Then -Asokakarí related from the very beginning the history of the daring -treachery accomplished by Kanakamanjarí. Then king Kamalákara, -having found out the truth, thus bewailed his lot on that occasion, -"Alas! I have been deceived by this supposed Hansávalí into burning -the real Hansávalí with my own hand, fool that I was! Well! this -wicked woman has met the just reward of her actions, in that, after -becoming the wife of a king, she has been thus put to death. But -how came I to permit cruel Destiny to deceive me with mere outward -appearances, like a child, and so to rob me by taking away my jewel -and giving me glass instead. Moreover, I did not remember that touch -of the hand of Hansávalí, of which Vishnu spoke to her father, which -has given evidence of its power to remove fever." While Kamalákara -was thus lamenting, he suddenly recollected the words of Vishnu and -said to himself, "Her father Meghamálin told me that Vishnu said that -she should obtain a husband, but that she should suffer some little -affliction, and that word of the god, made known to men, will not -have been spoken in vain. So it is quite possible that she may have -gone somewhere else, and be still alive, for who knows the mysterious -ways of a woman's heart, any more than those of destiny? So in this -matter the bard Manorathasiddhi must once more be my refuge." - -Thus reflecting, the king sent for that excellent bard, and said -to him, "How is it, my good friend, that you are never seen in the -palace?" But how can those obtain their wishes, who are deceived by -rogues? When the bard heard that, he said, "My excuse is that this -Asokakarí was well nigh slain, out of fear that she would reveal the -secret. But you must not be despondent about Hansávalí, for Vishnu -revealed that she would suffer calamity for a short time. And he -certainly protects her, because she is ever intent on worshipping him; -for virtue prevails; has it not been seen in the present instance? So -I will go, king, to obtain tidings of her." When the bard said this -to the king, he answered him, "I myself will go in search of her with -you. For otherwise my mind cannot be at rest even for a moment." - -When the king had said this, he resolved on the course to be taken, -and next day he entrusted his kingdom to the care of his minister -Prajnádhya. And though the minister did all he could to dissuade -him, the king left the town unobserved with Manorathasiddhi. And he -went round to many holy places, hermitages, and forests in search of -her, disregarding physical suffering, for weighty is the command of -Love. And it happened that he and Manorathasiddhi at last reached the -wood, where Hansávalí was performing austerities. There he saw her -at the foot of a red Asoka-tree, thin and pale, but yet charming, -like the last digit of the gleaming moon. And he said to the bard; -"Who is this silent and motionless, engaged in meditation? Can she -be a goddess, for her beauty is more than human?" When the bard -heard that, he looked and said, "You are fortunate, my sovereign, in -finding Hansávalí; for it is she herself that is standing there." When -Hansávalí heard that, she looked at them, and recognising that bard, -she cried out with renewed grief; "Alas! my father, I am ruined! alas -my husband, Kamalákara! alas Manorathasiddhi! alas, Destiny, source -of untoward events!" Thus lamenting, she fell on the ground in a -faint, and when Kamalákara heard and saw her, he too fell on the -earth overpowered with grief. Then they were both brought round by -Manorathasiddhi; and when they had recognised one another for certain, -they were much delighted, and, having crossed the ocean of separation, -they experienced indescribable joy, and they told one another in due -course all their adventures. Then Kamalákara returned with Hansávalí -and that bard to the city of Kosala. There he received in marriage her -hand that had the power of removing disease, after summoning her father -the famous Meghamálin. Then Kamalákara shone exceedingly bright, being -united with Hansávalí, both whose wings were pure. [200] And having -attained his object in life, he lived happily with her whose endurance -had borne fruit, ruling the earth, inseparable from Manorathasiddhi. - -"So you see those who do not lose heart, even in calamity, obtain -all they desire, and on the same principle you should abstain from -suicide, for, if you live, you will be reunited to that lord." With -these words the old traveller closed his tale, and after dissuading -me from death, departed whither he would. - -After Bhímaparákrama had told all this to Mrigánkadatta at night in -the house of Chandaketu, he went on to say: - - - -Continuation of the adventures of Bhímaparákrama. - -So, having received useful admonition, I left that forest and went -to the city of Ujjayiní, for which I knew you were making, to find -you. When I did not find you there, I entered the house of a certain -woman to lodge, as I was worn out, and gave her money for food. She -gave me a bed, and being tired I slept for some time, but then I -woke up, and out of curiosity I remained quiet, and watched her, and -while I was watching, the woman took a handful of barley, and sowed -it all about inside the house, her lip trembling all the time with -muttering spells. Those grains of barley immediately sprang up, and -produced ears, and ripened, and she cut them down, and parched them, -and ground them, and made them into barley-meal. And she sprinkled -the barley-meal with water, and put it in a brass pot, and, after -arranging her house as it was before, she went out quickly to bathe. - -Then, as I saw that she was a witch, I took the liberty of rising up -quickly; and taking that meal out of the brass pot, I transferred it -to the meal-bin, and I took as much barley-meal out of the meal-bin, -and placed it in the brass vessel, taking care not to mix the two -kinds. Then I went back again to bed, and the woman came in, and roused -me up, and gave me that meal from the brass pot to eat, and she ate -some herself, taking what she ate from the meal-bin, and so she ate -the charmed meal, not knowing that I had exchanged the two kinds. The -moment she had eaten that barley-meal, she became a she-goat; then -I took her and sold her by way of revenge to a butcher. [201] - -Then the butcher's wife came up to me and said angrily, "You have -deceived this friend of mine--you shall reap the fruit of this." When -I had been thus threatened by her, I went secretly out of the town, -and being weary I lay down under a banyan-tree, and went to sleep. And -while I was in that state, that wicked witch, the butcher's wife, came -and fastened a thread on my neck. Then the wicked woman departed, and -immediately I woke up, and when I began to examine myself, lo! I had -turned into a peacock, though I still retained my intelligence. [202] - -Then I wandered about for some days much distressed, and one day -I was caught alive by a certain fowler. He brought me here and -gave me to this Chandaketu, the principal warder of the king of the -Bhillas, by way of a complimentary present. The warder, for his part, -immediately made me over to his wife, and she put me in this house as -a pet bird. And to-day, my prince, you have been guided here by fate, -and have loosened the thread round my neck, and so I have recovered -my human shape. - -"So let us leave this place quickly, for this warder always murders -next morning [203] the companions of his midnight rambles, for fear -his secrets should be disclosed. And to-day he has brought you here, -after you have been a witness of his nightly adventures, so fasten, -my prince, on your neck this thread prepared by the witch, and turn -yourself into a peacock, and go out by this small window; then I -will stretch out my hand and loosen the thread from your neck, which -you must put up to me, and I will fasten it on my own neck and go -out quickly in the same way. Then you must loosen the thread round -my neck, and we shall both recover our former condition. But it is -impossible to go out by the door which is fastened from outside." - -When the sagacious Bhímaparákrama had said this, Mrigánkadatta -agreed to his proposal and so escaped from the house with him; and -he returned to his lodging where his other two friends were; there -he and his friends all spent the night pleasantly in describing to -one another all their adventures. - -And in the morning Máyávatu, the Bhilla king, the head of that town, -came to Mrigánkadatta, and after asking him whether he had spent the -night pleasantly, he said to amuse him, "Come, let us play dice." Then -Mrigánkadatta's friend Srutadhi, observing that the Bhilla had come -with his warder, said to him, "Why should you play dice? Have you -forgotten? To-day we are to see the dance of the warder's peacock, -which was talked about yesterday." When the Savara king heard that, -he remembered, and out of curiosity sent the warder to fetch the -peacock. And the warder remembered the wounds he had inflicted, -and thought to himself, "Why did I in my carelessness forget to put -to death that thief, who witnessed my secret nightly expedition, -though I placed him in the peacock's house? So I will go quickly, -and do both the businesses." And thereupon he went quickly home. - -But when he reached his own palace and looked into the house -where the peacock was, he could not find either the thief or the -peacock. Then terrified and despondent he returned and said to his -sovereign; "My lord, that peacock has been taken away in the night -by a thief." Then Srutadhi said smiling, "The man who took away your -peacock is renowned as a clever thief." And when Máyávatu saw them -all smiling, and looking at one another, he asked with the utmost -eagerness what it all meant. Then Mrigánkadatta told the Savara king -all his adventures with the warder; how he met him in the night, -and how the warder entered the queen's apartment as a paramour, and -how he drew his knife in a quarrel; how he himself went to the house -of the warder, and how he set Bhímaparákrama free from his peacock -transformation, and how he escaped thence. - -Then Máyávatu, after hearing that, and seeing that the maid in -the harem had a knife-wound in the hand, and that when that thread -was replaced for a moment on the neck of Bhímaparákrama, he again -became a peacock, put his warder to death at once as a violator of -his harem. But he spared the life of that unchaste queen, on the -intercession of Mrigánkadatta, and renouncing her society, banished -her to a distance from his court. And Mrigánkadatta, though eager -to win Sasánkavatí, remained some more days in the Pulinda's town, -treated with great consideration by him, looking for the arrival of -the rest of his friends and his re-union with them. - - - - - - -CHAPTER LXXII. - - -While Mrigánkadatta was thus residing in the palace of Máyávatu, the -king of the Bhillas, accompanied by Vimalabuddhi and his other friends, -one day the general of the Bhilla sovereign came to him in a state of -great excitement, and said to him in the presence of Mrigánkadatta; -"As by your Majesty's orders I was searching for a man to offer as a -victim to Durgá, I found one so valiant that he destroyed five hundred -of your best warriors, and I have brought him here disabled by many -wounds." When the Pulinda chief heard that, he said to the general, -"Bring him quickly in here, and shew him to me." Then he was brought -in, and all beheld him smeared with the blood that flowed from his -wounds, begrimed with the dust of battle, bound with cords, and -reeling, like a mad elephant tied up that is stained with the fluid -that flows from his temples mixed with the vermilion painting on his -cheek. Then Mrigánkadatta recognised him as his minister Gunákara, and -ran and threw his arms round his neck, weeping. Then the king of the -Bhillas, hearing from Mrigánkadatta's friends that it was Gunákara, -bowed before him, and comforted him as he was clinging to the feet -of his master, and brought him into his palace, and gave him a bath, -and bandaged his wounds, and supplied him attentively with wholesome -food and drink, such as was recommended by the physicians. Then -Mrigánkadatta, after his minister had been somewhat restored, said to -him; "Tell me, my friend, what adventures have you had?" Then Gunákara -said in the hearing of all, "Hear, prince, I will tell you my story." - - - -The adventures of Gunákara after his separation from the prince. - -At that time when I was separated from you by the curse of the Nága, -I was so bewildered that I was conscious of nothing, but went on -roaming through that far-extending wilderness. At last I recovered -consciousness and thought in my grief, "Alas! this is a terrible -dispensation of unruly destiny. How will Mrigánkadatta, who would -suffer even in a palace, exist in this desert of burning sand? And how -will his companions exist? Thus reflecting frequently in my mind, I -happened, as I was roaming about, to come upon the abode of Durgá. And -I entered her temple, in which were offered day and night many and -various living creatures, and which therefore resembled the palace of -the god of Death. After I had worshipped the goddess there, I saw the -corpse of a man who had offered himself, and who held in his hand a -sword that had pierced his throat. When I saw that, I also, on account -of my grief at being separated from you, determined to propitiate the -goddess by the sacrifice of myself. So I ran and seized his sword. But -at that moment some compassionate female ascetic, after forbidding -me from a distance by a prohibitive shake of the head, came up to me, -and dissuaded me from death, and after asking me my story said to me; -"Do not act so, the re-union even of the dead has been seen in this -world, much more of the living. Hear this story in illustration of it." - - - -Story of king Vinítamati who became a holy man. - -There is a celebrated city on the earth, of the name of Ahichchhatrá, -[204] in it there dwelt of old time a mighty king, of the name of -Udayatunga. And he had a noble warder named Kamalamati. This warder had -a matchless son named Vinítamati. The lotus, in spite of its threads, -and the bow, in spite of its string, could not be compared to that -youth who possessed a string of good qualities, for the first was -hollow and the second crooked. One day, as he was on a platform on -the top of a palace white with plaster, he saw the moon rising in the -beginning of the night, like a splendid ear-ornament on the darkness of -the eastern quarter, made of a shoot from the wishing-tree of love. And -Vinítamati, seeing the world gradually illuminated with its numerous -rays, felt his heart leap within him, and said to himself, "Ha! the -ways are seen to be lighted up by the moonlight, as if whitened with -plaster, so why should I not go there and roam about? Accordingly -he went out with his bow and arrows, and roamed about, and after he -had gone only a cos, he suddenly heard a noise of weeping. He went -in the direction of the sound and saw a certain maiden of heavenly -appearance weeping, as she reclined at the foot of a tree. And he said -to her, "Fair one, who are you? And why do you make the moon of your -countenance like the moon when flecked with spots, by staining it -with tears?" When he said this to her, she answered, "Great-souled -one, I am the daughter of a king of the snakes named Gandhamálin, -and my name is Vijayavatí. Once on a time my father fled from battle, -and was thus cursed by Vásuki--'Wicked one, you shall be conquered -and become the slave of your enemy.' In consequence of that curse, my -father was conquered by his enemy, a Yaksha named Kálajihva, and made -his servant, and forced to carry a load of flowers for him. Grieved -thereat, I tried for his sake to propitiate Gaurí with asceticism, -and the holy goddess appeared to me in visible form, and said this -to me, 'Listen, my child; there is in the Mánasa lake a great and -heavenly lotus of crystal expanded into a thousand leaves. Its rays -are scattered abroad when it is touched by the sun-beams, and it -gleams like the many-crested head of Sesha, yellow with the rays of -jewels. Once on a time Kuvera beheld it, and conceived a desire for -that lotus, and after he had bathed in the Mánasa lake, he began to -worship Vishnu in order to obtain it. And at that time the Yakshas, -his followers, were playing in the water, in the shapes of Brahmany -ducks and geese, and other aquatic creatures. And it happened that -the elder brother of your enemy Kálajihva, a Yaksha named Vidyujjíva, -was playing with his beloved in the form of a Brahmany drake, and -while flapping his wings, he struck and upset the argha vessel held in -the extremity of Kuvera's hand. Then the god of wealth was enraged, -and by a curse made Vidyujjíva and his wife Brahmany ducks [205] -on this very Mánasa lake. And Kálajihva, now that his elder brother -is so transformed and is unhappy at night on account of the absence -of his beloved, assumes out of affection her form every night to -console him, and remains there in the day in his own natural form, -accompanied by your father Gandhamálin, whom he has made a slave. So -send there, my daughter, the brave and enterprising Vinítamati, of the -town of Ahichchhatrá, the son of the warder, and take this sword [206] -and this horse, for with these that hero will conquer that Yaksha, and -will set your father at liberty. And whatever man becomes the possessor -of this excellent sword, will conquer all his enemies and become a -king on the earth.' After saying this, the goddess gave me the sword -and horse, and disappeared. So I have come here to-day in due course -to excite you to the enterprise, and seeing you going out at night -with the favour of the goddess, I brought you here by an artifice, -having caused you to hear a sound of weeping. So accomplish for me -that desire of mine, noble sir!" When Vinítamati was thus entreated -by her, he immediately consented. - -Then the snake-maiden went at once and brought that swift white -horse, that looked like the concentrated rays of the moon, rushing -forth into the extreme points of the earth to slay the darkness, -and that splendid sword, equal in brightness to the starlight sky, -appearing like a glance of the goddess of Fortune in search of -a hero, and gave them both to Vinítamati. And he set out with the -sword, after mounting that horse with the maiden, and thanks to its -speed he reached that very lake Mánasa. The lotus-clumps of the lake -were shaken by the wind, and it seemed by the plaintive cries of its -Brahmany ducks to forbid his approach out of pity for Kálajihva. And -seeing Gandhamálin there in the custody of some Yakshas, he wounded -those miserable creatures with his sword and dispersed them, in order -to set him at liberty. When Kálajihva saw that, he abandoned the form -of a Brahmany duck and rose from the middle of the lake, roaring like a -cloud of the rainy season. In the course of the fight Kálajihva soared -up into the air, and Vinítamati, with his horse, soared up after him, -and seized him by the hair. And when he was on the point of cutting off -his head with his sword, the Yaksha, speaking in a plaintive voice, -implored his protection. And being spared, he gave him his own ring, -that possessed the power of averting all the calamities called íti, -[207] and with all marks of deference he released Gandhamálin from -slavery, and Gandhamálin, in his delight, gave Vinítamati his daughter -Vijayavatí, and returned home. Then Vinítamati, being the possessor -of a splendid sword, ring, horse, and maiden, returned home as soon -as the day broke. There his father welcomed him and questioned him, -and was delighted at the account of his exploits, and so was his -sovereign, and then he married that Nága maiden. [208] - -And one day his father Kamalamati said in secret to the youth, -who was happy in the possession of these four priceless things, -and of many accomplishments; "The king Udayatunga here has a -daughter named Udayavatí, well taught in all the sciences, and he -has publicly announced that he will give her to the first Bráhman or -Kshatriya who conquers her in argument. And by her wonderful skill -in argument she has silenced all other disputants, as by her beauty, -which is the theme of the world's wonder, she has put to shame the -nymphs of heaven. You are a distinguished hero, you are a disputant -of the Kshatriya caste; why do you remain silent? Conquer her in -argument, and marry her." [209] When Vinítamati's father said this -to him, he answered,--"My father, how can men like me contend with -weak women? Nevertheless, I will obey this order of yours." When -the bold youth said this, his father went to the king, and said to -him,--"Vinítamati will dispute with the princess to-morrow." And the -king approved the proposal, and Kamalamati returned home, and informed -his son Vinítamati of his consent. - -The next morning the king, like a swan, took up his position in -the midst of the lotus-bed of the assembly of learned men, and the -disputant Vinítamati entered the hall, resplendent like the sun, -and being gazed on by the eyes of all the accomplished men who -were assembled there, that were turned towards him, he, as it were, -animated the lotus-bed with circling bees. And soon after the princess -Udayavatí came there slowly, like the bow of the god of love bent -with the string of excellence; adorned with splendid sweetly-tinkling -ornaments, that seemed, as it were, to intimate her first objection -before it was uttered. [210] A pure streak of the moon in a clear -heaven would give some idea of her appearance when she was seated on -her emerald throne. Then she made her first objection, stringing on -the threads of her glittering teeth a chain of elegant words like -jewels. But Vinítamati proved that her objection was based upon -premisses logically untenable, and he soon silenced the fair one, -refuting her point by point. Then the learned audience commended him, -and the princess, though beaten in argument, considered that she had -triumphed, as she had gained an excellent husband. And Udayatunga -bestowed on Vinítamati his daughter, whom he had won in the arguing -match. And the king loaded Vinítamati with jewels, and he lived united -to the daughter of a snake and the daughter of a king. - -Once on a time, when he was engaged in gambling, and was being beaten -by other gamblers, and much distressed in mind thereat, a Bráhman -came and asked him for food with great importunity. - -He was annoyed at that, and whispered in the ear of his servant, and -caused to be presented to the Bráhman a vessel full of sand wrapped -up in a cloth. The simple-minded Bráhman thought, on account of its -weight, that it must be full of gold, and went to a solitary place and -opened [211] it. And seeing that it was full of sand, he flung it down -on the earth, and saying to himself, "The man has deceived me," he went -home despondent. But Vinítamati thought no more of the matter, and left -the gambling, and remained at home with his wives in great comfort. - -And in course of time, the king Udayatunga became unable to bear -the burden of the empire, as his vigour in negotiations and military -operations was relaxed by old age. [212] Then, as he had no son, he -appointed his son-in-law Vinítamati his successor, and went to the -Ganges to lay down his body. And as soon as Vinítamati obtained the -government, he conquered the ten cardinal points by the virtue of his -horse and his sword. And, by the might of his calamity-averting ring, -his kingdom was free from sickness and famine, like that of Ráma. - -Now, once on a time, there came to that king from a foreign country -a mendicant, named Ratnachandrámati, who was among other disputants -like the lion among elephants. The king, who was fond of accomplished -men, entertained him, and the mendicant challenged him to dispute -on the following terms, which he uttered in the form of a verse; -"If thou art vanquished, O king, thou must adopt the law of Buddha; -if I am vanquished, I will abandon the rags of a Buddhist mendicant, -and listen to the teaching of the Bráhmans." The king accepted this -challenge, and argued with the mendicant for seven days, and on the -eighth day the mendicant conquered that king, who in the dispute with -Udayavatí had conquered the "Hammer of Shavelings." Then faith arose -in the breast of the king, and he adopted the Bauddha law taught by -that mendicant, which is rich in the merit of benefiting all creatures; -and becoming devoted to the worship of Jina, he built monasteries and -alms-houses for Buddhist mendicants, Bráhmans, and other sectaries, -and all men generally. - -And being subdued in spirit by the practice of that law, he asked -that mendicant to teach him the rule for the discipline leading to the -rank of a Bodhisattva, a rule which involves benefits to all. And the -mendicant said to him; "King, the great discipline of a Bodhisattva is -to be performed by those who are free from sin, and by no others. Now -you are not tainted with any sin which is palpable, and therefore -visible to men like myself, but find out by the following method, -if you have any minute sin, and so destroy it." With these words -the mendicant taught him a charm [213] for producing dreams, and the -king, after having had a dream, said to the mendicant in the morning, -"Teacher, I fancied in my dream last night that I went to the other -world, and being hungry I asked for some food. And then some men with -maces in their hands said to me, 'Eat, O king, these numerous grains of -hot sand earned by you, which you gave long ago to the hungry Bráhman, -when he came to beg of you. If you give away ten crores of gold, -you will be liberated from this guilt.' When the men with maces had -said this to me, I woke up, and lo! the night had come to an end." - -When the king had related his dream, he gave away, by order of the -mendicant, ten crores of gold as an atonement for his sin, and again -employed the charm for producing dreams. And again he had that dream, -and in the morning when he got up, he related it, and said; "Last night -also those mace-bearers in the other world gave me sand to eat, when -I was hungry, and then I said to them,--'Why should I eat this sand, -though I have bestowed alms?' Then they said to me--'Your gift was of -no avail, for among the gold coins was one belonging to a Bráhman;' -when I heard this I woke up." Having told his dream in these words, -the king gave away another ten crores of gold to beggars. - -And again, when the night came, he used that charm for producing -dreams, and again he had a dream, and next morning when he got up, he -related it in the following words; "Last night too those men in the -other world gave me sand to eat in my dream, and when I questioned -them, they said this to me, 'King, that gift of yours also is of no -avail, for to-day a Bráhman has been robbed and murdered in a forest -in your country by bandits, and you did not protect him, so your gift -is of no avail on account of your not protecting your subjects; so -give to-day double the gift of yesterday.' When I heard this I woke -up." After the king had related his dream to his spiritual guide in -these words, he gave double his former gift. - -Then he said to the mendicant, "Teacher, how can men like myself obey -in this world a law which admits of so many infractions." - -When the mendicant heard that, he said, "Wise men should not allow -such a little thing to damp their ardour in the keeping of the law -of righteousness. The gods themselves protect firm men, endowed with -perseverance, that swerve not from their duty, and they bring their -wishes to fulfilment. Have you not heard the story of the adorable -Bodhisattva in his former birth as a boar? Listen, I will tell it you." - - - -Story of the Holy Boar. - -Long ago there dwelt in a cavern in the Vindhya mountains a wise -boar, who was an incarnation of a portion of a Buddha, together -with his friend a monkey. He was a benefactor of all creatures, and -he remained always in the society of that friend, honouring guests, -and so he spent the time in occupations suited to him. But once on a -time there came on a storm lasting for five days, which was terrible, -in that it hindered with its unintermitting rainfall the movements of -all living creatures. On the fifth day, as the boar was lying asleep -with the monkey at night, there came to the door of the cave a lion -with his mate and his cub. Then the lion said to his mate, "During -this long period of bad weather we shall certainly die of hunger from -not obtaining any animal to eat." The lioness answered, "It is clear -that hunger will prevent all of us from surviving, so you two had -better eat me and so save your lives. For you are my lord and master, -and this son of ours is our very life; you will easily get another -mate like me, so ensure the welfare of you two by devouring me." - -Now, as chance would have it, that noble boar woke up and heard -the conversation of the lion and his mate. And he was delighted, -and thought to himself, "The idea of my receiving such guests on -such a night in such a storm! Ah! to-day my merit in a former state -of existence has brought forth fruit. So let me satiate these guests -with this body that perishes in a moment, while I have a chance of -doing so." Having thus reflected, the boar rose up, and went out, -and said to the lion with an affectionate voice; "My good friend, -do not despond. For here I am ready to be eaten by you and your -mate and your cub: so eat me." When the boar said this, the lion -was delighted and said to his mate, "Let this cub eat first, then -I will eat, and you shall eat after me." She agreed, and first the -cub ate some of the flesh of the boar, and then the lion himself -began to eat. And while he was eating, the noble boar said to him, -"Drink my blood quickly, before it sinks into the ground, and satisfy -your hunger with my flesh, and let your mate eat the rest." While -the boar was saying this, the lion gradually devoured his flesh until -nothing but bones was left, but still the virtuous boar did not die, -for his life remained in him, as if to see what would be the end of his -endurance. And in the meanwhile the lioness, exhausted with hunger, -died in the cave, and the lion went off somewhere or other with his -cub, and the night came to an end. At this juncture his friend the -monkey woke up, and went out, and seeing the boar reduced to such a -condition, said to him in the utmost excitement, "Who reduced you to -such a state? Tell me, my friend, if you can." Thereupon the heroic -boar told him the whole story. Then the monkey prostrated himself at -his feet, and said to him with tears,--"You must be a portion of some -divinity, since you have thus rescued yourself from this animal nature: -so tell me any wish that you may have, and I will endeavour to fulfil -it for you." When the monkey said this to the boar, the boar answered; -"Friend, the only wish that I have is one difficult for even Destiny -to fulfil. For my heart longs that I may recover my body as before, -and that this unfortunate lioness that died of hunger before my eyes, -may return to life, and satiate her hunger by devouring me." - -While the boar was saying this, the god of Justice appeared in -bodily form, and stroking him with his hand, turned him into a -chief of sages possessing a celestial body. And he said to him; -"It was I that assumed the form of this lion, and lioness, and cub, -and produced this whole illusion, because I wished to conquer thee -who art exclusively intent on benefiting thy fellow-creatures; but -thou, possessing perfect goodness, gavest thy life for others, and -so hast triumphed over me the god of Justice, and gained this rank -of a chief of sages." The sage, hearing this, and seeing the god of -Justice standing in front of him, said, "Holy lord, this rank of chief -of sages, even though attained, gives me no pleasure, since my friend -this monkey has not as yet thrown off his animal nature." When the -god of Justice heard this, he turned the monkey also into a sage. Of -a truth association with the great produces great benefit. Then the -god of Justice and the dead lioness disappeared. - -"So you see, king, that it is easy for those, who in the strength of -goodness do not relax their efforts after virtue, and are aided by -gods, to attain the ends which they desire." When the generous king -Vinítamati had heard this tale from the Buddhist mendicant, he again -used, when the night came, that charm for obtaining a dream. And after -he had had a dream, he told it the next morning to the mendicant: -"I remember, a certain divine hermit said to me in my dream 'Son, -you are now free from sin, enter on the discipline for obtaining the -rank of a Bodhisattva.' And having heard that speech I woke up this -morning with a mind at ease." When the king had said this to the -mendicant, who was his spiritual guide, he took upon himself, with -his permission, that difficult vow on an auspicious day; and then he -remained continually showering favours on suitors, and yet his wealth -proved inexhaustible, for prosperity is the result of virtue. - -One day a Bráhman suitor came and said to him: "King, I am a Bráhman, -an inhabitant of the city of Pátaliputra. There a Bráhman-Rákshasa -has occupied my sacrificial fire-chamber and seized my son, and no -expedient, which I can make use of, is of any avail against him. So I -have come here to petition you, who are the wishing-tree of suppliants; -give me that ring of yours that removes all noxious things, in order -that I may have success." When the Bráhman made this request to the -king, he gave him without reluctance the ring he had obtained from -Kálajihva. And when the Bráhman departed with it, the fame of the -king's Bodhisattva-vow was spread abroad throughout the world. - -Afterwards there came to him one day another guest, a prince named -Indukalasa, from the northern region. The self-denying king, who knew -that the prince was of high lineage, shewed him respect, and asked him -what he desired. The prince answered, "You are celebrated on earth as -the wishing-stone of all suitors, you would not send away disappointed -a man who even asked you for your life. Now I have come to you as a -suppliant, because I have been conquered and turned out of my father's -kingdom by my brother, whose name is Kanakakalasa. So give me, hero, -your excellent sword and horse, in order that by their virtue I may -conquer the pretender and obtain my kingdom." When king Vinítamati -heard that, be gave that prince his horse, and his sword, though -they were the two talismanic jewels that protected his kingdom, and -so unshaken was his self-denial that he never hesitated for a moment, -though his ministers heaved sighs with downcast faces. So the prince, -having obtained the horse and sword, went and conquered his brother -by their aid, and got possession of his kingdom. - -But his brother Kanakakalasa, who was deprived of the kingdom he had -seized, came to the capital of that king Vinítamati; and there he was -preparing in his grief to enter the fire, but Vinítamati, hearing of -it, said to his ministers; "This good man has been reduced to this -state by my fault, so I will do him the justice, which I owe him, -by giving him my kingdom. Of what use is this kingdom to me, unless -it is employed to benefit my fellow-creatures? As I have no children, -let this man be my son and inherit my kingdom." After saying this, -the king summoned Kanakakalasa, and in spite of the opposition of -his ministers gave him the kingdom. - -And after he had given away the kingdom, he immediately left the -city with unwavering mind, accompanied by his two wives. And his -subjects, when they saw it, followed him distracted, bedewing the -ground with their tears, and uttering such laments as these, "Alas! the -nectar-rayed moon had become full so as to refresh the world, and now -a cloud has suddenly descended and hid it from our eyes. Our king, -the wishing-tree of his subjects, had begun to satisfy the desires -of all living creatures, when lo! he is removed somewhere or other by -fate." Then Vinítamati at last prevailed on them to return, and with -unshaken resolution went on his way, with his wives, to the forest, -without a carriage. - -And in course of time he reached a desert without water or tree, with -sands heated by the sun, which appeared as if created by Destiny to -test his firmness. Being thirsty and exhausted with the fatigue of -the long journey, he reclined for a moment in a spot in this desert, -and both he and his two wives were overtaken by sleep. When he woke -up and looked about him, he beheld there a great and wonderful garden -produced by the surpassing excellence of his own virtue. It had in -it tanks full of cool pure water adorned with blooming lotuses, it -was carpeted with dark green grass, its trees bent with the weight -of their fruit, it had broad, high, smooth slabs of rock in shady -places, in fact it seemed like Nandana drawn down from heaven by -the power of the king's generosity. The king looked again and again, -and was wondering whether it could be a dream, or a delusion, or a -favour bestowed on him by the gods, when suddenly he heard a speech -uttered in the air by two Siddhas, who were roaming through the sky -in the shape of a pair of swans, "King, why should you wonder thus -at the efficacy of your own virtue? So dwell at your ease in this -garden of perennial fruits and flowers." When king Vinítamati heard -this speech of the Siddhas, he remained in that garden with mind at -ease, practising austerities, together with his wives. - -And one day, when he was on a slab of rock, he beheld near him a -certain man about to commit suicide by hanging himself. He went to him -immediately, and with kindly words talked him over, and prevailed on -him not to destroy himself, and asked him the reason of his wishing to -do so. Then the man said, "Listen, I will tell you the whole story from -the beginning. I am the son of Nágasúra, Somasúra by name, of the race -of Soma. It was said by those versed in the study of astrology, that -my nativity prognosticated that I should be a thief, so my father, -afraid that that would come to pass, instructed me diligently in -the law. Though I studied the law, I was led by association with bad -companions to take to a career of thieving. For who is able to alter -the actions of a man in his previous births? - -"Then I was one day caught among some thieves by the police, and taken -to the place of impalement, in order to be put to death. At that -moment a great elephant belonging to the king, which had gone mad, -and broken its fastening, and was killing people in all directions, -came to that very place. The executioners, alarmed at the elephant, -left me and fled somewhere or other, and I escaped in that confusion -and made off. But I heard from people that my father had died on -hearing that I was being led off to execution, and that my mother -had followed him. Then I was distracted with sorrow, and as I was -wandering about despondent, intent on self-destruction, I happened to -reach in course of time this great uninhabited wood. No sooner had I -entered it, than a celestial nymph suddenly revealed herself to me, -and approached me, and consoling me said to me; 'My son, this retreat, -which you have come to, belongs to the royal sage Vinítamati, so your -sin is destroyed, and from him you shall learn wisdom.' After saying -this, she disappeared; and I wandered about in search of that royal -sage, but not being able to find him, I was on the point of abandoning -the body, out of disappointment, when I was seen by you." - -When Somasúra had said this, that royal sage took him to his own hut, -and made himself known to him, and honoured him as a guest; and after -he had taken food, the kingly hermit, among many pious discourses, -told him, as he listened submissively, the following tale, with the -object of dissuading him from ignorance. - - - -Story of Devabhúti. - -Ignorance, my son, is to be avoided, for it brings harm in both -worlds upon men of bewildered intellects: listen to this legend of -sacred story. There lived in Panchála, of old time, a Bráhman named -Devabhúti, and that Bráhman, who was learned in the Vedas, had a -chaste wife named Bhogadattá. One day when he had gone to bathe, -his wife went into the kitchen-garden to get vegetables, and saw a -donkey belonging to a washerman eating them. So she took up a stick -and ran after the donkey, and the animal fell into a pit, as it was -trying to escape, and broke its hoof. When its master heard of that, -he came in a passion, and beat with a stick, and kicked the Bráhman -woman. Accordingly she, being pregnant, had a miscarriage; but the -washerman returned home with his donkey. - -Then her husband, hearing of it, came home after bathing, and -after seeing his wife, went, in his distress, and complained to -the chief magistrate of the town. The foolish man immediately had -the washerman, whose name was Balásura, brought before him, and, -after hearing the pleadings of both parties, delivered this judgment, -"Since the donkey's hoof is broken, let the Bráhman carry the donkey's -load for the washerman, until the donkey is again fit for work. And -let the washerman make the Bráhman's wife pregnant again, since he -made her miscarry. Let this be the punishment of the two parties -respectively." When the Bráhman heard this, he and his wife, in their -despair, took poison and died. And when the king heard of it, he put to -death that inconsiderate judge, who had caused the death of a Bráhman, -and he had to be born for a long time in the bodies of animals. - -"So people, who are obscured by the darkness of ignorance, stray -into the evil paths of their vices, and not setting in front of them -the lamp of sound treatises, of a surety stumble. When the royal -sage had said this, Somasúra begged him to instruct him further, -and Vinítamati, in order to train him aright, said, "Listen, my son, -I will teach you in due order the doctrine of perfections." - - - -Story of the generous Induprabha. - -There lived a long time ago in Kurukshetra a king of the name -of Malayaprabha. One day the king was about to give money to his -subjects in a time of famine. But his ministers dissuaded him from -doing so, out of avarice; thereupon his son Induprabha said to him; -"Father, why do you neglect your subjects at the bidding of wicked -ministers? For you are their wishing-tree, and they are your cows -of plenty." When his son persisted in saying this, the king, who -was under the influence of his ministers, got annoyed, and said to -him--"What, my son, do I possess inexhaustible wealth? If, without -inexhaustible wealth, I am to be a wishing-tree to my subjects, -why do you not take upon yourself that office." When the son heard -that speech of his father's, he made a vow that he would attain by -austerities the condition of a wishing-tree, or die in the attempt. - -Having formed this determination, the heroic prince went off to a -forest where austerities were practised, and as soon as he entered -it, the famine ceased. And when Indra was pleased with his severe -austerities, he craved a boon from him, and became a wishing-tree -in his own city. And he seemed to attract the distant, and to summon -suitors with his boughs stretched out in all directions, and with the -songs of his birds. And every day he granted the most difficult boons -to his petitioners. And he made his father's subjects as happy as if -they were in Paradise, since they had nothing left to wish for. One day -Indra came to him and said to him, tempting him; "You have fulfilled -the duty of benefiting others; come to Paradise." Then that prince, -who had become a wishing-tree, answered him, "When these other -trees with their pleasing flowers and fruits are for ever engaged in -benefiting others, regardless of their own interests, how can I, who -am a wishing-tree, disappoint so many men, by going to heaven for the -sake of my own happiness?" When Indra heard this noble answer of his, -he said, "Then let all these subjects come to heaven also." Then the -prince, who had become a wishing-tree, replied, "If you are pleased -with me, take all these subjects to heaven; I do not care for it: -I will perform a great penance for the sole object of benefiting -others." When Indra heard this, he praised him as an incarnation -of Buddha, and being pleased, granted his petition, and returned to -heaven, taking those subjects with him. And Induprabha left the shape -of a tree, and living in the forest, obtained by austerities the rank -of a Bodhisattva. - -"So those, who are devoted to charity, attain success, and now I have -told you the doctrine of the perfection of charity; hear that of the -perfection of chastity." - - - -Story of the parrot, who was taught virtue by the king of the parrots. - -A long time ago there lived on the Vindhya mountain a continent king -of parrots, named Hemaprabha, who was an incarnation of a portion of a -Buddha, and was rich in chastity that he had practised during a former -birth. He remembered his former state and was a teacher of virtue. He -had for warder a parrot named Chárumati, who was a fool enslaved to -his passions. Once on a time, a female parrot, his mate, was killed by -a fowler, who was laying snares, and he was so much grieved at being -separated from her, that he was reduced to a miserable condition. Then -Hemaprabha, the wise king of the parrots, in order by an artifice -to rescue him from his grief, told him this false tale for his good; -"Your wife is not dead, she has escaped from the snare of the fowler, -for I saw her alive a moment ago. Come, I will shew her to you." Having -said this, the king took Chárumati through the air to a lake. There -he shewed him his own reflection in the water, and said to him; -"Look! here is your wife!" When the foolish parrot heard that, and saw -his own reflection in the water, he went into it joyfully, and tried -to embrace and kiss his wife. But not being embraced in return by his -beloved, and not hearing her voice, he said to himself: "Why does not -my beloved embrace me and speak to me." Supposing therefore that she -was angry with him, he went and brought an ámalaka fruit, and dropped -it on his own reflection, thinking that it was his beloved, in order -to coax her. The ámalaka fruit sank into the water, and rose again to -the surface, and the parrot, supposing that his gift had been rejected -by his beloved, went full of grief to king Hemaprabha and said to him, -"King, that wife of mine will not touch me or speak to me. Moreover -she rejected the ámalaka fruit which I gave her." When the king heard -that, he said to him slowly, as if he were reluctant to tell it, -"I ought not to tell you this, but nevertheless I will tell you, -because I love you so much. Your wife is at present in love with -another, so how can she shew you affection? And I will furnish you -with ocular proof of it in this very tank." After saying this, he -took him there, and shewed him their two reflections close together -in the tank. When the foolish parrot saw it, he thought his wife was -in the embrace of another male parrot, and turning round disgusted, -he said to the king, "Your Majesty, this is the result of my folly -in not listening to your advice: So tell me, now, what I ought to -do." When the warder said this, king Hemaprabha, thinking that he -had now an opportunity of instructing him, thus addressed him; "It -is better to take Háláhala poison, it is better to wreathe a serpent -round one's neck, than to repose confidence in females, a calamity -against which neither charms nor talismanic jewels avail. Females, -being, like the winds, very changeful, and enveloped with a thick -cloud of passion, [214] defile those who are walking in the right -path, and disgrace them altogether. So wise men, of firm nature, -should not cleave to them, but should practise chastity, in order to -obtain the rank of sages who have subdued their passions." Chárumati, -having been thus instructed by the king, renounced the society of -females, and gradually became continent like Buddha. - -"So you see, those that are rich in chastity deliver others; and, -now that I have instructed you in the perfection of chastity, listen -to the perfection of patience." - - - -Story of the patient hermit Subhanaya. - -There lived on the Kedára mountain a great hermit, named Subhanaya, -who was for ever bathing in the waters of the Mandákiní, and was -gentle and emaciated with penance. One night, some robbers came there -to look for some gold, which they had previously buried there, but -they could not find it anywhere. Accordingly, thinking that in that -uninhabited place it could only have been carried off by the hermit, -they entered his cell and said to him: "Ah! you hypocritical hermit, -give up our gold, which you have taken from the earth, for you have -succeeded in robbing us, who are robbers by profession." When the -hermit, who had not taken the treasure, was falsely reproached in -these words by the robbers, he said, "I did not take away your gold, -and I have never seen any gold." Then the good hermit was beaten -with sticks by those robbers, and yet the truthful man continued to -tell the same story; and then the robbers cut off, one after another, -his hands and his feet, thinking that he was obstinate, and finally -gouged out his eyes. But when they found that, in spite of all this, -he continued to tell the same tale without flinching, they came to -the conclusion that some one else had stolen their gold, and they -returned by the way that they came. - -The next morning a king, named Sekharajyoti, a pupil of that -hermit's, who had come to have an interview with him, saw him in -that state. Then, being tortured with sorrow for his spiritual guide, -[215] he questioned him, and found out the state of the case, and had -a search made for those robbers, and had them brought to that very -spot. And he was about to have them put to death, when the hermit -said to him; "King, if you put them to death, I will kill myself. If -the sword did this work on me, how are they in fault? And if they -put the sword in motion, anger put them in motion, and their anger -was excited by the loss of their gold, and that was due to my sins -in a previous state of existence, and that was due to my ignorance, -so my ignorance is the only thing that has injured me. So my ignorance -should be slain by me. Moreover, even if these men deserved to be put -to death for doing me an injury, ought not their lives to be saved -on account of their having done me a benefit? For if they had not -done to me what they have done, there would have been no one with -regard to whom I could have practised patience, of which the fruit -is emancipation? So they have done me a thorough benefit." With many -speeches of this kind did the patient hermit instruct the king, and -so he delivered the robbers from punishment. And on account of the -excellence of his asceticism his body immediately became unmutilated -as before, and that moment he attained emancipation. - -"Thus patient men escape from the world of births. I have now -explained to you the perfection of patience; listen to the perfection -of perseverance." - - - -Story of the persevering young Bráhman. - -Once on a time there was a young Bráhman of the name of Máládhara: -he beheld one day a prince of the Siddhas flying through the -air. Wishing to rival him, he fastened to his sides wings of grass, -and continually leaping up, he tried to learn the art of flying in -the air. And as he continued to make this useless attempt every day, -he was at last seen by the prince while he was roaming though the -air. And the prince thought, "I ought to take pity on this boy who -shews spirit in struggling earnestly to attain an impossible object, -for it is my business to patronize such." Thereupon, being pleased, -he took the Bráhman boy, by his magic power, upon his shoulder, -and made him one of his followers. "Thus you see that even gods are -pleased with perseverance; I have now set before you the perfection -of perseverance; hear the perfection of meditation." - - - -Story of Malayamálin. - -Of old time there dwelt in the Carnatic a rich merchant, named -Vijayamálin, and he had a son named Malayamálin. One day Malayamálin, -when he was grown up, went with his father to the king's court, -and there he saw the daughter of the king Indukesarin, Induyasas by -name. That maiden, like a bewildering creeper of love, [216] entered -the heart of the young merchant, as soon as he saw her. Then he -returned home, and remained in a state of pallor, sleepless at night, -and during the day cowering with contracted limbs, having taken upon -himself the kumuda-vow. [217] And thinking continually of her, he -was averse to food and all other things of the kind, and even when -questioned by his relations, he gave no more answer than if he had -been dumb. - -Then, one day, the king's painter, whose name was Mantharaka, an -intimate friend of his, said to him in private, when in this state -owing to the sorrow of separation: "Friend, why do you remain leaning -against the wall like a man in a picture? Like a lifeless image, you -neither eat, nor hear, nor see." When his friend the painter asked -him this question persistently, the merchant's son at last told him -his desire. The painter said to him; "It is not fitting that you, -a merchant's son, should fall in love with a princess. Let the swan -desire the beautiful face of the lotuses of all ordinary lakes, but -what has he to do with the delight of enjoying the lotus of that -lake, which is the navel of Vishnu?" Still the painter could not -prevent him from nursing his passion; so he painted the princess on a -piece of canvas, and gave her picture to him to solace his longing, -and to enable him to while away the time. And the young merchant -spent his time in gazing on, coaxing, and touching, and adorning -her picture, and he fancied that it was the real princess Induyasas, -and gradually became absorbed in her, and did all that he did under -that belief. [218] And in course of time he was so engrossed by -that fancy, that he seemed to see her, though she was only a painted -figure, talking to him and kissing him. Then he was happy, because -he had obtained in imagination union with his beloved, and he was -contented, because the whole world was for him contained in that -piece of painted canvas. - -One night, when the moon was rising, he took the picture and went -out of his house with it to a garden, to amuse himself with his -beloved. And there he put down the picture at the foot of a tree, and -went to a distance, to pick flowers for his darling. At that moment he -was seen by a hermit, named Vinayajyoti, who came down from heaven out -of compassion, to rescue him from his delusion. He by his supernatural -power painted in one part of the picture a live black cobra, and -stood near invisible. In the meanwhile Malayamálin returned there, -after gathering those flowers, and seeing the black serpent on the -canvas, he reflected, "Where does this serpent come from now? Has it -been created by fate to protect this fair one, the treasure-house of -beauty." Thus reflecting, he adorned with flowers the fair one on the -canvas, and fancying that she surrendered herself to him, he embraced -her, and asked her the above question, and at that very moment the -hermit threw an illusion over him, which made him see her bitten -by the black snake and unconscious. Then he forgot that it was only -canvas, and exclaiming, alas! alas! he fell distracted on the earth, -like a Vidyádhara brought down by the canvas acting as a talisman. But -soon he recovered consciousness, and rose up weeping and determined -on suicide, and climbed up a lofty tree, and threw himself from its -top. But, as he was falling, the great hermit appeared to him, and bore -him up in his hands, and consoled him, and said to him, "Foolish boy, -do you not know that the real princess is in her palace, and that this -princess on the canvas is a painted figure devoid of life? So who is -it that you embrace, or who has been bitten by the serpent? Or what -is this delusion of attributing reality to the creation of your own -desire, that has taken possession of your passionate heart? Why do -you not investigate the truth with equal intensity of contemplation, -in order that you may not again become the victim of such sorrows?" - -When the hermit had said this to the young merchant, the night of -his delusion was dispersed, and he recovered his senses, and, bowing -before the hermit, he said to him; "Holy one, by your favour I have -been rescued from this calamity; do me the favour of rescuing me also -from this changeful world." When Malayamálin made this request to the -hermit, who was a Bodhisattva, he instructed him in his own knowledge -and disappeared. Then Malayamálin went to the forest, and by the power -of his asceticism he came to know the real truth about that which is -to be rejected and that which is to be chosen, with the reasons, and -attained the rank of an Arhat. And the compassionate man returned, -and by teaching them knowledge, he made king Indukesarin and his -citizens obtain salvation. - -"So even untruth, in the ease of those mighty in contemplation, -becomes true. I have now explained the perfection of contemplation; -listen to the perfection of wisdom." - - - -Story of the robber who won over Yama's secretary. - -Long ago there lived in Sinhaladvípa a robber, of the name of -Sinhavikrama, who since his birth had nourished his body with other -men's wealth stolen from every quarter. In time he grew old, and -desisting from his occupation, he reflected; "What resources have I in -the other world? Whom shall I betake myself to for protection there? If -I betake myself to Siva or Vishnu, what value will they attach to me, -when they have gods, hermits, and others to worship them? So I will -worship Chitragupta [219] who alone records the good and evil deeds -of men. He may deliver me by his power. For he, being a secretary, -does alone the work of Brahmá and Siva: he writes down or erases in a -moment the whole world, which is in his hand." Having thus reflected, -he began to devote himself to Chitragupta; he honoured him specially, -and in order to please him, kept continually feeding Bráhmans. - -While he was carrying on this system of conduct, one day Chitragupta -came to the house of that robber, in the form of a guest, to -examine into his real feelings. The robber received him courteously, -entertained him, and gave him a present, and then said to him, "Say -this, 'May Chitragupta be propitious to you'." Then Chitragupta, -who was disguised as a Bráhman, said, "Why do you neglect Siva, and -Vishnu, and the other gods, and devote yourself to Chitragupta?" When -the robber Sinhavikrama heard that, he said to him, "What business is -that of yours. I do not need any other gods but him." Then Chitragupta, -wearing the form of a Bráhman, went on to say to him, "Well, if you -will give me your wife, I will say it." When Sinhavikrama heard that, -he was pleased, and said to him: "I hereby give you my wife, in order -to please the god whom I have specially chosen for my own." When -Chitragupta heard that, he revealed himself to him and said, "I am -Chitragupta himself, and I am pleased with you, so tell me what I am -to do for you." - -Then Sinhavikrama was exceedingly pleased and said to him, "Holy one, -take such order as that I shall not die." Then Chitragupta said, -"Death is one from whom it is impossible to guard people; but still -I will devise a plan to save you: listen to it. Ever since Death was -consumed by Siva, being angry on account of Sveta, and was created -again in this world because he was required, [220] wherever Sveta -lives, he abstains from injuring other people, as well as Sveta -himself, for he is restrained by the command of the god. And at -present the hermit Sveta is on the other side of the eastern ocean, -in a grove of ascetics beyond the river Taranginí. That grove cannot -be invaded by Death, so I will take you and place you there. But -you must not return to this side of the Taranginí. However, if you -do return out of carelessness, and Death seizes you, I will devise -some way of escape for you, when you have come to the other world." - -When Chitragupta had said this, he took the delighted Sinhavikrama, -and placed him in that grove of asceticism belonging to Sveta, and -then disappeared. And after some time Death went to the hither bank -of the river Taranginí, to carry off Sinhavikrama. While there, he -created by his delusive power a heavenly nymph, and sent her to him, -as he saw no other means of getting hold of him. The fair one went and -approached Sinhavikrama, and artfully enslaved him, fascinating him -with her wealth of beauty. After some days had passed, she entered -the Taranginí, which was disturbed with waves, giving out that she -wished to see her relations. And while Sinhavikrama, who had followed -her, was looking at her from the bank, she slipped in the middle of -the river. And there she uttered a piercing cry, as if she was being -carried away by the stream, exclaiming, "My husband, can you see me -carried away by the stream without saving me? Are you a jackal in -courage, and not a lion as your name denotes?" When Sinhavikrama -heard that, he rushed into the river, and the nymph pretended to -be swept away by the current, and when he followed her to save her, -she soon led him to the other bank. When he reached it, Death threw -his noose over his neck, and captured him; for destruction is ever -impending over those whose minds are captivated by objects of sense. - -Then the careless Sinhavikrama was led off by Death to the hall of -Yama, and there Chitragupta, whose favour he had long ago won, saw him, -and said to him in private; [221] "If you are asked here, whether you -will stay in hell first or in heaven, ask to be allowed to take your -period in heaven first. And while you live in heaven, acquire merit, -in order to ensure the permanence of your stay there. And then perform -severe asceticism, in order to expiate your sin." When Chitragupta -said this to Sinhavikrama, who was standing there abashed, with face -fixed on the ground, he readily consented to do it. - -And a moment afterwards Yama said to Chitragupta, "Has this robber -any amount of merit to his credit or not?" Then Chitragupta said, -"Indeed he is hospitable, and he bestowed his own wife on a suitor, -in order to please his favourite deity; so he has to go to heaven for a -day of the gods." When Yama heard this, he said to Sinhavikrama; "Tell -me, which will you take first, your happiness or your misery?" Then -Sinhavikrama entreated that he might have his happiness first. So -Yama ordered his chariot to be brought, and Sinhavikrama mounted it, -and went off to heaven, remembering the words of Chitragupta. - -There he rigidly observed a vow of bathing in the Ganges of heaven, -and of muttering prayers, and remained indifferent to the enjoyments -of the place, and so he obtained the privilege of dwelling there -for another year of the gods. Thus in course of time he obtained -a right to perpetual residence in heaven, by virtue of his severe -asceticism, and by propitiating Siva his sin was burnt up, and he -obtained knowledge. Then the messengers of hell were not able to look -him in the face, and Chitragupta blotted out the record of his sin -on his birch-bark register, and Yama was silent. - -"Thus Sinhavikrama, though a robber, obtained emancipation by virtue -of true discernment; and now I have explained to you the perfection -of discernment. And thus, my son, the wise embark on these six -perfections taught by Buddha, as on a ship, and so cross the ocean -of temporal existence." - -While Somasúra was being thus instructed in the forest by king -Vinítamati, who had attained the rank of a Bodhisattva, the sun -heard these religious lessons, and became subdued, and assuming the -hue of sunset as the red robe of a Buddhist, entered the cavern of -the western mountain. Then king Vinítamati and Somasúra performed -their evening rites, according to pious usage, and spent the night -there. And the next day, Vinítamati went on to teach Somasúra the law -of Buddha with all its secrets. [222] Then Somasúra built a hut at the -foot of a tree, and remained there in the wood, sitting at the feet -of that instructor, absorbed in contemplation. And in course of time -those two, the teacher and the pupil, attained supernatural powers, -the result of abstraction, and gained the highest illumination. - -And in the meanwhile, Indukalasa came, out of jealousy, and by -the might of his sword and horse ejected his brother Kanakakalasa -from the kingdom of Ahichchhatra also, which Vinítamati gave him, -when he was afflicted at losing his first kingdom. He, having been -deposed from his throne, wandered about with two or three of his -ministers, and, as chance would have it, reached the grove, which -was the retreat of Vinítamati. And while he was looking for fruits -and water, as he suffered from severe hunger and thirst, Indra -burnt up the wood by his magic power, and made it as it was before, -wishing to entrap Vinítamati by making it impossible for him to shew -such hospitality to every wayfarer. [223] And Vinítamati, beholding -the grove, which was his retreat, suddenly turned into a desert, -roamed about hither and thither for a short time, in a state of -bewilderment. And then he saw Kanakalasa, who in the course of his -wanderings had come there with his followers, and was now his guest, -and he and his train were all on the point of death from hunger. And -the hospitable Bodhisattva approached the king, when he was in this -state, and asked him his story, and then he exerted his discernment, -and said to him, "Though this wood has become a desert, and affords -no hospitable entertainment, still I can tell you an expedient for -saving your lives in your present state of hunger. Only half a kos -from here there is a deer, which has been killed by falling into a -hole, go and save your lives by eating its flesh." His guest, who was -suffering from hunger, took his advice, and set out for that place -with his followers, but the Bodhisattva Vinítamati got there before -him. He reached that hole, and by his supernatural power assumed the -form of a deer, and then he threw himself into it, and sacrificed -his life for the sake of his petitioner. Then Kanakakalasa and his -followers slowly reached that hole, and found the deer lying dead in -it. So they pulled it out, and made a fire with grass and thorns, -and roasted its flesh, and devoured it all. In the meanwhile the -Bodhisattva's two wives, the daughter of the Nága and the princess, -seeing that the wood of their retreat had been destroyed, and not -seeing their husband, were much distressed, and went and told what -had happened, to Somasúra, whom they roused from deep meditation. He -soon discerned by contemplation what his spiritual teacher had done, -and he told the news to his wives, distressing as it was to them. And -he quickly went with them to that hole, in which his spiritual guide -had sacrificed himself for his guests. There the princess and the -Nága's daughter, seeing that only the bones and horns of the deer, -into which their husband had turned himself, remained, mourned for -him. And the two ladies, who were devoted to their husband, took his -horns and bones, and brought a heap of wood from their hermitage, and -entered the fire. And then Kanakakalasa and his companions, who were -there, being grieved when they heard the story, entered the fire also." - -When all this had taken place, Somasúra, unable to endure the grief, -which he felt for the loss of his spiritual teacher, took to a bed of -darbha-grass with the intention of yielding up his breath. And then -Indra appeared to him in person and said to him, "Do not do so, for I -did all this to try your spiritual teacher. And I have now sprinkled -with amrita the ashes and bones, which were all that remained of him, -and his wives, and his guests, and restored them all to life." [224] -When Somasúra heard Indra say this, he worshipped him, and rose up -delighted, and went and looked, and lo! his spiritual guide the -Bodhisattva Vinítamati had risen up again alive, with his wives, -and Kanakakalasa, and his attendants. Then he honoured with an -inclination of the head, and worshipped with gifts of flowers and -respectful speeches, his spiritual father, who had returned from -the other world with his wives, and feasted his eyes upon him. And -while Kanakakalasa and his followers were respectfully testifying -their devotion to him, all the gods came there, headed by Brahmá and -Vishnu. And pleased with the goodness of Vinítamati, they all gave him -by their divine power boons earned by his disinterestedness, and then -disappeared. And Somasúra and the others told their history, and then -Vinítamati went with them to another and a heavenly wood of ascetics. - -"So you see that in this world even those who are reduced to ashes meet -again, much more men who are alive and can go where they will. So, -my son, no more of abandoning the body! Go, for you are a brave man, -and you shall certainly be re-united with Mrigánkadatta." When I -had heard this tale from the old female ascetic, I bowed before her, -and set out, sword in hand, with renewed hope, and in course of time -I reached this forest, and was, as fate would have it, captured by -these Savaras, who were seeking a victim for Durgá. And after wounding -me in fight, they bound me, and brought me as a prisoner to this -king of the Savaras Máyávatu. Here I have found you, my sovereign, -accompanied by two or three of your ministers, and by your favour I -am as happy as if I were in my own house. - -When Mrigánkadatta, who was in the palace of the Savara prince, had -heard this history of the adventures of his friend Gunákara told -by himself, he was much pleased, and after he had seen the proper -remedies applied to the body of that minister who had been wounded in -fight, as the day was advancing, he rose up with his other friends, -and performed the duties of the day. - -And he remained there for some days engaged in restoring Gunákara to -health, though eager to go to Ujjayiní, in order to be re-united with -his other friends and to obtain Sasánkavatí. [225] - - - - - - -CHAPTER LXXIII. - - -Then Gunákara's wounds healed, and he recovered his health, so -Mrigánkadatta took leave of his friend the king of the Savaras, and -set out from his town on a lucky day for Ujjayiní, to find Sasánkavatí. - -But his friend followed him a long way with his retinue, accompanied -by his ally Durgapisácha king of the Mátangas, and made a promise to -come to his assistance. And as he was going along with his friends -Srutadhi, and Vimalabuddhi, and Gunákara, and Bhímaparákrama, and -searching for his other friends in that Vindhya forest, it happened -that he slept one day on the road with his ministers at the foot of a -certain tree. And he suddenly awoke, and got up, and looked about him, -and beheld there another man asleep. And when he uncovered his face, -he recognised him as his own minister Vichitrakatha, who had arrived -there. And Vichitrakatha too woke up, and saw his master Mrigánkadatta, -and joyfully embraced his feet. And the prince embraced him, with -eyes wide open with delight at seeing him so unexpectedly, and all -his ministers woke up and welcomed him. Then all in turn told him -their adventures, and asked him to tell his, and Vichitrakatha began -to relate his story as follows: - - - -Story of Vichitrakatha's adventures after his separation from the -prince. - -At that time, when you were dispersed in all directions by the curse -of Párávatáksha, I too in my bewilderment wandered about alone for a -long time. And after I had roamed far, still unconscious, I suddenly -reached in the course of the next day, when I was tired out, a great -and heavenly town on the outskirts of the forest. There a godlike -being, accompanied by two consorts, beheld me, and had me bathed with -cool water, and restored my strength. And he made me enter his city, -and carefully fed me with heavenly food, then he ate himself, and -those two wives of his ate after him. And after the meal, [226] being -refreshed, I said to him, "Who are you, sir, and why have you thus -saved the life of me who am resolved on death? For I must certainly -abandon the body, as I have lost my master." When I had said this, -I told him my whole story. Then that noble and kind being said to me, -"I am a Yaksha, these are my wives, and you have come here to-day -as my guest, and you know that it is the duty of householders to -honour guests to the utmost of their power. I have accordingly -welcomed you. But why do you wish to abandon the body? For this -separation of yours is due to the curse of a Nága, and will last -only a short time. And you will certainly be all re-united, when the -curse pronounced on you has spent its force. And reflect, my good man; -who is born free from sorrow in this world? Hear what sorrow I have -gone through, though I am a Yaksha." - - - -Story of Srídarsana. - -There is a city named Trigartá, the garland that adorns the head of -this bride the earth, strung with virtues as with flowers. [227] In -it there lived a young Bráhman named Pavitradhara, who was himself -poor in worldly wealth, but rich in relations, high birth, and other -advantages. That high-spirited Bráhman, living in the midst of rich -people, reflected,--"Though I live up to the rules of my caste, I -do not cut a good figure in the midst of these rich people, like a -word without meaning [228] among the words of some splendid poem; -and being a man of honour, I cannot have recourse to service or -donations. So I will go into some out-of-the-way place and get into -my power a Yakshiní, [229] for my spiritual teacher taught me a charm -for accomplishing this." Having formed this resolution, the Bráhman -Pavitradhara went to the forest, and according to the prescribed method -he won for himself a Yakshiní, named Saudáminí. And when he had won -her, he lived united with her, like a banyan-tree, that has tided -through a severe winter, united to the glory of spring. One day the -Yakshiní, seeing her husband Pavitradhara in a state of despondency, -because no son had been born to him, thus addressed him, "Do not be -despondent, my husband, for a son shall be born to us. And now hear -this story which I am about to tell you." - - - -Story of Saudáminí. - -There is on the confines of the southern region a range of tamála -forests, dark with clouds that obscure the sun, looking like the home -of the monsoon. In it dwells a famous Yaksha of the name of Prithúdara, -and I am his only daughter, Saudáminí by name. My loving father led -me from one mighty mountain to another, and I was for ever amusing -myself in heavenly gardens. - -And one day, as I was sporting on mount Kailása with my friend -Kapisabhrú, I saw a young Yaksha named Attahása. He too, as he -stood among his companions, beheld me; and immediately our eyes were -mutually attracted by one another's beauty. When my father saw that, -and ascertained that the match would be no mésalliance, he summoned -Attahása, and arranged our marriage. And after he had fixed an -auspicious day, he took me home, but Attahása returned to his home -with his friends in high spirits. But the next day my friend Kapisabhrú -came to me with a downcast air, and when I questioned her, she was at -length induced to say this; "Friend, I must tell you this bad news, -though it is a thing which should not be told. As I was coming to-day, -I saw your betrothed Attahása in a garden named Chitrasthala, on a -plateau of the Himálayas, full of longing for you. And his friends, -in order to amuse him, made him in sport king of the Yakshas, and -they made his brother Díptasikha personate Nadakúvara his son, and -they themselves became his ministers. While your beloved was being -solaced in this way by his friends, Nadakúvara, who was roaming at -will through the air, saw him. And the son of the king of wealth, -being enraged at what he saw, summoned him, and cursed him in the -following words; 'Since, though a servant, you desire to pose as a -lord, become a mortal, you villain! As you wish to mount, fall!' When -he laid this curse on Attahása, he answered despondingly, 'Prince, -I foolishly did this to dispel my longing, not through aspiring to -any lofty rank, so have mercy upon me.' When Nadakúvara heard this -sorrowful speech of his, he ascertained by meditation that the case was -so, and said to him by way of fixing an end for the curse, 'You shall -become a man, and beget on that Yakshiní, with whom you are in love, -your younger brother Díptasikha by way of son, [230] and so you shall -be delivered from your curse, and obtain your own rank once more, -together with your wife, and this brother of yours shall be born as -your son, and after he has reigned on earth, he shall be released -from his curse.' When the son of the god of wealth had said this, -Attahása disappeared somewhere or other by virtue of the curse. And -when I saw that, my friend, I came here to you grieved." When my -friend said this to me, I was reduced to a terrible state by grief, -and after I had bewailed my lot, I went and told it to my parents, -and I spent that time in hope of a re-union with my beloved. - -"You are Attahása born again as a Bráhman, and I am that Yakshiní, -and we have been thus united here, so we shall soon have a son born -to us. When the Bráhman Pavitradhara's wise wife Saudáminí said -this to him, he conceived the hope that he would have a son, and -was much delighted. And in course of time a son was born to him by -that Yakshiní, whose birth cheered up their house and his mind. And -when Pavitradhara saw the face of that son, he immediately assumed -a celestial shape and became again the Yaksha Attahása. And he said -to that Yakshiní, "My dear, our curse is at an end. I have become -Attahása as before, come let us return to our own place." - -When he said this, his wife said to him, "Think what is to become -of the child your brother, who through a curse has been born as -your son." When Attahása heard that, he saw what was to be done by -means of his powers of contemplation, and said to her; "My dear, -there is in this town a Bráhman of the name of Devadarsana. He is -poor in children and in wealth, and, though he keeps up five fires, -hunger makes two others burn more fiercely, namely, the fire of -digestion in his own stomach and in that of his wife. And one day, -as he was engaged in asceticism to obtain wealth and a son, the -holy god of fire, whom he was propitiating, said to him in a dream, -'You have not a son of your own, but you shall have an adopted son, -and by means of him, Bráhman, your poverty shall come to an end.' On -account of this revelation of the god of fire, the Bráhman is at the -present moment expecting that son, so we must give him this child of -ours, for this is the decree of fate." After Attahása had said this -to his beloved, he placed the child on the top of a pitcher full -of gold, and fastened round its neck a garland of heavenly jewels, -and deposited it in the house of that Bráhman at night when he and -his wife were asleep, and then went with his beloved to his own place. - -Then the Bráhman Devadarsana and his wife woke up, and beheld that -young moon of a child glittering with resplendent jewels, and the -Bráhman thought in his astonishment, "What can be the meaning of -this?" but when he saw the pot of gold, he remembered what the god of -fire had told him in his dream, and rejoiced. And he took that young -son given him by fate, and that wealth, and in the morning he made a -great feast. And on the eleventh day he gave the child the appropriate -name of Srídarsana. [231] Then the Bráhman Devadarsana, having become -very rich, remained performing his sacrificial and other ceremonies, -and enjoying the good things of this world at the same time. - -The brave Srídarsana grew up in his father's house, and acquired great -skill in the Vedas and other branches of learning, and in the use -of weapons. But in course of time, when he had grown up, his father -Devadarsana, who had gone on a pilgrimage to sacred bathing-places, -died at Prayága. His mother, hearing of that, entered the fire, and -then Srídarsana mourned for them, and performed on their behalf the -ceremonies enjoined in the sacred treatises. But in course of time his -grief diminished, and as he was not married, and had no relations, he -became, though well educated, devoted to gambling. And in a short time -his wealth was consumed by means of that vice, and he had difficulty -in obtaining even food. - -One day, after he had remained in the gambling-hall without food for -three days, being unable to go out for shame, as he had not got a -decent garment to wear, and refusing to eat the food which others -gave him, a certain gambler, named Mukharaka, who was a friend of -his, said to him, "Why are you so utterly overwhelmed? Do you not -know that such is the nature of the sinful vice of gambling? Do you -not know that the dice are the sidelong loving looks of the goddess -of Ill Luck? Has not Providence ordained for you the usual lot of -the gambler? His arms are his only clothing, the dust is his bed, -the cross-roads are his house, ruin is his wife. [232] So why do you -refuse to take food? Why do you neglect your health, though you are -a wise man? For what object of desire is there that a resolute man -cannot obtain, as long as he continues alive? Hear in illustration -of this truth the following wonderful story of Bhúnandana." - - - -Story of Bhúnandana. - -There is here a region named Kasmíra, the ornament of the earth, which -the Creator made as a second heaven, after creating the first heaven, -for men who have done righteous deeds. The difference between the two -is that in heaven delights can only be seen, in Kasmíra they can be -actually enjoyed. The two glorious goddesses Srí and Sarasvatí both -frequent it, as if they vied with one another, saying--"I have the -preëminence here"--"No, it is I."--The Himálaya encircles it with -its embrace, as if to prevent Kali, the adversary of virtue, from -entering it. The Vitastá adorns it, and repels sin with its waves, -as if they were hands, and seems to say, "Depart far from this land -which is full of waters sacred to the gods." In it the long lines of -lofty palaces, whitened with silvery plaster, imitate the cliffs at -the foot of the neighbouring Himálaya. In this land there lived a -king, named Bhúnandana, who upheld as a spiritual guide the system -of the castes and the prescribed stages of life, learned in science -and traditional lore, the moon that delighted his subjects. His -valour was displayed in the kingdoms of his foes, on which he left -the impress of his nails. He was a politic governor, and his people -were ever free from calamity; he was exclusively devoted to Krishna, -and the minds of his people took no pleasure in vicious deeds. [233] - -Once on a time, on the twelfth day of the month, the king, after -duly worshipping Vishnu, saw in a dream a Daitya maiden approach -him. When he woke up, he could not see her, and in his astonishment -he said to himself, "This is no mere dream; I suspect she is some -celestial nymph by whom I have been cajoled." Under this impression -he remained thinking of her, and so grieved at being deprived of her -society, that gradually he neglected all his duties as a king. Then -that king, not seeing any way of recovering her, said to himself; -"My brief union with her was due to the favour of Vishnu, so I will go -into a solitary place and propitiate Vishnu with a view to recovering -her, and I will abandon this clog of a kingdom, which without her -is distasteful." After saying this, king Bhúnandana informed his -subjects of his resolution, and gave the kingdom to his younger -brother named Sunandana. - -But after he had resigned the kingdom, he went to a holy bathing-place -named Kramasaras; which arose from the footfall of Vishnu, for it -was made by him long ago in his Dwarf incarnation. It is attended by -the three gods Brahmá, Vishnu, and Siva, who have settled on the top -of the neighbouring mountains in the form of peaks. And the foot of -Vishnu created here in Kasmíra another Ganges, named Ikshuvatí, as -if in emulation of the Vitastá. There the king remained, performing -austerities, and pining, without desire for any other enjoyment, -like the chátaka in the hot season longing for fresh rainwater. - -And after twelve years had passed over his head, while he remained -engaged in ascetic practices, a certain ascetic came that way who was -a chief of sages: he had yellow matted hair, wore tattered garments, -and was surrounded by a band of pupils; and he appeared like Siva -himself come down from the top of the hills that overhang that -holy bathing-place. As soon as he saw the king, he was filled with -love for him, and went up to him, and bowing before him, asked him -his history, and then reflected for a moment and said; "King, that -Daitya maiden that you love lives in Pátála, so be of good cheer, -I will take you to her. For I am a Bráhman named Bhúrivasu, the son -of a sacrificing Bráhman of the Dekkan, named Yajuh, and I am a chief -among magicians. My father communicated his knowledge to me, and I -learnt from a treatise on Pátála the proper charms and ceremonies for -propitiating Hátakesána. [234] And I went to Sríparvata and performed -a course of asceticism there for propitiating Siva, and Siva, being -pleased with it, appeared to me and said to me, - -'Go; after you have married a Daitya maiden and enjoyed pleasures -in the regions below the earth, you shall return to me; and listen; -I will tell you an expedient for obtaining those delights. There -are on this earth many openings leading to the lower regions; but -there is one great and famous one in Kasmíra made by Maya, by which -Ushá the daughter of Bána introduced her lover Aniruddha into the -secret pleasure-grounds of the Dánavas, and made him happy there. And -Pradyumna, in order to deliver his son, laid it open, making a door -in one place with the peak of a mountain, and he placed Durgá there, -under the name of Sáriká, to guard that door, after propitiating her -with hundreds of praises. Consequently even now the place is called -by the two names of Peak of Pradyumna and Hill of Sáriká. So go and -enter Pátála with your followers by that famous opening, and by my -favour you shall succeed there.' - -"When the god had said this, he disappeared, and by his favour I -acquired all knowledge at once, and now I have come to this land of -Kasmíra. So come with us, king, to that seat of Sáriká, in order that -I may conduct you to Pátála, to the maid that you love." When the -ascetic had said this to king Bhúnandana, the latter consented and -went with him to that seat of Sáriká. There he bathed in the Vitastá, -and worshipped Ganesa, and honoured the goddess Sáriká, and performed -the ceremony of averting evil spirits from all quarters by waving -the hand round the head, [235] and other ceremonies. And then the -great ascetic, triumphing by the favour of the boon of Siva, revealed -the opening by scattering mustard-seeds in the prescribed manner, -and the king entered with him and his pupils, and marched along the -road to Pátála for five days and five nights. [236] And on the sixth -day they all crossed the Ganges of the lower regions, and they beheld -a heavenly grove on a silver plain. It had splendid coral, camphor, -sandal, and aloes trees, and was perfumed with the fragrance of large -full-blown golden lotuses. And in the middle of it they saw a lofty -temple of Siva. It was of vast extent, adorned with stairs of jewels; -its walls were of gold, it glittered with many pillars of precious -stone; and the spacious translucent body of the edifice was built of -blocks of the moon-gem. - -Then king Bhúnandana and the pupils of that ascetic, who possessed -supernatural insight, were cheered, and he said to them, "This is the -dwelling of the god Siva, who inhabits the lower regions in the form of -Hátakesvara, and whose praises are sung in the three worlds, so worship -him." Then they all bathed in the Ganges of the lower regions, and -worshipped Siva with various flowers, the growth of Pátála. And after -the brief refreshment of worshipping Siva, they went on and reached a -splendid lofty jambu-tree, the fruits of which were ripe and falling -on the ground. And when the ascetic saw it, he said to them; "You -must not eat the fruits of this tree, for, if eaten, they will impede -the success of what you have in hand." In spite of his prohibition -one of his pupils, impelled by hunger, ate a fruit of the tree, and, -as soon as he had eaten it, he became rigid and motionless. [237] - -Then the other pupils, seeing that, were terrified, and no longer felt -any desire to eat the fruit; and that ascetic, accompanied by them -and king Bhúnandana, went on only a cos further, and beheld a lofty -golden wall rising before them, with a gate composed of a precious -gem. On the two sides of the gate they saw two rams with bodies of -iron, ready to strike with their horns, put there to prevent any one -from entering. But the ascetic suddenly struck them a blow on their -heads with a charmed wand, and drove them off somewhere, as if they -had been struck by a thunderbolt. Then he and his pupils and that -king entered by that gate, and beheld splendid palaces of gold and -gems. And at the door of every one they beheld warders terrible with -many teeth and tusks, [238] with iron maces in their hands. And then -they all sat down there under a tree, while the ascetic entered into a -mystic contemplation to avert evil. And by means of that contemplation -all those terrible warders were compelled to flee from all the doors, -and disappeared. - -And immediately there issued from those doors lovely women with -heavenly ornaments and dresses, who were the attendants of those -Daitya maidens. They approached separately all there present, the -ascetic among them, and invited them in the name of their mistresses -into their respective palaces. And the ascetic, having now succeeded -in his enterprise, said to all the others,--"You must none of you -disobey the command of your beloved after entering her palace." Then -he entered with a few of those attendants a splendid palace, and -obtained a lovely Daitya maiden and the happiness he desired. And -the others singly were introduced into magnificent palaces by other -of the attendants, and were blessed with the love of Daitya maidens. - -And the king Bhúnandana was then conducted by one of the attendants, -who bowed respectfully to him, to a palace built of gems outside the -wall. Its walls of precious stone were, so to speak, adorned all round -with living pictures, on account of the reflections on them of the -lovely waiting-women. It was built on a platform of smooth sapphire, -and so it appeared as if it had ascended to the vault of heaven, in -order to outdo a sky-going chariot. [239] It seemed like the house -of the Vrishnis, [240] made rich by means of the power of Vishnu. In -it sported fair ones wild with intoxication, and it was full of the -charming grace of Cupid. Even a flower, that cannot bear the wind and -the heat, would in vain attempt to rival the delicacy of the bodies -of the ladies in that palace. It resounded with heavenly music, -and when the king entered it, he beheld once more that beautiful -Asura maiden, whom he had seen in a dream. Her beauty illuminated -the lower world which has not the light of the sun or the stars, -and made the creation of sparkling jewels and other lustrous things, -an unnecessary proceeding on the part of the Creator. [241] - -The king gazed with tears of joy on that indescribably beautiful -lady, and, so to speak, washed off from his eyes the pollution, -which they had contracted by looking at others. And that girl, named -Kumudiní, who was being praised by the songs of female attendants, -[242] felt indescribable joy when she saw the prince. She rose up, -and took him by the hand and said to him, "I have caused you much -suffering," and then with all politeness she conducted him to a -seat. And after he had rested a little while, he bathed, and the -Asura maiden had him adorned with robes and jewels, and led him out -to the garden to drink. Then she sat down with him on the brink of a -tank filled with wine, and with the blood and fat of corpses, that -hung from trees on its banks, and she offered that king a goblet, -full of that fat and wine, to drink, but he would not accept the -loathsome compound. And she kept earnestly saying to the king: -"You will not prosper if you reject my beverage." But he answered, -"I certainly will not drink that undrinkable compound, whatever may -happen." Then she emptied the goblet on his head and departed; and -the king's eyes and mouth were suddenly closed, and her maids took -him and flung him into the water of another tank. - -And the moment he was thrown into the water, he found himself once more -in the grove of ascetics, near the holy bathing-place of Kramasaras, -where he was before. [243] And when he saw the mountain there, as it -were, laughing at him with its snows, [244] the disappointed king, -despondent, astonished, and bewildered, reflected as follows: "What -a difference there is between the garden of the Daitya maiden and -this mountain of Kramasaras. Ah! what is this strange event? Is it an -illusion or a wandering of the mind? But what other explanation can -there be than this, that undoubtedly this has befallen me, because, -though I heard the warning of the ascetic, I disobeyed the injunction -of that fair one. And after all the beverage was not loathsome; she -was only making trial of me; for the liquor, which fell upon my head, -has bestowed on it heavenly fragrance. So it is indubitable that, -in the case of the unfortunate, even great hardships endured bring -no reward, for Destiny is opposed to them." While king Bhúnandana -was engaged in these reflections, bees came and surrounded him on -account of the fragrant perfume of his body, that had been sprinkled -with the liquor offered by the Asura maiden. When those bees stung -the king, he thought to himself, "Alas! so far from my toils having -produced the desired fruit, they have produced disagreeable results, -as the raising of a Vetála does to a man of little courage." [245] -Then he became so distracted that he resolved on suicide. - -And it happened that, at that very time, there came a young hermit -that way, who, finding the king in this state, and being of a merciful -disposition, went up to him and quickly drove away the bees, and -after asking him his story, said to him--"King, as long as we retain -this body, how can woes come to an end? So the wise should always -pursue without distraction the great object of human existence. And -until you perceive that Vishnu, Siva, and Brahmá are really one, -you will always find the successes, that are gained by worshipping -them separately, short-lived and uncertain. So meditate on Brahmá, -Vishnu, and Siva, in the light of their unity, and patiently perform -asceticism here for another twelve years. Then you shall obtain that -beloved, and eventually everlasting salvation; and observe, you have -already attained a body possessing heavenly fragrance. Now receive -from me this skin of a black antelope, to which a charm is attached, -and if you wrap yourself up in it, you will not be annoyed here by -bees." When the hermit had said this, he gave him the deer-skin and -the charm, and departed; and the king accepted his advice, and taking -to himself patience, so lived in that place. And after the king had -lived there twelve years, and propitiated Siva by penance, that Daitya -maiden, named Kumudiní, came to him of her own accord. And the king -went with that beloved to Pátála, and after he had lived with her a -long time in happiness, he attained salvation. - -"So those fortunate ones, whose characters are free from perturbation, -and who betake themselves to patient endurance, obtain again their -own rank, though they may have fallen far from it. [246] And since -you, Srídarsana, are a man fated to be prosperous, being covered with -auspicious marks, why do you, out of perturbation, allow yourself to -go without food?" When Srídarsana, who was fasting, was thus addressed -in the gambling-hall by his friend Mukharaka, he said to him, "What -you say, is true, but being a man of good family, I cannot for shame -go out into this town, as I am reduced so low by gambling. So if -you will permit me, my friend, to go to some other country this very -night, I will take food." When Mukharaka heard that, he consented, and -brought food and gave it to him, and he ate it. And after Srídarsana -had eaten it, he set out for another country with that friend of his, -who followed him out of affection. - -And as he was going along the road at night, it happened that the -two Yakshas, Attahása and Saudáminí, his father and mother, who had -deposited him, as soon as he was born, in the house of the Bráhman, -saw him while they were roaming through the air. When they saw him -in distress, impoverished by the vice of gambling, and on his way -to a foreign country, affection made them say to him, while still -remaining invisible, the following words; "Srídarsana, your mother, -the wife of Devadarsana, buried in her house some jewels. Take those, -and do not omit to go with them to Málava, for there is a magnificent -prince there of the name of Srísena. And since he was much afflicted -in his youth by miseries arising from gambling, he has made a large -and glorious asylum for gamblers. There gamblers live, and are fed -with whatever food they desire. So go there, darling, and you shall -be prosperous." - -When Srídarsana heard this speech from heaven, he went back to his -house with his friend, and found those ornaments in it, in a hole in -the ground. Then he set out delighted for Málava, with his friend, -thinking that the gods had shewn him favour. So in that night and -the succeeding day he went a long distance, and the next evening he -reached with his friend a village named Bahusasya. And being weary, -he sat down with his friend on the bank of a translucent lake, not -far from that village. While he remained for a brief period on the -bank of that lake, after washing his feet and drinking water, there -came there a certain maiden, matchless in beauty, to fetch water. Her -body resembled a blue lotus in colour, and she seemed like Rati left -alone, and blackened by the smoke from the body of the god of Love, -when he had just been consumed by Siva. Srídarsana was delighted -to behold her, and she went up to him, and looked at him with an -eye full of love, and said to him and his friend, "Worthy sirs, -why have you come hither to your death? Why, through ignorance, -have you fallen like moths into burning fire?" When Mukharaka heard -this, he said to the maiden, without the least trepidation, "Who are -you? And what is the meaning of what you say? Tell us." Then she said, -"Listen both of you! I will tell you the whole story in few words. - -"There is a large and famous royal grant to Bráhmans, named -Sughosha. In it there dwelt a Bráhman named Padmagarbha, who possessed -a thorough knowledge of the Vedas. He had a wife of very good family, -named Sasikalá. And the Bráhman had two children by that wife, a -son of the name of Mukharakha, and myself a daughter of the name of -Padmishthá. My brother Mukharaka was ruined by the vice of gambling in -early youth, and left his home and went off to some other country. My -mother died of grief on that account, and my father, afflicted with -two sorrows, abandoned the state of a householder. And he roamed about -from place to place, with no other companion than myself, to look for -that son, and, as it happened, he reached this village. Now in this -village there lives a great bandit, the chief of a gang of robbers, -called Vasubhúti, a Bráhman only by name. When my father arrived here, -that ruffian, with the help of his servants, killed him, and took away -the gold that he had about his person. And he made me a prisoner and -carried me off to his house, and he has made arrangements to give me -in marriage to his son Subhúti. But his son has gone off somewhere -to plunder a caravan, and, owing to my good fortune, the result of -good deeds in a former birth, he has not yet returned; now it remains -for Destiny to dispose of me. But, if this bandit were to see you, -he would certainly do you some violence: so think of some artifice -by which you may escape him." - -When the maiden said this, Mukharaka recognized her, and at -once clasping her round the neck, said to her, "Alas, my sister -Padmishthá! I am that very brother of yours Mukharaka, the murderer of -his relations. Alas! wretched that I am, I am ruined." When Padmishthá -heard this, and saw her elder brother, pity caused her to be, as it -were, suddenly encircled with all sorrows. Then Srídarsana comforted -the brother and sister, who were lamenting their parents, and addressed -a timely admonition and encouragement to them. He said, "This is not -the time for lamentation, we must now save our lives even at the cost -of our wealth, and by means of it we must protect ourselves against -this bandit." When Srídarsana said this, they checked their grief -with self-control, and all three agreed together what each was to do. - -Then Srídarsana, being thin by reason of his former fasts, flung -himself down on the bank of that tank, and pretended to be ill. And -Mukharaka remained holding his feet and weeping: but Padmishthá -immediately repaired to that bandit chief, and said, "A traveller -has arrived, and is lying ill on the border of the tank, and there is -another there who is his servant." When the bandit chief heard that, -he sent some of his followers there. They went, and seeing the two men -as had been described, asked Mukharaka why he wept so much for his -companion. When Mukharaka heard this, he said with affected sorrow, -"This Bráhman, who is my elder brother, left his native land to visit -holy bathing-places, but was attacked by disease, and slowly travelling -along he has arrived here, accompanied by me. And the moment he got -here, he became incapable of movement, and he said to me, 'Rise up, my -dear brother, and quickly prepare for me a bed of darbha-grass. And -fetch me some virtuous Bráhman from this village. On him I will -bestow all my wealth, for I cannot live through this night.' When -he said this to me in this foreign country after sunset, I felt -quite puzzled as to what I ought to do, and, being afflicted, I had -recourse to weeping. So bring here some Bráhman while he is alive, -in order that he may bestow on him with his own hand whatever wealth -we possess. For he will certainly not live through the night, and I -shall not be able to survive the sorrow of his loss, so to-morrow I -shall enter the fire. So do for us this which we ask, since we have -met with you here as compassionate men and friends without any cause." - -When the bandits heard that, pity arose in their minds, and they -went and told the story, exactly as they had heard it, to their -master Vasubhúti, and went on to say, "So come and receive, as a -pious gift, from this Bráhman, who is eager to bestow it on you, -the wealth which ordinarily is to be obtained only by killing its -possessor." When they said this to Vasubhúti, he said, "What course is -this which you suggest? It is highly impolitic for us to take wealth -without killing its possessor, for, if he is deprived of his wealth, -without being killed, he will certainly do us an injury." When the -villain said this, those servants answered him, "What is there to -fear in this? There is some difference between taking wealth by -force, and receiving it as a pious gift from a dying man. Besides, -to-morrow morning we will kill those two Bráhmans, if they are still -alive. Otherwise, what is the use of incurring needlessly the guilt -of killing a Bráhman?" When Vasubhúti heard this, he consented, -and in the night he came to Srídarsana to receive his pious gift, -and Srídarsana concealed a part of his mother's ornaments, and gave -him the rest, assuming a faltering voice. Then the bandit, having -got what he wanted, returned home with his followers. - -Then Padmishthá came at night to Srídarsana and Mukharaka, while -the bandits were asleep. Then they quickly deliberated together, and -set off at once from that place for Málava by a path not frequented -by the robbers. And during that night they went a long distance, and -reached a wood that seemed to be afraid of the roaring lions, tigers, -and other wild beasts within it. It seemed by its thorns to be in a -state of perpetual horripilation, and by its roaming black antelopes -to be rolling its eyes. The dry creepers shewed that its body was -dried up from fear, and the shrill whistling of the loose bark was -its screams of terror. And while they were journeying through that -forest, the sun, that had observed their sufferings all day, withdrew -its light, as if in compassion, and set. Then they sat down weary -and hungry at the foot of a tree, and in the early part of the night -they saw in the distance a light, as of fire. And Srídarsana said, -"Can there possibly be a village here? I will go and look." So he went -in the direction of the light. And when he reached it, and looked -at it, lo! it was a great palace built of jewels, and its splendour -produced that light as of fire. [247] And he saw inside it a Yakshiní -of heavenly beauty, surrounded by many Yakshas, with feet turned the -wrong way and squinting eyes. And the brave man, seeing that they had -brought there all kinds of meat and drink, went up to the Yakshiní, -and asked her to give him his share as a guest. And she was pleased -with his courage and gave him what he asked for, enough food and -water to satisfy himself and his two companions. The refreshment was -placed on the back of a Yaksha ordered off by her for that duty, and -Srídarsana returned with it to his friend and Padmishthá. And then he -dismissed the Yaksha, and partook there with them of all that splendid -food of various kinds, and drank pure cold water. Then Mukharaka was -pleased, perceiving that he must be an incarnation of a divinity, as -he was so rich in courage and might, and, desiring his own prosperity, -he said to him, "You are some incarnation of a divinity, and this -sister of mine Padmishthá is the greatest beauty in the world, so I -now give her to you as a wife meet for you." When Srídarsana heard -that, he was delighted, and said to his friend, "I accept with joy -this offer of yours which I have long desired. But when I reach my -goal I will marry her in proper form." This he said to those two, -and then passed the night in a joyful state of mind. And the next -morning they all set out from that place, and reached in due course -the city of that king Srísena, the sovereign of Málava. And arriving -tired, they immediately entered the house of an old Bráhman woman to -rest. And in the course of conversation they told her their story and -their names, and then they saw that the old woman was much disturbed, -and when they questioned her, she said to them: - -"I am the well-born wife of a Bráhman here, named Satyavrata, who -was a servant of the king's, and my name is Yasasvatí. And after my -husband died, the compassionate king gave me the fourth part of his -salary to live upon, as I had not a son to support me. But now this -moon of kings, though his virtues are great, and though he is generous -enough to give away the whole world, has been seized by a consumption -[248] which the physicians cannot cure. And the drugs and charms of -those skilled in such things do not prevail against it; but a certain -enchanter made this promise in his presence, 'If I could only get a -hero, equal to the task, to help me, I would certainly put an end to -this illness by getting a Vetála into my power.' Then proclamation -was made by beat of drum, but no such hero was found. Then the king -gave the following order to his ministers; 'You must look out for -some daring gambler, who comes to reside in the great and well-known -asylum, which I built for such. For gamblers are reckless, abandoning -wife and relations, fearless, sleeping at the foot of trees and in -other exposed places, like ascetics.' When the king gave this order -to his ministers, they instructed to this effect the superintendent -of the asylum, and he is now on the lookout for some brave man who -may come there to reside awhile. Now you are gamblers, and if you, -Srídarsana, feel able to accomplish the undertaking, I will take -you to-day to that asylum. And you will be well treated by the king, -and you will confer a benefit on me, for grief is killing me." - -When the old lady said this, Srídarsana answered her, "Agreed! I am -able to accomplish this, so lead me quickly to that asylum." When -she heard this, she took him, and Padmishthá, and Mukharaka, -to that asylum, and there said to the superintendent, "Here is a -Bráhman gambler arrived from a foreign land, a hero who is able to -assist that enchanter in performing incantations for the good of the -king." When the superintendent heard this, he questioned Srídarsana, -and when he confirmed the words of the old lady, he treated him with -great respect, and led him quickly into the presence of the king. - -And Srídarsana, being introduced by him, beheld the king, who was -thin and pale as the new moon. And the king Srísena observed that -Srídarsana, who bowed before him and sat down, was of a taking -appearance, and pleased with his look, he felt comforted, and said -to him, "I know that your exertions will certainly put an end to -my disease; my body tells me this, for the mere sight of you has -quieted its sufferings. So aid the enchanter in this matter." When -the king said this, Srídarsana said to him "The enterprise is a mere -trifle." Then the king summoned the enchanter and said to him, "This -hero will aid you; do what you said." When that enchanter heard that, -he said to Srídarsana, - -"My good sir, if you are able to assist me in raising a Vetála, come -to me in the cemetery at night-fall this very day, the fourteenth -of the black fortnight." When the ascetic, who practised magic, had -said this, he went away, and Srídarsana took leave of the king and -returned to that asylum. - -There he took food with Padmishthá and Mukharaka, and at night he went -alone, sword in hand, to the cemetery. It was full of many ghosts, -empty of men, inauspicious, full of roaring jackals, covered with -impenetrable darkness, but shewed in some places a faint gleam where -the funeral pyres were. [249] The hero Srídarsana wandered about in -that place of horrors and saw the enchanter in the middle of it. His -whole body was smeared with ashes, he had a Bráhmanical thread of -hair, he wore a turban made of the clothes of the dead, and he was -clad in a black garment. Srídarsana approached him, and made himself -known to him, and then girding up his loins, he said, "Tell me, -what shall I do for you?" The enchanter answered in high spirits, -"Half a cos only to the west of this place there is an Asoka tree, -the leaves of which are burnt with the hot flame of funeral pyres. At -the foot of it there is a corpse, go and bring it here unharmed." - -Then Srídarsana said, "I will," and going quickly to the place he -saw some one else taking away the corpse. So he ran and tried to -drag it from the shoulder of that person, who would not let it go, -and said to him,--"Let go this corpse: where are you taking my friend -whom I have to burn?" Then that second person said to Srídarsana, -"I will not let the dead man go; I am his friend; what have you to -do with him?" While they were dragging the corpse from one another's -shoulders, and making these mutual recriminations, the corpse itself, -which was animated by a Vetála, uttered a terrible shriek. That -terrified the second person so that his heart broke, and he fell down -dead, and then Srídarsana went off with that corpse in his arms. Then -the second man, though dead, rose up, being possessed by a Vetála, -and tried to stop Srídarsana, and said to him, "Halt! do not go off -with my friend on your shoulder." Then Srídarsana, knowing that his -rival was possessed by a Vetála, said to him, "What proof is there -that you are his friend? He is my friend." The rival then said, -"The corpse itself shall decide between us." Then Srídarsana, said, -"Well! let him declare who is his friend." Then the corpse, that -was on his back, being possessed by a Vetála, said, "I am hungry, -so I decide that whoever gives me food is my friend; let him take me -where he likes." When the second corpse, that was also possessed by -a Vetála, heard this, he answered,--"I have no food; if he has any, -let him give you some." Srídarsana, hearing this, said, "I will give -him food," and proceeded to strike with his sword at the second corpse, -in order to procure food for the Vetála that was on his shoulder. [250] -But that second corpse, which was also possessed by a Vetála, the -moment he began to strike it, disappeared by its supernatural power. - -Then the Vetála, that was on Srídarsana's shoulder, said to him, "Now -give me the food that you promised me." So Srídarsana, not being able -to obtain any other flesh to give him to eat, cut off with his sword -some of his own flesh, and gave it to him. This pleased the Vetála, -and he said to him, "I am satisfied with you, brave man, let your -body be restored whole as before. Now take me off; this enterprise of -yours shall succeed, but that ascetic enchanter shall be destroyed, -for he is a great coward." When Srídarsana was thus addressed by -the Vetála, he immediately became whole as before, and taking the -corpse he handed it to that magician. And he received it joyfully, -and honoured it with unguents and garlands of blood, and he placed -the corpse, possessed by the Vetála, on its back in a great circle -marked out with powdered human bones, in the corners of which were -placed pitchers of blood, and which was lighted up with lamps fed -by oil from the human body. And he sat on the breast of the corpse, -and holding in his hand a ladle and spoon of human bone, he began to -make an oblation of clarified butter in its mouth. Immediately such a -flame issued from the mouth of that corpse possessed by the Vetála, -that the sorcerer rose up in terror and fled. When he thus lost his -presence of mind, and dropped his spoon and ladle; the Vetála pursued -him, and opening his mouth swallowed him whole. [251] - -When Srídarsana saw that, he lifted up his sword and attacked -the Vetála, but the Vetála said to him, "Srídarsana, I am pleased -with this courage of yours, so take these mustard-seeds produced in -my mouth. If you place these on the head and hands of the king, the -malady of consumption will immediately leave him, and you in a short -time will become the king of the whole earth." When Srídarsana heard -this, he said, "How can I leave this place without that sorcerer? The -king is sure to say that I killed him out of a selfish regard to my -own interests." When Srídarsana said this to the Vetála, he answered, -"I will tell you a convincing proof, which will clear you. Cut open -the body of this corpse, and shew inside it this sorcerer dead, whom -I have swallowed." When the Vetála had said this, he gave him the -mustard-seeds, and went off somewhere or other, leaving that corpse, -and the corpse fell on the ground. - -Then Srídarsana went off, taking with him the mustard-seeds, and -he spent that night in the asylum in which his friend was. And the -next morning he went to the king, and told him what had happened -in the night, and took and shewed to the ministers that sorcerer in -the stomach of the corpse. Then he placed the mustard-seeds on the -head and the hand of the king, and that made the king quite well, -as all his sickness at once left him. Then the king was pleased, and, -as he had no son, he adopted as his son Srídarsana, who had saved his -life. And he immediately anointed that hero crown-prince; for the -seed of benefits, sown in good soil, produces abundant fruit. Then -the fortunate Srídarsana married there that Padmishthá, who seemed -like the goddess of Fortune that had come to him in reward for his -former courting of her, and the hero remained there in the company -of her brother Mukharaka, enjoying pleasures and ruling the earth. - -One day a great merchant, named Upendrasakti, found an image of Ganesa, -carved out of a jewel, on the border of a tank, and brought it and gave -it to that prince. The prince, seeing that it was of priceless value, -out of his fervent piety, set it up in a very splendid manner in a -temple. And he appointed a thousand villages there for the permanent -support of the temple, and he ordained in honour of the idol a festive -procession, at which all Málava assembled. And Ganesa, being pleased -with the numerous dances, songs, and instrumental performances in -his honour, said to the Ganas at night, "By my favour this Srídarsana -shall be a universal emperor on the earth. Now there is an island named -Hansadvípa in the western sea; and in it is a king named Anangodaya, -and he has a lovely daughter named Anangamanjarí. And that daughter -of his, being devoted to me, always offers to me this petition after -she has worshipped me, "Holy one, give me a husband who shall be the -lord of the whole earth." So I will marry her to this Srídarsana, -and thus I shall have bestowed on both the meet reward of their -devotion to me. So you must take Srídarsana there, and after you have -contrived that they should see one another, bring him back quickly; -and in course of time they shall be united in due form; but it cannot -be done immediately, for such is the will of destiny. Moreover I have -determined by these means to recompense Upendrasakti, the merchant, -who brought my image to the prince." - -The Ganas, having received this order from Ganesa, took Srídarsana -that very night, while he was asleep, and carried him to Hansadvípa -by their supernatural power. And there they introduced him into the -chamber of Anangamanjarí, and placed him on the bed on which that -princess was lying asleep. Srídarsana immediately woke up, and saw -Anangamanjarí. She was reclining on a bed covered with a coverlet -of pure white woven silk, in a splendid chamber in which flashed -jewel-lamps, and which was illuminated by the numerous priceless -gems of the canopy and other furniture, and the floor of which was -dark with the rájávarta stone. As she lay there pouring forth rays -of beauty like the lovely effluence of a stream of nectar, she seemed -like the orb of the autumn moon lapped in a fragment of a white cloud, -in a sky adorned with a host of bright twinkling stars, gladdening -the eyes. Immediately he was delighted, astonished, and bewildered, -and he said to himself, "I went to sleep at home and I have woke -up in a very different place. What does all this mean? Who is this -woman? Surely it is a dream! Very well, let it be so. But I will -wake up this lady and find out." After these reflections he gently -nudged Anangamanjarí on the shoulder with his hand. And the touch -of his hand made her immediately awake and roll her eyes, as the -kumudvatí opens under the rays of the moon, and the bees begin to -circle in its cup. When she saw him, she reflected for a moment, -"Who can this being of celestial appearance be? Surely he must -be some god that has penetrated into this well-guarded room?" So -she rose up, and asked him earnestly and respectfully who he was, -and how and why he had entered there. Then he told his story, and -the fair one, when questioned by him, told him in turn her country, -name, and descent. Then they both fell in love with one another, and -each ceased to believe that the other was an object seen in a dream, -and in order to make certain, they exchanged ornaments. - -Then they both became eager for the Gándharva form of marriage, but -the Ganas stupefied them, and laid them to sleep. And, as soon as -Srídarsana fell asleep, they took him and carried him back to his own -palace, cheated by Destiny of his desire. Then Srídarsana woke up in -his own palace, and seeing himself decked with the ornaments of a lady, -he thought, "What does this mean? At one moment I am in that heavenly -palace with the daughter of the king of Hansadvípa, at another moment -I am here. It cannot be a dream, for here are these ornaments of hers -on my wrist, so it must be some strange freak of Destiny." While he -was engaged in these speculations, his wife Padmishthá woke up, and -questioned him, and the kind woman comforted him, and so he passed -the night. And the next morning he told the whole story to Srísena, -before whom he appeared wearing the ornaments marked with the name of -Anangamanjarí. And the king, wishing to please him, had a proclamation -made by beat of drum, to find out where Hansadvípa was, but could -not find out from any one the road to that country. Then Srídarsana, -separated from Anangamanjarí, remained overpowered by the fever of -love, averse to all enjoyment. He could not like his food while he -gazed on her ornaments, necklace and all, and he abandoned sleep, -having ceased to behold within reach the lotus of her face. [252] - -In the meanwhile the princess Anangamanjarí, in Hansadvípa, was -awakened in the morning by the sound of music. When she remembered -what had taken place in the night, and saw her body adorned with -Srídarsana's ornaments, longing love made her melancholy. And she -reflected, "Alas I am brought into a state, in which my life is in -danger, by these ornaments, which prove that I cannot have been deluded -by a dream, and fill me with love for an unattainable object." While -she was engaged in these reflections, her father Anangodaya suddenly -entered, and saw her wearing the ornaments of a man. The king, -who was very fond of her, when he saw her covering her body with her -clothes, and downcast with shame, took her on his lap and said to her, -"My daughter, what is the meaning of these masculine decorations, and -why this shame? Tell me. Do not shew a want of confidence in me, for -my life hangs on you." These and other kind speeches of her father's -allayed her feeling of shame, and she told him at last the whole story. - -Then her father, thinking that it was a piece of supernatural -enchantment, felt great doubt as to what steps he ought to take. So -he went and asked an ascetic of the name of Brahmasoma, who possessed -superhuman powers, and observed the rule of the Pásupatas, and who -was a great friend of his, for his advice. The ascetic by his powers -of contemplation penetrated the mystery, and said to the king; "The -truth is that the Ganas brought here prince Srídarsana from Málava, -for Ganesa is favourably disposed both to him and your daughter, -and by his favour he shall become a universal monarch. So he is a -capital match for your daughter." When that gifted seer said this, -the king bowed and said to him,--"Holy seer, Málava is far away from -this great land of Hansadvípa. The road is a difficult one, and this -matter does not admit of delay. So in this matter your ever propitious -self is my only stay." - -When the ascetic, who was so kind to his admirers, had been thus -entreated by the king, he said, "I myself will accomplish this," -and he immediately disappeared. And he reached in a moment the city -of king Srísena in Málava. There he entered the very temple built by -Srídarsana, and after bowing before Ganesa, he sat down and began -to praise him, saying "Hail to thee of auspicious form, whose head -is crowned with a garland of stars, so that thou art like the peak -of mount Meru! I adore thy trunk flung up straight in the joy of -the dance, so as to sweep the clouds, like a column supporting the -edifice of the three worlds. Destroyer of obstacles, I worship thy -snake-adorned body, swelling out into a broad pitcher-like belly, -the treasure-house of all success." While the ascetic was engaged -in offering these praises to Ganesa in the temple, it happened that -the son of the merchant-prince Upendrasakti, who brought his image, -entered the temple as he was roaming about. His name was Mahendrasakti, -and he had been rendered uncontrollable by long and violent madness, -so he rushed forward to seize the ascetic. Then the ascetic struck -him with his hand. The merchant's son, as soon as he was struck by -the charm-bearing hand of that ascetic, was freed from madness and -recovered his reason. And, as he was naked, he felt shame, and left -the temple immediately, and covering himself with his hand, he made -for his home. Immediately his father Upendrasakti, hearing of it from -the people, met him full of joy and led him to his house. There he had -him bathed, and properly clothed and adorned, and then he went with -him to the ascetic Brahmasoma. And he offered him much wealth as the -restorer of his son, but the ascetic, as he possessed godlike power, -would not receive it. - -In the meanwhile king Srísena himself, having heard what had -taken place, reverently approached the ascetic, accompanied by -Srídarsana. And the king bowed before him, and praised him, and said, -"Owing to your coming, this merchant has received a benefit, by having -his son restored to health, so do me a benefit also by ensuring -the welfare of this son of mine Srídarsana." When the king craved -this boon of the ascetic, he smiled and said, "King, why should I do -anything to please this thief, who stole at night the heart and the -ornaments of the princess Anangamanjarí in Hansadvípa, and returned -here with them? Nevertheless I must obey your orders." With these words -the ascetic seized Srídarsana by the fore-arm, and disappeared with -him. He took him to Hansadvípa, and introduced him into the palace of -king Anangodaya, with his daughter's ornaments on him. When Srídarsana -arrived, the king welcomed him gladly, but first he threw himself -at the feet of the ascetic and blessed him. And on an auspicious -day he gave Srídarsana his daughter Anangamanjarí, as if she were -the earth garlanded with countless jewels. And then by the power of -that ascetic he sent his son-in-law, with his wife, to Málava. And -when Srídarsana arrived there, the king welcomed him gladly, and he -lived there in happiness with his two wives. - -In course of time king Srísena went to the next world, and that -hero took his kingdom and conquered the whole earth. And when he -had attained universal dominion, he had two sons by his two wives -Padmishthá and Anangamanjarí. And to one of them the king gave the -name of Padmasena, and to the other of Anangasena, and he reared them -up to manhood. - -And in course of time king Srídarsana, as he was sitting inside the -palace with his two queens, heard a Bráhman lamenting outside. So he -had the Bráhman brought inside, and asked him why he lamented. Then -the Bráhman shewed great perturbation and said to him; "The fire -that had points of burning flame (Díptasikhu) has been now destroyed -by a dark cloud of calamity, discharging a loud laugh (Attahása), -together with its line of brightness and line of smoke (Jyotirlekhá -and Dhúmalekhá)." [253] The moment the Bráhman had said this, he -disappeared. And while the king was saying in his astonishment, -"What did he say, and where has he gone," the two queens, weeping -copiously, suddenly fell dead. - -When the king saw that sudden calamity, terrible as the stroke -of a thunderbolt, he exclaimed in his grief, "Alas! Alas! what -means this?" and fell on the ground wailing. And when he fell, -his attendants picked him up, and carried him to another place, -and Mukharaka took the bodies of the queens, and performed the -ceremony of burning them. At last the king came to his senses, and -after mourning long for the queens, he completed out of affection -their funeral ceremonies. And after he had spent a day darkened by a -storm of tears, he divided the empire of the earth between his two -sons. Then, having conceived the design of renouncing the world, -he left his city, and turning back his subjects who followed him, -he went to the forest to perform austerities. - -There he lived on roots and fruits, and one day, as he was wandering -about at will, he came near a banyan-tree. As soon as he came near it, -two women of celestial appearance suddenly issued from it with roots -and fruits in their hands, and they said to him, "King, take these -roots and fruits which we offer." When he heard that, he said, "Tell me -now who you are." Then those women of heavenly appearance said to him, -"Well come into our house and we will tell you the truth." When he -heard that, he consented, and entering with them, he saw inside the -tree a splendid golden city. There he rested and ate heavenly fruits, -and then those women said to him, "Now, king, hear." - -"Long ago there dwelt in Pratishthána a Bráhman, of the name of -Kamalagarbha, and he had two wives, the name of the one was Pathyá, -and the name of the other Abalá. Now in course of time all three, -the husband and the wives, were worn out with old age, and at last -they entered the fire together, being attached to one another. And -at that time they put up a petition to Siva from the fire, 'May we be -connected together as husband and wives in all our future lives!' Then -Kamalagarbha, owing to the power of his severe penances, was born in -the Yaksha race as Díptasikha, the son of the Yaksha Pradíptáksha, -and the younger brother of Attahása. His wives too, Pathyá and Abalá, -were born as Yaksha maidens, that is to say, as the two daughters of -the king of the Yakshas named Dhúmaketu, and the name of the one was -Jyotirlekhá, and the name of the other Dhúmalekhá. - -"Now in course of time those two sisters grew up, and they went to -the forest to perform asceticism, and they propitiated Siva with -the view of obtaining husbands. The god was pleased and he appeared -to them and said to them, 'That man with whom you entered the fire -in a former birth, and who you asked might be your husband in all -subsequent births, was born again as a Yaksha named Díptasikha, the -brother of Attahása, but he has become a mortal owing to the curse of -his master, and has been born as a man named Srídarsana, so you too -must go to the world of men and be his wives there, but as soon as -the curse terminates, you shall all become Yakshas, husband and wives -together.' When Siva said this, those two Yaksha maidens were born -on the earth as Padmishthá and Anangamanjarí. They became the wives -of Srídarsana, and after they had been his wives for some time, that -Attahása, as fate would have it, came there in the form of a Bráhman, -and by the device of employing an ambiguous speech, he managed to -utter their names and remind them of their former existence, and this -made them abandon that body and become Yakshinís. "Know that we are -those wives of yours, and you are that Díptasikha." When Srídarsana -had been thus addressed by them, he remembered his former birth, and -immediately became the Yaksha Díptasikha, and was again duly united -to those two wives of his. - -"Know therefore, Vichitrakatha, that I am that Yaksha, and that these -wives of mine are Jyotirlekhá and Dhúmalekhá. So, if creatures of -godlike descent, like myself, have to endure such alternations of joy -and sorrow, much more then must mortals. But do not be despondent, -my son, for in a short time you shall be reunited to your master -Mrigánkadatta. And I remained here to entertain you, for this is my -earthly dwelling, so stay here, I will accomplish your desire. Then -I will go to my own home in Kailása." When the Yaksha had in these -words told me his story, he entertained me for some time. And the -kind being, knowing that you had arrived here at night, brought me -and laid me asleep in the midst of you who were asleep. So I was seen -by you, and you have been found by me. This, king, is the history of -my adventures during my separation from you." - -When prince Mrigánkadatta had heard at night this tale from his -minister Vichitrakatha, who was rightly named, [254] he was much -delighted, and so were his other ministers. - -So, after he had spent that night on the turf of the forest, he -went on with those companions of his towards Ujjayiní, having his -mind fixed on obtaining Sasánkavatí, and he kept searching for those -other companions of his, who were separated by the curse of the Nága, -and whom he had not yet found. - - - - - - -CHAPTER LXXIV. - - -Then Mrigánkadatta, as he gradually travelled along in the Vindhya -forest, accompanied by those ministers, Srutadhi and the four others, -reached a wood, which was refreshing with the shade of its goodly -fruit-laden trees, and in which there was a tank of very pure sweet -cold water. He bathed in it with his ministers and ate many fruits, -and lo! he suddenly thought that he heard conversation in a place shut -in with creepers. So he went and looked into that bower of creepers, -and he saw inside it a great elephant, which was refreshing a blind -way-worn man by throwing over him showers of water from his trunk, -by giving him fruits, and fanning him with his ears. And like a kind -man, the elephant said to him lovingly, over and over again, with -articulate voice, "Do you feel at all better?" When the prince saw -that, he was astonished, and he said to his companions, "Look! how -comes it that a wild elephant conducts itself like a man? So you may -be sure that this is some higher being translated into this form for -some reason. And this man is very like my friend Prachandasakti. But -he is blind. So let us keep a sharp lookout." When Mrigánkadatta had -said this to his friends, he remained there concealed, and listened -attentively. In the meanwhile the blind man recovered a little, and the -elephant said to him, "Tell me; who are you, and how did you come here, -being blind?" Then the blind man said to that mighty elephant, "There -is in this land a king of the name of Amaradatta, lord of the city -of Ayodhyá, he has a son of excellent qualities, named Mrigánkadatta, -of auspicious birth, and I am that prince's servant. For some reason -or other his father banished him from his native land, with us his -ten companions. We had set out for Ujjayiní to obtain Sasánkavatí, -when we were separated in the forest by the curse of a Nága. And I -was blinded by his curse, and wandering about I have arrived here, -living on the fruits, and roots, and water I could get on the way. And -to me death by falling into a chasm, or in some other way, would be -most desirable, but alas! Providence has not bestowed it on me, but -makes me endure calamity. However I feel convinced that, as my pangs -of hunger have been to-day assuaged by your favour, so my blindness -also will be somewhat alleviated, for you are a divinity." When he said -this, Mrigánkadatta felt certain who he was, and with a mind wavering -between joy and grief he said to those ministers, "It is our friend -Prachandasakti that is reduced to this melancholy state, but it will -not do for us to be in a hurry to greet him immediately. Perhaps -this elephant will cure his blindness. But if he were to see us, -he would flee away; so we must stop here and look at him." When the -prince had said this, he remained listening with his followers. Then -Prachandasakti said to that elephant, "Now great-souled one, tell -me your history; who are you? How comes it that, though you are an -elephant, and are subject to the fury of elephants, you speak in -this gentle way?" When the great elephant heard this, he sighed, -and said to him, "Listen! I will tell you my story from the beginning." - - - -Story of Bhímabhata. - -Long ago, in the city of Ekalavyá, there was a king named Srutadhara, -and he had two sons by two wives. When the king went to heaven, -his younger son, named Satyadhara, expelled the elder son, named -Síladhara, from the throne. Síladhara was angry on that account, so -he went and propitiated Siva, and craved the following boon from the -god, who was pleased with his asceticism, "May I become a Gandharva, -in order that I may be able to move through the air, and so slay -with ease that kinsman of mine, Satyadhara!" When the holy god Siva -heard this, he said to him, "This boon shall be granted to thee, but -that enemy of thine has to-day died a natural death. And he shall be -again born in the city of Rádhá, as Samarabhata, the favourite son -of king Ugrabhata. But thou shalt be born as Bhímabhata, his elder -brother, by a different mother, and thou shalt kill him and rule the -kingdom. But because thou didst perform these ascetic penances under -the influence of anger, thou shalt be hurled from thy rank by the curse -of a hermit, and become a wild elephant, that remembers its birth and -possesses articulate speech, and when thou shalt comfort a guest in -distress and tell him thy history, then thou shalt be freed from thy -elephant-nature and become a Gandharva, and at the same time a great -benefit will be conferred upon that guest." When Siva had said this, -he disappeared, and Síladhara, seeing that his body was emaciated by -long penance, flung himself into the Ganges. - -At this point of my tale it happened that, while that king named -Ugrabhata, whom I have before mentioned, was living happily in the city -of Rádhá with his wife Manoramá who was equal to him in birth, there -came to his court from a foreign country an actor named Lásaka. And -he exhibited before the king that dramatic piece in which Vishnu, in -the form of a woman, carries off the amrita from the Daityas. And in -that piece the king saw the actor's daughter Lásavatí dancing in the -character of Amritiká. When he saw her beauty, that was like that of -the real Amritá, with which Vishnu bewildered the Dánavas, he fell -in love with her. And at the end of the dance he gave her father -much wealth, and immediately introduced her into his harem. And -then he married that dancer Lásavatí, and lived with her, having -his eyes riveted upon her face. One day he said to his chaplain named -Yajuhsvámin, "I have no son, so perform a sacrifice in order to procure -me a son." The chaplain obeyed, and performed duly, with the help of -learned Bráhmans, a sacrifice for that king's benefit. And, as he had -been previously gained over by Manoramá, he gave her to eat, as being -the eldest queen, the first half of the oblation purified with holy -texts. [255] And he gave the rest to the second queen Lásavatí. Then -those two, Síladhara and Satyadhara, whom I have before mentioned, were -conceived in those two queens. And when the time came, Manoramá, the -consort of that king, brought forth a son with auspicious marks. And -at that moment a distinct utterance was heard from heaven, "This child -who is born shall be a famous king under the name of Bhímabhata." On -the next day Lásavatí also brought forth a son, and the king his -father gave him the name of Samarabhata. And the usual sacraments -were performed for them, and the two boys gradually grew up. But -the eldest Bhímabhata surpassed the youngest in all accomplishments, -and rivalry in these increased the natural ill-feeling between them. - -One day, as they were engaged in wrestling, Samarabhata, being jealous, -struck Bhímabhata with his arm with great force on the neck. Then -Bhímabhata was enraged, and immediately throwing his arms round -Samarabhata, he lifted him up and flung him on the ground. The fall -gave him a severe shock, and his servants took him up and carried -him to his mother, discharging blood from all the apertures in his -body. When she saw him, and found out what had taken place, she was -alarmed on account of her love for him, and she placed her face close -to his and wept bitterly. At that moment the king entered, and when he -saw this sight, he was much troubled in mind, and asked Lásavatí what -it meant, and she gave the following answer: "This son of mine has been -reduced to this state by Bhímabhata. And he is always ill-treating him, -but I have never told you, king; however now, that I have seen this, -I must say, I cannot [256] understand how your majesty can be safe -with such a son as this, but let your majesty decide." When king -Ugrabhata was thus appealed to by his favourite wife, he was angry, -and banished Bhímabhata from his court. And he took away from him -his allowance, and appointed a hundred Rájpúts with their retainers -to guard that Samarabhata. And he put his treasury at the disposal -of the younger son, but he drove the elder son from his presence, -and took away all that he possessed. - -Then his mother Manoramá sent for him and said, "Your father has -thrown you over, because he is in love with a dancer. So go to -the palace of my father in Pátaliputra, and when you arrive there, -your grandfather will give you his kingdom, for he has no son. But, -if you remain here, your enemy, this Samarabhata, will kill you, for -he is powerful." When Bhímabhata heard this speech of his mother's, -he said, "I am a Kshatriya, and I will not sneak away from my native -land, like a coward. Be of good cheer, mother! what wretch is able to -injure me?" When he said this, his mother answered him, "Then procure a -numerous body of companions to guard you, by means of my wealth." When -Bhímabhata heard this proposal, he said, "Mother, this is not becoming; -for if I did this, I should be really opposing my father. You may -be quite at your ease, for your blessing alone will procure me good -fortune." When Bhímabhata had encouraged her with these words, he -left her. In the meanwhile all the citizens came to hear of it, and -they thought, "Alas! a great injustice has been done to Bhímabhata by -the king. Surely Samarabhata does not think he is going to rob him of -the kingdom. Well it is an opportunity for us to do him a service, -before he comes to the throne." Having formed this resolution, the -citizens secretly supplied Bhímabhata with such abundance of wealth, -that he lived in great comfort with his servants. But the younger -brother was ever on the look out to kill his elder brother, supposing -that this was his father's object in furnishing him with a guard. - -In the meanwhile a heroic and wealthy young Bráhman, of the name -of Sankhadatta, who was a friend of both brothers, came and said -to Samarabhata, "You ought not to carry on hostility with your -elder brother; it is not right, and you cannot do him an injury; -on the contrary the result of a quarrel would be disgraceful to -you." When he said this, Samarabhata abused and threatened him; good -advice given to a fool does not calm but rather enrages him. Then the -resolute Sankhadatta went away indignant at this treatment, and made -a strict friendship with Bhímabhata, in order to have the opportunity -of conquering Samarabhata. - -Then a merchant, of the name of Manidatta, came there from a foreign -country, bringing with him an excellent horse; it was as white as the -moon; the sound of its neighing was as musical as that of a clear conch -or other sweet-sounding instrument; it looked like the waves of the -sea of milk surging on high; it was marked with curls on the neck; -and adorned with the crest-jewel, the bracelet, and other signs, -which it seemed as if it had acquired by being born in the race -of the Gandharvas. When Bhímabhata heard of that splendid horse, -which was mentioned to him by Sankhadatta, he went and bought it for -a high price from that merchant-prince. At that moment Samarabhata, -hearing of it, came and tried to buy the horse from the merchant for -double the price. But he refused to give it him, as it had already been -sold to another; then Samarabhata, out of envy, proceeded to carry it -off by force. Then there took place a fierce combat between those two -princes, as the adherents of both came running up with weapons in their -hands. Then the mighty arm of Bhímabhata laid low the attendants of -Samarabhata, and he himself abandoned the horse, and began to retire -through fear of his brother. But as he was retiring, Sankhadatta, -full of overpowering anger, pursued him, and laying hold of his hair -behind, was on the point of killing him, when Bhímabhata rushed up and -prevented him, saying, "Let be for the present, it would be a grief to -my father." Then Sankhadatta let Samarabhata go, and he fled in fear, -discharging blood from his wounds, and repaired to his father. - -Then the brave Bhímabhata took possession of the horse, and immediately -a Bráhman came up to him, and taking him aside, said to him, "Your -mother the queen Manoramá, and the chaplain Yajuhsvámin, and Sumati, -the minister of your father, send you the following advice at this -juncture. "You know, [257] dear boy, how the king is always affected -towards you, and he is especially angry with you at present, now that -this misfortune has happened. So if you feel disposed to save your -own life, and to preserve glory, and justice inviolate, if you have -any regard for the future, if you consider us well disposed towards -you; leave this place unobserved this very evening, as soon as the -sun has set, and make for the palace of your maternal grandfather, -and may good fortune attend you. This is the message they gave me for -you, and they sent you this casket full of precious jewels and gold; -receive it from my hand." When the wise Bhímabhata heard this message, -he accepted it, saying, "I consent to act thus," and he took that -casket of gold and valuable jewels. And he gave him an appropriate -message to take back, and then dismissed him, and mounted that -horse, sword in hand. And Sankhadatta took some gold and jewels, -and mounted another horse. And then prince Bhímabhata set out with -him, and after he had gone a long distance, he reached at dead of -night a great thicket of reeds that lay in his way. As he and his -companion pursued their course through it without stopping, a couple -of lions, roused by the noise, which the reeds made when trampled by -the horses' hoofs, rushed out roaring, with their cubs, and began to -rip up the bellies of the horses with their claws. And immediately -the hero and his companion cut off the limbs of the lions with their -swords, and killed them. Then he got down with his friend to look at -the state of the two horses, but as their entrails were torn out, -they immediately fell down dead. When Bhímabhata saw that, he felt -despondent, and he said to Sankhadatta, "Friend, by a great effort -we have escaped from our hostile relatives. Tell me, where, even by -a hundred efforts, shall we find an escape from Fate, who has now -smitten us even here, not allowing us even to retain our horses. The -very horse, for which I abandoned my native land, is dead; so how can -we travel on foot through this forest at night?" When he said this, -his friend Sankhadatta answered him, "It is no new thing for hostile -Fate to conquer courage. This is its nature, but it is conquered by -firm endurance. What can Fate do against a firm unshaken man, any -more than the wind against a mountain? So come, let us mount upon the -horse of endurance and so plod on here." When Sankhadatta said this, -Bhímabhata set out with him. Then they slowly crossed that thicket, -wounding their feet with the canes, and at last the night came -to an end. And the sun, the lamp of the world, arose, dispelling -the darkness of night, and the lotus-flowers in the lotus-clumps, -by the side of their path, with their expanding cups and the sweet -murmur of their bees, seemed to be looking at one another and saying, -"It is a happy thing that this Bhímabhata has crossed this thicket -full of lions and other dangerous animals." So travelling on, he at -last reached with his friend the sandy shore of the Ganges, dotted -with the huts of hermits. There he drank its sweet waters, which -seemed to be impregnated with the nectar of the moon, from dwelling -on the head of Siva, and he bathed in them, and felt refreshed. And he -ate, by way of sustenance, some venison, which they had bought from a -hunter whom they happened to meet, and which Sankhadatta brought to him -roasted. And seeing that the Ganges was full and difficult to cross, -for with its waves uplifted like hands it seemed again and again to -warn him back, he proceeded to roam along the bank of the river. And -there he saw a young Bráhman in the court of an out-of-the-way hut, -engaged in the study of the Vedas. So he went up to him and said, -"Who are you, and what are you doing in this solitary place?" Then -the young Bráhman answered him: - -"I am Nílakantha, the son of a Bráhman named Sríkantha, who lived -at Váránasí, and after all the ceremonies had been performed for me, -and I had learnt knowledge in the family of my spiritual preceptor, -I returned home and found all my relations dead. That left me helpless -and poor, and as I was not in a position to carry on the duties of -a householder, I became despondent, and repaired to this place, and -had recourse to severe asceticism. Then the goddess Gangá gave me some -fruits in a dream, and said to me, 'Remain here living on these fruits, -until you obtain your desire.' Then I woke up and went and bathed, -and when the morning came, I found in the water some fruits, that had -been washed here by the stream of the Ganges. I brought those fruits, -delicious as nectar, into my hut, and ate them there, and so I remain -here engaged in asceticism, receiving these fruits day by day." - -When he said this, Bhímabhata said to Sankhadatta, "I will give -this virtuous youth enough wealth to enable him to enter the -householder-state." Sankhadatta approved his speech; whereupon the -prince gave the Bráhman the wealth that his mother gave him. For -what is the use of the greatness of great ones, who have abundant -courage and wealth, if they do not put a stop to the sufferings of -their neighbour as soon as they hear of them? - -And after he had made the fortune of the Bráhman, Bhímabhata searched -in every direction for some means of crossing the Ganges, but could -not find any. Then he tied his ornaments and sword on his head, -and plunged in with Sankhadatta to swim across it. - -And in the middle of the river the current carried his friend to a -distance from him, and he himself was swept away by the waves, and -reached the bank with difficulty. When he reached the other side, -he could not see his friend Sankhadatta, and while he was looking -for him along the bank, the sun set. Then he began to despair, -and he exclaimed in bitter grief, "Alas my friend!" and it being -now the beginning of the night, he prepared to drown himself in -the waters of the Ganges. He said, "Goddess Jáhnaví, you have taken -from me my life in the form of my friend, so now receive also this -empty vessel of my body," and he was on the point of plunging in, -when Gangá appeared to him from the middle of the flood. And pleased -with his violent agitation she said to him then and there, "Do not -act rashly, my son! your friend is alive, and in a short time you -shall be reunited with him. Now receive from me this charm called, -'Forwards and Backwards.' If a man repeats it forwards, he will -become invisible to his neighbour, but if he repeats it backwards, -he will assume whatever shape he desires. [258] Such is the force -of this charm only seven syllables long, and by its help you shall -become a king on this earth." When the goddess Gangá had said this, -and given him the charm, she disappeared from his eyes, and he gave -up the idea of suicide, now that he had got a hope of regaining -his friend and of other successes. And being anxious to regain his -friend, he passed the night in impatience, like the lotus-flower, -and the next morning he set out in search of him. - -Then, as he was travelling about in search of Sankhadatta, he one -day reached alone the district of Láta, where, though the colours of -the castes are not mixed, the people lead a diversified and richly -coloured life, which though a seat of fine arts, is not reputed a home -of crimes. [259] In this city he wandered about, looking at the temples -and the dwelling-houses, and at last he reached a hall of gamblers. He -entered it and saw a number of fraudulent dice-players, who though -they were clothed in a loin-rag only, shewed by their handsome, -well-shaped, stout limbs, which indicated good living and plenty -of exercise, that they were men of rank though they concealed it, -and that they had resorted to that occupation for the sake of making -money. They began to talk to him, so he sat down to play with them, -and they fancied that they would make a fine thing out of him and -his ornaments. Then he beat them at the dice-play, and won from the -rogues all the wealth which they had acquired by cheating others. - -Then those gamblers, having lost their wealth, were preparing to go -home, when Bhímabhata set his arms against the door and stopped them, -and said to them, "Where are you going? Take back this wealth; I do -not want it. I must give it away to my friends, and are not you my -friends? Where can I find [260] such dear friends as you?" When he -said this, and they declined to take the money out of shame, a gambler -there, of the name of Akshakshapanaka, said, "Undoubtedly it is the -definition of gambling that what is won is not returned, but if this -gentleman becomes our friend, and gives us of his own accord wealth -which he has fairly won, why should we not take it?" The others, -when they heard this, exclaimed, "It is fitting, if he makes such -an eternal friendship with us." When they said this, he came to the -conclusion that they were men of spirit, and he at once consented to -swear eternal friendship to them, and gave them back their wealth. And -at their request he went into a garden with them and their families, -and refreshed himself with food, and wine, and other luxuries, -supplied by them. Then, at the request of Akshakshapanaka and the -others, he told his name, race, and history, and asked them also for -theirs. Then Akshakshapanaka told him the story of his life. - - - -Story of Akshakshapanaka. - -There lived in Hastinápura a Bráhman named Sivadatta, a very rich man, -and I am his son, and my real name is Vasudatta. And in my youth I -learnt skill in arms as well as in the Vedas. Then my father made me -marry a wife from a family equal in rank to my own. But my mother was a -great scold, implacable, and very passionate. And she worried my father -so intolerably, that as soon as he saw me married, he left his home, -and went away somewhere where he could not be traced. When I saw that, -I was afraid, and I earnestly enjoined on my wife to study carefully -my mother's disposition, and she, being terrified, did so. But my -mother was bent on quarrelling, and it was impossible for my wife to -please her in any way. The ill-natured woman interpreted her silence as -contempt, her plaintive lamentation as hypocrisy, and her attempts at -explanation as wrangling. For who can deprive the fire of its tendency -to burn? Then her disagreeable behaviour in a short time worried my -wife also so much, that she left the house and fled I know not where. - -Then I was so despondent that I made up my mind to abandon family -life, but my wretched relations assembled together and forced me to -take another wife. That second wife of mine also was so worried by -my mother, that she committed suicide by hanging herself. Then I was -exceedingly vexed, and I determined to go to a foreign country. And -when my relations tried to prevent me, I told them of the wickedness -of my mother. They assigned another reason for my father's leaving the -country, and would not believe my story; so I adopted the following -artifice. I had a wooden doll made, and pretended to marry it privately -as a third wife, and I brought it and placed it in another secluded -house which I locked up. And I made another female puppet to guard her, -dressed like a servant. And I said to my mother, "I have put this wife -of mine in a separate house. So you and I must for the present remain -apart from her in our own house; you must not go there and she must -not come here. For she is timid as yet, and does not know how to win -your affection." To this arrangement my mother gave her consent. - -After some days had elapsed, my mother, finding that she could not -manage anyhow to get at that supposed daughter-in-law of hers, -who was in a private house kept always locked, took a stone one -day and struck herself on the head, and remained in the courtyard -in front of her own house, streaming with blood, and lamenting with -loud cries. Then I and all my relations came in, hearing the cries, -and when we saw her, we said, "Tell us, what is the matter?" When -we asked her this question, she said spitefully, "My daughter-in-law -came without any reason and reduced me to this state; so now my only -remedy is death." When my relations heard this, they were furious, and -they took her and me with them to the house where I kept the wooden -doll. They removed the fastening, and opened the door, and went in, -and lo! they saw nothing there but a wooden doll. Then they laughed -at my mother, who was covered with shame, having imposed on no one -but herself, and they began to repose confidence in what I had said, -and so they went away again. - -And I left that country, and travelled about till I came to this -region, and here I happened to enter a gambling-hall. And there I -saw these five men playing, this man named Chandabhujanga, and that -Pásupata, and this Smasánavetála, and that Kálavarátaka, and this -Sáriprastara, heroes equal in valour. And I gambled with them on this -mutual understanding, that whoever was conquered should be the slave -of the conqueror. Then they became my slaves by being beaten by me -in gambling, but I have become their slave by being won over by their -good qualities. And dwelling with them I have forgotten my woes. - -So know that here I bear the name of Akshakshapana, [261] a name -suited to my condition. Here I have lived with these excellent men of -good family, who conceal their real position, and now you have joined -us. So now you are our chief, and it was with this view that we took -that money of yours originally, being charmed with your virtues. - -When Akshakshapana had told his story in these words, all the others in -succession also told their adventures. And prince Bhímabhata perceived -that his friends were heroes, who had disguised their real character -by taking up gambling practices for the sake of gaining wealth, so he -had much more pleasant chat with them, and spent the day in amusement, -and then seeing that the eastern quarter had adorned its face with the -rising moon, as with an ornamental patch, he went from that garden -with Akshakshapanaka and the other six to their dwelling. And while -he was there with them, the rainy season arrived, seeming to announce -with the roarings of its joyous clouds his recovery of his friend. And -then the impetuous river there, named Vipásá, that flowed into the sea, -was filled with an influx of sea-water and began to flow backwards, -and it deluged that shore with a great inundation, and then owing -to the cessation of that influx, [262] it seemed to flow on again to -the sea. Now at that time the sudden influx of sea-water brought in -a great fish, and on account of its unwieldy size it was stranded -on the bank of the river. And the inhabitants, when they saw the -fish stranded, ran forward with all kinds of weapons to kill it, -and ripped open its stomach. And when its stomach was cut open, there -came out of it alive a young Bráhman; and the people, astonished at -that strange sight, raised a shout. [263] When Bhímabhata heard that, -he went there with his friends, and saw his friend Sankhadatta, who -had just issued from the inside of the fish. So he ran and embraced -him, and bedewed him with copious tears, as if he wished to wash off -the evil smell he had contracted by living in the gulf of the fish's -maw. [264] Sankhadatta, for his part, having escaped that calamity, -and having found and embraced his friend, went from joy to joy. Then -being questioned out of curiosity by Bhímabhata, he gave this brief -account of his adventures. - -"On that occasion, when I was swept out of your sight by the force -of the waves of the Ganges, I was suddenly swallowed by a very large -fish. Then I remained for a long time inside the capacious habitation -of his stomach, eating in my hunger his flesh, which I cut off with -a knife. To-day Providence somehow or other brought this fish here, -and threw it up upon the bank, so that it was killed by these men and -I was taken out of its stomach. I have seen again you and the light -of the sun, the horizon has been once more illuminated for me. This, -my friend, is the story of my adventures, I know no more than this." - -When Sankhadatta said this, Bhímabhata and all that were present -exclaimed in astonishment, "To think that he should have been swallowed -in the Ganges by a fish, and that that fish should have got into the -sea, and then that from the sea it should have been brought into the -Vipásá, and that it should have been killed, and then that Sankhadatta -should have come out of it alive. Ah! the way of fate is inscrutable, -and wonderful are its works!" While uttering such remarks with -Akshakshapanaka and the others, Bhímabhata took Sankhadatta to his -own dwelling. And there in high delight he entertained with a bath, -clothes, and other needful things, his friend, who had, as it were, -been born a second time with the same body from the belly of a fish. - -And while Bhímabhata was living with him in that country, there -came on there a festive procession in honour of Vásuki the king of -the snakes. In order to see it, the prince went, surrounded with his -friends, to the temple of that chief of the snakes, where great crowds -were assembling. He worshipped there in the temple, where his idol was, -which was full of long wreaths [265] of flowers in form like serpents, -and which therefore resembled the abyss of Pátála, and then going -in a southerly direction, he beheld a great lake sacred to Vásuki, -studded with red lotuses, resembling the concentrated gleams of -the brilliance of the jewels on snakes' crests; [266] and encircled -with blue lotuses, which seemed like clouds of smoke from the fire -of snake-poison; overhung with trees, that seemed to be worshipping -with their flowers blown down by the wind. When he saw it, he said to -himself in astonishment, "Compared with this expanded lake, that sea -from which Vishnu carried off the goddess of Fortune, seems to me to -be only worthy of neglect, for its fortune of beauty is not to be taken -from it by anything else." [267] In the meanwhile he saw a maiden, who -had come there to bathe, by name Hansávalí, the beautiful daughter of -Chandráditya, king of Láta, by Kuvalayavatí; her mortal nature, which -was concealed by all her other members moulded like those of gods, -was revealed by the winking of her rolling eye. She had ten million -perfections darting forth from her flower-soft body, she was with her -waist, that might be spanned with the hand, a very bow of Cupid, and -the moment she looked at Bhímabhata, she pierced him in the heart with -the sidelong arrows of her eyes, and bewildered him. [268] He too, -who was a thief of the world's beauty, entered by the oblique path -of her eyes the treasure-chamber of her heart, and robbed her of her -self-control. Then she sent secretly a trustworthy and discreet maid, -and enquired from his friends his name and residence. And after she had -bathed, she was taken back to her palace by her attendants, frequently -turning round her face to fix her eyes on him. And then Bhímabhata, -accompanied by his friends, went to his dwelling, with faltering steps, -for he was entangled with the net which his beloved had cast over him. - -And immediately the princess Hansávalí sent that maid to him as an -ambassadress of love, with the message for which he longed. The maid -came up to him and said to him in secret, "Prince, the princess -Hansávalí solicits you thus, 'When you see me, who love you, -being carried away by the stream of love, you should rescue me -quickly, you should not remain indifferent upon the bank [269]'" -When Bhímabhata heard from the messenger the nectar of his beloved's -message, he was delighted at having his life saved, and said to her, -"I am in the current, I am not upon the bank; does not my beloved -know that? But now, that I have obtained some hope to cling to, -[270] I will gladly do her bidding. I will this night come and wait -upon her in her private apartments, and no one shall see me, for I -will enter concealed by a charm." When he said this to the maid, -she was pleased, and went and told it to Hansávalí, and then she -remained anxiously expecting an interview with him. - -And he, in the early part of the night, went adorned with heavenly -ornaments, and making himself invisible by repeating forwards the charm -bestowed on him by Gangá, entered her splendid chamber which she had -previously cleared of attendants. In that chamber, which suggested -thoughts of love, which was perfumed with aloes, and adorned with -nose-gays of flowers of five hues [271] arranged there, and which -therefore resembled the garden of the god of love, he beheld that -lovely one exhaling heavenly fragrance, like a blossom put forth by -the creeper of the wonderful charm bestowed by Gangá. And then the -handsome prince recited the charm backwards, and immediately became -visible to that princess. When he beheld her timidly trembling with -a joyful agitation that made her hair stand on end, his ornaments -immediately tinkled like musical instruments, and he seemed to be -dancing with joy to their music. And the maiden hid her face with the -shame of love, and seemed to be asking her heart, that caused all that -display of emotion, what she was to do now. Then Bhímabhata said to -her, "Fair one, why do you allow your heart to exhibit shame, though -its feelings have been already revealed? It does not deny the state of -affairs; besides how is it possible to conceal this trembling of the -limbs and this bursting boddice?" Then Bhímabhata with such words, -and other loving persuasions, made the fair one forget her modesty, -and married her by the Gándharva form of marriage. And after he had -spent that night with her, in sporting like a bee round the lotus -of her mouth, he at last tore himself away, and saying, "I will come -again at night," returned to his house. - -And when the chamberlains belonging to Hansávalí entered her chamber -the next morning, they saw that her lover had been with her. The -ends of her curls were disordered, she had marks of moist teeth and -nails, and she seemed as if the god of Love had appeared in person and -afflicted her with the wounds of all his arrows. They immediately went -and reported the matter to the king, and he secretly appointed spies to -watch at night. And Bhímabhata spent the day with his friends in their -usual employments, and in the beginning of the night again repaired -to the bower of his beloved. When the spies saw that he had entered -without being seen, by virtue of his charm, and discovered that he -possessed supernatural powers, they went out, and told the king, and -he gave them this order, "The being, who has entered a well-guarded -room without being seen, cannot be a mere man; so bring him here -that I may see what this means. And say to him politely from me, -'Why did you not openly ask me for my daughter? Why did you make -a secret of it? For it is difficult to obtain a bridegroom for my -daughter as accomplished as yourself.'" When the king had sent off -the spies with this message, they went as he commanded, and stood at -the door and delivered this message to Bhímabhata. And the resolute -prince, perceiving that the king had discovered him, answered them -boldly from inside; "Tell the king from me, that to-morrow I will -enter his hall of audience, and tell him the truth, for now it is -the dead of night." They then went and gave this message to the king -and he remained silent. And in the morning Bhímabhata went to rejoin -his friends. And putting on a magnificent costume, he went with those -seven heroes to the hall of king Chandráditya. When the king saw his -splendour, his resolute bearing and handsome appearance, he received -him kindly, and made him sit on a throne equal to his own, and then -his friend, the Bráhman Sankhadatta, said to the king, "King, this -is the son of Ugrabhata the king of Rádhá, Bhímabhata by name; his -might is irresistible on account of the wonderful power of the charm -which he possesses. And he has come here to sue for the hand of your -daughter." When the king heard that, he remembered the occurrence of -the night, and seeing that he was a suitable match for his daughter, -he exclaimed, "I am fortunate indeed," and accepted the proposal. And -after he had made splendid preparations for the marriage, he bestowed -his daughter Hansávalí on Bhímabhata with much wealth. Then Bhímabhata, -having obtained many elephants, horses, and villages, remained there in -great comfort, possessed of Hansávalí and the goddess of Fortune. And -in a few days his father-in-law gave him that kingdom of Láta, and, -being childless and old, retired to the forest. Then the successful -Bhímabhata, having obtained that kingdom, ruled it admirably with -the help of those seven heroes, Sankhadatta and the others. - -Then, in the course of some days, he heard from his spies, that -his father king Ugrabhata had gone to Prayága and died there; and -that, when he was intent on death, he had anointed his youngest -son Samarabhata, the son of the dancing-girl, king of Rádhá. Then -he mourned for his father, and performed his funeral ceremonies, and -sent a messenger to that Samarabhata with a letter. And in the letter, -he sent the following message to the pretender who was treating him -unjustly, "Foolish son of a dancing-girl, what business have you to -sit on my father's throne, for it belongs to me, though I have this -kingdom of Láta; so you must not ascend it." And the messenger went, -and after announcing himself, delivered the letter to that Samarabhata, -when he was in the hall of assembly. And when Samarabhata read this -letter of such an import, under his brother's sign manual, he was -angry, and answered, "This baseless presumption is becoming in this -ill-conducted man, who was long ago banished by my father from the -country, because he was not fit to remain in it. Even the jackal apes -the lion, when he is comfortably ensconced in his native cavern, -but when he comes within view of the lion, he is discovered to be -only a jackal." Such was the answer he roared forth, and he wrote to -the same effect in a letter, and sent his return-messenger to carry -it to Bhímabhata. - -So the return-messenger went, and gave, when introduced by the warder, -that letter to the king of Láta. And when Bhímabhata had read that -letter, he laughed loudly, and said to the return-messenger of his -brother--"Go, messenger, and tell that dancing-girl's son from me, -'On that former occasion when you tried to seize the horse, I saved -you from Sankhadatta, because you were a child and dear to my father, -but I will no longer endure your insolence. I will certainly send -you to my father who is so fond of you. Make ready, and know that -in a few days I shall have arrived.'" With these words he dismissed -the messenger, and then he began his expedition. When that moon of -kings, glorious in his magnificence, [272] mounted his elephant which -resembled a hill, the great sea of his army was agitated and surged up -with a roar, and the horizon was filled with innumerable feudal chiefs -and princes arrived for war, [273] and setting out with their forces; -and the earth, swiftly trampled by the elephants and horses trooping -along in great numbers, groaned and trembled under the weight, as if -afraid of being cleft open. In this fashion Bhímabhata marched and -came near Rádhá, eclipsing the light of the sun in the heavens with -the clouds of dust raised by his army. - -In the meanwhile king Samarabhata heard of it, and became indignant; -and armed himself, and went out with his army to meet him in -battle. And those two armies met, like the eastern and western seas, -and a great battle took place between the heroes on both sides, -awful as the destruction of the world. Then the fire, produced by the -loud clashing of swords, which seemed as if it had been kindled by -the gnashing of the teeth of the angry god of Death, hid the sky; -and javelins flew with their long points resembling eyelashes, -and seemed like the glances of the nymphs of heaven, as they gazed -on the warriors. Then the field of battle appeared like a stage; -its canopy was dust, its music was the shouting of the army, and -its dancers palpitating trunks. And a furious [274] torrent of blood, -sweeping along heads, and garlanded with trunks, carried off all living -creatures, like the night of destruction at the end of the world. - -But the archer Bhímabhata soon routed the army of his enemies, -by means of a combined attack of the mighty warriors Sankhadatta, -and Akshakshapanaka, and Chandabhujanga and his fellows, skilled -in wrestling, resembling impetuous elephants. And Samarabhata was -furious, when his army was routed, and he dashed forward on his -chariot, and began to churn the sea of battle, as Mount Mandara -churned the ocean. [275] Then Bhímabhata, who was mounted on an -elephant, attacked him, and cut his bow in two with his arrows, and -also killed all the four horses of his chariot. Then Samarabhata, -being prevented from using his chariot, ran and struck with a javelin -on the forehead the splendid elephant of Bhímabhata, and the elephant, -as soon as it was struck, fell dead on the ground. Then both of them, -being deprived of their means of conveyance, had to fight on foot. And -the two angry kings, armed with sword and shield, engaged in single -combat. But Bhímabhata, though he might have made himself invisible -by means of his charm, and so have killed him, out of a regard for -fairness, would not kill his enemy in that way. But being a skilful -swordsman, he contended against him in open fight, and cut off with -his sword the head of that son of the dancing-girl. - -And when that Samarabhata was slain with his soldiers, and the -bands of the Siddhas had applauded from the heavens, and the fight -had come to an end, Bhímabhata with his friends entered the city of -Rádhá, being praised by heralds and minstrels. Then, returning from -a long absence, after slaying his enemy, he delighted his mother, -who was eager to behold him, as Ráma did Kausalyá. And the citizens -welcomed him, and then he adorned the throne of his father, and took -his seat on it, honoured by his father's ministers, who loved his -good qualities. And then he honoured all his subjects, who made high -festival; and on a lucky day he gave to Sankhadatta the kingdom of -Láta. And he sent him to the territory of Láta, escorted by a force -composed of natives of that country; and he gave villages and wealth to -Akshakshapanaka and his fellows, and he remained surrounded by them, -ruling his ancestral realm, with that queen Hansávalí, the daughter -of the king of Láta. And, in course of time, he conquered the earth, -and carried off the daughters of kings, and became exclusively addicted -to the enjoyment of their society. And he devolved his duties on his -ministers, and amused himself with the women of his harem, and never -left its precincts, being engrossed with drinking and other vices. - -Then, one day, the hermit Uttanka came of his own accord to visit him, -as if he were the time of accomplishment of the previous decree of -Siva. And when the hermit came to the door, the king, being blinded -with passion, intoxication, and the pride of sovereignty, would not -listen, though the warders announced his arrival. Then the hermit -was angry, and denounced this curse on the king, "O man blinded with -intoxication, you shall fall from your throne, and become a wild -elephant." When the king heard that, fear dispelled his intoxication, -and he went out, and prostrating himself at the foot of the hermit, -began to appease him with humble words. Then the anger of the -great sage was calmed, and he said to him, "King, you must become -an elephant, that decree cannot be altered; but when you shall have -relieved a minister of Mrigánkadatta's, named Prachandasakti, afflicted -with the curse of a Nága and blinded, who shall become your guest, -and shall tell him your story, you shall be delivered from this curse; -and you shall return to the state of a Gandharva, as Siva foretold -to you, and then that guest of yours shall recover the use of his -eyes." When the hermit Uttanka had said this, he returned as he came, -and Bhímabhata was hurled from his throne, and became an elephant. - -"So know, my friend, that I am that very Bhímabhata, become an -elephant, and you are Prachandasakti; I know that my curse is now -at an end." When Bhímabhata had said this, he abandoned the form of -an elephant, and at once became a Gandharva of heavenly might. And -immediately Prachandasakti recovered, to his intense delight, the use -of his eyes, and looked upon that Gandharva there. And in the meanwhile -the discreet Mrigánkadatta, who had heard their conversation from -the bower of creepers, with his other ministers, having discovered -that it was indeed his friend, rushed quickly and impetuously forth, -and threw his arms round the neck of his minister Prachandasakti. And -Prachandasakti looked at him, and feeling as if his body had been -irrigated with a sudden flood of nectar, immediately embraced the -feet of his lord. - -Then the Gandharva Bhímabhata comforted those two, who were weeping, -both deeply moved at being reunited after so long a separation. And -Mrigánkadatta, bowing, said to that Gandharva, "That I have recovered -this friend of mine, and that he has recovered his eyesight, is -all due to your wondrous might. Honour to you!" When the Gandharva -heard that, he said to that prince, "You shall soon recover all your -other ministers, and obtain Sasánkavatí as a wife, and become king -of the whole earth. So you must not lose heart. Now, auspicious one, -I depart, but I will appear to you when you think of me." - -When the matchless chief of the Gandharvas had said this to the prince, -and so testified his friendship for him, as his curse was at an end, -and he had obtained prosperous felicity, he flew up swiftly into the -sky, making the whole air resound with the tinkling of his beautiful -bracelet and necklace. - -And Mrigánkadatta, having recovered Prachandasakti, and so regained -his spirits, spent that day in the wood, accompanied by his ministers. - - - - - - -CHAPTER LXXV. - - -Victory to Ganesa, who, when dancing, makes a shower of stars, -resembling a rain of flowers, fall from the sky, by a blow of his -trunk! - -Then Mrigánkadatta, having passed that night, set out in the morning -from that wood, together with Prachandasakti and his other affectionate -ministers, making for Ujjayiní in order to gain Sasánkavatí, and -looking out for the rest of his ministers. - -And as he was going along on his way, he saw his minister -Vikramakesarin being carried through the air by a hideously deformed -man. And while he was eagerly pointing him out to his other ministers, -that minister alighted from the air near him. And quickly dismounting -from the shoulder of that man, he came up and embraced the feet -of Mrigánkadatta, with his eyes full of tears. And the delighted -Mrigánkadatta embraced him in return, and so did his ministers, one -after another, and then Vikramakesarin dismissed that man, saying, -"Come to me, when I think of you." Then Mrigánkadatta out of curiosity -asked Vikramakesarin for the story of his adventures, and he sat down -in the forest and related them. - - - -The adventures of Vikramakesarin. - -When I had been separated from you on that occasion by the curse of the -Nága, and had wandered about for many days in search of you, I said to -myself, "I will make for Ujjayiní, for they will go there quickly," -and having formed this intention, I set out for that city. And in -course of time I reached a village near it, named Brahmasthala, and -there I sat down on the bank of a lake at the foot of a tree. There -an old Bráhman, afflicted with the bite of a serpent, came up to -me and said, "Rise up from this place, my son, lest you incur my -fate. For there is a great serpent here, and I am so tortured by the -bite which he has given me, that I am now about to drown myself in -this lake." When he said this, I dissuaded him, out of compassion, -from committing suicide, and I then and there counteracted the effect -of the poison by my knowledge of antidotes. - -Then the Bráhman eagerly, but with due politeness, asked me the whole -story of my life, and when he knew the facts, said to me kindly, "You -have to-day saved my life, so receive, hero, this charm for mastering -Vetálas, which I inherited from my father. For it is suitable to you -who possess all powers, but what, I pray, could a feeble creature, -like me, do with it?" When I heard that, I answered that noble -Bráhman, "What use can I make of Vetálas, now that I am separated from -Mrigánkadatta?" When the Bráhman heard that, he laughed, and went on -to say to me, "Do you not know that you can obtain from a Vetála all -that you desire? Did not king Trivikramasena obtain of old time the -sovereignty of the Vidyádharas by the favour of a Vetála? Listen now, -I will tell you his story in proof of it." - - - -Here begins the 1st of the 25 tales of a Demon. [276] -(Vetála-Panchavinsatiká.) - -On the banks of the Godávarí there is a place named Pratishthána. In -it there lived of old time a famous king, named Trivikramasena, the -son of Vikramasena, equal to Indra in might. Every day, when he was in -his hall of audience, a mendicant named Kshántisíla came to him, to -pay him his respects, and presented him with a fruit. And every day, -the king as soon as he received the fruit, gave it into the hand of -the superintendent of his treasury who was near him. In this way ten -years passed, but one day, when the mendicant had left the hall of -audience, after giving the fruit to the king, the king gave it to a -young pet monkey, that had escaped from the hands of its keepers, and -happened to enter there. While the monkey was eating that fruit, it -burst open, and there came out of it a splendid priceless jewel. When -the king saw that, he took up the jewel, and asked the treasurer the -following question, "Where have you put all those fruits which I have -been in the habit of handing over to you, after they were given to -me by the mendicant?" When the superintendent of the treasury heard -that, he was full of fear, and he said to the king, "I used to throw -them into the treasury from the window without opening the door; if -your Majesty orders me, I will open it and look for them." When the -treasurer said this, the king gave him leave to do so, and he went -away, and soon returned, and said to the king, "I see that those -fruits have all rotted away in the treasury, and I also see that -there is a heap of jewels there resplendent with radiant gleams." - -When the king heard it, he was pleased, and gave those jewels -to the treasurer, and the next day he said to the mendicant, who -came as before, "Mendicant, why do you court me every day with great -expenditure of wealth? I will not take your fruit to-day until you tell -me." When the king said this, the mendicant said to him in private, -"I have an incantation to perform which requires the aid of a brave -man, I request, hero, that you will assist me in it." When the king -heard that, he consented and promised him that he would do so. Then the -mendicant was pleased and he went on to say to that king, "Then I shall -be waiting for you at night-fall in the approaching black fortnight, -in the great cemetery here, under the shade of a banyan-tree, and -you must come to me there. The king said--"Well! I will do so." And -the mendicant Kshántisíla returned delighted to his own dwelling. - -Then the heroic monarch, as soon as he had got into the black -fortnight, remembered the request of the mendicant, which he -had promised to accomplish for him, and as soon as night came, he -enveloped his head in a black cloth, and left the palace unperceived, -sword in hand, and went fearlessly to the cemetery. It was obscured -by a dense and terrible pall of darkness, and its aspect was rendered -awful by the ghastly flames from the burning of the funeral pyres, -and it produced horror by the bones, skeletons, and skulls of men that -appeared in it. In it were present formidable Bhútas and Vetálas, -joyfully engaged in their horrible activity, and it was alive with -the loud yells of jackals, [277] so that it seemed like a second -mysterious tremendous form of Bhairava. And after he had searched -about in it, he found that mendicant under a banyan-tree, engaged in -making a circle, and he went up to him and said, "Here I am arrived, -mendicant; tell me, what can I do for you?" - -When the mendicant heard that, and saw the king, he was delighted, -and said to him--"King, if I have found favour in your eyes, go -alone a long way from here towards the south, and you will find an -sinsapá-tree. [278] On it there is a dead man hanging up; go and bring -him here; assist me in this matter, hero." As soon as the brave king, -who was faithful to his promise, heard this, he said, "I will do so," -and went towards the south. And after he had gone some way in that -direction, along a path revealed by the light of the flaming pyres, -he reached with difficulty in the darkness that asoka-tree; the tree -was scorched with the smoke of funeral pyres, and smelt of raw flesh, -and looked like a Bhúta, and he saw the corpse hanging on its trunk, -as it were on the shoulder of a demon. So he climbed up, and cutting -the string which held it, flung it to the ground. And the moment it -was flung down, it cried out, as if in pain. Then the king, supposing -it was alive, came down and rubbed its body out of compassion; -that made the corpse utter a loud demoniac laugh. Then the king -knew that it was possessed by a Vetála, and said without flinching, -"Why do you laugh? Come, let us go off." And immediately he missed -from the ground the corpse possessed by the Vetála, and perceived -that it was once more suspended on that very tree. Then he climbed -up again and brought it down, for the heart of heroes is a gem more -impenetrable than adamant. Then king Trivikramasena threw the corpse -possessed by a Vetála over his shoulder, and proceeded to go off with -it, in silence. And as he was going along, the Vetála in the corpse -that was on his shoulder said to him, "King, I will tell you a story -to beguile the way, listen." - - - -Story of the prince, who was helped to a wife by the son of his -father's minister. [279] - -There is a city named Váránasí, which is the dwelling-place of -Siva, inhabited by holy beings, and thus resembles the plateau of -mount Kailása. The river Ganges, ever full of water, flows near it, -and appears as if it were the necklace ever resting on its neck; -in that city there lived of old time a king named Pratápamukuta, -who consumed the families of his enemies with his valour, as the -fire consumes the forest. He had a son named Vajramukuta, who dashed -the god of love's pride in his beauty, and his enemies' confidence -in their valour. And that prince had a friend, named Buddhisaríra, -whom he valued more than his life, the sagacious son of a minister. - -Once on a time that prince was amusing himself with that friend, and -his excessive devotion to the chase made him travel a long distance. As -he was cutting off the long-maned [280] heads of lions with his arrows, -as it were the chowries that represented the glory of their valour, -he entered a great forest. It seemed like the chosen home of love, -with singing cuckoos for bards, fanned by trees with their clusters of -blossoms, waving like chowries. In it he and the minister's son saw -a great lake, looking like a second sea, the birthplace of lotuses -[281] of various colours; and in that pool of gods there was seen -by him a maiden of heavenly appearance, who had come there with her -attendants to bathe. She seemed to fill the splendid tank with the -flood of her beauty, and with her glances to create in it a new forest -of blue lotuses. With her face, that surpassed the moon in beauty, she -seemed to put to shame the white lotuses, and she at once captivated -with it the heart of that prince. The youth too, in the same way, took -with a glance such complete possession of her eyes, that she did not -regard her own modesty or even her ornaments. And as he was looking -at her with his attendants, and wondering who she was, she made, -under pretence of pastime, a sign to tell him her country and other -particulars about her. She took a lotus from her garland of flowers, -and put it in her ear, and she remained for a long time twisting it -into the form of an ornament called dantapatra or tooth-leaf, and then -she took another lotus and placed it on her head, and she laid her -hand significantly upon her heart. The prince did not at that time -understand those signs, but his sagacious friend the minister's son -did understand them. The maiden soon departed, being led away from -that place by her attendants, and when she had reached her own house, -she flung herself down on a sofa, but her heart remained with that -prince, to justify the sign she had made. - -The prince, for his part, when without her, was like a Vidyádhara -who has lost his magic knowledge, and, returning to his own city, -he fell into a miserable condition. And one day the minister's son -questioned him in private, speaking of that beauty as easy to obtain, -whereupon he lost his self-command and exclaimed, "How is she to be -obtained, when neither her name, nor her village, nor her origin is -known? So why do you offer me false comfort?" When the prince said -this to the minister's son, he answered, "What! did you not see, -what she told you by her signs? By placing the lotus in her ear, -she meant to say this, 'I live in the realm of king Karnotpala.' By -making it into the tooth-leaf ornament she meant to say, 'Know that -I am the daughter of a dentist [282] there.' By lifting up the lotus -she let you know her name was Padmávatí; and by placing her hand on -her heart she told you that it was yours. Now there is a king named -Karnotpala in the country of Kalinga; he has a favourite courtier, -a great dentist named Sangrámavardhana, and he has a daughter named -Padmávatí, the pearl of the three worlds, whom he values more than -his life. All this I knew from the talk of the people, and so I -understood her signs, which were meant to tell her country and the -other particulars about her. [283] - -When that prince had been told all this by the minister's son, he was -pleased with that intelligent man, and rejoiced, as he had now got an -opportunity of attaining his object, and, after he had deliberated -with him, he set out with him from his palace on the pretence of -hunting, but really in search of his beloved, and went again in that -direction. And on the way he managed to give his retinue the slip by -the speed of his swift horse, and he went to the country of Kalinga -accompanied by the minister's son only. There they reached the city -of king Karnotpala, and searched for and found the palace of that -dentist, and the prince and the minister's son entered the house of -an old woman, who lived near there, to lodge. The minister's son gave -their horses water and fodder, and placed them there in concealment, -and then said to that old woman in the presence of the prince, -"Do you know, mother, a dentist named Sangrámavardhana?" When the -old woman heard that, she said to him courteously, "I know him well; -I was his nurse, and he has now made me attend upon his daughter as -a duenna; but I never go there at present, as I have been deprived -of my clothes, for my wicked son, who is a gambler, takes away my -clothes as soon as he sees them." When the minister's son heard this, -he was delighted, and he gratified the old woman with the gift of -his upper garment and other presents, and went on to say to her, -"You are a mother to us, so do what we request you to do in secret; -go to that Padmávatí, the daughter of the dentist, and say to her, -'The prince, whom you saw at the lake, has come here, and out of -love he has sent me to tell you.'" When the old woman heard this, -she consented, being won over by the presents, and went to Padmávatí, -and came back in a moment. And when the prince and the minister's -son questioned her, she said to them, "I went and told her secretly -that you had come. When she heard that, she scolded me, and struck -me on both cheeks with her two hands smeared with camphor. So I have -come back weeping, distressed at the insult. See here, my children, -these marks of her fingers on my face." - -When she said this, the prince was despondent, as he despaired of -attaining his object, but the sagacious minister's son said to him in -private, "Do not despond, for by keeping her own counsel and scolding -the old woman, and striking her on the face with her ten fingers -white with camphor, she meant to say, 'Wait for these remaining ten -moonlight nights of the white fortnight, for they are unfavourable -to an interview.'" - -After the minister's son had comforted the prince with these words, -he went and sold secretly in the market some gold, which he had about -him, and made that old woman prepare a splendid meal, and then those -two ate it with that old woman. After the minister's son had spent -ten days in this fashion, he again sent the old woman to Padmávatí, to -see how matters stood. And she, being fond of delicious food, liquor, -and other enjoyments of the kind, went again to the dwelling-house -of Padmávatí, to please her guests, and returned and said to them, -"I went there to-day and remained silent, but she of her own accord -taunted me with that crime of having brought your message, and again -struck me here on the breast with three fingers dipped in red dye, so I -have returned here thus marked by her." When the minister's son heard -this, he said, of his own accord, to the prince, "Do not entertain -any despondent notions, for by placing the impression of her three -fingers marked with red dye on this woman's heart, she meant to say; -'I cannot receive you for three nights.'" - -When the minister's son had said this to the prince, he waited till -three days had passed, and again sent the old woman to Padmávatí. She -went to her palace, and Padmávatí honoured her and gave her food, and -lovingly entertained her that day with wine and other enjoyments. And -in the evening, when the old woman wished to go back to her house, -there arose outside a terrible tumult. Then the people were heard -exclaiming, "Alas! Alas! a mad elephant has escaped from the post to -which he was tied, and is rushing about, trampling men to death." Then -Padmávatí said to that old woman, "You must not go by the public road, -which is rendered unsafe by the elephant, so we will put you on a seat, -with a rope fastened to it to support it, and let you down by this -broad window here into the garden of the house, there you must get up -a tree and cross this wall, and then let yourself down by another tree -and go to your own house." After she had said this, she had the old -woman let down from the window by her maid into the garden, by means -of that seat with a rope fastened to it. She went by the way pointed -out to her, and related the whole story, exactly as it happened, to -the prince and the minister's son. Then the minister's son said to -the prince, "Your desire is accomplished, for she has shewn you by an -artifice the way you should take; so go there this very day, as soon -as evening sets in, and by this way enter the palace of your beloved." - -When the minister's son said this, the prince went with him into the -garden, by the way over the wall pointed out by the old woman. There -he saw that rope hanging down with the seat, and at the top of it -were some maids, who seemed to be looking out for his arrival. So -he got on to the seat, and the moment those female servants saw him, -they pulled him up with the rope, and he entered the presence of his -beloved through the window. When he had entered, the minister's son -returned to his lodging. And when the prince entered, he beheld that -Padmávatí with a face like a full moon, shedding forth beauty like -beams, like the night of the full moon remaining concealed through fear -of the black fortnight. As soon as she saw him, she rose up boldly, -and welcomed him with affectionate embraces and other endearments -natural in one who had waited for him so long. Then the prince married -that fair one by the Gándharva form of marriage, and all his wishes -being now fulfilled, remained with her in concealment. - -And after he had lived with her some days, he said to her one night, -"My friend the minister's son came with me and is staying here, and he -is now left alone in the house of your duenna; I must go and pay him -a visit, fair one, and then I will return to you." When the cunning -Padmávatí heard that, she said to her lover, "Come now, my husband, -I have a question to ask you; did you guess the meaning of those -signs which I made, or was it that friend of yours the minister's -son?" When she said this, the prince said to her, "I did not guess -anything at all, but that friend of mine, the minister's son, who is -distinguished for superhuman insight, guessed it all, and told it to -me." When the fair one heard this, she reflected, and said to him, -"Then you have acted wrongly in not telling me about him before. Since -he is your friend, he is my brother, and I must always honour him -before all others with gifts of betel and other luxuries." When she -had dismissed him with these words, the prince left the palace at -night by the way by which he came, and returned to his friend. And -in the course of conversation he told him, that he had told his -beloved how he guessed the meaning of the signs which she made. But -the minister's son did not approve of this proceeding on his part, -considering it imprudent. And so the day dawned on them conversing. - -Then, as they were again talking together after the termination of -the morning prayer, the confidante of Padmávatí came in with betel and -cooked food in her hand. She asked after the health of the minister's -son, and after giving him the dainties, in order by an artifice to -prevent the prince from eating any of them, she said, in the course of -conversation, that her mistress was awaiting his arrival to feast and -spend the day with her, and immediately she departed unobserved. Then -the minister's son said to the prince; "Now observe, prince, I will -shew you something wonderful." Thereupon he gave that cooked food to -a dog to eat, and the dog, as soon as he had eaten it, fell dead upon -the spot. When the prince saw that, he said to the minister's son, -"What is the meaning of this marvel?" And he answered him, "The truth -is that the lady has found out that I am intelligent, by the fact -that I guessed the meaning of her signs, and so she has sent me this -poisoned food in order to kill me, for she is deeply in love with you, -and thinks that you, prince, will never be exclusively devoted to her -while I am alive, but being under my influence, will perhaps leave her, -and go to your own city. So give up the idea of being angry with her, -persuade the high-spirited woman to leave her relations, and I will -invent and tell you an artifice for carrying her off." - -When the minister's son had said this, the prince said to him, "You -are rightly named Buddhisaríra as being an incarnation of wisdom;" -and at the very moment that he was thus praising him, there was -suddenly heard outside a general cry from the sorrowing multitude, -"Alas! Alas! the king's infant son is dead." The minister's son was -much delighted at hearing this, and he said to the prince, "Repair now -to Padmávatí's palace at night, and there make her drink so much, that -she shall be senseless and motionless with intoxication, and apparently -dead. And when she is asleep, make a mark on her hip with a red hot -iron spike, and take away all her ornaments, and return by letting -yourself down from the window by a rope; and after that I will take -steps to make everything turn out prosperously." When the minister's -son had said this, he had a three-pronged spike made, with points like -the bristles of a boar, and gave it to the prince. And the prince took -in his hand that weapon which resembled the crooked hard hearts of his -beloved and of his friend, which were firm as black iron; and saying, -"I will do as you direct," went at night to the palace of Padmávatí -as before, for princes should never hesitate about following the -advice of an excellent minister. There he made his beloved helpless -with drink, and marked her on the hip with the spike, and took away -her ornaments, and then he returned to that friend of his. And he -shewed him the ornaments, and told him what he had done. Then the -minister's son considered his design as good as accomplished. - -And the next morning the minister's son went to the cemetery, and -promptly disguised himself as an ascetic, and he made the prince assume -the guise of a disciple. And he said to him, "Go and take the pearl -necklace which is part of this set of ornaments, and pretend to try -to sell it in the market, but put a high price on it, that no one may -be willing to buy it, and that every one may see it being carried -about, and if the police here should arrest you, say intrepidly, -'My spiritual preceptor gave it me to sell.'" - -When the minister's son had sent off the prince on this errand, he -went and wandered about in the market-place, publicly showing the -necklace. And while he was thus engaged, he was seen and arrested -by the police, who were on the lookout for thieves, as information -had been given about the robbery of the dentist's daughter. And they -immediately took him to the chief magistrate of the town; and he, -seeing that he was dressed as an ascetic, said to him courteously, -"Reverend sir, where did you get this necklace of pearls which was -lost in this city, for the ornaments of the dentist's daughter were -stolen during the night?" When the prince, who was disguised as an -ascetic, heard this, he said, "My spiritual preceptor gave it me; -come and question him." Then the magistrate of the city came to the -minister's son, and bowed, and said to him, "Reverend sir, where -did you get this pearl necklace that is in the possession of your -pupil?" When the cunning fellow heard that, he took him aside and said, -"I am an ascetic, in the habit of wandering perpetually backwards and -forwards in the forests. As chance would have it, I arrived here, and -as I was in the cemetery at night, I saw a band of witches collected -from different quarters. And one of them brought the prince, with the -lotus of his heart laid bare, and offered him to Bhairava. And the -witch, who possessed great powers of delusion, being drunk, tried to -take away my rosary, while I was reciting my prayers, making horrible -contortions with her face. And as she carried the attempt too far, I -got angry, and heating with a charm the prongs of my trident, I marked -her on the loins. And then I took this necklace from her neck. And -now I must sell this necklace, as it does not suit an ascetic." - -When the magistrate heard this, he went and informed the king. When the -king heard it, he concluded that that was the pearl necklace which had -been lost, and he sent a trustworthy old woman to see if the dentist's -daughter was really marked with a trident on the loins. The old woman -came back and said that the mark could be clearly seen. Then the king -made up his mind that she was a witch, and had really destroyed his -child. So he went in person to that minister's son, who was personating -an ascetic, and asked him how he ought to punish Padmávatí; and by -his advice he ordered her to be banished from the city, though her -parents lamented over her. And when she was banished, and was left -in the forest, though naked, she did not abandon the body, supposing -that it was all an artifice devised by the minister's son. And in -the evening the minister's son and the prince, who had abandoned the -dress of ascetics, and were mounted on their horses, came upon her -lamenting. And they consoled her, and mounted her upon a horse, and -took her to their own kingdom. There the prince lived happily with -her. But the dentist, supposing that his daughter had been devoured -by wild beasts in the forest, died of grief, and his wife followed him. - -When the Vetála had said this, he went on to say to the king, "Now I -have a doubt about this story, resolve it for me; Was the minister's -son guilty of the death of this married couple, or the prince, or -Padmávatí? Tell me, for you are the chief of sages. And if, king, -you do not tell me the truth, though you know it, this head of yours -shall certainly split in a hundred pieces." - -When the Vetála said this, the king, who discerned the truth, out -of fear of being cursed, gave him this answer--"O thou skilled in -magic arts, what difficulty is there about it? Why, none of the -three was in fault, but the whole of the guilt attaches to king -Karnotpala." The Vetála then said, "Why, what did the king do? Those -three were instrumental in the matter. Are the crows in fault when -the swans eat the rice?" Then the king said, "Indeed no one of -the three was in fault, for the minister's son committed no crime, -as he was forwarding his master's interests, and Padmávatí and the -prince, being burnt with the fire of the arrows of the god of Love, -and being therefore undiscerning and ignorant, were not to blame, -as they were intent on their own object. But the king Karnotpala, as -being untaught in treatises of policy, and not investigating by means -of spies the true state of affairs even among his own subjects, and not -comprehending the tricks of rogues, and inexperienced in interpreting -gestures and other external indications, is to be considered guilty, -on account of the indiscreet step which he took." - -When the Vetála, who was in the corpse, heard this, as the king by -giving this correct answer had broken his silence, he immediately -left his shoulder, and went somewhere unobserved by the force of his -magic power, in order to test his persistence; and the intrepid king -at once determined to recover him. - - - -NOTE. - -An account of the various forms of the introduction to the XXV Tales -of a Demon will be found in Oesterley's German translation of the -Baitál Pachísí. The Hindi version contains the well-known story of -Theodosius the younger and his wife Athenais or Eudokia. The Mongolian -form differs widely from that in our text. Seven brothers, sorcerers, -live in India; a mile from them live two Khan's sons; the elder -of these studies magic under the seven enchanters for seven years, -but learns nothing; the younger acquires their art in a moment, and -both return to their palace. The younger turns himself into a horse, -which the elder by his order sells to the seven enchanters. These -try to kill the horse, but the Khan's son then turns himself into a -fish, which the enchanters pursue in the form of seven sea-gulls, -then into a dove, which they pursue as seven hawks, then he takes -refuge with Nágárjuna, becoming the chief bead in his rosary, and -asks him to put this bead in his mouth and to strew the rest on -the ground. The beads then become worms which the sorcerers pick -up in the form of hens. The Khan's son changes himself into a man, -and kills the hens with a stick, when lo! seven human corpses are -seen lying on the ground. As a penance for this crime the Khan's -son is sent to fetch the Siddhi-kür, which he fastens up in a bag, -and which behaves in much the same way as the Vetála does in our text. - -It is remarkable that there are no questions addressed by the -Siddhi-kür to his captor. At the end of every story the Khan's son -utters an involuntary, often meaningless exclamation, of which the -Siddhi-kür takes advantage. (Oesterley's Baitál Pachísí, pp. 174 -and 175.) - -Oesterley refers to an Arabian form of the 1st story in Scott's Tales, -Anecdotes and Letters, 1800, p. 108. A painter falls in love with the -picture of a beauty, and finds that the original is in the possession -of a certain minister. He penetrates in disguise into the minister's -harem, wounds his beloved in the hand and takes away her veil. He then -goes in the disguise of a pilgrim to the king, and says that he has -seen six witches, and that he has wounded one of them, who left her -veil behind her. The veil is recognized, the owner produced, convicted -by her veil, and as a witch flung into a chasm. There the painter -finds her, rescues her and carries her off. See also the 1001 Nights, -Breslau, 1, p. 245 (Oesterley's Baitál Pachísí, pp. 182 and 183). - - - - - - -CHAPTER LXXVI. - -(Vetála 2.) - - -Then king Trivikramasena again went to the asoka-tree to fetch the -Vetála. And when he arrived there, and looked about in the darkness by -the help of the light of the funeral pyres, he saw the corpse lying on -the ground groaning. Then the king took the corpse, with the Vetála in -it, on his shoulder, and set out quickly and in silence to carry it to -the appointed place. Then the Vetála again said to the king from his -shoulder, "King, this trouble, into which you have fallen, is great -and unsuitable to you; so I will tell you a tale to amuse you, listen." - - - -Story of the three young Bráhmans who restored a dead lady to life. - -There is, on the banks of the river Yamuná, a district assigned to -Bráhmans, named Brahmasthala. In it there lived a Bráhman, named -Agnisvámin, who had completely mastered the Vedas. To him there -was born a very beautiful daughter named Mandáravatí. Indeed, -when Providence had created this maiden of novel and priceless -beauty, he was disgusted with the nymphs of Heaven, his own previous -handiwork. And when she grew up, there came there from Kányakubja three -young Bráhmans, equally matched in all accomplishments. And each one -of these demanded the maiden from her father for himself, and would -sooner sacrifice his life than allow her to be given to another. But -her father would not give her to any one of them, being afraid that, -if he did so, he would cause the death of the others; so the damsel -remained unmarried. And those three remained there day and night, -with their eyes exclusively fixed on the moon of her countenance, as -if they had taken upon themselves a vow to imitate the partridge. [284] - -Then the maiden Mandáravatí suddenly contracted a burning fever, -which ended in her death. Then the young Bráhmans, distracted with -grief, carried her when dead, after she had been duly adorned, to the -cemetery, and burnt her. And one of them built a hut there and made -her ashes his bed, and remained there living on the alms he could get -by begging. And the second took her bones and went with them to the -Ganges, and the third became an ascetic and went travelling through -foreign lands. - -As the ascetic was roaming about, he reached a village named -Vajraloka. And there he entered as a guest the house of a certain -Bráhman. And the Bráhman received him courteously. So he sat down -to eat; and in the meanwhile a child there began to cry. When, in -spite of all efforts to quiet it, it would not stop, the mistress -of the house fell into a passion, and taking it up in her arms, -threw it into the blazing fire. The moment the child was thrown in, -as its body was soft, it was reduced to ashes. When the ascetic, -who was a guest, saw this, his hair stood on end, and he exclaimed, -"Alas! Alas! I have entered the house of a Bráhman-demon. So I will -not eat food here now, for such food would be sin in a visible -material shape." When he said this, the householder said to him, -"See the power of raising the dead to life inherent in a charm of -mine, which is effectual as soon as recited." When he had said this, -he took the book containing the charm and read it, and threw on to the -ashes some dust, over which the charm had been recited. [285] That -made the boy rise up alive, exactly as he was before. Then the mind -of the Bráhman ascetic was quieted, and he was able to take his meal -there. And the master of the house put the book up on a bracket, and -after taking food, went to bed at night, and so did the ascetic. But -when the master of the house was asleep, the ascetic got up timidly, -and took the book, with the desire of restoring his beloved to life. - -And he left the house with the book, and travelling day and night -at last reached the cemetery, where that beloved of his had been -burnt. And at that moment he saw the second Bráhman arrive there, -who had gone to throw her bones into the river Ganges. And having -also found the one who remained in the cemetery sleeping on her ashes, -having built a hut over them, he said to the two, "Remove this hut, in -order that by the power of a certain charm I may raise up my beloved -alive from her ashes." Having earnestly solicited them to do this, -and having overturned that hut, the Bráhman ascetic opened the book, -and read the charm. And after thus charming some dust, he threw it -on the ashes, and that made Mandáravatí rise up alive. And as she -had entered the fire, she possessed, when resuscitated, a body that -had come out of it more splendid than before, as if made of gold. [286] - -When the three Bráhmans saw her resuscitated in this form, they -immediately became love-sick, and quarrelled with one another, -each desiring her for himself. And the first said, "She is my wife, -for she was won by the power of my charm." And the second said, -"She belongs to me, for she was produced by the efficacy of sacred -bathing-places." And the third said, "She is mine, for I preserved -her ashes, and resuscitated her by asceticism." - -"Now king, give judgment to decide their dispute; whose wife ought -the maiden to be? If you know and do not say, your head shall fly -in pieces." - -When the king heard this from the Vetála, he said to him, "The one -who restored her to life by a charm, though he endured hardship, must -be considered her father, because he performed that office for her, -and not her husband; and he who carried her bones to the Ganges is -considered her son; but he, who out of love lay on her ashes, and so -remained in the cemetery embracing her and practising asceticism, -he is to be called her husband, for he acted like one in his deep -affection." [287] - -When the Vetála heard this from king Trivikramasena, who had broken -silence by uttering it, he left his shoulder, and went back invisible -to his own place. But the king, who was bent on forwarding the object -of the mendicant, made up his mind to fetch him again, for men of -firm resolution do not desist from accomplishing a task they have -promised to perform, even though they lose their lives in the attempt. - - - -NOTE. - -Oesterley, in the notes to his German translation of the Baitál -Pachísí, refers to the Turkish Tútínámah in which the lady dies of -despair at the difficulty of the choice, as in the Tamul version. [In -the Hindi version she dies of snake-bite.] She is brought back to -life by a good beating. The first suitor opens the grave, the second -advises the use of the cudgel, the third carries it out. - -This method of restoring people, who die suddenly, to life by a good -beating, is found in a Persian story, professing to be derived from -a book "Post nubila Phoebus," in which the physician bears the name -of Kati, and asserts that he learnt the method from an old Arab. The -story is found in Epistolæ Turcicæ et Narrationes Persicæ editæ et -Latine conversæ a Joh. Ury. Oxonii, 1771, 4o, pp. 26 and 27. This -collection, which contains not the least hint of its origin, is -particularly interesting as it contains the VIIIth story of the -Siddhikür; "The Painter and the Wood-carver." [See Sagas from the Far -East, p. 97.] The Episode of the stealing of the magic book is found, -quite separated from the context, in many MS. versions of the Gesta -Romanorum: see Appendix to Oesterley's edition. (Oesterley's Baitál -Pachísí, pp. 183-185.) - - - - - - -CHAPTER LXXVII. - -(Vetála 3.) - - -Then the heroic king Trivikramasena again went to the asoka-tree, -to fetch the Vetála. And he found him there in the corpse, and -again took him up on his shoulder, and began to return with him in -silence. And as he was going along, the Vetála, who was on his back, -said to him, "It is wonderful, king, that you are not cowed with this -going backwards and forwards at night. So I will tell you another -story to solace you, listen." - - - -Story of the king, and the two wise birds. - -There is on the earth a famous city named Pátaliputra. In it there -lived of old time a king named Vikramakesarin, whom Providence made -a storehouse of virtues as well as of jewels. And he possessed a -parrot of godlike intellect, knowing all the sástras, that had -been born in that condition owing to a curse, and its name was -Vidagdhachúdámani. And the prince married as a wife, by the advice of -the parrot, a princess of equal birth, of the royal family of Magadha, -named Chandraprabhá. That princess also possessed a similar hen-maina, -of the name of Somiká, remarkable for knowledge and discernment. And -the two, the parrot and the maina, remained there in the same cage, -assisting with their discernment their master and mistress. - -One day the parrot became enamoured of the maina, and said to -her, "Marry me, fair one, as we sleep, perch, and feed in the same -cage." But the maina answered him, "I do not desire intimate union with -a male, for all males are wicked and ungrateful." The parrot retorted, -"It is not true that males are wicked, but females are wicked and -cruel-hearted." And so a dispute arose between them. The two birds then -made a bargain that, if the parrot won, he should have the maina for -wife, and if the maina won, the parrot should be her slave, and they -came before the prince to get a true judgment. The prince, who was -in his father's judgment-hall, heard the point at issue between them, -and then said to the maina, "Tell me, how are males ungrateful?" Then -the maina said, "Listen," and in order to establish her contention, -proceeded to relate this story illustrating the faults of males. - - - -The maina's story. [288] - -There is on the earth a famous city, of the name of Kámandakí. In -it there was a rich merchant, of the name of Arthadatta. And he had -a son born to him, of the name of Dhanadatta. When his father died, -the young man became dissipated. And rogues got round him, and plunged -him in the love of gambling and other vices. In truth the society -of the wicked is the root of the tree of vice. In a short time his -wealth was exhausted by dissipation, and being ashamed of his poverty, -he left his own country, to wander about in foreign lands. - -And in the course of his travels, he reached a place named -Chandanapura, and desiring food, he entered the house of a certain -merchant. As fate would have it, the merchant, seeing that he was a -handsome youth, asked him his descent and other things, and finding -out that he was of good birth, entertained him, and adopted him as -a protégé. And he gave him his daughter Ratnávalí, with a dower, -and thenceforth Dhanadatta lived in his father-in-law's house. - -And in the course of some days, he forgot in his present happiness -his former misery, and having acquired wealth, and longing for fresh -dissipation, he wished to go back to his own land. Then the rascal -with difficulty wrung a permission from his unwilling father-in-law, -whose daughter was his only child, and taking with him his wife, -covered with ornaments, accompanied by an old woman, set out from that -place, with a party of three in all. And in course of time he reached -a distant wood, and on the plea that there was danger of robbers, -he took those ornaments from his wife and got them into his own -possession. Alas! Observe that the heart of ungrateful males, addicted -to the hateful vices of dicing and drabbing, is as hard as a sword. - -Then the villain, being determined to kill his wife, though she was -virtuous, for the sake of her wealth, threw her and the old woman into -a ravine. And after he had thrown them there, he went away. The old -woman was killed, but his wife was caught in a mass of creepers and did -not die. And she slowly climbed up out of the chasm, weeping bitterly, -supporting herself by clinging to grass and creepers, for the appointed -end of her life had not yet come. And asking her way, step by step, -she arrived, by the road by which she came, at the house of her father, -with difficulty, for her limbs were sorely bruised. When she arrived -there suddenly, in this state, her mother and father questioned her -eagerly. And the virtuous lady weeping told this tale, "We were robbed -on the way by bandits, and my husband was dragged away bound; the old -woman died, but I survived, though I fell into a ravine. Then I was -dragged out of the ravine by a certain benevolent traveller, who came -that way, and by the favour of destiny I have arrived here." When -the good Ratnávalí said this, her father and mother comforted her, -and she remained there, thinking only of her husband. - -And in course of time her husband Dhanadatta, who had gone back to his -own country, and wasted that wealth in gambling, said to himself, "I -will go and fetch more wealth, begging it from my father-in-law, and I -will tell him that I have left his daughter in my house here." Thinking -thus in his heart, he set out for that house of his father-in-law, -and when he drew near, his wife beheld him from a distance, and she -ran and fell at his feet, though he was a villain. For, though a -husband is wicked, a good wife does not alter her feelings towards -him. And when he was frightened, she told him all the fictitious -story she had previously told her parents about the robbery, her -fall, and so on. Then he entered fearlessly with her the house of his -father-in-law; and his father-in-law and mother-in-law, when they saw -him, welcomed him joyfully. And his father-in-law called his friends -together, and made a great feast on the occasion, exclaiming, "It is -indeed a happy thing, that my son-in-law has been let go with life -by the robbers." Then Dhanadatta lived happily with that wife of his -Ratnávalí, enjoying the wealth of his father-in-law. But, fie! what -the cruel man did one night, though it should not be told for shame, -must still for the story's sake be related. He killed his wife when -asleep in his bosom, and took away all her ornaments, and then went -away unobserved to his own country. - -"So wicked are males!" When the maina had said this, the king said -to the parrot--"Now say your say."--Then the parrot said--"King, -females are of intolerable audacity, immoral and wicked; hear a tale -in proof of it." - - - -The parrot's story. [289] - -There is a city of the name of Harshavatí, and in it there was a -leading merchant named Dharmadatta, possessed of many crores. And -that merchant had a daughter named Vasudattá, matchless in beauty, -whom he loved more than his life. And she was given to an excellent -young merchant named Samudradatta, equal to her in rank, distinguished -for wealth and youth, who was an object that the eyes of lovely women -loved to feast on, as the partridges on the rays of the moon, and -who dwelt in the city of Támraliptí which is inhabited by honourable -men. Once on a time, the merchant's daughter, while she was living -in her father's house, and her husband was in his own country, -saw at a distance a certain young and good-looking man. The fickle -woman, deluded by Mára, [290] invited him by means of a confidante, -and made him her secret paramour. And from that time forth she spent -every night with him, and her affections were fixed upon him only. - -But one day the husband of her youth returned from his own land, -appearing to her parents like delight in bodily form. And on that day -of rejoicing she was adorned, but she would have nothing to say to her -husband in spite of her mother's injunctions, but when he spoke to her, -she pretended to be asleep, as her heart was fixed on another. And then -her husband, being drowsy with wine, and tired with his journey, was -overpowered by sleep. In the meanwhile, as all the people of the house, -having eaten and drunk, were fast asleep, a thief made a hole in the -wall and entered their apartment. At that very moment the merchant's -daughter rose up, without seeing the thief, and went out secretly, -having made an assignation with her lover. When the thief saw that, -his object being frustrated, he said to himself, "She has gone out in -the dead of night adorned with those very ornaments which I came here -to steal; so I will watch where she goes." When the thief had formed -this intention, he went out, and followed that merchant's daughter -Vasudattá, keeping an eye on her, but himself unobserved. - -But she, with flowers and other things of the kind in her hands, -went out, accompanied by a single confidante, who was in the secret, -and entered a garden at no great distance outside the city. - -And in it she saw her lover, who had come there to meet her, hanging -dead on a tree, with a halter round his neck, for the city-guards -had caught him there at night and hanged him, on the supposition -that he was a thief. Then she was distracted and beside herself, and -exclaiming, "I am ruined," she fell on the ground and lamented with -plaintive cries. Then she took down her dead paramour from the tree, -and placing him in a sitting position, she adorned him with unguents -and flowers, and though he was senseless, embraced him, with mind -blinded by passion and grief. And when in her sorrow she raised up his -mouth and kissed it, her dead paramour, being animated by a Vetála, -suddenly bit off her nose. Then she left him in confusion and agony, -but still the unfortunate woman came back once more, and looked at -him to see if he was still alive. And when she saw that the Vetála -had left his body, and that he was dead and motionless, she departed -slowly, weeping with fear and humiliation. - -In the meanwhile the thief, who was hidden there, saw all, and said -to himself, "What is this that this wicked woman has done? Alas! the -mind of females is terrible and black like a dark well, unfathomable, -exceedingly deep for a fall. [291] So I wonder what she will do -now." After these reflections, the thief again followed her at a -distance, out of curiosity. - -She went on and entered her own chamber, where her husband was asleep, -and cried out weeping, "Help! Help! This wicked enemy, calling himself -a husband, has cut off my nose, though I have done nothing wrong." Then -her husband, and her father, and the servants, hearing her repeated -cries, woke up, and arose in a state of excitement. Then her father, -seeing that her nose had been recently taken off, was angry, and -had her husband bound as having injured his wife. But even while he -was being bound, he remained speechless, like a dumb man, and said -nothing, for all the listeners, his father-in-law and the others, -had altogether turned against him. [292] - -When the thief had seen all this, he slipped away nimbly, and -the night, which was spent in tumult, gradually passed away, and -then the merchant's son was taken by his father-in-law to the king, -together with his wife who had been deprived of her nose. And the king, -after he had been informed by them of the circumstances, ordered the -execution of the young merchant, on the ground that he had maimed his -own wife, rejecting with contempt his version of the story. Then, -as he was being led to the place of execution, with drums beating, -the thief came up to the king's officers and said to them, "You ought -not to put this man to death without cause; I know the circumstances, -take me to the king, that I may tell him the whole story." When the -thief said this, they took him to the king, and after he had received -a promise of pardon, he told him the whole history of the night from -the beginning. And he said, "If your Majesty does not believe my -words, look at once at the woman's nose, which is in the mouth of -that corpse." When the king heard that, he sent servants to look, -and finding that the statement was true, he gave orders that the -young merchant should not suffer capital punishment. But he banished -his wicked wife from the country, after cutting off her ears also, -and punished his father-in-law by confiscating all his wealth, and -being pleased with the thief, he made him chief magistrate of the city. - -"So you see that females are naturally wicked and treacherous." When -the parrot had told this tale, the curse imposed on him by Indra -lost its force, and he became once more the Gandharva Chitraratha, -and assuming a celestial form, he went to heaven. And at the same -moment the maina's curse came to an end, and she became the heavenly -nymph Tilottamá, and went at once to heaven. And so their dispute -remained undecided in the judgment-hall. - -When the Vetála had told this tale, he again said to the king, "So -let your Majesty decide, which are the worst, males or females. But -if you know and do not say, your head shall split in pieces." - -When the king was asked this question by the Vetála, that was on -his shoulder, he said to him, "Chief of magicians, women are the -worst. For it is possible that once in a way a man may be so wicked, -but females are, as a rule, always such everywhere." When the king -said this, the Vetála disappeared, as before, from his shoulder, -and the king once more resumed the task of fetching him. - - - -NOTE. - -Oesterley tells us that in the Vetála Cadai the two stories are told -by two parrots, and the same is the case in the Turkish Tútínámah, -Rosen, 2, p. 92. - -The 1st story is found in the Turkish Tútínámah. The principal -difference is that the parents of the extravagant man die after his -first crime; after he has spent his property, he begs in a cemetery, -and is there recognized by his wife; they live some time together, and -then set out to return to his house. On the way they pass the old well, -and there he murders her. There are some similar points in the 11th -story of the Siddhikür. [See Sagas from the Far East, pp. 120-125.] - -The second story is found in Babington's Vetála Cadai, p. 44. The -lover receives a mortal wound, being taken for a thief, and in the -agony of death bites off the nose of the adulteress. She smears -her husband's betel-knife with the blood, and accuses him of the -murder. The city-guards clear the matter up. - -The 2nd story is found in a very different form in the -Siddhikür, No. 10; in Jülg, p. 100. [See Sagas from The Far East, -pp. 115-119.] Here a younger brother is not invited to supper by an -elder, so he determines to rob him out of revenge. He observes his -brother's wife go to a cemetery to see her dead lover, who, when she -tries to feed him by force, bites off her nose and the tip of her -tongue. Of course when she accuses her husband, the younger brother -reveals the secret. - -The story in the Turkish Tútínámah, Rosen, 2, p. 96, Wickerhauser, -p. 212, closely resembles Somadeva's. The lovers are surprised by the -city-guards, who crucify the man, and let the woman go. The man in -the agony of death bites her nose off, and she accuses her husband -of the deed; he is then condemned to lose his nose. But a thief, -who has crept into the house, and has then followed the adulteress, -reveals the secret, and the woman is thereupon drowned. The story -in the Panchatantra, Benfey, II, p. 40, only resembles this in its -conclusion. [See Johnson's Hitopadesa, p. 85.] It is no doubt a clever -adaptation of the end of this story. The tale has been traced through -all its migrations by Benfey, Vol. I, p. 140. (Oesterley's Baitál -Pachísí, pp. 187-191.) - - - - - - -CHAPTER LXXVIII. - -(Vetála 4.) - - -Then king Trivikramasena again went at night to that asoka-tree in the -cemetery: and he fearlessly took that Vetála that was in the corpse, -though it uttered a horrible laugh, and placed it on his shoulder, -and set out in silence. And as he was going along, the Vetála, that -was on his shoulder, said to him again, "King, why do you take all -this trouble for the sake of this wicked mendicant? In truth you show -no discrimination in taking all this fruitless labour. So hear from -me this story to amuse you on the way." - - - -Story of Víravara. - -There is a city on the earth rightly named Sobhávatí. In it there lived -a king of great valour, called Súdraka. The fire of that victorious -king's might was perpetually fanned by the wind of the chowries waved -by the captured wives of his enemies. I ween that the earth was so -glorious during the reign of that king, owing to the uninterrupted -practice of righteousness that prevailed, that she forgot all her -other sovereigns, even Ráma. - -Once on a time a Bráhman, of the name of Víravara, came from -Málava to take service under that king who loved heroes. His wife's -name was Dharmavatí, his son was Sattvavara, and his daughter was -Víravatí. These three composed his family; and his attendants were -another three, at his side a dagger, a sword in one hand, and a -splendid shield in the other. Although he had so small a retinue, he -demanded from the king five hundred dínárs a day by way of salary. And -king Súdraka, perceiving that his appearance indicated great courage, -gave him the salary he desired. But he felt curious to know whether, -as his retinue was so small, he employed so many gold coins to feed his -vices, or lavished them on some worthy object. So he had him secretly -dogged by spies, in order to discover his mode of life. And it turned -out that every day Víravara had an interview with the king in the -morning, and stood at his palace-gate in the middle of the day, -sword in hand; and then he went home and put into the hand of his -wife a hundred dínárs of his salary for food, and with a hundred he -bought clothes, unguents and betel; and after bathing, he set apart -a hundred for the worship of Vishnu and Siva; and he gave two hundred -by way of charity to poor Bráhmans. This was the distribution which he -made of the five hundred every day. Then he fed the sacrificial fire -with clarified butter and performed other ceremonies, and took food, -and then he again went and kept guard at the gate of the palace alone -at night, sword in hand. When the king Súdraka heard from his spies, -that Víravara always followed this righteous custom, he rejoiced -in his heart; and he ordered those spies, who had dogged his path, -to desist; and he considered him worthy of especial honour as a -distinguished hero. - -Then in course of time, after Víravara had easily tided through the -hot weather, when the rays of the sun were exceedingly powerful, the -monsoon came roaring, bearing a brandished sword of lightning, as if -out of envy against Víravara, and smiting [293] with rain-drops. And -though at that time a terrible bank of clouds poured down rain day -and night, Víravara remained motionless, as before, at the gate of -the palace. And king Súdraka, having beheld him in the day from -the top of his palace, again went up to it at night, to find out -whether he was there or not; and he cried out from it,--"Who waits -there at the palace-gate?" When Víravara heard that, he answered, -"I am here, your Majesty." Then king Súdraka thought to himself, -"Ah! Víravara is a man of intrepid courage and devotedly attached -to me. So I must certainly promote him to an important post." After -the king had said this to himself, he came down from the roof of his -palace, and entering his private apartments, went to bed. - -And the next evening, when a cloud was violently raining with a heavy -downfall, and black darkness was spread abroad, obscuring the heaven, -[294] the king once more ascended the roof of the palace to satisfy -his curiosity, and being alone, he cried out in a clear voice, -"Who waits there at the palace-gate?" Again Víravara said, "I am -here." And while the king was lost in admiration at seeing his courage, -he suddenly heard a woman weeping in the distance, distracted with -despair, uttering only the piteous sound of wailing. When the king -heard that, pity arose in his mind, and he said to himself, "There -is no oppressed person in my kingdom, no poor or afflicted person; -so who is this woman, that is thus weeping alone at night?" Then he -gave this order to Víravara, who was alone below, "Listen, Víravara; -there is some woman weeping in the distance; go and find out who she -is and why she is weeping." - -When Víravara heard that, he said, "I will do so," and set out thence -with his dagger in his belt, and his sword in his hand. He looked -upon the world as a Rákshasa black with fresh clouds, having the -lightning flashing from them by way of an eye, raining large drops of -rain instead of stones. And king Súdraka, seeing him starting alone -on such a night, and being penetrated with pity and curiosity, came -down from the top of the palace, and taking his sword, set out close -behind him, alone and unobserved. And Víravara went on persistently in -the direction of the weeping, and reached a tank outside the city, and -saw there that woman in the middle of the water uttering this lament, -"Hero! merciful man! Generous man! How can I live without you?" And -Víravara, who was followed by the king, said with astonishment, -"Who are you, and why do you thus weep?"--Then she answered him, -"Dear Víravara, know that I am this earth, and king Súdraka is now -my righteous lord, but on the third day from this his death will take -place, and whence shall I obtain such another lord? So I am grieved, -and bewail both him and myself." [295] When Víravara heard this, -he said, like one alarmed, "Is there then, goddess, any expedient -to prevent the death of this king, who is the protecting amulet of -the world?" - -When the earth heard this, she answered, "There is one expedient -for averting it, and one which you alone can employ." Then Víravara -said,--"Then, goddess, tell it me at once, in order that I may quickly -put it in operation: otherwise what is the use of my life?" When the -earth heard this, she said,--"Who is as brave as you, and as devoted -to his master? So hear this method of bringing about his welfare. If -you offer up your child Sattvavara to this glorious goddess Chandí, -famous for her exceeding readiness to manifest herself to her votaries, -to whom the king has built a temple [296] in the immediate vicinity of -his palace, the king will not die, but live another hundred years. And -if you do it at once, his safety will be ensured, but if not, he will -assuredly have ceased to live on the third day from this time." - -When the goddess Earth said this to Víravara, he said, "Goddess, I -will go, and do it this very instant." Then Earth said, "May success -attend you!" and disappeared; and the king, who was secretly following -Víravara, heard all this. - -Then Víravara went quickly in the darkness to his own house, and king -Súdraka, out of curiosity, followed him unobserved. There he woke up -his wife Dharmavatí, and told her how the goddess Earth had directed -him to offer up his son for the sake of the king. When she heard -it, she said, "My lord, we must ensure the prosperity of the king; -so wake up this young boy of ours and tell it him yourself." Then -Víravara woke up his young son Sattvavara, who was asleep, and told -him what had occurred, and said to him, "So, my son, the king will -live if you are offered up to the goddess Chandí, but if not, he -will die on the third day." When Sattvavara heard it, though he was -a mere child, he shewed a heroic soul, and justified his name. [297] -He said "I shall have obtained all I desire, if the sacrifice of my -life saves that of the king, for so I shall have repaid him for his -food which I have eaten. So why should there be any delay? Take me -and offer me up immediately before the adorable goddess. Let me be -the means of bringing about the happiness of my lord." - -When Sattvavara said this, Víravara answered, "Bravo! you are in truth -my own son." And the king, who had followed them, and heard all this -conversation from outside, said to himself, "Ah! they are all equal -in courage." - -Then Víravara took his son Sattvavara on his shoulder, and his wife -Dharmavatí took their daughter Víravatí, and they both went that -very night to the temple of Chandí, and king Súdraka followed them -unobserved. Then Sattvavara was taken down by his father from his -shoulder, and placed in front of the idol, and the boy, who was full of -courage, bowed before the goddess, and said, "May the sacrifice of my -head ensure the life of king Súdraka! May he rule unopposed, goddess, -for another hundred years!" When the boy Sattvavara said this, Víravara -exclaimed, "Bravo!" and drew his sword and cut off his son's head, -and offered it to the goddess, saying, "May the sacrifice of my son -save the king's life!"--Immediately a voice was heard from the air, -"Bravo! Víravara! What man is as devoted to his sovereign as thou, -who, by the sacrifice of thy noble only son, hast bestowed on this -king Súdraka life and a kingdom?" Then that young girl Víravatí, -the daughter of Víravara, came up, and embraced the head of her slain -brother, and weeping, blinded with excessive grief, she broke her heart -and so died. And the king saw and heard all this from his concealment. - -Then Víravara's wife Dharmavatí said to him, "We have ensured the -prosperity of the king, so now I have something to say to you. Since -my daughter, though a child and knowing nothing, has died out of grief -for her brother, and I have lost these two children of mine, what is -the use of life to me? Since I have been so foolish as not to offer -my own head long ago to the goddess for the welfare of the king, give -me leave to enter the fire with my children's bodies." When she urged -this request, Víravara said to her, "Do so, and may prosperity attend -you, for what pleasure could you find, noble woman, in continuing -a life, that would for you be full of nothing but grief for your -children. But do not be afflicted, because you did not sacrifice -yourself. Would not I have sacrificed myself, if the object could -have been attained by the sacrifice of any victim but our son? So -wait until I have made a pyre for you with these pieces of timber, -collected to build the fence round the sanctuary of the goddess." - -When Víravara had said this, he made a funeral pyre with the timber, -and placed on it the bodies of his two children, and lighted it with -the flame of a lamp. Then his virtuous wife Dharmavatí fell at his -feet, and, after worshipping the goddess Chandí, she addressed to -her this prayer, "May my present husband be my husband also in a -future birth! And may the sacrifice of my life procure prosperity -for the king his master!" When the virtuous woman had said this, -she threw herself fearlessly into the burning pyre, from which the -flames streamed up like hair. - -Then the hero Víravara said to himself, "I have done what the king's -interests required, as the celestial voice testified, and I have -paid my debt to my master for his food which I have eaten: so, as I -am now left alone, why should I thus cling to life? It does not look -well for a man like me to nurse his own life only, after sacrificing -all his dear family, which it is his duty to maintain. So why should -I not gratify Durgá by sacrificing myself?" Having thus reflected, -he first approached the goddess with this hymn of praise: - -"Hail to thee, thou slayer of the Asura Mahisha, destroyer of the -Dánava Ruru, trident-bearing goddess! Hail to thee, best of mothers, -that causest rejoicing among the gods, and upholdest the three -worlds! Hail thou whose feet are worshipped by the whole earth, -the refuge of those that are intent on final beatitude! Hail thou -that wearest the rays of the sun, and dispellest the accumulated -darkness of calamity! Hail to thee, Kálí, skull-bearing goddess, -wearer of skeletons! Hail, Sivá! Honour to thee! Be propitious now to -king Súdraka on account of the sacrifice of my head!" After Víravara -had praised the goddess in these words, he cut off his head with a -sudden stroke of his sword. - -King Súdraka, who was a witness of all this from his place of -concealment, was full of bewilderment, sorrow, and astonishment, -and said to himself, "This worthy man and his family have performed -for my sake a wonderful and difficult exploit never seen or heard -of anywhere else. Though the world is wide and various, where could -there be found a man so resolute as secretly to sacrifice his life -for his master, without proclaiming the fact abroad? And if I do not -requite this benefit, what is the use of my sovereignty, and of my -protracting my life, which would only be like that of an animal?" - -When the heroic king had thus reflected, he drew his sword from the -sheath, and approaching the goddess, prayed thus to her, "Be propitious -to me now, goddess, on account of this sacrifice of my head, and confer -a boon on me, thy constant votary. Let this Bráhman Víravara, whose -acts are in accordance with his name, and who sacrificed his life for -my sake, be resuscitated with his family!" After uttering this prayer, -king Súdraka was preparing to cut off his head with his sword, but -at that moment a voice was heard from the air, "Do not act rashly; -I am pleased with this courage of thine; let the Bráhman Víravara be -restored to life, together with his wife and his children!"--Having -uttered so much, the voice ceased, and Víravara rose up alive and -unwounded, with his son, his daughter, and his wife. When the king, -who quickly concealed himself again, saw that marvel, he was never -tired of looking at them with an eye full of tears of joy. - -And Víravara quickly awoke as if from sleep, and, beholding his -children and wife alive, and also himself, he was confused in mind. And -he asked his wife and children, addressing them severally by name, -"How have you returned to life after having been reduced to ashes? I -too cut off my head: what is the meaning of my being now alive? Is -this a delusion, or the manifest favour of the goddess?" When he -said this, his wife and children answered him, "Our being alive is -due to a merciful interposition of the goddess, of which we were not -conscious." Then Víravara came to the conclusion that it was so, -and after worshipping the goddess, he returned home with his wife -and children, having accomplished his object. - -And after he had left his son, wife, and daughter there, he returned -that very night to the palace-gate of the king, and stood there as -before. King Súdraka, for his part, who had beheld all unobserved, -again went up to the roof of his palace. And he cried out from the -roof, "Who is in attendance at the palace-gate?" Then Víravara said, -"I myself am in waiting here, your Majesty. And in accordance with -your orders I went in search of that woman, but she disappeared -somewhere as soon as seen, like a Rákshasí." When the king heard -the speech of that Víravara, he was very much astonished, as he had -himself seen what took place, and he said to himself, "Indeed people -of noble spirit are deep and self-contained of soul as the sea, for -when they have performed an unparalleled exploit, they do not utter -any description of it." Thus reflecting, the king silently descended -from the roof of the palace, and entered his private apartments, -and there spent the rest of the night. - -And the next morning, Víravara came to present himself at the time -of audience, and then the delighted king related to the ministers all -that Víravara had gone through during the night, so that they were all, -as it were, thunderstruck with wonder. Then the king gave to Víravara -and his son the sovereignty over the provinces of Láta and Karnáta, -as a token of his regard. Then the two kings, Víravara and Súdraka, -being equal in power, lived happily in the interchange of mutual -good offices. - -When the Vetála had told this exceedingly wonderful story, he went -on to say to king Trivikramasena, "So tell me, king, who was the -bravest of all these, and if you know and do not tell, the curse, -which I before mentioned, shall descend upon you." - -When the king heard this, he answered the Vetála, "King Súdraka was the -greatest hero of them all." Then the Vetála said, "Was not Víravara -greater, for his equal is not found on this earth? And was not his -wife braver, who, though a mother, endured to witness with her own eyes -the offering up of her son as a victim? And was not his son Sattvavara -braver, who, though a mere child, displayed such preëminent courage? So -why do you say that king Súdraka was more heroic than these?" - -When the Vetála said this, the king answered him, "Do not say -so! Víravara was a man of high birth, one in whose family it was a -tradition that life, son, and wife must be sacrificed to protect the -sovereign. And his wife also was of good birth, chaste, worshipping -her husband only, and her chief duty was to follow the path traced -out for her by her husband. And Sattvavara was like them, being their -son; assuredly, such as are the threads, such is the web produced from -them. But Súdraka excelled them all, because he was ready to lay down -his life for those servants, by the sacrifice of whose lives kings -are wont to save their own." - -When the Vetála heard that speech from that king, he at once left -his shoulder, and returned invisibly to his former place by his -supernatural power, but the king resolutely set out on his former -path in that cemetery at night to bring him back again. - - - -NOTE. - -For the story of Víravara, see Vol. I, pp. 253 and 519. Oesterley -refers us to Benfey's Panchatantra, Vol. I, p. 414, where it is shown -to be based upon the Asadrisa Játaka of Buddha. The story is found in -the Persian Tútínámah, No 21, (in Iken, p. 89,) in a form resembling -that in the Hitopadesa. But there is another form which is No. 2 -in the same work of Kaderi and found in the older Tútínámah, (p. 17 -in Iken,) which seems to be based on the Vetála Panchavinsati. This -is also found in the Turkish Tútínámah. Jánbáz saves the life of a -king by the mere determination to sacrifice himself and his whole -family. (Oesterley's Baitál Pachísí, pp. 185-187.) Benfey refers us -to No. 39 in Basile's Pentamerone, [Liebrecht's German translation, -Vol. II, pp. 116-134,] and to No. 6 in Grimm's Kinder-Märchen. - - - - - - -CHAPTER LXXIX. - -(Vetála 5.) - - -Then king Trivikramasena went back again to that asoka-tree, and -saw the Vetála in the corpse again hanging on it as before, and took -him down, and after showing much displeasure with him, set out again -rapidly towards his goal. And as he was returning along his way, in -silence as before, through the great cemetery by night, the Vetála -on his shoulder said to him, "King, you have embarked on a toilsome -undertaking, and I liked you from the moment I first saw you, so -listen, I will tell you a tale to divert your mind." - - - -Story of Somaprabhá and her three suitors. - -In Ujjayiní there lived an excellent Bráhman, the dear dependent -and minister of king Punyasena, and his name was Harisvámin. That -householder had by his wife, who was his equal in birth, an excellent -son like himself, Devasvámin by name. And he also had born to -him a daughter, famed for her matchless beauty, rightly named -Somaprabhá. [298] When the time came for that girl to be given away -in marriage, as she was proud of her exceeding beauty, she made her -mother give the following message to her father and brother, "I am -to be given in marriage to a man possessed of heroism, or knowledge, -or magic power; [299] you must not give me in marriage to any other, -if you value my life." - -When her father Harisvámin heard this, he was full of anxiety, -trying to find for her a husband coming under one of these three -categories. And while so engaged, he was sent as ambassador by king -Punyasena to negotiate a treaty with a king of the Dekkan, who had come -to invade him. And when he had accomplished the object, for which he -was sent, a noble Bráhman, who had heard of the great beauty of his -daughter, came and asked him for her hand. Harisvámin said to the -Bráhman suitor, "My daughter will not have any husband who does not -possess either valour, knowledge, or magic power; so tell me which -of the three you possess." When Harisvámin said this to the Bráhman -suitor, he answered, "I possess magic power." Thereupon Harisvámin -rejoined, "Then shew me your magic power." So that possessor of -supernatural power immediately prepared by his skill a chariot that -would fly through the air. And in a moment he took Harisvámin up in -that magic chariot, and shewed him heaven and all the worlds. And he -brought him back delighted to that very camp of the king of the Dekkan, -to which he had been sent on business. Then Harisvámin promised his -daughter to that man possessed of magic power, and fixed the marriage -for the seventh day from that time. - -And in the meanwhile another Bráhman, in Ujjayiní, came and asked -Harisvámin's son Devasvámin for the hand of his sister. Devasvámin -answered, "She does not wish to have a husband who is not possessed of -either knowledge, or magic power, or heroism." Thereupon he declared -himself to be a hero. And when the hero displayed his skill in the use -of missiles and hand-to-hand weapons, Devasvámin promised to give him -his sister, who was younger than himself. And by the advice of the -astrologers he told him, as his father had told the other suitor, -that the marriage should take place on that very same seventh day, -and this decision he came to without the knowledge of his mother. - -At that very same time a third person came to his mother, the wife of -Harisvámin, and asked her privately for the hand of her daughter. She -said to him, "Our daughter requires a husband who possesses either -knowledge, or heroism, or magic power;" and he answered, "Mother, -I possess knowledge." And she, after questioning him about the past -and the future, promised to give the hand of her daughter to that -possessor of supernatural knowledge on that same seventh day. - -The next day Harisvámin returned home, and told his wife and his son -the agreement he had made to give away his daughter in marriage; -and they told him separately the promises that they had made; and -that made him feel anxious, as three bridegrooms had been invited. - -Then, on the wedding-day, three bridegrooms arrived in Harisvámin's -house, the man of knowledge, the man of magic power, and the man of -valour. And at that moment a strange thing took place: the intended -bride, the maiden Somaprabhá, was found to have disappeared in some -inexplicable manner, and though searched for, was not found. Then -Harisvámin said eagerly to the possessor of knowledge; "Man of -knowledge, now tell me quickly where my daughter is gone." When the -possessor of knowledge heard that, he said, "The Rákshasa Dhúmrasikha -has carried her off to his own habitation in the Vindhya forest." When -the man of knowledge said this to Harisvámin, he was terrified and -said, "Alas! Alas! How are we to get her back, and how is she to -be married?" When the possessor of magic power heard that, he said, -"Be of good cheer! I will take you in a moment to the place where the -possessor of knowledge says that she is." After he had said this, -he prepared, as before, a chariot that would fly through the air, -provided with all kinds of weapons, and made Harisvámin, and the -man of knowledge, and the brave man get into it, and in a moment he -carried them to the habitation of the Rákshasa in the Vindhya forest, -which had been described by the man of knowledge. The Rákshasa, when -he saw what had happened, rushed out in a passion, and then the hero, -who was put forward by Harisvámin, challenged him to fight. Then -a wonderful fight took place between that man and that Rákshasa, -who were contending for a woman with various kinds of weapons, like -Ráma and Rávana. And in a short time the hero cut off the head of -that Rákshasa with a crescent-headed arrow, though he was a doughty -champion. When the Rákshasa was slain, they carried off Somaprabhá -whom they found in his house, and they all returned in the chariot -of the suitor who possessed magic power. - -When they had reached Harisvámin's house, the marriage did not go -forward, though the auspicious moment had arrived, but a great dispute -arose between the man of knowledge, the man of magic power, and the man -of valour. The man of knowledge said, "If I had not known where this -maiden was, how would she have been discovered when concealed?--So -she ought to be given to me." But the man of magic power said, -"If I had not made this chariot that can fly through the air, how -could you all have gone and returned in a moment like gods? And -how could you, without a chariot, have fought with a Rákshasa, -who possessed a chariot? So you ought to give her to me for I have -secured by my skill this auspicious moment." The brave man said, -"If I had not slain the Rákshasa in fight, who would have brought -this maiden back here in spite of all your exertions? So she must be -given to me." While they went on wrangling in this style, Harisvámin -remained for a moment silent, being perplexed in mind. - -"So tell me, king, to whom she ought to have been given, and -if you know and do not say, your head shall split asunder." When -Trivikramasena heard this from the Vetála, he abandoned his silence, -and said to him; "She ought to be given to the brave man; for he won -her by the might of his arms, at the risk of his life, slaying that -Rákshasa in combat. But the man of knowledge and the man of magic power -were appointed by the Creator to serve as his instruments; are not -calculators and artificers always subordinate assistants to others?" - -When the Vetála heard this answer of the king's, he left his seat on -the top of his shoulder, and went, as before, to his own place; and -the king again set out to find him, without being in the slightest -degree discomposed. - - - -NOTE. - -The above story bears a slight resemblance to No. 71 in Grimm's -Kinder- und Hausmärchen, Sechse kommen durch die ganze Welt; see -the note in the 3rd volume of the third edition, page 120. Cp. also -the 74th story in Laura Gonzenbach's Sicilianische Märchen, Part II, -page 96, and the 45th story in the same book, Part I, p. 305, with -Köhler's notes. The 9th story in Sagas from the Far East, p. 105, is -no doubt the Mongolian form of the tale in our text. It bears a very -strong resemblance to the 47th tale in the Pentamerone of Basile, -(see Liebrecht's translation, Vol. II, p. 212,) and to Das weise -Urtheil in Waldau's Böhmische Märchen. In this tale there are three -rival brothers; one has a magic mirror, another a magic chariot, -a third three magic apples. The first finds out that the lady is -desperately ill, the second takes himself and his rivals to her, the -third raises her to life. An old man decides that the third should -have her, as his apples were consumed as medicine, while the other two -have still their chariot and mirror respectively. Oesterley refers us -to Benfey's articles in Ausland, 1858, pp. 969, 995, 1017, 1038, 1067, -in which this story is treated in a masterly and exhaustive manner. He -compares a story in the Siddhikür, No. 1, p. 55, in Jülg's version, -which seems to be the one above referred to in Sagas from the Far -East. The 22nd story in the Persian Tútínámah (Iken, p. 93,) which -is found with little variation in the Turkish Tútínámah (Rosen, II, -p. 165,) closely resembles the story in our text. The only difference -is that a magic horse does duty for a magic chariot, and the lady is -carried away by fairies. There is a story in the Tútínámah which seems -to be made up of No. 2, No. 5 and No. 21 in this collection. [No. 22, -in Somadeva.] It is No. 4 in the Persian Tútínámah, (Iken, p. 37,) -and is also found in the Turkish version, (Rosen I, p. 151.) The -lady is the work of four companions. A carpenter hews a figure out -of wood, a goldsmith adorns it with gems, a tailor clothes it, and -a monk animates it with life. They quarrel about her, and lay the -matter before a Dervish. He avows that he is her husband. The head of -the police does the same, and the Kazi, to whom it is then referred, -takes the same line. At last the matter is referred to a divinity, -and the lady is again reduced to wood. This form is the exaggeration -of a story in Ardschi Bordschi translated by Benfey in Ausland, 1858, -p. 845, (cp. Göttinger gel. Anz. 1858, p. 1517, Benfey's Panchatantra, -Vol. I, p. 490 and ff.) A shepherd boy hews a female figure out of -wood, a second paints her, a third improves her [by giving her wit and -understanding, according to Sagas from the Far East,] a fourth gives -her life. Naran Dákiní awards her to the last. (Oesterley's Baitál -Pachísí, pp. 192-194). The story in Ardschi Bordschi will be found -in Sagas from the Far East, pp. 298-303. The story which Oesterley -quotes from the Tútínámah is still found in Bannu, as appears from a -review of Mr. Thorburn's book in Melusine (1878), p. 179. The reviewer, -M. Loys Brueyre, tells us that it is found in the Bohemian tales of -Erben under the title, Wisdom and Fortune. - - - - - - -CHAPTER LXXX. - -(Vetála 6.) - - -Then king Trivikramasena again went to the asoka-tree, and carried -off from it that Vetála on his shoulder, as before, and began to -return with him swiftly in silence. And on the way the Vetála again -said to him, "King, you are wise and brave, therefore I love you, -so I will tell you an amusing tale, and mark well my question." - - - -Story of the lady who caused her brother and husband to change heads. - -There was a king famous on the earth by the name of Yasahketu, and -his capital was a city of the name of Sobhávatí. And in that city -there was a splendid temple of Gaurí, [300] and to the south of it -there was a lake, called Gaurítírtha. And every year, during a feast -on the fourteenth day of the white fortnight of the month Áshádha, -large crowds came there to bathe from every part of the world. [301] - -And once there came there to bathe, on that day, a young washerman -of the name of Dhavala, from a village called Brahmasthala. He saw -there the virgin daughter of a man named Suddhapata, a girl called -Madanasundarí, who had come to bathe in the sacred water. [302] His -heart was captivated by that girl who eclipsed the beauty of the -moon, and after he had enquired her name and family, he went home -love-smitten. There he remained fasting and restless without her, -but when his mother asked him the cause, he told her the truth about -his desire. [303] She went and told her husband Vimala, and when he -came, and saw his son in that state, he said to him, "Why are you so -despondent, my son, about an object so easily attained? Suddhapata -will give you his daughter, if I ask him. For we are equal to him -in family, wealth, and occupation; I know him and he knows me; -so this is not a difficult matter for me to arrange." With these -words Vimala comforted his son, and induced him to take food, and -other refreshments, and the next day he went with him to the house -of Suddhapata. And there he asked his daughter in marriage for his -son Dhavala, and Suddhapata courteously promised to give her. And -so, after ascertaining the auspicious moment, he gave his daughter -Madanasundarí, who was of equal birth with Dhavala, in marriage to -him the next day. And after Dhavala had been married, he returned -a happy man to his father's house, together with his wife, who had -fallen in love with him at first sight. - -And one day, while he was living there in happiness, his -father-in-law's son, the brother of Madanasundarí, came there. All -received him courteously, [304] and his sister embraced him and -welcomed him, and his connections asked him how he was, and at last, -after he had rested, he said to them, "I have been sent here by my -father, to invite Madanasundarí and his son-in-law, since we are -engaged in a festival in honour of the goddess Durgá." And all his -connections and their family approved his speech, and entertained -him that day with appropriate meats and drinks. - -Early the next day Dhavala set out for his father-in-law's house, -with Madanasundarí and his brother-in-law. And he reached with his -two companions the city of Sobhávatí, and he saw the great temple -of Durgá, when he arrived near it; and then he said to his wife -and brother-in-law, in a fit of pious devotion, "Come and let us -visit the shrine of this awful goddess." When the brother-in-law -heard this, he said to him, in order to dissuade him, "How can so -many of us approach the goddess empty-handed?" Then Dhavala said, -"Let me go alone, and you can wait outside." When he had said this, -he went off to pay his respects to the goddess. - -When he had entered her temple, and had worshipped, and had meditated -upon that goddess, who with her eighteen mighty arms had smitten -terrible Dánavas, and who had flung under the lotus of her foot and -trampled to pieces the Asura Mahisha, a train of pious reflection -was produced in his mind by the impulse of Destiny, and he said to -himself, "People worship this goddess with various sacrifices of -living creatures, so why should not I, to obtain salvation, appease -her with the sacrifice of myself?" After he had said this to himself, -he took from her inner shrine, which was empty of worshippers, a -sword which had been long ago offered to her by some pilgrims, and, -after fastening his own head by his hair to the chain of the bell, -he cut it off with the sword, and when cut off, it fell on the ground. - -And his brother-in-law, after waiting a long time, without his having -returned, went into that very temple of the goddess to look for -him. But when he saw his sister's husband lying there decapitated, -he also was bewildered, and he cut off his head in the same way with -that very same sword. - -And when he too did not return, Madanasundarí was distracted in mind, -and then she too entered the temple of the goddess. And when she -had gone in, and seen her husband and her brother in such a state, -she fell on the ground, exclaiming, "Alas! what is the meaning of -this? I am ruined." And soon she rose up, and lamented those two -that had been so unexpectedly slain, and said to herself, "Of what -use is this life of mine to me now?" and being eager to abandon the -body, she said to that goddess, "O thou that art the chief divinity -presiding over blessedness, chastity, and holy rule, though occupying -half the body of thy husband Siva, [305] thou that art the fitting -refuge of all women, that takest away grief, why hast thou robbed -me at once of my brother and my husband? This is not fitting on thy -part towards me, for I have ever been a faithful votary of thine. So -hear one piteous appeal from me who fly to thee for protection. I -am now about to abandon this body which is afflicted with calamity, -but grant that in all my future births, whatever they may be, these -two men may be my husband and brother." - -In these words she praised and supplicated the goddess, and bowed -before her again, and then she made a noose of a creeper and fastened -it to an asoka-tree. And while she was stretching out her neck, and -putting it into the noose, the following words resounded from the -expanse of air: "Do not act rashly, my daughter! I am pleased with -the exceeding courage which thou hast displayed, though a mere girl; -let this noose be, but join the heads of thy husband and thy brother -to their bodies, and by virtue of my favour they shall both rise up -alive." [306] - -When the girl Madanasundarí heard this, she let the noose drop, -and went up to the corpses in great delight, but being confused, and -not seeing in her excessive eagerness what she was doing, she stuck, -as fate would have it, her husband's head on to her brother's trunk, -and her brother's head on to her husband's trunk, and then they both -rose up alive, with limbs free from wound, but from their heads having -been exchanged their bodies had become mixed together. [307] - -Then they told one another what had befallen them, and were happy, -and after they had worshipped the goddess Durgá, the three continued -their journey. But Madanasundarí, as she was going along, saw that -she had changed their heads, and she was bewildered and puzzled as -to what course to take. - -"So tell me, king, which of the two people, thus mixed together, was -her husband; and if you know and do not tell, the curse previously -denounced shall fall on you!" When king Trivikramasena heard this -tale and this question from the Vetála, he answered him as follows: -"That one of the two, on whom her husband's head was fixed, was her -husband, for the head is the chief of the limbs, and personal identity -depends upon it." When the king had said this, the Vetála again left -his shoulder unperceived, and the king again set out to fetch him. - - - -NOTE. - -Oesterley remarks that the Hindi version of this story has been -translated into French by Garcin de Tassy in the Journal des Savants, -1836, p. 415, and by Lancereau in the Journal Asiatique, Ser. 4, -Tom. 19, pp. 390-395. In the Tútínámah, (Persian, No. 24, in Iken, -No. 102; Turkish, Rosen, II, p. 169) the washerman is replaced by -an Indian prince, his friend by a priest, and the rest is the same -as in our text. That Goethe took that part of his Legende, which is -based on this tale, from Iken's translation, has been shewn by Benfey -in Orient und Occident, Vol. I, p. 719. (Oesterley's Baitál Pachísí, -pp. 195, 196.) - - - - - - -CHAPTER LXXXI. - - -Then king Trivikramasena went back to the asoka-tree, and again found -the Vetála there, and took him on his shoulder. As he was going along -with him, the Vetála said to him on the way, "King, listen to me, -I will tell you a story to make you forget your fatigue." - - - -Story of the king who married his dependent to the Nereid. - -There is a city on the shore of the eastern sea, named Támraliptí; -in that city there was a king of the name of Chandasinha; he turned -away his face from the wives of others, but not from battle-fields; -he carried off the fortune of his foes, but not the wealth of his -neighbours. - -Once on a time a popular Rájpút of the Dekkan, named Sattvasíla, came -to the palace-gate of that king. And he announced himself, and then, -on account of his poverty, he and some other Rájpúts tore a ragged -garment in the presence of that king. Thus he became a dependent, -[308] and remained there for many years perpetually serving the king, -but he never received any reward from him. And he said to himself, "If -I have been born in a royal race, why am I so poor? And considering my -poverty is so great, why did the Creator make my ambition so vast? For -though I serve the king so diligently, and my followers are sorely -afflicted, and I have long been pining with hunger, he has never, -up to the present time, deigned to notice me." - -While such were the reflections of the dependent, the king one day went -out to hunt. And he went, surrounded with horses and footmen, to the -forest of wild beasts, while his dependent ran in front of him bearing -a stick. And after he had hunted for some time, he followed up closely -a boar that had escaped, and soon he reached another distant wood. And -in that vast jungle, where the path was obscured with leaves and grass, -the king lost the boar, and he became exhausted, and was unable to find -his way. And the dependent was the only one that kept up with him, -running on foot, regardless of his own life, tortured with hunger -and thirst, though the king was mounted upon a horse swift as the -wind. And the king, when he saw that the dependent had followed him, -in spite of his being in such a condition, said to him in a kind voice, -"Do you know the way by which we came?" When the dependent heard that, -he put his hands together in an attitude of supplication, and said, -"I do know it, but let my lord rest here for some time. For the sun, -which is the centre-jewel of the girdle of the sky-bride, is now -burning fiercely with all its rays flickering forth." When the king -heard this, he said to him graciously, "Then see if you can find water -anywhere here." The dependent said, "I will," and he climbed up a -high tree, and saw a river, and then he came down again, and led the -king to it. And he took the saddle off his horse, and let him roll, -and gave him water and mouthfuls of grass, and so refreshed him. And -when the king had bathed, he brought out of a corner of his garment -delicious [309] ámalaka fruits, and washed them, and gave them to -him. And when the king asked where he got them, he said to him kneeling -with the ámalakas in his hand, "Ten years have now passed since I, -living continually on these fruits, have been performing, in order -to propitiate my sovereign, the vow of a hermit that does not dwell -in solitude." When the king heard that, he answered him, "It cannot -be denied that you are rightly named Sattvasíla." And being filled -with compassion and shame, he said to himself; "Fie on kings who do -not see who among their servants is comfortable or miserable, and fie -on their courtiers who do not inform them of such matters!" Such were -the king's thoughts, but he was at last induced by the importunity of -the dependent to take two ámalakas from him. And after eating them and -drinking water, he rested for a while in the company of the dependent, -having satiated his hunger and thirst on fruits and water. - -Then his dependent got his horse ready, and he mounted it, and the -dependent went in front of him to shew him the way, but however -much the king entreated him, he would not get up on the horse behind -him, and so the king returned to his own city, meeting his army on -the way. There he proclaimed the devotion of the dependent, and he -loaded him with wealth and territories, and did not consider even -then that he had recompensed him as he deserved. Then Sattvasíla -became a prosperous man, and discarding the life of a dependent, -he remained henceforth about the person of king Chandasinha. - -And one day the king sent him to the island of Ceylon, to demand -for him the hand of the king's daughter. He had to go there by sea; -so he worshipped his patron divinity, and went on board a ship with -the Bráhmans, whom the king appointed to accompany him. And when the -ship had gone half-way, there suddenly rose from the sea a banner -that excited the wonder of all in the ship. It was so lofty that -its top touched the clouds, it was made of gold, and emblazoned -like a waving flag of various hues. And at that very moment a bank -of clouds suddenly arose, and began to pour down rain, and a mighty -wind blew. And the ship was forced on to that flag by the rain and -the wind, and thus fastened to it, as elephant-drivers force on an -elephant and bind him to a post. And then the flag began to sink with -the ship in the billowy sea. - -And then the Bráhmans in the ship, distracted with fear, called on -their king Chandasinha, crying out for help. And when Sattvasíla heard -their cries, so great was his devotion to his master that he could not -restrain himself, but with his sword in his hand, and his upper garment -girded round him, the brave fellow daringly plunged into the billows, -following the flag, in order to counteract the violence of the sea, -not suspecting the real cause. And as soon as he had plunged in, -that ship was carried to a distance by the wind and waves, and all -the people, who were in it, fell into the mouths of the sea-monsters. - -And when Sattvasíla, who had fallen into the sea, began to look -about him, he found that he was in a splendid city, [310] but he -could not see the sea anywhere. That city glittered with palaces of -gold supported on pillars of jewels, and was adorned with gardens in -which were tanks with steps of precious gems, and in it he beheld the -temple of Durgá, lofty as mount Meru, with many walls of costly stone, -and with a soaring banner studded with jewels. There he prostrated -himself before the goddess, and praised her with a hymn, and sat down -wondering whether it was all the effect of enchantment. - -And in the meanwhile a heavenly maiden suddenly opened a door, -and issued from a bright enclosure in front of the temple of the -goddess. Her eyes were like blue lotuses, her face full-blown, -her smile like a flower, her body was soft like the taper fibre of -a water-lily's root, so that she resembled a moving lotus-lake. And -waited on by a thousand ladies, she entered the inner shrine of the -goddess and the heart of Sattvasíla at the same time. And after she -had worshipped, she left the inner shrine of the goddess, but nothing -would make her leave the heart of Sattvasíla. And she entered once -more into the shining enclosure, and Sattvasíla entered after her. - -And when he had entered, he beheld another splendid city, which seemed -like a garden where all the enjoyments of the world had agreed to -meet. In it Sattvasíla saw that maiden sitting on a couch studded -with gems, and he went up to her, and sat down by her side. And he -remained with his eyes fixed on her face, like a man in a painting, -expressing his passion by his trembling limbs, the hairs on which -stood erect. And when she saw that he was enamoured of her, she -looked at the faces of her attendants, and then they, understanding -the expression of her face, said to him, "You have arrived here as -a guest, so enjoy the hospitality provided by our mistress, rise up, -bathe, and then take food." When he heard that, he entertained some -hope, and he rose up, though not without a struggle, and he went to -a tank in the garden which they shewed him. And the moment that he -plunged into it, he rose up, to his astonishment, in the middle of a -tank in the garden of king Chandasinha in Támraliptí. [311] And seeing -himself suddenly arrived there, he said to himself, "Alas! what is the -meaning of this? Now I am in this garden, and a moment ago I was in -that splendid city; I have exchanged in an instant the nectarous vision -of that fair one for the grievous poison of separation from her. But -it was not a dream, for I saw it all clearly in a waking state. It -is clear that I was beguiled like a fool by those maidens of Pátála." - -Thus reflecting, he wandered about in that garden like a madman, -being deprived of that maiden, and wept in the anguish of disappointed -passion. And the gardeners, when they beheld him in that state, with -body covered with the yellow pollen of flowers wafted by the wind, -as if with the fires of separation, went and told king Chandasinha, -and he, being bewildered, came himself and saw him; and after calming -him, he said to him, "Tell me, my friend; what is the meaning of all -this? You set out for one place and reached another, your arrows have -not struck the mark at which they were aimed." When Sattvasíla heard -that, he told the king all his adventures, and he, when he heard them, -said to himself, "Strange to say, though this man is a hero, he has, -happily for me, [312] been beguiled by love, and I now have it in my -power to discharge my debt of gratitude to him." So the brave king said -to him, "Abandon now your needless grief, for I will conduct you by -the same course into the presence of that beloved Asura maiden." With -these words the king comforted him, and refreshed him with a bath -and other restoratives. - -The next day the king entrusted the kingdom to his ministers, -and embarking on a ship, set out on the sea with Sattvasíla, who -shewed him the way. And when they had got to that half-way spot, -Sattvasíla saw the wonderful flagstaff rising out of the sea with -the banner on it, as before, and he said to the king, "Here is that -great flagstaff with such wonderful properties, towering aloft out of -the sea: I must plunge in here, and then the king must plunge in also -and dive down after the flagstaff." After Sattvasíla had said this, -they got near the flagstaff, and it began to sink. And Sattvasíla -first threw himself in after it, and then the king also dived in -the same direction, and soon after they had plunged in, they reached -that splendid city. And there the king beheld with astonishment and -worshipped that goddess Párvatí, and sat down with Sattvasíla. - -And in the meanwhile there issued from that glittering enclosure a -maiden, accompanied by her attendant ladies, looking like the quality -of brightness in concrete form. Sattvasíla said, "This is that fair -one," and the king, beholding her, considered that his attachment to -her was amply justified. She, for her part, when she beheld that king -with all the auspicious bodily marks, said to herself, "Who can this -exceedingly distinguished man be?" And so she went into the temple of -Durgá to pray, and the king contemptuously went off to the garden, -taking Sattvasíla with him. And in a short time the Daitya maiden -came out from the inner shrine of the goddess, having finished her -devotions, and having prayed that she might obtain a good husband; -and after she had come out, she said to one of her attendants, -"My friend, go and see where that distinguished man is whom I saw; -and entreat him to do us the favour of coming and accepting our -hospitality, for he is some great hero deserving special honour." When -the attendant had received this order, she went and looked for him, -and bending low, delivered to him in the garden the message of her -mistress. Then the heroic king answered in a carelessly negligent -tone, "This garden is sufficient entertainment for me: what other -entertainment do I require?" When that attendant came and reported -this answer to the Daitya maiden, she considered that the king was -a man of a noble spirit and deserving of the highest regard. - -And then the Asura maiden, (being, as it were, drawn towards himself -with the cord of his self-command by the king, who shewed a lofty -indifference for hospitality far above mortal desert,) went in person -to the garden, thinking that he had been sent her by way of a husband, -as a fruit of her adoration of Durgá. And the trees seemed to honour -her, as she approached, with the songs of various birds, with their -creepers bending in the wind like arms, and showers of blossoms. And -she approached the king and bowing courteously before him, entreated -him to accept of her hospitality. Then the king pointed to Sattvasíla, -and said to her, "I came here to worship the image of the goddess of -which this man told me. I have reached her marvellous temple, guided -to it by the banner, and have seen the goddess, and after that, you; -what other hospitality do I require?" When the maiden heard that, she -said, "Then come, out of curiosity, to see my second city, which is -the wonder of the three worlds." When she said this, the king laughed -and said, "Oh! he told me of this also, the place where there is the -tank to bathe in." Then the maiden said, "King, do not speak thus, -I am not of a deceitful disposition, and who would think of cheating -one so worthy of respect? I have been made the slave of you both by -your surpassing excellence; so you ought not thus to reject my offer." - -When the king heard this, he consented, and taking Sattvasíla with -him, he accompanied the maiden to that glittering enclosure. And the -door of it was opened, and she conducted him in, and then he beheld -that other splendid city of hers. The trees in it were ever producing -flowers and fruits, for all seasons were present there at the same -time; [313] and the city was all composed of gold and jewels like the -peak of mount Meru. And the Daitya maiden made the king sit down on -a priceless jewelled throne, and offered him the arghya in due form, -and said to him, "I am the daughter of Kálanemi the high-souled -king of the Asuras, but my father was sent to heaven by Vishnu, the -discus-armed god. And these two cities, which I inherit from my father, -are the work of Visvakarman; they furnish all that heart can wish, -and old age and death never invade them. But now I look upon you as a -father, and I, with my cities, am at your disposal." When she had in -these words placed herself and all that she possessed at the king's -disposal, he said to her, "If this be so, then I give you, excellent -daughter, to another, to the hero Sattvasíla, who is my friend and -relation." When the king, who seemed to be the favour of the goddess -Durgá in bodily form, said this, the maiden, who understood excellence -when she saw it, acquiesced submissively. When Sattvasíla had attained -the wish of his heart by marrying that Asura maiden, and had had the -sovereignty of those cities bestowed on him, the king said to him, -"Now I have repaid you for one of those ámalakas which I ate, but -I am still indebted to you for the second, for which I have never -recompensed you." When the king had said this to Sattvasíla, who -bowed before him, he said to that Daitya maiden, "Now shew me the -way to my own city." Then the Daitya maiden gave him a sword named -"Invincible," and a fruit to eat, which was a remedy against old age -and death, and with these he plunged into the tank which she pointed -out, and the next thing that happened to him was, that he rose up in -his own land with all his wishes gratified. And Sattvasíla ruled as -king over the cities of the Daitya princess. - -"Now tell me: which of those two shewed most courage in plunging into -the water?" When the Vetála put this question to the king, the latter, -fearing to be cursed, thus answered him; "I consider Sattvasíla the -braver man of the two, for he plunged into the sea without knowing -the real state of the case, and without any hope, but the king knew -what the circumstances were when he plunged in, and had something to -look forward to, and he did not fall in love with the Asura princess, -because he thought no longing would win her." When the Vetála received -this answer from the king, who thereby broke silence, he left his -shoulder, as before, and fled to his place on the asoka-tree. And -the king, as before, followed him quickly to bring him back again; -for the wise never flag in an enterprise which they have begun, -until it is finished. - - - - - - -CHAPTER LXXXII. - -(Vetála 8.) - - -Then king Trivikramasena returned to the asoka-tree, and again caught -the Vetála, and put him on his shoulder, and set out with him. And as -he was going along, the Vetála again said to him from his shoulder, -"King, in order that you may forget your toil, listen to this question -of mine." - - - -Story of the three fastidious men. - -There is a great tract of land assigned to Bráhmans in the country of -Anga, called Vrikshaghata. In it there lived a rich sacrificing Bráhman -named Vishnusvámin. And he had a wife equal to himself in birth. And -by her he had three sons born to him, who were distinguished for -preternatural acuteness. In course of time they grew up to be young -men. One day, when he had begun a sacrifice, he sent those three -brothers to the sea to fetch a turtle. So off they went, and when they -had found a turtle, the eldest said to his two brothers,--"Let one -of you take the turtle for our father's sacrifice, I cannot take it, -as it is all slippery with slime." When the eldest brother said this, -the two younger ones answered him, "If you hesitate about taking it, -why should not we?" When the eldest heard that, he said, "You two must -take the turtle; if you do not, you will have obstructed our father's -sacrifice; and then you and he will certainly sink down to hell." When -he told the younger brothers this, they laughed, and said to him, -"If you see our duty so clearly, why do you not see that your own is -the same?" Then the eldest said, "What, do you not know how fastidious -I am? I am very fastidious about eating, and I cannot be expected -to touch what is repulsive." The middle brother, when he heard this -speech of his, said to his brother,--"Then I am a more fastidious -person than you, for I am a most fastidious connoisseur of the fair -sex." When the middle one said this, the eldest went on to say, -"Then let the younger of you two take the turtle!" Then the youngest -brother frowned, and in his turn said to the two elder, "You fools, I -am very fastidious about beds, so I am the most fastidious of the lot." - -So the three brothers fell to quarrelling with one another, and being -completely under the dominion of conceit, they left that turtle and -went off immediately to the court of the king of that country, whose -name was Prasenajit, and who lived in a city named Vitankapura, in -order to have the dispute decided. There they had themselves announced -by the warder, and went in, and gave the king a circumstantial account -of their case. The king said, "Wait here, and I will put you all in -turn to the proof:" so they agreed and remained there. And at the -time that the king took his meal, he had them conducted to a seat of -honour, and given delicious food fit for a king, possessing all the -six flavours. And while all were feasting around him, the Bráhman, -who was fastidious about eating, alone of all the company did not -eat, but sat there with his face puckered up with disgust. The king -himself asked the Bráhman why he did not eat his food, though it was -sweet and fragrant, and he slowly answered him, "I perceive in this -cooked rice an evil smell of the reek from corpses, so I cannot bring -myself to eat it, however delicious it may be." When he said this -before the assembled multitude, they all smelled it by the king's -orders, and said, "This food is prepared from white rice and is good -and fragrant." But the Bráhman, who was so fastidious about eating, -would not touch it, but stopped his nose. Then the king reflected, and -proceeded to enquire into the matter, and found out from his officers -[314], that the food had been made from rice which had been grown in -a field near the burning-ghát of a certain village. Then the king -was much astonished, and being pleased, he said to him, "In truth -you are very particular as to what you eat; so eat of some other dish." - -And after they had finished their dinner, the king dismissed the -Bráhmans to their apartments, and sent for the loveliest lady of -his court. And in the evening he sent that fair one, all whose limbs -were of faultless beauty, splendidly adorned, to the second Bráhman, -who was so squeamish about the fair sex. And that matchless kindler -of Cupid's flame, with a face like the full moon of midnight, went, -escorted by the king's servants, to the chamber of the Bráhman. But -when she entered, lighting up the chamber with her brightness, that -gentleman, who was so fastidious about the fair sex, felt quite faint, -and stopping his nose with his left hand, said to the king's servants, -"Take her away; if you do not, I am a dead man, a smell comes from -her like that of a goat." When the king's servants heard this, -they took the bewildered fair one to their sovereign, and told him -what had taken place. And the king immediately had the squeamish -gentleman sent for, and said to him, "How can this lovely woman, -who has perfumed herself with sandal-wood, camphor, black aloes, -and other splendid scents, so that she diffuses exquisite fragrance -through the whole world, smell like a goat?" But though the king used -this argument with the squeamish gentleman, he stuck to his point; -and then the king began to have his doubts on the subject, and at last -by artfully framed questions he elicited from the lady herself, that, -having been separated in her childhood from her mother and nurse, -she had been brought up on goat's milk. - -Then the king was much astonished, and praised highly the discernment -of the man who was fastidious about the fair sex, and immediately had -given to the third Bráhman who was fastidious about beds, in accordance -with his taste, a bed composed of seven mattresses placed upon a -bedstead. White smooth sheets and coverlets were laid upon the bed, -and the fastidious man slept on it in a splendid room. But, before -half a watch of the night had passed, he rose up from that bed, with -his hand pressed to his side, screaming in an agony of pain. And the -king's officers, who were there, saw a red crooked mark on his side, -as if a hair had been pressed deep into it. And they went and told -the king, and the king said to them, "Look and see if there is not -something under the mattresses." So they went and examined the bottom -of the mattresses one by one, and they found a hair in the middle of -the bedstead underneath them all. And they took it and shewed it to -the king, and they also brought the man who was fastidious about beds, -and when the king saw the state of his body, he was astonished. And -he spent the whole night in wondering how a hair could have made so -deep an impression on his skin through seven mattresses. - -And the next morning the king gave three hundred thousand gold pieces -to those three fastidious men, because they were persons of wonderful -discernment and refinement. And they remained in great comfort in -the king's court, forgetting all about the turtle, and little did -they reck of the fact that they had incurred sin by obstructing their -father's sacrifice. - -When the Vetála, seated on the shoulder of the king, had told him -this wonderful tale, he again asked him a question in the following -words, "King, remember the curse I previously denounced, and tell me -which was the most fastidious of these three, who were respectively -fastidious about eating, the fair sex, and beds?" When the wise king -heard this, he gave the Vetála the following answer, "I consider the -man who was fastidious about beds, in whose case imposition was out of -the question, the most fastidious of the three, for the mark produced -by the hair was seen conspicuously manifest on his body, whereas the -other two may have previously acquired their information from some -one else." When the king said this, the Vetála left his shoulder, -as before, and the king again went in quest of him, as before, -without being at all depressed. - - - -NOTE. - -The above story resembles No. 2, in the Cento Novelle Antiche, and one -in the Addition to the Arabian tales published by Mr. Scott. (Dunlop's -History of Fiction, Vol. I, p. 415; Liebrecht's translation, p. 212 -and note 282.) See also Liebrecht, Zur Volkskunde, p. 203. In the -Cento Novelle Antiche a prisoner informs the king of Greece, that a -horse has been suckled by a she-ass, that a jewel contains a worm, -and that the king himself is the son of a baker. - -The incident of the mattress reminds one of the test applied by the -queen to her son's wife in "The Palace that stood on Golden Pillars," -(Thorpe's Yuletide Stories, p. 64). In order to find out whether her -daughter-in-law is of high birth, she puts first a bean, then peas, -under her pillow. The prince's wife, who is really the daughter of -a peasant, is apprised of the stratagem by her cat, which resembles -Whittington's. Rohde in his Griechische Novellistik, p. 62, compares -a story told by Aelian about the Sybarite Smindyrides, who slept on a -bed of rose-leaves and got up in the morning covered with blisters. He -also quotes from the Chronicle of Tabari a story of a princess who -was made to bleed by a rose-leaf lying in her bed. Oesterley refers -us to Babington's Vetála Cadai, p. 33, and the Chevalier de Mailly's -version of the three Princes of Serendip. The three are sitting at -table, and eating a leg of lamb, sent with some splendid wine from -the table of the Emperor Behram. The eldest maintains that the wine -was made of grapes that grew in a cemetery, the second that the lamb -was brought up on dog's milk, the third says that the emperor had put -to death the vazir's son, and the latter was bent on vengeance. All -three statements turn out to be well-grounded. There are parallel -stories in the 1001 Nights (Breslau). In Night 458 it is similarly -conjectured that the bread was baked by a sick woman, that the kid was -suckled by a bitch, and that the Sultan is illegitimate. In Night 459 -a gem-cutter guesses that a jewel has an internal flaw, a man skilled -in the pedigrees of horses divines that a horse is the offspring of a -female buffalo, and a man skilled in human pedigrees that the mother -of the favourite queen was a rope-dancer. Cp. also the decisions of -Hamlet in Saxo Grammaticus, 1839, p. 138, in Simrock's Quellen des -Shakespeare, 1, 81-85; 5, 170; he lays down that some bread tastes -of blood, (the corn was grown on a battle-field), that some liquor -tastes of iron, (the malt was mixed with water taken from a well, -in which some rusty swords had lain), that some bacon tastes of -corpses, (the pig had eaten a corpse), lastly that the king is a -servant and his wife a serving-maid. Oesterley refers also to the -beginning of Donatus' life of Virgil, and to Heraclius Von Otte, -also to the parallels quoted above from Liebrecht. The brother, -who was so fastidious about beds, may be compared with a princess -in Andersen's Tale of "The Princess on a pea," Gesammelte Märchen, -Part III, 8, 62, (Leipzig, 1847). This is identical with a tale found -in Cavallius' Schwedische Volkssagen und Märchen, German version, -Vienna, 1848, p. 222, which resembles No. 182 in the older editions -of Grimm's Kindermärchen. (Andersen's story is clearly the same as -Thorpe's referred to above.) Nearly akin is Diocletian's test in the -Seven Wise Masters. His masters put an ash-leaf under the bed; and he -remarks, "Either the floor has risen, or the roof sunk." (Oesterley, -p. 215.) In the version in Simrock's Deutsche Volksbücher, Vol. XII, -p. 122, it is an ivy-leaf. See also Ellis's Metrical Romances, p. 412. - - - - - - -CHAPTER LXXXIII. - -(Vetála 9.) - - -So king Trivikramasena again went to the asoka-tree, and taking the -Vetála down from it, placed him on his shoulder, and set out. Then -the Vetála said to him; "King, this wandering about in a cemetery at -night is inconsistent with your kingly rank. Do you not see that this -place of the dead [315] is full of ghosts, and terrible at night, -and full of darkness as of the smoke of funeral pyres. Alas! what -tenacity you display in this undertaking you have engaged in, to -please that mendicant! So listen to this question from me which will -render your journey more agreeable." - - - -Story of Anangarati and her four suitors. - -There is in Avanti a city built by gods at the beginning of the world, -which is limitless as the body of Siva, and renowned for enjoyment -and prosperity, even as his body is adorned with the snake's hood and -ashes. [316] It was called Padmávatí in the Krita Yuga, Bhogavatí in -the Tretá Yuga, Hiranyavatí in the Dvápara Yuga, and Ujjayiní in the -Kali Yuga. And in it there lived an excellent king, named Víradeva, -and he had a queen named Padmarati. The king went with her to the -bank of the Mandákiní, and propitiated Siva with austerities, in -order to obtain a son. And after he had remained a long time engaged -in austerities, he performed the ceremonies of bathing and praying, -and then he heard this voice from heaven, uttered by Siva, who was -pleased with him, "King, there shall be born to thee a brave son to -be the head of thy family, and a daughter, who with her matchless -beauty shall put to shame the nymphs of heaven." When king Víradeva -had heard this voice from heaven, he returned to his city with his -consort, having gained all he desired. - -There he first had a son born to him named Súradeva, and after a -time queen Padmarati gave birth to a daughter. And her father gave -her the name of Anangarati, on the ground that she was beautiful -enough to inspire love in the breast of Cupid. And, when she grew up, -in his desire to procure for her a suitable husband, he had brought -the portraits of all the kings of the earth, painted on canvas. And -as no one of them seemed a match for her, he said to his daughter, -in his tenderness for her; "I cannot find a suitable match for you, -my daughter, so summon all the kings of the earth, and select your -own husband." When the princess heard that, she said to her father, -"My father, I am too modest to select my own husband, but I must -be given in marriage to a good-looking young man, who is a perfect -master of one art; I do not want any other better man." - -When the king heard this speech of his daughter Anangarati, he -proceeded to search for a young man, such as she had described, and -while he was thus engaged, there came to him from the Dekkan four -magnificent men, brave and skilful, who had heard from the people -what was going on. Those four suitors for the hand of the princess -were received with respect by the king, and one after another they -told to him in her presence their respective acquirements. - -The first said; "I am a Súdra, Panchaphuttika by name; I make every day -five splendid pairs of garments: The first of them I give to my god, -and the second to a Bráhman, the third I retain for my own wearing, -[317] the fourth I should give to my wife, if this maid here were to -become my wife, the fifth I sell, and procure myself meat and drink: -as I possess this art, let Anangarati be given to me." - -When he had said this, the second man said, "I am a Vaisya, Bháshájna -by name, I know the speech of all beasts and birds; [318] so let the -princess be given to me." - -When the second had said this, the third said, "I am a Kshatriya king, -by name Khadgadhara, renowned for might of arm: my equal in the art -of swordsmanship does not exist upon the earth, so bestow this maiden -on me, O king." - -When the third had said this, the fourth said, "I am a Bráhman, -named Jívadatta, and I possess the following art; I can restore to -life dead creatures, and exhibit them alive; [319] so let this maiden -obtain for a husband me, who am renowned for daring exploits." - -When they had thus spoken, the king Víradeva, with his daughter -by his side, seeing that they were like gods in shape and dress, -remained lost in doubt. - -When the Vetála had told this story, he said to king Trivikramasena, -menacing him with the before-mentioned curse, "So tell me, king, -to which of these four ought the maiden Anangarati to be given?" - -When the king heard this, he gave the Vetála the following answer; -"You are thus repeatedly making me break silence simply in order to -waste time; otherwise, master of magic, how could you possibly ask -such an absurd question? How can a woman of Kshatriya caste be given -to a Súdra weaver? Moreover, how can a Kshatriya woman be given to a -Vaisya? And as to the power of understanding the language of beasts -and birds, which he possesses, what is the practical use of it? And -as for the third, the Bráhman, who fancies himself such a hero, of -what worth is he, as he is a sorcerer, and degraded by abandoning the -duties of his caste? Accordingly the maiden should be given to the -fourth suitor, the Kshatriya Khadgadhara, who is of the same caste -and distinguished for his skill and valour." - -When the Vetála heard this, he left the king's shoulder, as before, -and quickly returned by the power of his magic to his own place, -and the king again pursued him, as before, to recover him, for -despondency never penetrates into a hero's heart, that is cased in -armour of fortitude. - - - -NOTE. - -This story is found on page 498 and ff of Vol. I. It bears a close -resemblance to Tale 5, and many of the parallels there quoted are -applicable to it. In the 47th tale of the Pentamerone of Basile, -the sons boast of their accomplishments in a very similar manner. - - - - - - -CHAPTER LXXXIV. - -(Vetála 10.) - - -Then Trivikramasena went and took the Vetála from the asoka-tree, and -put him on his shoulder once more, and set out; and as he was going -along, the Vetála said from the top of his shoulder, "You are weary, -king, so listen to this tale that is capable of dispelling weariness." - - - -Story of Madanasená and her rash promise. - -There was an excellent king of the name of Vírabáhu, who imposed -his orders on the heads of all kings: he had a splendid city named -Anangapura, and in it there lived a rich merchant, named Arthadatta; -that merchant prince had for elder child a son named Dhanadatta, -and his younger child was a pearl of maidens, named Madanasená. - -One day, as she was playing with her companions in her own garden, -a young merchant, named Dharmadatta, a friend of her brother's, -saw her. When he saw that maiden, who with the full streams of her -beauty, her breasts like pitchers half-revealed, and three wrinkles -like waves, resembled a lake for the elephant of youth to plunge in -in sport, he was at once robbed of his senses by the arrows of love, -that fell upon him in showers. He thought to himself, "Alas, this -maiden, illuminated with this excessive beauty, has been framed by -Mára, as a keen arrow to cleave asunder my heart." While, engaged in -such reflections, he watched her long, the day passed away for him, -as if he were a chakraváka. Then Madanasená entered her house, and -grief at no longer beholding her entered the breast of Dharmadatta. And -the sun sank red into the western main, as if inflamed with the fire -of grief at seeing her no more. And the moon, that was surpassed by -the lotus of her countenance, knowing that that fair-faced one had -gone in for the night, slowly mounted upward. - -In the meanwhile Dharmadatta went home, and thinking upon that -fair one, he remained tossing to and fro on his bed, smitten by -the rays of the moon. And though his friends and relations eagerly -questioned him, he gave them no answer, being bewildered by the demon -of love. And in the course of the night he at length fell asleep, -though with difficulty, and still he seemed to behold and court that -loved one in a dream; to such lengths did his longing carry him. And -in the morning he woke up, and went and saw her once more in that very -garden, alone and in privacy, waiting for her attendant. So he went -up to her, longing to embrace her, and falling at her feet, he tried -to coax her with words tender from affection. But she said to him with -great earnestness, "I am a maiden, betrothed to another, I cannot now -be yours, for my father has bestowed me on the merchant Samudradatta, -and I am to be married in a few days. So depart quietly, let not any -one see you; it might cause mischief." But Dharmadatta said to her, -"Happen what may, I cannot live without you." When the merchant's -daughter heard this, she was afraid that he would use force to her, -so she said to him, "Let my marriage first be celebrated here, let -my father reap the long-desired fruit of bestowing a daughter in -marriage; then I will certainly visit you, for your love has gained -my heart." When he heard this, he said, "I love not a woman that has -been embraced by another man; does the bee delight in a lotus on which -another bee has settled?" When he said this to her, she replied, -"Then I will visit you as soon as I am married, and afterwards I -will go to my husband." But though she made this promise, he would -not let her go without further assurance, so the merchant's daughter -confirmed the truth of her promise with an oath. Then he let her go, -and she entered her house in low spirits. - -And when the lucky day had arrived, and the auspicious ceremony of -marriage had taken place, she went to her husband's house and spent -that day in merriment, and then retired with him. But she repelled her -husband's caresses with indifference, and when he began to coax her, -she burst into tears. He thought to himself, "Of a truth she cares -not for me," and said to her, "Fair one, if you do not love me, I do -not want you; go to your darling, whoever he may be." When she heard -this, she said slowly, with downcast face, "I love you more than my -life, but hear what I have to say. Rise up cheerfully, and promise -me immunity from punishment; take an oath to that effect, my husband, -in order that I may tell you." - -When she said this, her husband reluctantly consented, and then she -went on to say with shame, despondency, and fear; "A young man of -the name of Dharmadatta, a friend of my brother's, saw me once alone -in our garden, and smitten with love he detained me; and when he was -preparing to use force, I being anxious to secure for my father the -merit of giving a daughter in marriage, and to avoid all scandal, made -this agreement with him; 'When I am married, I will pay you a visit, -before I go to my husband;' so I must now keep my word, permit me, -my husband; I will pay him a visit first, and then return to you, -for I cannot transgress the law of truth which I have observed from my -childhood." When Samudradatta had been thus suddenly smitten by this -speech of hers, as by a down-lighting thunderbolt, being bound by the -necessity of keeping his word, he reflected for a moment as follows; -"Alas! she is in love with another man, she must certainly go; why -should I make her break her word? Let her depart! Why should I be so -eager to have her for a wife?" After he had gone through this train -of thought, he gave her leave to go where she would; and she rose up, -and left her husband's house. - -In the meanwhile the cold-rayed moon ascended the great eastern -mountain, as it were the roof of a palace, and the nymph of the -eastern quarter smiled, touched by his finger. Then, though the -darkness was still embracing his beloved herbs in the mountain caves -and the bees were settling on another cluster of kumudas, a certain -thief saw Madanasená, as she was going along alone at night, and -rushing upon her, seized her by the hem of her garment. He said to -her, "Who are you, and where are you going?" When he said this, she, -being afraid, said, "What does that matter to you? Let me go; I have -business here." Then the thief said, "How can I, who am a thief, -let you go?" Hearing that, she replied, "Take my ornaments." The -thief answered her, "What do I care for those gems, fair one? I will -not surrender you, the ornament of the world, with your face like the -moonstone, your hair black like jet, your waist like a diamond, [320] -your limbs like gold, fascinating beholders with your ruby-coloured -feet." - -When the thief said this, the helpless merchant's daughter told him -her story, and entreated him as follows, "Excuse me for a moment, -that I may keep my word, and as soon as I have done that, I will -quickly return to you, if you remain here. Believe me, my good man, -I will never break this true promise of mine." When the thief heard -that, he let her go, believing that she was a woman who would keep -her word, and he remained in that very spot, waiting for her return. - -She, for her part, went to that merchant Dharmadatta. And when he -saw that she had come to that wood, he asked her how it happened, and -then, though he had longed for her, he said to her, after reflecting -a moment, "I am delighted at your faithfulness to your promise; -what have I to do with you, the wife of another? So go back, as you -came, before any one sees you." When he thus let her go, she said, -"So be it," and leaving that place, she went to the thief, who was -waiting for her in the road. He said to her, "Tell me what befell -you when you arrived at the trysting-place." So she told him how -the merchant let her go. Then the thief said, "Since this is so, -then I also will let you go, being pleased with your truthfulness: -return home with your ornaments!" - -So he too let her go, and went with her to guard her, and she returned -to the house of her husband, delighted at having preserved her -honour. There the chaste woman entered secretly, and went delighted -to her husband; and he, when he saw her, questioned her; so she told -him the whole story. And Samudratta, perceiving that his good wife -had kept her word without losing her honour, assumed a bright and -cheerful expression, and welcomed her as a pure-minded woman, who had -not disgraced her family, and lived happily with her ever afterwards. - -When the Vetála had told this story in the cemetery to king -Trivikramasena, he went on to say to him; "So tell me, king, which -was the really generous man of those three, the two merchants and -the thief? And if you know and do not tell, your head shall split -into a hundred pieces." - -When the Vetála said this, the king broke silence, and said to him, -"Of those three the thief was the only really generous man, and not -either of the two merchants. For of course her husband let her go, -though she was so lovely and he had married her; how could a gentleman -desire to keep a wife that was attached to another? And the other -resigned her because his passion was dulled by time, and he was -afraid that her husband, knowing the facts, would tell the king the -next day. But the thief, a reckless evildoer, working in the dark, -was really generous, to let go a lovely woman, ornaments and all." - -When the Vetála heard that, he left the shoulder of the king, and -returned to his own place, as before, and the king, with his great -perseverance no whit dashed, again set out, as before, to bring him. - - - -NOTE. - -This story is the same as the 19th of Campbell's West Highland Tales, -The Inheritance, Vol. II, pp. 16-18. Dr. Köhler, (Orient und Occident, -Vol. II, p. 317), compares the Story in the 1,001 Nights of Sultan -Akschid and his three sons. He tells us that it is also found in the -Turkish Tales, called The Forty Vazírs, in the Turkish Tútínámah, and -in Johann Andreæ's Chymische Hochzeit Christiani Rosencreutz. The form -of it best known to the general reader is probably the 5th story in -the Xth day of Boccacio's Decameron. The tale is no doubt originally -Buddhistic, and the king's cynical remarks a later addition. Dunlop -considers that Boccacio's story gave rise to Chaucer's Frankeleyne's -Tale, the 12th Canto of the Orlando Inamorato, and Beaumont and -Fletcher's Triumph of Honour. - - - - - - -CHAPTER LXXXV. - -(Vetála 11.) - - -Then king Trivikramasena again went and took that Vetála from the -asoka-tree and put him on his shoulder, and set out with him; and as -he was going along, the Vetála on his shoulder said to him; "Listen, -king; I will tell you an interesting story." - - - -Story of king Dharmadhvaja and his three very sensitive wives. - -There lived of old in Ujjayiní a king of the name of Dharmadhvaja, he -had three wives, who were all daughters of kings, and whom he held very -dear. The first of them was called Indulekhá, the second Tárávalí, and -the third Mrigánkavatí; and they were all possessed of extraordinary -personal charms. And the successful king, who had conquered all his -enemies, lived happily, amusing himself with all those three queens. - -Once on a time, when the festival of the spring-season had arrived, he -went with all those three wives to the garden to amuse himself. There -he beheld the creepers weighed down with flowers, looking like -Cupid's bows, with rows of bees for strings, strung for him by the -Spring. And the king, who resembled the mighty Indra, hearing the -notes which the cuckoos uttered on the sprays of the garden-trees, -like the edict of Love, the god of enjoyment, betook himself with his -wives to wine, which is the very life of that intoxication, by which -Cupid lives. And he joyed in drinking the liquor first tasted by them, -perfumed with their sighs, red as their bimba lips. - -Then, as Indulekhá was playfully pulling the hair of the king, -a blue lotus leaped from her ear, and fell on her lap. Immediately -a wound was produced on the front of her thigh by the blow, and the -delicate princess exclaimed "Oh! Oh!" and fainted. When the king and -the attendants saw that, they were distracted with grief, but they -gradually brought her round with cold water and fanning. Then the -king took her to the palace, and had a bandage applied to the wound, -and treated her with preparations made by the physicians. - -And at night, seeing that she was going on well, the king retired -with the second, Tárávalí, to an apartment on the roof of the palace -exposed to the rays of the moon. There the rays of the moon, entering -through the lattice, fell on the body of the queen, who was sleeping -by the king's side, where it was exposed by her garment blowing -aside. Immediately she woke up, exclaiming, "Alas! I am burnt," and -rose up from the bed rubbing her limbs. The king woke up in a state -of alarm, crying out, "What is the meaning of this?" Then he got -up and saw that blisters had been produced on the queen's body. And -the queen Tárávalí said to him when he questioned her, "The moon's -rays falling on my exposed body have done this to me." When she said -this and burst into tears, the king, being distressed, summoned her -attendants, who ran there in trepidation and alarm. And he had made -for her a bed of lotus-leaves, sprinkled with water, and sandal-wood -lotion applied to her body. - -In the meanwhile his third wife Mrigánkavatí heard of it, and left -her palace to come to him. And when she had got into the open air, -she heard distinctly, as the night was still, the sound of a pestle -pounding rice in a distant house. The moment the gazelle-eyed one -heard it, she said, "Alas I am killed," and she sat down on the path, -shaking her hands in an agony of pain. Then the girl turned back, and -was conducted by her attendants to her own chamber, where she fell on -the bed, and groaned. And when her weeping attendants examined her, -they saw that her hands were covered with bruises, and looked like -lotuses upon which black bees had settled. So they went and told the -king. The king Dharmadhvaja arrived in a state of consternation, -and asked his beloved what it all meant. Then the tortured queen -showed him her hands, and said to him, "As soon as I heard the sound -of the pestle, these became covered with bruises." Then the king, -filled with surprise and despondency, had sandal-wood unguent and -other remedies applied to her hands, in order to allay the pain. - -He reflected, "One of my queens has been wounded by the fall of a -lotus, the second has had her body burned even by the rays of the -moon, and alas! the third has got such terrible bruises produced on -her hands by the mere sound of a pestle. By a dispensation of fate -the excessive delicacy, which is the distinguishing excellence of -my queens, has now become in them all, at one and the same time, -a defect." Engaged in such reflections the king wandered round the -women's apartments, and the night of three watches passed for him as -tediously as if it had consisted of a hundred watches. But the next -morning, the physician and surgeons took measures, which caused him -soon to be comforted by the recovery of his wives. - -When the Vetála had told this very wonderful story, he put this -question to king Trivikramasena from his seat on his shoulder: "Tell -me, king, which was the most delicate of those queens; and the curse -I before mentioned will take effect, if you know and do not say." - -When the king heard that, he answered, "The most delicate of all was -the lady upon whose hand bruises were produced by merely hearing the -sound of the pestle, without touching it. But the other two were no -match for her, because the wound of the one and the blisters of the -other were produced by contact with the lotus and the rays of the -moon respectively." - -When the king had said this, the Vetála again left his shoulder, -and returned to his own place, and the persevering king again set -out to fetch him. - - - -NOTE. - -Rohde in his Griechische Novellistik, p. 62, compares with this a story -told by Timæus of a Sybarite, who saw a husbandman hoeing a field, and -contracted a rupture from it. Another Sybarite, to whom he told his -piteous tale, got ear-ache from hearing it. Oesterley in his German -translation of the Baitál Pachísí, p. 199, refers us to Lancereau, -No. 5, pp. 396-399, and Babington's Vetála Cadai, No. 11, p. 58. He -points out that Grimm, in his Kindermärchen, 3, p. 238, quotes a -similar incident from the travels of the three sons of Giaffar. Out -of four princesses, one faints because a rose-twig is thrown into -her face among some roses, a second shuts her eyes in order not to -see the statue of a man, a third says "Go away, the hairs in your -fur-cloak run into me," and the fourth covers her face, fearing that -some of the fish in a tank may belong to the male sex. He also quotes -a striking parallel from the Élite des contes du Sieur d'Ouville. Four -ladies dispute as to which of them is the most delicate. One has been -lame for three months owing to a rose-leaf having fallen on her foot, -another has had three ribs broken by a sheet in her bed having been -crumpled, a third has held her head on one side for six weeks owing -to one half of her head having three or four more hairs on it than -the other, a fourth has broken a blood-vessel by a slight movement, -and the rupture cannot be healed without breaking the whole limb. - - - - - - -CHAPTER LXXXVI. - -(Vetála 12) - - -Then king Trivikramasena again went to the asoka-tree, and recovered -the Vetála, and placed him on his shoulder, and set out with him again -silently, as before. Then the Vetála again said to him from his seat -on his shoulder; "King, I love you much because you are so indomitable, -so listen, I will tell you this delightful story to amuse you." - - - -Story of king Yasahketu, his Vidyádharí wife, and his faithful -minister. - -In the land of Anga there was a young king named Yasahketu, like a -second and unburnt god of love come to earth to conceal his body. [321] -He conquered by his great valour all his enemies; and as Indra has -Vrihaspati for a minister, he had Dírghadarsin. Now, in course of -time, this king, infatuated with his youth and beauty, entrusted to -that minister his realm, from which all enemies had been eradicated, -and became devoted to pleasure only. He remained continually in the -harem instead of the judgment-hall; he listened to delightful songs -in the womens' apartments, instead of hearkening to the voice of -his well-wishers; in his thoughtlessness, he was devoted to latticed -windows and not to the affairs of his kingdom, though the latter also -were full of holes. - -But the great minister Dírghadarsin continued unweariedly upholding -the burden of his kingdom's cares, day and night. And a general -rumour spread to the following effect, "Dírghadarsin has plunged in -dissipation the sovereign, who is satisfied with the mere name of king, -and so he manages now to enjoy himself all his master's power." Then -the minister Dírghadarsin said of himself to his wife Medhávatí, -"My dear, as the king is addicted to pleasure, and I do his work, -a calumny has been circulated among the people against me, to the -effect that I have devoured the realm. And a general rumour, though -false, injures even great men in this world; was not Ráma compelled -by a slanderous report to abandon his wife Sítá? So what course must I -adopt in this emergency?" When the minister said this, his firm-souled -wife Medhávatí, [322] who was rightly named, said to him; "Take leave -of the king on the pretext of a pilgrimage to holy bathing-places; -it is expedient, great-minded Sir, that you should go to a foreign -land for a certain time. So you will be seen to be free from ambition, -and the calumny against you will die out; and while you are absent, -the king will bear the burden of the kingdom himself, and then this -vicious tendency of his will gradually diminish, and when you return, -you will be able to discharge your office of minister without blame." - -When Dírghadarsin's wife said this to him, he said, "I will do so," and -he went and said to the king Yasahketu in the course of conversation, -"Give me leave to depart, king, I am going on a pilgrimage for some -days, for my heart is set on that religious duty." When the king heard -that, he said, "Do not do so! Cannot you, without going on pilgrimages, -perform in your house noble religious duties, such as charity and so -on, which will procure you heaven?" When the minister heard this, he -said, "King, that purity which comes of wealth is sought by charity -and so on, but holy bathing-places have an everlasting purity. And a -wise man must visit them, while he is young; for otherwise how can he -be sure of reaching them, as this body cannot be relied on?" While -he was saying this, and the king was still trying to dissuade him, -a warder entered, and said to the king, "King, the sun is plunging -into the middle of the lake of heaven, so rise up, this is the hour -appointed for you to bathe in, and it is rapidly passing away." When -the king heard this, he immediately rose up to bathe, and the minister, -whose heart was set on pilgrimage, bowed before him, and went home -to his own house. - -There he left his wife, whom he forbade to follow him, and managed -cunningly to set out in secret, without even his servants suspecting -his departure. And alone he wandered from country to country with -resolute perseverance, and visited holy bathing-places, and at last -he reached the land of Paundra. In a certain city in that country -not far from the sea, he entered a temple of Siva, and sat down -in a courtyard attached to it. There a merchant, named Nidhidatta, -who had come to worship the god, saw him exhausted with the heat of -the sun's rays, dusty with his long journey. The merchant, being a -hospitable man, seeing that the traveller, who was in such a state, -wore a Bráhmanical thread, and had auspicious marks, concluded that he -was a distinguished Bráhman, and took him home to his own house. There -he honoured him with a bath, food, and other refreshments in the most -luxurious style, and when his fatigue was removed, he said to him, -"Who are you, whence do you come, and where are you going?" And -the Bráhman gave him this reserved answer; "I am a Bráhman of -the name of Dírghadarsin; I have come here on pilgrimage from the -land of Anga." Then the merchant prince Nidhidatta said to him, -"I am about to go on a trading expedition to the Island of Gold; -so you must live in my house, until I return; and then you will have -recovered from the fatigue which you have incurred by roaming to holy -places, and you can go home." When Dírghadarsin heard that, he said, -"Why should I remain here? I will go with you, great merchant, if -you like." The good man said, "So be it," and then the minister, -who had long discarded the use of beds, spent that night in his house. - -The next day he went with that merchant to the sea, and embarked on -a ship laden with his merchandise. He travelled along in that ship, -and beheld the awful and wonderful ocean, and in course of time reached -the Isle of Gold. What had a man holding the office of prime minister -to do with sea-voyages? But what will not men of honour do to prevent -their fame from being sullied? So he remained some time in that island -with that merchant Nidhidatta, who was engaged in buying and selling. - -And as he was returning with him on the ship, he suddenly saw a -wave rise up, and then a wishing-tree arise out of the sea; it was -adorned with boughs glittering with gold, which were embellished with -sprays of coral, and bore lovely fruits and flowers of jewels. And -he beheld on its trunk a maiden, alluring on account of her wonderful -beauty, reclining on a gem-bestudded couch. He reflected for a moment, -"Dear me! What can this be?" And thereupon the maiden, who had a lyre -in her hand, began to sing this song, "Whatever seed of works any -man has sown in a former life, of that he, without doubt, eats the -fruit; for even fate cannot alter what has been done in a previous -state of existence." When the heavenly maiden had sung this song, -she immediately plunged into that sea, with the wishing-tree, and -the couch on which she was reclining. Then Dírghadarsin reflected, -"I have to-day seen a wonderful sight; one would never have expected -to find in the sea a tree, with a heavenly maiden singing on it, -appearing and disappearing as soon as beheld. Or rather, this admirable -treasure-house of the sea is ever the same; did not Lakshmí, and -the moon, and the Párijáta tree, and other precious things come out -of it?" But the steersman and the rest of the crew, perceiving that -Dírghadarsin was astonished and puzzled, said to him, "This lovely -woman always appears here in the same way, and sinks down again at -once; but this sight is new to you." - -This is what they said to the minister, but he still continued in -a state of wonder, and so he reached in course of time on the ship, -with that Nidhidatta, the coast for which they were making. There the -merchant disembarked his wares, gladdening the hearts of his servants, -and the minister went in high spirits with him to his house, which was -full of mirth at his arrival. And after he had remained there a short -time, he said to Nidhidatta, "Merchant prince, I have long reposed -comfortably in your house, now I wish to return to my own land; I wish -you all happiness." With these words he took leave of the merchant -prince, who was sorely unwilling to let him go, and with his virtue -for his only companion he set out thence, and having in course of time -accomplished the long journey, he reached his own native land of Anga. - -There the spies, who had been placed by king Yasahketu to watch for his -return, saw him coming, before he entered the city, and informed the -king; and then the king, who had been much afflicted by his absence, -went out from the city to meet him; and came up to him and welcomed him -with an embrace. Then the king conducted into the palace his minister, -who was emaciated and begrimed with his long journey, and said to him, -"Why did you leave me, bringing your mind to this cruel heartless -step, and your body into this squalid state from its being deprived of -unguents? [323] But who knows the way of the mighty god Fate, in that -you suddenly fixed your mind on pilgrimage to holy waters and other -sacred places? So tell me, what lands have you wandered through, -and what novel sights have you seen?" Then Dírghadarsin described -his journey to the Island of Gold, in all its stages, and so was -led to tell the king of that maiden, the jewel of the three worlds, -whom he had seen rise out of the sea, and sit on the wishing-tree -singing. All this he narrated exactly as it took place. - -The moment the king heard all this, he fell so deeply in love with her, -that he considered his kingdom and life valueless without her. And -taking his minister aside, he said to him, "I must certainly see that -maiden, otherwise I cannot live. I will go by the way which you have -described, after worshipping Fate. And you must not dissuade, and -you must by no means follow me, for I will travel alone incognito, -and in the meanwhile you must take care of my kingdom. Do not disobey -my order, otherwise my death will lie at your door." Thus spake the -king, and refused to hear his minister's answer, and then dismissed -him to his own house to see his relations, who had long been wishing -for his return. There, in the midst of great rejoicing Dírghadarsin -remained despondent; how can good ministers be happy, when their -lord's vices are incurable? - -And the next night the king Yasahketu set out, disguised as an ascetic, -having entrusted his kingdom to the care of that minister. And on the -way, as he was going along, he saw a hermit, named Kusanábha, and -he bowed before him. The hermit said to the king who was disguised -as an ascetic, "Go on your way boldly; by going to sea in a ship -with the merchant Lakshmídatta you shall obtain that maiden whom you -desire." This speech delighted the king exceedingly, and bowing again -before the hermit, he continued his journey; and after crossing many -countries, rivers, and mountains, he reached the sea, which seemed to -be full of eagerness to entertain him. Its eddies looked like eyes -expanded to gaze at him, eyes of which waves were the curved brows, -and which were white with shrill-sounding conchs for pupils. On the -shore he met the merchant Lakshmídatta spoken of by the hermit, who -was on the point of setting out for the Isle of Gold. The merchant -prostrated himself before him, when he saw the signs of his royal -birth, such as the discus-marked foot-print and so on; and the king -embarked on the ship with him, and set out with him on the sea. And -when the ship had reached the middle of the ocean, that maiden arose -from the water, seated on the trunk of the wishing-tree, and while -the king was gazing at her, as a partridge at the moonlight, she -sang a song which the accompaniment of her lyre made more charming; -"Whatever seed of works any man has sown in a former life, of that he, -without doubt, eats the fruit, for even Fate cannot alter what has -been done in a previous state of existence. So a man is helplessly -borne along to experience precisely that lot which Fate has appointed -for him, in that place and in that manner which Fate has decreed; -of this there can be no doubt." When the king heard her singing this -song, and thus setting forth the thing that must be, he was smitten -with the arrow of love, and remained for some time motionless, -gazing at her. Then he began, with bowed head, to praise the sea -in the following words, "Hail, to thee, store-house of jewels, of -unfathomable heart, since by concealing this lovely nymph thou hast -cheated Vishnu out of Lakshmí. So I throw myself on thy protection, -thou who canst not be sounded even by gods, the refuge of mountains -[324] that retain their wings; grant me to obtain my desire." While he -was uttering this, the maiden disappeared in the sea, with the tree, -and when the king saw that, he flung himself into the sea after her, -as if to cool the flames of love's fire. - -When the merchant Lakshmídatta saw that unexpected sight, the good -man thought the king had perished, and was so afflicted that he -was on the point of committing suicide, but he was consoled by the -following utterance, that came from the heavens, "Do not act rashly; -he is not in danger, though he has plunged into the sea; this king, -Yasahketu by name, has come, disguised as an ascetic, to obtain this -very maiden, for she was his wife in a former state of existence, and -as soon as he has won her, he shall return to his realm of Anga." Then -the merchant continued his intended voyage, to accomplish his purposes. - -But when king Yasahketu plunged into the sea, he suddenly beheld -to his astonishment a splendid city. It gleamed with palaces that -had bright pillars of precious stone, walls flashing with gold, and -latticed windows of pearl. It was adorned with gardens in which were -tanks with flights of steps composed of slabs of every kind of gem, -and wishing-trees that granted every desire. He entered house after -house in that city, which, though opulent, was uninhabited, but he -could not find his beloved anywhere. Then, as he was looking about, -he beheld a lofty jewelled palace, and going up to it he opened the -door and went in. And when he had entered it, he beheld a solitary -human form stretched out upon a gem-bestudded couch, with its whole -length covered with a shawl. Wondering whether it could be that -very lady, he uncovered its face with eager expectation, and saw his -lady-love. Her beautiful moon-like countenance smiled, when the black -robe fell from it like darkness; and she seemed like a night, illumined -with moonlight, gone to visit Pátála in the day. At sight of her the -king was in a state of ecstasy, like that which a man, travelling -through a desert in the season of heat, experiences on beholding a -river. She, for her part, opened her eyes, and when she saw that hero -of auspicious form and bodily marks thus suddenly arrived, sprang -from her couch in a state of excitement. She welcomed him, and with -downcast countenance, seemed to honour him by flinging on his feet the -full-blown lotuses of her wide-expanded eyes; and then she slowly said -to him, "Who are you, and why have you come to this inaccessible lower -region? And why, though your body is marked with the signs of royalty, -have you undertaken the vow of an ascetic? Condescend to tell me this, -distinguished Sir, if I have found favour in your sight." When the king -had heard this speech of hers, he gave her this answer; "Fair one, -I am the king of Anga, by name Yasahketu, and I heard from a friend -on whom I can rely, that you were to be seen here every day in the -sea. So I assumed this disguise, and abandoned my kingdom for your -sake, and I have come here and followed you down through the sea. So -tell me who you are." When he said this, she answered him with mixed -feelings of shame, affection, and joy; "There is a fortunate king -of the Vidyádharas named Mrigánkasena; know that I am his daughter, -Mrigánkavatí by name. That father of mine, for some reason unknown -to me, has left me alone in this city of his, and has gone somewhere -or other with his subjects. So I, feeling melancholy in my solitary -abode, rise up out of the sea on a moveable [325] wishing-tree, and -sing of the decrees of Fate." When she had said this, the brave king, -remembering the speech of the hermit, courted her so assiduously with -speeches tender with love, that she was overpowered with affection, -and promised to become his wife at once, but insisted on the following -condition; "My husband, for four days in every month, the fourteenth -and eighth of the white and black fortnights, I am not my own mistress; -[326] and whithersoever I may go on those days, you must not question -me on the subject nor forbid me, for there is a reason for it." [327] -When the heavenly maiden had stated in these words the only condition -on which she would consent to marry the king, he agreed to it, and -married her by the Gándharva form of marriage. - -And one day, while the king was living happily with Mrigánkavatí, she -said to him, "You must stop here, while I go somewhere for a certain -business, for to-day is the fourteenth day of the black fortnight -of which I spoke to you. And while you are waiting here, my husband, -you must not enter this crystal pavilion, lest you should fall into a -lake there and go to the world of men." When she had said this, she -took leave of him, and went out of that city, and the king took his -sword and followed her secretly, determined to penetrate the mystery. - -Then the king saw a terrible Rákshasa approaching, looking like Hades -embodied in a human shape, with his cavernous mouth, black as night, -opened wide. That Rákshasa uttered an appalling roar, and swooping -down on Mrigánkavatí, put her in his mouth and swallowed her. When -the mighty king saw that, he was at once, so to speak, on fire with -excessive anger, and rushing forward with his great sword, black as -a snake that has cast its slough, [328] drawn from the sheath, he cut -off with it the head of the charging Rákshasa, the lips of which were -firmly pressed together. Then the burning fire of the king's anger -was quenched by the stream of blood that poured forth from the trunk -of the Rákshasa, but not the fire of his grief at the loss of his -beloved. Then the king was blinded with the darkness of bewilderment, -and at a loss what to do, when suddenly Mrigánkavatí cleft asunder -the body of that Rákshasa, which was dark as a cloud, and emerged -alive and uninjured, illuminating all the horizon like a spotless -moon. When the king saw his beloved thus delivered from danger, he -rushed eagerly forward and embraced her, exclaiming, "Come! Come!" And -he said to her, "My beloved, what does all this mean? Is it a dream -or a delusion?" When the king asked the Vidyádharí this question, -she remembered the truth, and said: "Listen, my husband! This is no -delusion, nor is it a dream; but such was the curse imposed upon me -by my father, a king of the Vidyádharas. For my father, who formerly -lived in this city, though he had many sons, was so fond of me, that -he would never take food when I was not present. But I, being devoted -to the worship of Siva, used always to come to this uninhabited place -on the fourteenth and eighth days of the two fortnights. - -"And one fourteenth day I came here and worshipped Gaurí for a long -time; and, as fate would have it, so ardent was my devotion that the -day came to an end before my worship was finished. That day my father -ate nothing and drank nothing, though he was hungry and thirsty, as -he waited for me, but he was very angry with me. And when I returned -in the evening with downcast countenance, conscious of my fault, his -love for me was so completely overpowered by the force of Destiny, -that he cursed me in the following words; 'As owing to your arrogance -I was devoured to-day by hunger, so on the eighth and fourteenth -days of the two fortnights of every month, and on those days only, -a Rákshasa named Kritántasantrása shall swallow you, when you go to -that place outside the city to worship Siva; and on every occasion -you shall make your way through his heart and come out alive. But -you shall not remember the curse, nor the pain of being swallowed; -and you shall remain alone here.' [329] When my father had uttered -this curse, I managed gradually to propitiate him, and after thinking -a little he appointed this termination to my curse; 'When a king named -Yasahketu, lord of the land of Anga, shall become your husband, and -shall see you swallowed by the Rákshasa, and shall slay him, then you -shall issue from his heart, and shall be delivered from your curse, -and you shall call to mind your curse and the other circumstances, -and all your supernatural sciences.' - -"When he had appointed this end of my curse, he left me alone here, -and went with his retinue to the mountain of Nishada in the world of -men. And I remained here, thus engaged, bewildered by the curse. But -that curse has now come to an end, and I remember all. So I will -immediately go to my father on the Nishada mountain; the law, that -governs us celestial beings, is, that when our curse is at an end we -return to our own place. You are perfectly free to remain here or go to -your kingdom, as you like." When she had said this, the king was sorry, -and he made this request to her; "Fair one, do me the favour not to go -for seven days. Let us in the meanwhile cheat the pain of parting by -amusing ourselves here in the garden. After that you shall go to your -father's abode, and I will return to mine." When he made this proposal, -the fair one agreed to it. Then the king diverted himself with her for -six days in the gardens, and in tanks, the lotus-eyes of which were -full of tears, and that seemed to toss aloft their waves like hands, -and in the cries of their swans and cranes to utter this plaintive -appeal, "Do not leave us!" And on the seventh day he artfully decoyed -his darling to that pavilion, where was the tank that served as a -magic gate [330] conducting to the world of men; and throwing his arms -round her neck, he plunged into that tank, and rose up with her from a -tank in the garden of his own city. When the gardeners saw that he had -arrived with his beloved, they were delighted, and they went and told -his minister Dírghadarsin. And the minister came and fell at his feet, -and seeing that he had brought with him the lady of his aspirations, -he and the citizens escorted him into the palace. And he thought to -himself, "Dear me! I wonder how the king has managed to obtain this -celestial nymph, of whom I caught a transient glimpse in the ocean, -as one sees in the heaven a lightning-flash. But the fact is, whatever -lot is written for a man by the Disposer in the inscription on his -forehead, infallibly befalls him, however improbable." - -Such were the reflections of the prime minister; while the rest -of his subjects were full of joy at the return of the king, -and of astonishment at his having won the celestial nymph. But -Mrigánkavatí, seeing that the king had returned to his own kingdom, -longed, as the seven days were completed, to return to the home of -the Vidyádharas. But the science of flying up into the air did not -appear to her, though she called it to mind. Then she felt as one -robbed of a treasure, and was in the deepest despondency. And the -king said to her, "Why do you suddenly appear despondent, tell me, -my darling?" Then the Vidyádharí answered him, "Because I remained so -long, after I had been released from my curse, out of love for you, -my science has abandoned me, and I have lost the power of returning -to my heavenly home." When king Yasahketu heard this, he said, "Ha! I -have now won this Vidyádharí," and so his rejoicing was complete. - -When the minister Dírghadarsin saw this, he went home, and at night, -when he was in bed, he suddenly died of a broken heart. And Yasahketu, -after he had mourned for him, remained long bearing the burden of -empire himself, with Mrigánkavatí for his consort. - -When the Vetála, seated on the shoulder of king Trivikramasena, had -told him this story on the way, he went on to say to him, "So tell -me, king; why did the heart of that great minister suddenly break, -when his master had thus succeeded so completely? Did his heart break -through grief at not having won the nymph himself? Or was it because -he longed for the sovereign power, and thus was disappointed at the -king's return? And if you know this, king, and do not tell me on the -spot, your merit will at once disappear, and your head will fly in -pieces." When king Trivikramasena heard that, he said to the Vetála; -"Neither of these two feelings actuated that excellent and virtuous -minister. But he said to himself; 'This king neglected his kingdom -out of devotion to mere human females, much more will he do so now, -that he is attached to a heavenly nymph. So, though I have gone through -much suffering, the disease has been aggravated by it, instead of being -cured, as I had hoped.' It was under the influence of such reflections -that the minister's heart broke." When the king had said this, that -juggling Vetála returned to his own place, and the resolute king ran -swiftly after him, to bring him back again by force. - - - - - - -CHAPTER LXXXVII. - -(Vetála 13.) - - -Then the king went back to the asoka-tree, [331] and taking the -Vetála from it, placed him on his shoulder, and brought him along, -and as he was going along with him, the Vetála again said to the king, -"Listen, king, I will tell you a short story." - - - -The story of Harisvámin, who first lost his wife, and then his life. - -There is a city of the name of Váránasí, the abode of Siva. In it there -lived a Bráhman, named Devasvámin, honoured by the king. And that -rich Bráhman had a son named Harisvámin; and he had an exceedingly -lovely wife, named Lávanyavatí. I think the Disposer must have made -her after he had acquired skill by making Tilottamá and the other -nymphs of heaven, for she was of priceless beauty and loveliness. - -Now, one night Harisvámin fell asleep, as he was reposing with her -in a palace cool with the rays of the moon. At that very moment a -Vidyádhara prince, by name Madanavega, roaming about at will, came -that way through the air. He saw that Lávanyavatí sleeping by the side -of her husband, and her robe, that had slipped aside, revealed her -exquisitely moulded limbs. His heart was captivated by her beauty; -and blinded by love, he immediately swooped down, and taking her up -in his arms asleep, flew off with her through the air. - -Immediately her husband, the young man Harisvámin, woke up, and not -seeing his beloved, he rose up in a state of distraction. He said -to himself, "What can this mean? Where has she gone? I wonder if -she is angry with me. Or has she hidden herself to find out my real -feelings, and is making fun of me?" Distracted by many surmises of -this kind, he wandered hither and thither that night, looking for -her on the roof, and in the turrets of the palace. He even searched -in the palace-garden, and when he could not find her anywhere, being -scorched with the fire of grief, he sobbed and lamented, "Alas! my -beloved with face like the moon's orb, fair as the moonlight; did -this night grudge your existence, hating your charms that rival -hers [332]? That very moon, that, vanquished by your beauty, seemed -to be in fear, and comforted me with its rays cool as sandalwood, -now that I am bereaved of you, seems to have seen its opportunity, -and smites me with them, as if with burning coals, or arrows dipped -in poison." While Harisvámin was uttering these laments, the night -at last slowly passed away, not so his grief at his bereavement. - -The next morning the sun dispelled with his rays the deep darkness -that covered the world, but could not dispel the dense darkness -of despondency that had settled on him. The sound of his bitter -lamentations, that seemed to have been reinforced by wailing power -bestowed on him by the chakravákas, whose period of separation was -at an end with the night, was magnified a hundredfold. The young -Bráhman, though his relations tried to comfort him, could not recover -his self-command, now that he was bereaved of his beloved, but was -all inflamed with the fire of separation. And he went from place -to place, exclaiming with tears, "Here she stood, here she bathed, -here she adorned herself, and here she amused herself." - -But his friends and relations said to him, "She is not dead, so why -do you kill yourself? If you remain alive, you will certainly recover -her somewhere or other. So adopt a resolute tone, and go in search -of your beloved; there is nothing in this world that a resolute man, -who exerts himself, cannot obtain." When Harisvámin had been exhorted -in these terms by his friends and relations, he managed at last, -after some days, to recover his spirits by the aid of hope. And he -said to himself, "I will give away all that I have to the Bráhmans, -and visit all the holy waters, and wash away all my sins. For if -I wipe out my sin, I may perhaps, in the course of my wanderings, -find that beloved of mine." After going through these reflections -suitable to the occasion, he got up and bathed, and performed all his -customary avocations, and the next day he bestowed on the Bráhmans -at a solemn sacrifice various meats and drinks, and gave away to them -all his wealth without stint. - -Then he left his country, with his Bráhman birth as his only fortune, -and proceeded to go round to all the holy bathing-places in order to -recover his beloved. And as he was roaming about, there came upon him -the terrible lion of the hot season, with the blazing sun for mouth, -and with a mane composed of his fiery rays. And the winds blew with -excessive heat, as if warmed by the breath of sighs furnaced forth -by travellers grieved at being separated from their wives. And the -tanks, with their supply of water diminished by the heat, and their -drying white mud, appeared to be shewing their broken hearts. And -the trees by the roadside seemed to lament [333] on account of the -departure of the glory of spring, making their wailing heard in the -shrill moaning of their bark, [334] with leaves, as it were lips, -parched with heat. At that season Harisvámin, wearied out with the -heat of the sun, with bereavement, hunger and thirst, and continual -travelling, disfigured, [335] emaciated and dirty, and pining for -food, reached in the course of his wanderings, a certain village, -and found in it the house of a Bráhman called Padmanábha, who was -engaged in a sacrifice. And seeing that many Bráhmans were eating -in his house, he stood leaning against the door-post, silent and -motionless. And the good wife of that Bráhman named Padmanábha, seeing -him in this position, felt pity for him, and reflected; "Alas! mighty -is hunger! Whom will it not bring down? For here stands a man at the -door, who appears to be a householder, desiring food, with downcast -countenance; evidently come from a long journey, and with all his -senses impaired by hunger. So is not he a man to whom food ought to -be given?" Having gone through these reflections, the kind woman took -up in her hands a vessel full of rice boiled in milk, with ghee and -sugar, and brought it, and courteously presented it to him, and said; -"Go and eat this somewhere on the bank of the lake, for this place -is unfit to eat in, as it is filled with feasting Bráhmans." - -He said, "I will do so," and took the vessel of rice, and placed it -at no great distance under a banyan-tree on the edge of the lake; -and he washed his hands and feet in the lake, and rinsed his mouth, -and then came back in high spirits to eat the rice. But while he was -thus engaged, a kite, holding a black cobra with its beak and claws, -came from some place or other, and sat on that tree. And it so happened -that poisonous saliva issued from the mouth of that dead snake, which -the bird had captured and was carrying along. The saliva fell into -the dish of rice which was placed underneath the tree, and Harisvámin, -without observing it, came and ate up that rice. [336] As soon as in -his hunger he had devoured all that food, he began to suffer terrible -agonies produced by the poison. He exclaimed, "When fate has turned -against a man, everything in this world turns also; accordingly this -rice dressed with milk, ghee and sugar, has become poison to me." - -Thus speaking, Harisvámin, tortured with the poison, tottered to -the house of that Bráhman, who was engaged in the sacrifice, and -said to his wife; "The rice, which you gave me, has poisoned me; -so fetch me quickly a charmer who can counteract the operation of -poison; otherwise you will be guilty of the death of a Bráhman." When -Harisvámin had said this to the good woman, who was beside herself -to think what it could all mean, his eyes closed, and he died. - -Accordingly the Bráhman, who was engaged in a sacrifice, drove out -of his house his wife, though she was innocent and hospitable, being -enraged with her for the supposed murder of her guest. The good woman, -for her part, having incurred groundless blame from her charitable -deed, and so become branded with infamy, went to a holy bathing-place -to perform penance. - -Then there was a discussion before the superintendent of religion, -as to which of the four parties, the kite, the snake, and the couple -who gave the rice, were guilty of the murder of a Bráhman, but the -question was not decided. [337] - -"Now you, king Trivikramasena, must tell me, which was guilty of -the murder of a Bráhman; and if you do not, you will incur the -before-mentioned curse." - -When the king heard this from the Vetála, he was forced by the curse -to break silence, and he said, "No one of them could be guilty of -the crime; certainly not the serpent, for how could he be guilty -of anything, when he was the helpless prey of his enemy, who was -devouring him? To come to the kite; what offence did he commit in -bringing his natural food which he had happened to find, and eating -it, when he was hungry? And how could either of the couple, that -gave the food, be in fault, since they were both people exclusively -devoted to righteousness, not likely to commit a crime? Therefore -I think the guilt of slaying a Bráhman would attach to any person, -who should be so foolish as, for want of sufficient reflection, -to attribute it to either of them." - -When the king had said this, the Vetála again left his shoulder, -and went to his own place, and the resolute king again followed him. - - - - - - -CHAPTER LXXXVIII. - -(Vetála 14.) - - -Then king Trivikramasena went to the asoka-tree, and again got hold of -the Vetála, and took him on his shoulder; and when the king had set -out, the Vetála again said to him, "King, you are tired; so listen, -I will tell you an interesting tale. - - - -Story of the Merchant's daughter who fell in love with a thief. - -There is a city of the name of Ayodhyá, which was the capital of -Vishnu, when he was incarnate as Ráma, the destroyer of the Rákshasa -race. In it there lived a mighty king, of the name of Víraketu, -who defended this earth, as a rampart defends a city. During the -reign of that king there lived in that city a great merchant, named -Ratnadatta, who was the head of the mercantile community. And there -was born to him, by his wife Nandayantí, a daughter named Ratnavatí, -who was obtained by propitiating the deities. And that intelligent -girl grew up in her father's house, and as her body grew, her innate -qualities of beauty, gracefulness, and modesty developed also. And -when she attained womanhood, not only great merchants, but even kings -asked her in marriage from her father. But she disliked the male sex so -much that she did not desire even Indra for a husband, and would not -even hear of marriage, being determined to die, sooner than consent -to it. That made her father secretly sorrow much, on account of his -affection for her, and the report of her conduct spread all over the -city of Ayodhyá. - -At that time all the citizens were continually being plundered by -thieves, so they assembled together, and made this complaint to king -Víraketu; "Your Majesty, we are continually being robbed by thieves -every night, and we cannot detect them, so let your Highness take the -necessary steps." When the king had received this petition from the -citizens, he stationed watchmen in plain clothes all round the city, -in order to try and discover the thieves. - -But they could not find them out, and the city went on being robbed; -so one night the king himself went out to watch; and as he was roaming -about armed, he saw in a certain part of the town a single individual -going along the rampart. He shewed great dexterity in his movements, -as he made his footfall perfectly noiseless, and he often looked -behind him with eyes anxiously rolling. The king said to himself, -"Without doubt this is the thief, who sallies out by himself and -plunders my city;" so he went up to him. Then the thief, seeing the -king, said to him, "Who are you," and the king answered him, "I am a -thief." Then the thief said, "Bravo! you are my friend, as you belong -to the same profession as myself; so come to my house, I will entertain -you." When the king heard that, he consented, and went with him to -his dwelling, which was in an underground cavern in a forest. It was -luxuriously and magnificently furnished, illuminated by blazing lamps, -and looked like a second Pátála, not governed by king Bali. - -When the king had entered, and had taken a seat, the robber went -into the inner rooms of his cave-dwelling. At that moment a female -slave came and said to the king, "Great Sir, how came you to enter -this mouth of death? This man is a notable thief; no doubt, when he -comes out from those rooms, he will do you some injury: I assure you, -he is treacherous; so leave this place at once." When the king heard -this, he left the place at once, and went to his own palace and got -ready his forces that very night. - -And when his army was ready for battle, he came and blockaded the -entrance of that robber's cave with his troops, who sounded all their -martial instruments. [338] Then the brave robber, as his hold was -blockaded, knew that his secret had been discovered, and he rushed -out to fight, determined to die. And when he came out, he displayed -superhuman prowess in battle; alone, armed with sword and shield, he -cut off the trunks of elephants, he slashed off the legs of horses, -and lopped off the heads of soldiers. When he had made this havoc among -the soldiers, the king himself attacked him. And the king, who was -a skilful swordsman, by a dexterous trick of fence forced his sword -from his hand, and then the dagger which he drew; and as he was now -disarmed, the king threw away his own weapon, and grappling with him, -flung him on the earth, and captured him alive. And he brought him -back as a prisoner to his own capital, with all his wealth. And he -gave orders that he should be put to death by impalement next morning. - -Now, when that robber was being conducted with beat of drum to the -place of execution, that merchant's daughter Ratnavatí saw him from her -palace. Though he was wounded, and his body was begrimed with dust, she -was distracted with love as soon as she saw him, so she went and said -to her father Ratnadatta, "I select as my husband this man here, who is -being led off to execution, so ransom him from the king, my father; if -you will not, I shall follow him to the other world." When her father -heard this he said, "My daughter, what is this that you say? Before -you would not accept suitors endowed with all virtues, equal to the -god of love. How comes it that you are now in love with an infamous -brigand chief?" Though her father used this argument, and others of -the same kind with her, she remained fixed in her determination. Then -the merchant went quickly to the king, and offered him all his wealth, -if he would grant the robber his life. But the king would not make -over to him, even for hundreds of crores of gold pieces, that thief -who had robbed on such a gigantic scale, and whom he had captured at -the risk of his own life. Then the father returned disappointed, and -his daughter made up her mind to follow the thief to the other world, -though her relations tried to dissuade her; so she bathed, and got -into a palanquin, and went to the spot where his execution was taking -place, followed by her father and mother and the people, all weeping. - -In the meanwhile the robber had been impaled by the executioners, and -as his life was ebbing away on the stake, he saw her coming there with -her kinsfolk. And when he heard the whole story from the people, he -wept for a moment, and then he laughed a little, and then died on the -stake. Then the merchant's virtuous daughter had the thief's body taken -down from the stake, and she ascended the funeral pyre with it. [339] - -And at that very moment the holy Siva, who was invisibly present -in the cemetery, spake from the air, "Faithful wife, I am pleased -with thy devotedness to thy self-chosen husband, so crave a boon of -me." When she heard that, she worshipped and prayed the god of gods -to grant her the following boon, "Lord, may my father, who has now -no sons, have a hundred, for otherwise, as he has no children but me, -he would abandon his life." [340] When the good woman had said this, -the god once more spake to her, saving, "Let thy father have a hundred -sons! choose another boon; for such a steadfastly good woman, as thou -art, deserves something more than this." - -When she heard this, she said, "If the Lord is pleased with me, then -let this husband of mine rise up alive, and be henceforth a well -conducted man!" Thereupon Siva, invisible in the air, uttered these -words, "Be it so; let thy husband rise up alive, and lead henceforth -a life of virtue, and let king Víraketu be pleased with him!" And -immediately the robber rose up alive with unwounded limbs. - -Then the merchant Ratnadatta was delighted, and astonished at the same -time; and with his daughter Ratnavatí and the bandit his son-in-law, -and his delighted relations, he entered his own palace, and as he had -obtained from the god the promise of sons, he held a feast suitable -to his own joy on the occasion. And when king Víraketu heard what had -taken place, he was pleased, and he immediately summoned that heroic -thief, and made him commander of his army. And thereupon the heroic -thief gave up his dishonest life, and married the merchant's daughter, -and led a respectable life, honoured by the king. - -When the Vetála, seated on the shoulder of king Trivikramasena, -had told him this tale, he asked him the following question, -menacing him with the before-mentioned curse; "Tell me, king, why -that thief, when impaled, first wept and then laughed, when he saw -the merchant's daughter come with her father." Then the king said; -"He wept for sorrow that he had not been able to repay the merchant for -his gratuitous kindness to him; and he laughed out of astonishment, -as he said to himself, 'What! has this maiden, after rejecting kings -who asked for her hand, fallen in love with me? In truth a woman's -heart is an intricate labyrinth.'" When the king had said this, the -mighty Vetála, by means of the magic power which he possessed, again -left the king's shoulder and returned to his station on the tree, -and the king once more went to fetch him. - - - - - - -CHAPTER LXXXIX. - -(Vetála 15.) - - -Then king Trivikramasena again went back to the asoka-tree and took -the Vetála from it, and set out with him once more; and as the king -was going along, the Vetála, perched on his shoulder, said to him; -"Listen, king, I will tell you another story." - - - -Story of the magic globule. - -There was in the kingdom of Nepála a city named Sivapura, and in it -there lived of old time a king rightly named Yasahketu. He devolved -upon his minister, named Prajnáságara, the burden of his kingdom, -and enjoyed himself in the society of his queen Chandraprabhá. And in -course of time that king had born to him, by that queen, a daughter -named Sasiprabhá, bright as the moon, the eye of the world. - -Now in course of time she grew up to womanhood, and one day, in the -month of spring, she went to a garden, with her attendants, to witness -a festive procession. And in a certain part of that garden a Bráhman, -of the name of Manahsvámin, the son of a rich man, who had come to -see the procession, beheld her engaged in gathering flowers, raising -her lithe arm, and displaying her graceful shape; and she looked -charming when the grasp of her thumb and forefinger on the stalks of -the flowers relaxed. When the young man Manahsvámin saw her, she at -once robbed him of his heart, and he was bewildered by love and no -longer master of his feelings. [341] He said to himself, "Can this -be Rati come in person to gather the flowers accumulated by spring, -in order to make arrows for the god of love? Or is it the presiding -goddess of the wood, come to worship the spring?" While he was making -these surmises, the princess caught sight of him. And as soon as -she saw him, looking like a second god of love created with a body, -she forgot her flowers, and her limbs, and her own personal identity. - -While those two were thus overpowered by the passion of mutual love at -first sight, a loud shout of alarm was raised, and they both looked -with uplifted heads to see what it could mean. Then there came that -way an elephant, rushing along with its elephant-hook hanging down, -that driven furious by perceiving the smell of another elephant, -[342] had broken its fastenings, and rushed out in a state of frenzy, -breaking down the trees in its path, and had thrown its driver. The -princess's attendants dispersed in terror, but Manahsvámin eagerly -rushed forward, and took her up alone in his arms, and while she -clung timidly to him, bewildered with fear, love, and shame, carried -her to a distance, out of reach of the elephant. Then her attendants -came up and praised that noble Bráhman, and conducted her back to her -palace. But as she went, she frequently turned round to look at her -deliverer. There she remained, thinking regretfully of that man who had -saved her life, consumed day and night by the smouldering fire of love. - -And Manahsvámin then left that garden, and seeing that the princess -had entered her private apartments, he said to himself, in regretful -longing, "I cannot remain without her, nay I cannot live without her: -so my only resource in this difficulty is the cunning Múladeva, who -is a master of magic arts." Having thus reflected, he managed to get -through that day, and the next morning he went to visit that master of -magic, Múladeva. And he saw that master, who was ever in the company -of his friend Sasin, full of many marvellous magic ways, like the sky -come down to earth in human shape. [343] And he humbly saluted him, -and told him his desire; then the master laughed, and promised to -accomplish it for him. Then that matchless deceiver Múladeva placed a -magic globule [344] in his mouth, and transformed himself into an aged -Bráhman; and he gave the Bráhman Manahsvámin a second globule to put -in his mouth, and so made him assume the appearance of a beautiful -maiden. And that prince of villains took him in this disguise to -the judgment-hall of the king, the father of his lady-love, and said -to him,"O king, I have only one son, and I asked for a maiden to be -given him to wife, and brought her from a long distance; but now he -has gone somewhere or other, and I am going to look for him; so keep -this maiden safe for me until I bring back my son, for you keep safe -under your protection the whole world." [345] When king Yasahketu -heard this petition, he granted it, fearing a curse if he did not, -and summoned his daughter Sasiprabhá, and said to her; "Daughter, -keep this maiden in your palace, and let her sleep and take her meals -with you." The princess agreed, and took Manahsvámin transformed -into a maiden to her own private apartments; and then Múladeva, -who had assumed the form of a Bráhman, went where he pleased, and -Manahsvámin remained in the form of a maiden with his beloved. [346] - -And in a few days the princess became quite fond of and intimate -with her new attendant; so, one night when she was pining at being -separated from the object of her affections, and tossing on her couch, -Manahsvámin, who was on a bed near her, concealed under a female shape, -said secretly to her, "My dear Sa[s']iprabhá, why are you pale of hue, -and why do you grow thinner every day, and sorrow as one separated -from the side of her beloved? Tell me, for why should you distrust -loving modest attendants? From this time forth I will take no food -until you tell me." - -When the princess heard this, she sighed, and slowly told the following -tale; "Why should I distrust you of all people? Listen, friend, I -will tell you the cause. Once on a time I went to a spring garden to -see a procession, and there I beheld a handsome young Bráhman, who -seemed like the month of spring, having the loveliness of the moon -free from dew, kindling love at sight, adorning the grove with play -of light. And while my eager eyes, drinking in the nectarous rays of -the moon of his countenance, began to emulate the partridge, there -came there a mighty elephant broken loose from its bonds, roaring -and distilling its ichor like rain, looking like a black rain-cloud -appearing out of season. My attendants dispersed terrified at that -elephant, but when I was bewildered with fear, that young Bráhman -caught me up in his arms and carried me to a distance. Then contact -with his body made me feel as if I were anointed with sandal-wood -ointment, and bedewed with ambrosia, and I was in a state which I -cannot describe. And in a moment my attendants re-assembled, and I was -brought back reluctant to this my palace, and seemed to myself to have -been cast down to earth from heaven. From that time forth I have often -interviews in reveries with my beloved, that rescued me from death, -and even when awake I seem to see him at my side. And when asleep I -see him in dreams, coaxing me and dispelling my reserve with kisses -and caresses. But, ill-fated wretch that I am, I cannot obtain him, -for I am baffled by ignorance of his name and other particulars about -him. So I am consumed, as you see, by the fire of separation from -the lord of my life." - -When Manahsvámin's ears had been filled with the nectar of this -speech of the princess's, that Bráhman, who was present there in -female form, rejoiced, and considered that his object was attained, -and that the time had come for revealing himself, so he took out -the globule from his mouth, and displayed himself in his true form, -and said; "Rolling-eyed one, I am that very Bráhman, whom you bought -with a look in the garden, and made your slave in the truest sense of -the word. And from the immediate interruption of our acquaintance I -derived that sorrow, of which the final result was my taking, as you -see, the form of a maiden. Therefore, fair one, grant that the sorrow -of separation, which both of us have endured, may not have been borne -in vain, for Cupid cannot endure beyond this point." When the princess -suddenly beheld her beloved in front of her, and heard him utter these -words, she was at once filled with love, astonishment, and shame. So -they eagerly went through the Gándharva ceremony of marriage. Then -Manahsvámin lived happily in the palace, under two shapes; keeping -the globule in his mouth during the day and so wearing a female shape, -but at night taking it out, and assuming the form of a man. - -Now, as days went on, the brother-in-law of king Yasahketu, named -Mrigánkadatta, gave his own daughter, named Mrigánkavatí, in marriage -to a young Bráhman, the son of the minister Prajnáságara: and with -her he bestowed much wealth. And the princess Sasiprabhá was invited, -on the occasion of her cousin's marriage, to her uncle's house, -and went there accompanied by her ladies-in-waiting. And among them -went the young Bráhman, Manahsvámin, wearing the attractive form of -a young maiden of exquisite beauty. - -Then that minister's son beheld him disguised in female form, and -was deeply pierced with the shafts of the archer Love. And when he -went to his house, accompanied by his bride, it seemed to him to be -empty; for he was robbed of his heart by that seeming maiden. Then -he continued to think of nothing but the beauty of that supposed -maiden's face, and bitten by the great snake of fierce passion, he -suddenly became distracted. The people, who were there, ceased from -their rejoicing, and in their bewilderment asked what it meant, and -his father Prajnáságara, hearing of it, came to him in haste. And -when his father tried to comfort him, he woke up from his stupor -and uttered what was in his mind, babbling deliriously. And that -father of his was very much troubled, as he thought that the matter -was one altogether beyond his power. Then the king heard of it, -and came there in person. And he at once saw that the minister's son -had been in a moment reduced by strong passion to the seventh [347] -stage of love-sickness; so he said to his ministers; "How can I give -him a maiden whom a Bráhman left in my care? And yet, if he does not -obtain her, he will without doubt reach the last stage. If he dies, -his father, who is my minister, will perish; and if he perishes, -my kingdom is ruined, so tell me what I am to do in this matter." - -When the king said this, all those ministers said, "They say that -the special virtue of a king is the protection of the virtue of his -subjects. Now the root of this protection is counsel, and counsel -resides in counsellors. If the counsellor perishes, protection -perishes in its root, and virtue is certain to be impaired. [348] -Moreover guilt would be incurred by causing the death of this Bráhman -minister and his son, so you must avoid doing that, otherwise there -is a great chance of your infringing the law of virtue. Accordingly -you must certainly give to the minister's son the maiden committed to -your care by the first Bráhman, and if he returns after the lapse of -some time, and is angry, steps can then be taken to put matters right." - -When the ministers said this to the king, he agreed to give that man, -who was palming himself off as a maiden, to the minister's son. And -after fixing an auspicious moment, he brought Manahsvámin, in female -form, from the palace of the princess; and he said to the king; "If, -king, you are determined to give me, whom another committed to your -care, to a person other than him for whom I was intended, I must, -I suppose, acquiesce; you are a king, and justice and injustice -are matters familiar to you. But I consent to the marriage on this -condition only, that I am not to be considered as a wife until my -husband has spent six months in visiting holy bathing-places, and -returns home; if this condition is not agreed to, know that I will -bite my own tongue in two, and so commit suicide." - -When the young man, disguised in female form, had prescribed this -condition, the king informed the minister's son of it, and he was -consoled, and accepted the terms; and he quickly went through the -ceremony of marriage, and placed in one house Mrigánkavatí his -first wife, and his second supposed wife, carefully guarded, and, -like a fool, went on a pilgrimage to holy bathing-places, to please -the object of his affections. - -And Manahsvámin, in female form, dwelt in the same house with -Mrigánkavatí, as the partner of her bed and board. And one night, while -he was living there in this way, Mrigánkavatí said to him secretly -in the bed-chamber, while their attendants were sleeping outside, -"My friend, I cannot sleep, tell me some tale." When the young man, -disguised in female form, heard this, he told her the story, how in -old time a royal sage, named Ida, of the race of the sun, assumed, -in consequence of the curse of Gaurí, a female form that fascinated -the whole world, and how he and Budha fell in love with one another -at first sight, meeting one another in a shrubbery in the grounds of -a temple, and were there united, and how Purúravas was the fruit of -that union. When the artful creature had told this story, he went on -to say, "So by the fiat of a deity or by charms and drugs, a man may -sometimes become a woman, and vice versâ, and in this way even great -ones do sometimes unite impelled by love." - -When the tender fair one, who regretted her husband, who had left her -as soon as the marriage had taken place, heard this, she said to her -supposed rival, in whom she had come to confide by living with her, -"This story makes my body tremble and my heart, as it were, sink; -so tell me friend, what is the meaning of this." When the Bráhman, -disguised in female form, heard this, he went on to say, "My friend, -these are violent symptoms of love; I have felt them myself, I will -not conceal it from you." When she said this, Mrigánkavatí went on -slowly to say, "Friend, I love you as my life, so why should I not -say what I think it is time to reveal? Could any one by any artifice -be introduced into this palace?" When the pupil of that master-rogue -heard this, he took her meaning and said to her, "If this is the state -of affairs, then I have something to tell you. I have a boon from -Vishnu, by which I can at pleasure become a man during the night, so I -will now become one for your sake." So he took the globule out of his -mouth, and displayed himself to her as a handsome man in the prime of -youth. And so the Bráhman lived with the wife of the minister's son, -becoming a woman in the day, and resuming his male form at night. But -hearing in a few days that the son of the minister was on the point -of returning, he took the precaution of eloping with her from that -house during the night. - -At this point in the story, it happened that his teacher, Múladeva, -heard all the circumstances; so he again assumed the form of an old -Bráhman, and accompanied by his friend Sasin, who had assumed the form -of a young Bráhman, he went and respectfully said to king Yasahketu, -"I have brought back my son; so give me my daughter-in-law." Then -the king, who was afraid of being cursed, deliberated and said to -him; "Bráhman, I do not know where your daughter-in-law has gone, -so forgive me; as I am in fault, I will give you my own daughter -for your son." When the king had said this to that prince of rogues, -disguised in the form of an old Bráhman, who asserted his false claim -with the sternness of assumed anger, he gave his daughter with all -due ceremonies to his friend Sasin, who pretended to be the supposed -Bráhman's son. Then Múladeva took the bride and bridegroom, who had -been thus united, off to his own home, without showing any desire -for the king's wealth. - -And there Manahsvámin met them, and a fierce dispute took place between -him and Sasin in the presence of that Múladeva. Manahsvámin said, -"This Sasiprabhá should be given to me, for long ago, when she was -a maiden, I married her by the favour of the master." Sasin said, -"You fool, what have you to do with her? she is my wife, for her -father bestowed her on me in the presence of the fire." So they -went on wrangling about the princess, whom they had got hold of by -means of magic, and their dispute was never decided. So tell me, -king, to which of the two does that wife belong? Resolve my doubt; -the conditions of non-compliance are those which I mentioned before." - -When king Trivikramasena was thus addressed by the Vetála on his -shoulder, he gave him this answer: "I consider that the princess is the -lawful wife of Sasin, since she was openly given to him by her father -in the lawful way. But Manahsvámin married her in an underhand way, -like a thief, by the Gándharva rite; and a thief has no lawful title -to the possessions of another." - -When the Vetála heard this answer of the king's, he quickly left -his shoulder, and went back to his own place, and the king hurried -after him. - - - -NOTE. - -Oesterley tells us that in the Turkish Tútínámah (Rosen, II, p. 178,) -a sorceress takes the place of Múladeva. She gives the young man a -small seal in place of the pill or globule. He is then married to a -son of the king's. Then the young man escapes with the princess, who in -the day keeps the seal in her mouth and so appears as a man; then the -sorceress goes in the form of a Bráhman to the king, who has to give -her 10,000 gold pieces as he cannot give back her daughter. The story -is No. 23 in the Persian Tútínámah, Iken, p. 97. Oesterley refers also -to the story in the 7th Chapter of the Kathá Sarit Ságara; (Oesterley's -Baitál Pachísí, pages 203-205). The tale in one way resembles the Greek -fable of Cæneus, and also that of Tiresias. The story of Iphis and -Ianthe is perhaps still more apposite. According to Sir Thomas Brown, -(Vulgar Errors, Book III, ch. 17) hares are supposed by some to be both -male and female. He mentions Tiresias and Empedocles as instances of -"transexion." Benfey gives a number of stories of this kind in the -1st Volume of his Panchatantra, pp. 41-52. He traces them all back -to a tendency of the Indo-Germanic race to look upon their deities -as belonging to both sexes at once. - - - - - - -CHAPTER XC. - -(Vetála 16.) - - -Then king Trivikramasena went back to the asoka-tree, and again took -the Vetála from it, and set out with him on his shoulder; and as -he was returning from the tree, the Vetála once more said to him, -"Listen, king, I will tell you a noble story." - - - -Story of Jímútaváhana. [349] - -There is in this earth a great mountain named Himavat, where all -jewels are found, which is the origin of both Gaurí and Gangá, the -two goddesses dear to Siva. Even heroes cannot reach its top; [350] -it towers proudly above all other mountains; and as such its praises -are sung in strains of sooth in the three worlds. On the ridge of -that Himavat there is that city rightly named the Golden City, which -gleams like a mass of the sun's rays deposited by him on earth. - -Of old there lived in that splendid city a fortunate lord of the -Vidyádharas, named Jímútaketu, who dwelt there like Indra on Meru. In -his palace-garden there was a wishing-tree, which was an heirloom -in his family, which was well known as the Granter of Desires, and -not named so without reason. The king supplicated that divine tree, -and obtained by its favour a son, who remembered his former birth, -and was the incarnation of a portion of a Bodhisattva. He was a hero -in munificence, of great courage, compassionate to all creatures, -attentive to the instructions of his spiritual adviser, and his name -was Jímútaváhana. And when he grew up to manhood, his father, the -king, made him crown-prince, being impelled thereto by his excellent -qualities, and the advice of the ministers. - -And when Jímútaváhana was made crown-prince, the ministers of his -father, desiring his welfare, came to him and said, "Prince, you must -continually worship this wishing-tree invincible by all creatures, -[351] which grants all our desires. For, as long as we have this, -not even Indra could injure us, much less any other enemy." When -Jímútaváhana heard this, he inly reflected, "Alas! our predecessors, -though they possessed such a divine tree, never obtained from it -any fruit worthy of it; some of them asked it for wealth and did -nothing more; so the mean creatures made themselves and this noble -tree contemptible. Well, I will make it inserve a design which I have -in my mind." - -After the noble prince had formed this resolution, he went to his -father, and gained his goodwill by paying him all kinds of attentions, -and said to him in private, as he was sitting at ease; "Father, you -know that in this sea of mundane existence, all that we behold is -unsubstantial, fleeting as the twinkling of the wave. Especially are -the twilight, the dawn, and Fortune shortlived, disappearing as soon -as revealed; where and when have they been seen to abide? Charity to -one's neighbour is the only thing that is permanent in this cycle of -change; it produces holiness and fame that bear witness for hundreds -of yugas. So with what object, father, do we keep for ourselves such -an unfailing wishing-tree, as all these phenomenal conditions are but -momentary? Where, I ask, are those our predecessors who kept it so -strenuously, exclaiming, 'It is mine, it is mine?' Where is it now -to them? For which of them does it exist, and which of them exists -for it? So, if you permit, father, I will employ this wishing-tree, -that grants all desires, for attaining the matchless fruit of charity -to one's neighbour." - -His father gave him leave, saying, "So be it!" And Jímútaváhana went -and said to the wishing-tree, "O god, thou didst fulfil all the -cherished wishes of our predecessors, so fulfil this one solitary -wish of mine! Enable me to behold this whole earth free from poverty; -depart, and good luck attend thee; thou art bestowed by me on the -world that desires wealth." When Jímútaváhana had said this with joined -hands, a voice came forth from the tree, "Since thou hast relinquished -me, I depart." And in a moment the wishing-tree flew up to heaven, -and rained wealth on the earth so plenteously, that there was not -one poor man left on it. Then the glory of that Jímútaváhana spread -through the three worlds, on account of that ardent compassion of -his for all creatures. - -That made all his relations impatient with envy; and thinking that -he and his father would be easy to conquer, as they were deprived -of the calamity-averting tree which they had bestowed on the world, -they put their heads together and formed a design, and then girded -on their harness for war, to deprive Jímútaváhana and his father -of their realm. When Jímútaváhana saw that, he said to his father, -"Father, what other has might, when thou hast taken up arms? But what -generous man desires to possess a realm, if he must do so by slaying -his relations for the sake of this wicked perishable body? So of -what use is sovereignty to us? We will depart to some other place, -and practise virtue that brings happiness in both worlds. Let these -miserable relations that covet our kingdom, joy their fill!" When -Jímútaváhana said this, his father Jímútaketu answered him, "My son, -I desire a realm for your sake only; if you, being penetrated with -compassion, give it up, of what value is it to me, who am old?" When -Jímútaváhana's father agreed to his proposal, he went with him and -his mother to the Malaya mountain, abandoning his kingdom. There he -made him a retreat in the valley of a brook, the stream of which -was hidden by sandal-wood trees, and spent his time in waiting on -his parents. And there he made a friend of the name of Mitrávasu, -the son of Visvávasu a king of the Siddhas, who dwelt on that mountain. - -Now, one day, as Jímútaváhana was roaming about, he went into a temple -of the goddess Gaurí, that was situated in a garden, in order to -worship in the presence of the image. And there he saw a beautiful -maiden accompanied by her attendants, playing on the lyre, intent -on pleasing the daughter of the mountain. [352] And the deer were -listening to the sweet sound of the lyre in the musical performance, -standing motionless, as if abashed at beholding the beauty of her -eyes. [353] She had a black pupil in her white eye, and it seemed -as if it strove to penetrate to the root of her ear. [354] She was -thin and elegant in her waist, which appeared as if the Creator had -compressed it in his grasp, when making her, and deeply impressed -on it the marks of his fingers in the form of wrinkles. The moment -Jímútaváhana saw that beauty, it seemed as if she entered by his eyes, -and stole away his heart. And when the maiden saw him, adorning the -garden, producing longing and disturbance of soul, looking as if -he were the god of spring retired to the forest through disgust at -the burning up of the body of the god of Love, she was overpowered -with affection, and so bewildered, that her lyre, as if it had been -a friend, became distracted and mute. - -Then Jímútaváhana said to an attendant of hers, "What is your friend's -auspicious name, and what family does she adorn?" When the attendant -heard that, she said, "She is the sister of Mitrávasu, and the daughter -of Visvávasu the king of the Siddhas, and her name is Malayavatí." When -she had said this to Jímútaváhana, the discreet woman asked the -son of the hermit, who had come with him, his name and descent, and -then she made this brief remark to Malayavatí, smiling as she spoke, -"My friend, why do you not welcome this prince of the Vidyádharas -who has come here? For he is a guest worthy of being honoured by the -whole world." When she said this, that daughter of the king of the -Siddhas was silent, and her face was cast down through shame. Then -her attendant said to Jímútaváhana, "The princess is bashful, permit -me to shew you the proper courtesy in her place." So she alone gave -him a garland with the arghya. Jímútaváhana, as soon as the garland -was given to him, being full of love, took it, and threw it round the -neck of Malayavatí. And she, looking at him with loving sidelong looks, -placed, as it were, a garland of blue lotuses on him. - -Thus they went through a sort of silent ceremony of mutual election, -and then a maid came and said to that Siddha maiden, "Princess, your -mother desires your presence, come at once." When the princess heard -that, she withdrew regretfully and reluctantly from the face of her -beloved her gaze, that seemed to be fastened to it with the arrows of -love, and managed not without a struggle to return to her house. And -Jímútaváhana, with his mind fixed on her, returned to his hermitage. - -And when Malayavatí had seen her mother, she went at once and flung -herself down on her bed, sick of separation from her beloved. Then her -eyes were clouded, as it were by the smoke of the fire of love that -burnt in her bosom, she shed floods of tears, and her body was tortured -with heat; and though her attendants anointed her with sandal-wood -unguent, and fanned her with the leaves of lotuses, she could not -obtain any relief on the bed, in the lap of her attendant, or on the -ground. Then the day retired somewhere with the glowing evening, and -the moon ascending kissed the laughing forehead of the east, and though -urged on by love she was too bashful to send a female messenger to her -chosen one, or to adopt any of the measures that lovers usually take, -but she seemed loth to live. And she was contracted in her heart, -and she passed that night, which the moon made disagreeable to her, -like a lotus which closes at night, and bewilderment hung round her, -like a cloud of bees. - -And in the meanwhile Jímútaváhana, who was tortured at parting with -her, though lying on his bed, spent the night as one who had fallen -into the hand of Cupid; though his glow of love was of recent birth, -a pallid hue began to shew itself in him; and though shame made him -dumb, he uttered the pain which love produced. - -Next morning he returned with excessive longing to that temple of -Gaurí, where he had seen the daughter of the king of the Siddhas. And -while, distracted with the fire of passion, he was being consoled by -the hermit's son, who had followed him there, Malayavatí also came -there; for, as she could not bear separation, she had secretly gone -out alone into a solitary place to abandon the body. And the girl, -not seeing her lover, who was separated from her by a tree, thus -prayed, with eyes full of tears, to the goddess Gaurí, "Goddess, -though my devotion to thee has not made Jímútaváhana my husband in -this life, let him be so in my next life!" As soon as she had said -this, she made a noose with her upper garment, and fastened it to the -branch of the asoka-tree in front of the temple of Gaurí. And she said -"Prince Jímútaváhana, lord renowned over the whole world, how is it, -that, though thou art compassionate, thou hast not delivered me?" When -she had said this, she was proceeding to fasten the noose round her -throat, but at that very moment a voice spoken by the goddess came -from the air, "Daughter, do not act recklessly, for the Vidyádhara -prince Jímútaváhana, the future emperor, shall be thy husband." - -When the goddess said this, Jímútaváhana also heard it, and seeing -his beloved, he went up to her, and his friend accompanied him. And -his friend, the hermit's son, said to the young lady, "See, here is -that very bridegroom whom the goddess has in reality bestowed upon -you." And Jímútaváhana, uttering many tender loving speeches, removed -with his own hand the noose from her neck. Then they seemed to have -experienced, as it were, a sudden shower of nectar, and Malayavatí -remained with bashful eye, drawing lines upon the ground. And at that -moment, one of her companions, who was looking for her, suddenly came -up to her, and said in joyful accents, "Friend, you are lucky, and -you are blessed with good fortune in that you have obtained the very -thing which you desired. For, this very day, prince Mitrávasu said to -the great king, your father, in my hearing, 'Father, that Vidyádhara -prince Jímútaváhana, the object of the world's reverence, the bestower -of the wishing-tree, who has come here, should be complimented by us, -as he is our guest; and we cannot find any other match as good as -him; so let us pay him a compliment by bestowing on him this pearl of -maidens Malayavatí.' The king approved, saying 'So be it', and your -brother Mitrávasu has now gone to the hermitage of the illustrious -prince on this very errand. And I know that your marriage will take -place at once, so come back to your palace, and let this illustrious -prince also return to his dwelling." When the princess's companion -said this to her, she departed slowly from that place, rejoicing and -regretful, frequently turning her head. - -And Jímútaváhana also returned quickly to his hermitage, and heard -from Mitrávasu, who came there, his commission, which fulfilled -all his wishes, and welcomed it with joy. And as he remembered his -former births, he gave him an account of one in which Mitrávasu was -his friend, and Mitrávasu's sister his wife. [355] Then Mitrávasu -was pleased, and informed the parents of Jímútaváhana, who were also -delighted, and returned, to the joy of his own parents, having executed -his mission successfully. And that very day he took Jímútaváhana to -his own house, and he made preparations for the marriage festival -with a magnificence worthy of his magic power, and on that very -same auspicious day he celebrated the marriage of his sister to that -Vidyádhara prince; and then Jímútaváhana, having obtained the desire of -his heart, lived with his newly married wife Malayavatí. And once on a -time, as he was roaming about out of curiosity with Mitrávasu on that -Malaya mountain, he reached a wood on the shore of the sea. There -he saw a great many heaps of bones, and he said to Mitrávasu, -"What creatures are these whose bones are piled up here?" Then his -brother-in-law Mitrávasu said to that compassionate man, "Listen, I -will tell you the story of this in a few words. Long, long ago, Kadrú -the mother of the snakes conquered Vinatá, the mother of Garuda, in a -treacherous wager, and made her a slave. Through enmity caused thereby, -the mighty Garuda, [356] though he had delivered his mother, began -to eat the snakes the sons of Kadrú. He was thenceforth continually -in the habit of entering Pátála, and some he smote, some he trampled, -and some died of fright. - -"When Vásuki, the king of the snakes, saw that, he feared that -his race would be annihilated at one fell swoop, so he supplicated -Garuda, and made a compact with him, saying, 'King of birds, I will -send you one snake every day to this shore of the southern sea for -your meal. But you must by no means enter Pátála, for what advantage -will you gain by destroying the snakes at one blow?' When the king -of the snakes said this, the mighty Garuda saw that the proposal was -to his advantage, and agreed to it. And from that time forth, the -king of birds eats every day, on the shore of the sea, a snake sent -by Vásuki. So these are heaps of bones of snakes devoured by Garuda, -that have gradually accumulated in course of time, and come to look -like the peak of a mountain." - -When Jímútaváhana, that treasure-house of courage and compassion, -had heard, inly grieving, this story from the mouth of Mitrávasu, -he thus answered him, "One cannot help grieving for king Vásuki, who, -like a coward, offers up every day his subjects to their enemy with his -own hand. As he has a thousand faces and a thousand mouths, why could -he not say with one mouth to Garuda, 'Eat me first?' And how could he -be so cowardly as to ask Garuda to destroy his race, and so heartless -as to be able to listen continually unmoved to the lamentation of the -Nága women? [357] And to think that Garuda, though the son of Kasyapa -and a hero, and though sanctified by being the bearer of Krishna, -should do such an evil deed! Alas the depths of delusion!" When the -noble-hearted one had said this, he formed this wish in his heart, -"May I obtain the one essential object in this world by the sacrifice -of the unsubstantial body! May I be so fortunate as to save the life -of one friendless terrified Nága by offering myself to Garuda!" - -While Jímútaváhana was going through these reflections, a doorkeeper -came from Mitrávasu's father to summon them, and Jímútaváhana sent -Mitrávasu home, saying to him, "Go you on first, I will follow." And -after he had gone, the compassionate man roamed about alone, intent on -effecting the object he had in view, and he heard afar off a piteous -sound of weeping. And he went on, and saw near a lofty rocky slab -a young man of handsome appearance plunged in grief: an officer of -some monarch seemed to have just brought him and left him there, -and the young man was trying to induce by loving persuasions [358] -an old woman, who was weeping there, to return. - -And while Jímútaváhana was listening there in secret, melted with pity, -eager to know who he could be, the old woman, overwhelmed with the -weight of her grief, began to look again and again at the young man, -and to lament his hard lot in the following words, "Alas Sankhachúda, -you that were obtained by me by means of a hundred pangs! Alas, -virtuous one! Alas! son, the only scion of our family, where shall I -behold you again? Darling, when this moon of your face is withdrawn, -your father will fall into the darkness of grief, and how will he -live to old age? How will your body, that would suffer even from the -touch of the sun's rays, be able to endure the agony of being devoured -by Garuda? How comes it that Providence and the king of the snakes -were able to find out you, the only son of ill-starred me, though -the world of the snakes is wide?" When she thus lamented, the young -man her son said to her, "I am afflicted enough, as it is, mother; -why do you afflict me more? Return home; this is my last reverence to -you, for I know it will soon be time for Garuda to arrive here." When -the old woman heard that, she cast her sorrowful eyes all round the -horizon, and cried aloud, "I am undone; who will deliver my son?" - -In the meanwhile Jímútaváhana, that portion of a Bodhisattva, having -heard and seen that, said to himself, being profoundly touched with -pity, "I see, this is an unhappy snake, of the name of Sankhachúda, -who has now been sent by king Vásuki, to serve as food for Garuda. And -this is his aged mother, whose only son he is, and who has followed -him here out of love, and is lamenting piteously from grief. So, -if I cannot save this wretched Nága by offering up this exceedingly -perishable body, alas! my birth will have been void of fruit." - -When Jímútaváhana had gone through these reflections, he went joyfully -up to the old woman, and said to her, "Mother, I will deliver your -son." When the old woman heard that, she was alarmed and terrified, -thinking that Garuda had come, and she cried out, "Eat me, Garuda, -eat me!" Then Sankhachúda said, "Mother, do not be afraid, this is not -Garuda. There is a great difference between this being who cheers one -like the moon, and the terrible Garuda." When Sankhachúda said this, -Jímútaváhana said, "Mother, I am a Vidyádhara, come to deliver your -son; for I will give my body, disguised in clothes, to the hungry -Garuda; and do you return home, taking your son with you." - -When the old woman heard that, she said, "By no means, for you are my -son in a still higher sense, because you have shewn such compassion -for us at such a time." When Jímútaváhana heard that, he replied, -"You two ought not to disappoint my wish in this matter." And when -he persistently urged this, Sankhachúda said to him; "Of a truth, -noble-hearted man, you have displayed your compassionate nature, -but I cannot consent to save my body at the cost of yours; for who -ought to save a common stone by the sacrifice of a gem? The world is -full of people like myself, who feel pity only for themselves, but -people like you, who are inclined to feel pity for the whole world, -are few in number; besides, excellent man, I shall never find it in -my heart to defile the pure race of Sankhapála, as a spot defiles -the disk of the moon." - -When Sankhachúda had in these words attempted to dissuade him, -he said to his mother, "Mother, go back, and leave this terrible -wilderness. Do you not see here this rock of execution, smeared with -the clotted gore of snakes, awful as the luxurious couch of Death! But -I will go to the shore of the sea, and worship the lord Gokarna, -and quickly return, before Garuda comes here." When Sankhachúda had -said this, he took a respectful leave of his sadly-wailing mother, -and went to pay his devotions to Gokarna. - -And Jímútaváhana made up his mind that, if Garuda arrived in the -meantime, he would certainly be able to carry out his proposed -self-sacrifice for the sake of another. And while he was thus -reflecting, he saw the trees swaying with the wind of the wings of the -approaching king of birds, and seeming, as it were, to utter a cry of -dissuasion. So he came to the conclusion that the moment of Garuda's -arrival was at hand, and determined to offer up his life for another, -he ascended the rock of sacrifice. And the sea, churned by the wind, -seemed with the eyes of its bright-flashing jewels to be gazing in -astonishment at his extraordinary courage. Then Garuda came along, -obscuring the heaven, and swooping down, struck the great-hearted -hero with his beak, and carried him off from that slab of rock. And he -quickly went off with him to a peak of the Malaya mountain, to eat him -there; and Jímútaváhana's crest-jewel was torn from his head, and drops -of blood fell from him, as he was carried through the air. And while -Garuda was eating that moon of the Vidyádhara race, he said to himself; -"May my body thus be offered in every birth for the benefit of others, -and let me not enjoy heaven or liberation, if they are dissociated -from the opportunity of benefiting my neighbour." And while he was -saying this to himself, a rain of flowers fell from heaven. - -In the meanwhile his crest-jewel, dripping with his blood, had fallen -in front of his wife Malayavatí. When she saw it, she recognized it -with much trepidation as her husband's crest-jewel, and as she was -in the presence of her father-in-law and mother-in-law, she shewed -it them with tears. And they, when they saw their son's crest-jewel, -were at once beside themselves to think what it could mean. Then king -Jímútaketu and queen Kanakavatí found out by their supernatural powers -of meditation the real state of the case, and proceeded to go quickly -with their daughter-in-law to the place where Garuda and Jímútaváhana -were. In the meanwhile Sankhachúda returned from worshipping Gokarna, -and saw, to his dismay, that that stone of sacrifice was wet with -blood. Then the worthy fellow exclaimed with tears, "Alas! I am undone, -guilty creature that I am! Undoubtedly that great-hearted one, in the -fulness of his compassion, has given himself to Garuda in my stead. So -I will find out to what place the enemy has carried him off in this -moment. If I find him alive, I shall escape sinking in the mire of -dishonour." While he said this, he went following up the track of the -drops of blood, that he saw lying close to one another on the ground. - -In the meanwhile Garuda, who was engaged in devouring Jímútaváhana, saw -that he was pleased; so he immediately stopped, and said to himself; -"Strange! This must be some matchless hero; for the great-hearted -one rejoices even while I am devouring him, but does not lose his -life. And on so much of his body as is not lacerated, he has all -the hairs erect, as it were a coat of mail; and his look is lovingly -fixed on me, as if I were his benefactor. So he cannot be a snake; -he must be some saint; I will cease from devouring him, and question -him." While Garuda was thus musing, Jímútaváhana said to him; "King -of birds, why do you desist? There is flesh and blood in my body, and -you are not satisfied as yet, so go on eating it." When the king of -birds heard this, he asked him with much astonishment, "Great-souled -one, you are not a snake, so tell me who you are." But Jímútaváhana -answered Garuda, "In truth I am a Nága; what is the meaning of this -question of yours? Do your kind, for who, that is not foolish, would -act [359] contrary to the purpose he had undertaken?" - -While he was giving this answer to Garuda, Sankhachúda came near, and -called out to Garuda from a distance, "Do not do a rash and criminal -deed, son of Vinatá. What delusion is this that possesses you? He is -not a snake; lo! I am the snake designed for you." When Sankhachúda -had said this, he came up quickly, and standing between those two, and -seeing Garuda bewildered, he went on to say; "Why are you perplexed; do -you not see that I have hoods and two tongues; and do you not observe -the charming appearance of this Vidyádhara?" While Sankhachúda was -saying this, the wife and parents of Jímútaváhana came there with -speed. And his parents, seeing him mangled, immediately cried out, -"Alas, son! Alas, Jímútaváhana! Alas, compassionate one who have given -your life for others! How could you, son of Vinatá, do this thoughtless -deed?" When Garuda heard this, he was grieved, and he said, "What! Have -I in my delusion eaten an incarnation of a Bodhisattva? This is that -very Jímútaváhana, who sacrifices his life for others, the renown of -whose glory pervades all these three worlds? So, now that he is dead, -the time has arrived for my wicked self to enter the fire. Does the -fruit of the poison-tree of unrighteousness ever ripen sweet?" While -Garuda was distracted with these reflections, Jímútaváhana, having -beheld his family, fell down in the agony of his wounds, and died. - -Then his parents, tortured with sorrow, lamented, and Sankhachúda -again and again blamed his own negligence. But Jímútaváhana's wife, -Malayavatí, looked towards the heaven, and in accents choked with -tears thus reproached the goddess Ambiká, who before was pleased -with her, and granted her a boon, "At that time, O goddess Gaurí, -thou didst promise me that I should have for husband one destined to -be paramount sovereign over all the kings of the Vidyádharas, so how -comes it that thou hast now falsified thy promise to me?" When she -said this, Gaurí became visible, and saying "Daughter, my speech was -not false," she quickly sprinkled Jímútaváhana with nectar from her -pitcher. [360] That made the successful hero Jímútaváhana at once -rise up more splendid than before, with all his limbs free from wounds. - -He rose up, and prostrated himself before the goddess, and then all -prostrated themselves, and the goddess said to him, "My son, I am -pleased with this sacrifice of thy body, so I now anoint thee with this -hand of mine emperor over the Vidyádharas, and thou shalt hold the -office for a kalpa." With these words Gaurí sprinkled Jímútaváhana -with water from her pitcher, and after she had been worshipped, -disappeared. And thereupon a heavenly rain of flowers fell on that -spot, and the drums of the gods sounded joyously in the sky. - -Then Garuda, bending low, said to Jímútaváhana, "Emperor, I am pleased -with thee, as thou art an unparalleled hero, since thou, of soul -matchlessly generous, hast done this wonderful deed, that excites the -astonishment of the three worlds, and is inscribed on the walls of -the egg of Brahmá. So give me an order, and receive from me whatever -boon thou dost desire." When Garuda said this, the great-hearted hero -said to him, "Thou must repent, and never again devour the snakes; -and let these snakes, whom thou didst devour before, whose bones only -remain, return to life." Thereupon Garuda said, "So be it; from this -day forth I will never eat the snakes again; heaven forefend! As for -those that I ate on former occasions, let them return to life." - -Then all the snakes, that he had eaten before, whose bones alone -remained, rose up unwounded, restored to life by the nectar of his -boon. Then the gods, the snakes, and the hermit bands assembled there -full of joy, and so the Malaya mountain earned the title of the three -worlds. And then all the kings of the Vidyádharas heard by the favour -of Gaurí the strange story of Jímútaváhana; and they immediately came -and bowed at his feet, and after he had dismissed Garuda, they took him -to the Himálayas, accompanied by his rejoicing relations and friends, -a noble emperor whose great inauguration ceremony had been performed -by Gaurí with her own hands. There Jímútaváhana, in the society of his -mother and father, and of Mitrávasu and Malayavatí, and of Sankhachúda, -who had gone to his own house, and returned again, long enjoyed the -dignity of emperor of the Vidyádharas, rich in jewels, which had been -gained by his marvellous and extraordinarily heroic action. - -Having told this very noble and interesting tale, the Vetála proceeded -to put another question to king Trivikramasena, "So tell me, which of -those two was superior in fortitude, Sankhachúda or Jímútaváhana? And -the conditions are those which I mentioned before." When king -Trivikramasena heard this question of the Vetála's, he broke his -silence, through fear of a curse, and said with calm composure, "This -behaviour was nowise astonishing in Jímútaváhana, as he had acquired -this virtue in many births; but Sankhachúda really deserves praise, -for that, after he had escaped death, he ran after his enemy Garuda, -who had found another self-offered victim [361] and had gone a long -distance with him, and importunately offered him his body." - -When that excellent Vetála had heard this speech of that king's, -he left his shoulder and again went to his own place, and the king -again pursued him as before. - - - -NOTE. - -Oesterley remarks that the substance of this story is told, in the -eleventh chapter of the Vikra macharitam, of king Vikramáditya. A -Rákshasa carried off so many persons from the city of Pala that -the inhabitants agreed to give him one human being every day. The -king takes the place of one of these victims, and the Rákshasa is -so much affected by it, that he promises not to demand any more -victims. A similar contest in generosity is found in the 2nd Tale -of the Siddhi-kür, Jülg, p. 60, but the end of the story is quite -different. (Oesterley's Baitál Pachísí, pp. 205-207.) The story in -the Siddhi-kür is probably the 5th Tale in Sagas from the Far East; -"How the Serpent-gods were propitiated." - - - - - - -CHAPTER XCI. - -(Vetála 17.) - - -Then the brave king Trivikramasena went back once more to the -asoka-tree, and taking the Vetála from it, carried him off on his -shoulder. And when he had set out, the Vetála said to him from his -perch on his shoulder, "Listen, king; to cheer your toil, I will tell -you the following tale." - - - -Story of Unmádiní. [362] - -There was a city of the name [363] of Kanakapura situated on the bank -of the Ganges, in which the bounds of virtue were never transgressed, -and which was inaccessible to the demon Kali. In it there was a king -rightly named Yasodhana, who, like a rocky coast, protected the earth -against the sea of calamity. When Destiny framed him, she seemed to -blend together the moon and the sun, for, though he delighted the -world, the heat of his valour was scorching, and the circle of his -territory never waned. This king was unskilled [364] in slandering -his neighbour, but skilled in the meaning of the Sástras, he shewed -poverty in crime, not in treasure and military force. His subjects -sang of him as one afraid only of sin, covetous only of glory, averse -to the wives of others, all compact of valour, generosity, and love. - -In that capital of that sovereign there was a great merchant, and he -had an unmarried daughter, named Unmádiní. Whoever there beheld her, -was at once driven mad by the wealth of her beauty, which was enough to -bewilder even the god of love himself. And when she attained womanhood, -her politic father, the merchant, went to king Yasodhana, and said to -him, "King, I have a daughter to give in marriage, who is the pearl of -the three worlds; I dare not give her away to any one else, without -informing your Majesty. For to your Majesty belong all the jewels of -the whole earth, so do me the favour of accepting or rejecting her." - -When the king heard this report from the merchant, he sent off, with -due politeness, his own Bráhmans, to see whether she had auspicious -marks or not. The Bráhmans went and saw that matchless beauty of the -three worlds, and were at once troubled and amazed, but when they had -recovered their self-control, they reflected; "If the king gets hold -of this maiden the kingdom is ruined, for his mind will be thrown -off its balance by her, and he will not regard his kingdom, so we -must not tell the king that she possesses auspicious marks." When -they had deliberated to this effect, [365] they went to the king, -and said falsely to him, "She has inauspicious marks." Accordingly -the king declined to take that merchant's daughter as his wife. - -Then, by the king's orders, the merchant, the father of the maiden -Unmádiní, gave her in marriage to the commander of the king's forces, -named Baladhara. And she lived happily with her husband in his house, -but she thought that she had been dishonoured by the king's abandoning -her on account of her supposed inauspicious marks. - -And as time went on, the lion of spring came to that place, slaying the -elephant of winter, that, with flowering jasmine-creepers for tusks, -had ravaged the thick-clustering lotuses. And it sported in the wood, -with luxuriant clusters of flowers for mane, and with mango-buds for -claws. At that season king Yasodhana, mounted on an elephant, went -out to see the high festival of spring in that city of his. And then -a warning drum was beaten, to give notice to all matrons to retire, as -it was apprehended that the sight of his beauty might prove their ruin. - -When Unmádiní heard that drum, she shewed herself to the king on -the roof of her palace, to revenge the insult he had offered her by -refusing her. And when the king saw her, looking like a flame shooting -up from the fire of love, when fanned by spring and the winds from the -Malaya mountain, he was sorely troubled. And gazing on her beauty, -that pierced deep into his heart, like a victorious dart of Cupid, -he immediately swooned. His servants managed to bring him round, and -when he had entered his palace, he found out from them, by questioning -them, that this was the very beauty who had been formerly offered to -him, and whom he had rejected. Then the king banished from his realm -those who reported that she had inauspicious marks, and thought on her -with longing, night after night, saying to himself, "Ah! how dull of -soul and shameless is the moon, that he continues to rise, while her -spotless face is there, a feast to the eyes of the world!" Thinking -thus in his heart, the king, being slowly wasted by the smouldering -fires of love, pined away day by day. But through shame he concealed -the cause of his grief, and with difficulty was he induced to tell -it to his confidential servants, who were led by external signs to -question him. Then they said; "Why fret yourself? Why do you not -take her to yourself, as she is at your command?" But the righteous -sovereign would not consent to follow their advice. - -Then Baladhara, the commander-in-chief, heard the tidings, and -being truly devoted to him, he came and flung himself at the feet -of his sovereign, and made the following petition to him, "King, -you should look upon this female slave as your slave-girl, not as -the wife of another; and I bestow her freely upon you, so deign to -accept my wife. Or I will abandon her in the temple here, then, king, -there will be no sin in your taking her to yourself, as there might -be, if she were a matron." When the commander-in-chief persistently -entreated the king to this effect, the king answered him with inward -wrath, "How could I, being a king, do such an unrighteous deed? If I -desert the path of right, who will remain loyal to his duty? And how -can you, though devoted to me, urge me to commit a crime, which will -bring momentary pleasure, [366] but cause great misery in the next -world? And if you desert your lawful wife, I shall not allow your -crime to go unpunished, for who in my position could tolerate such an -outrage on morality? So death is for me the best course." With these -words the king vetoed the proposal of the commander-in-chief, for men -of noble character lose their lives sooner than abandon the path of -virtue. And in the same way the resolute-minded monarch rejected the -petition of his citizens, and of the country-people, who assembled, -and entreated him to the same effect. - -Accordingly, the king's body was gradually consumed by the fire of -the grievous fever of love, and only his name and fame remained. [367] -But the commander-in-chief could not bear the thought that the king's -death had been brought about in this way, so he entered the fire; -for the actions of devoted followers are inexplicable. [368] - -When the Vetála, sitting on the shoulder of king Trivikramasena, had -told this wonderful tale, he again said to him, "So tell me, king, -which of these two was superior in loyalty, the general or the king; -and remember, the previous condition still holds." When the Vetála -said this, the king broke silence, and answered him, "Of these two the -king was superior in loyalty." When the Vetála heard this, he said -to him reproachfully, "Tell me, king, how can you make out that the -general was not his superior? For, though he knew the charm of his -wife's society by long familiarity, he offered such a fascinating -woman to the king out of love for him; and when the king was dead, -he burnt himself; but the king refused the offer of his wife without -knowing anything about her." - -When the Vetála said this to the king, the latter laughed, and said, -"Admitting the truth of this, what is there astonishing in the fact, -that the commander-in-chief, a man of good family, acted thus for -his master's sake, out of regard for him? For servants are bound to -preserve their masters even by the sacrifice of their lives. But -kings are inflated with arrogance, uncontrollable as elephants, -and when bent on enjoyment, they snap asunder the chain of the moral -law. For their minds are overweening, and all discernment is washed -out of them, when the waters of inauguration are poured over them, -and is, as it were, swept away by the flood. And the breeze of the -waving chowries fans away the atoms of the sense of scripture taught -them by old men, as it fans away flies and mosquitoes. And the royal -umbrella keeps off from them the rays of truth, as well as the rays -of the sun; and their eyes, smitten by the gale of prosperity, do not -see the right path. And so even kings, that have conquered the world, -like Nahusha and others, have had their minds bewildered by Mára, and -have been brought into calamity. But this king, though his umbrella -was paramount in the earth, was not fascinated by Unmádiní, fickle -as the goddess of Fortune; indeed, sooner than set his foot on the -wrong path, he renounced life altogether; therefore him I consider -the more self-controlled of the two." - -When the Vetála heard this speech of the king's, he again rapidly -quitted his shoulder by the might of his delusive power, and returned -to his own place; and the king followed him swiftly, as before, -to recover him: for how can great men leave off in the middle of an -enterprise, which they have begun, even though it be very difficult? - - - -NOTE. - -Oesterley states that this tale is No. 26, in the Persian Tútínámah, -in Iken, p. 109. The deliberations about carrying off the wife of -the commander-in-chief are, in this form of the story, carried on -in the presence of the counsellors only; and the king is the only -one that dies. From the Persian Tútínámah the story has passed in -a very similar form into the Turkish Tútínámah. Compare Malespíní, -1, No. 102, (Oesterley's Baitál Pachísí, pp. 207, 208.) The story, -as told by Sivadása, will be found in Bezzenberger's Beiträge zur -Kunde der Indo-germanischen Sprachen, Vol. IV, p. 360. Dr. Zachariæ, -the author of the paper, gives a reference to the Rajataranginí, IV, -17-37, which Professor Bühler pointed out to him. He tells us that -the story is the 14th in Jambhaladatta's recension. The story is -also found in the parables of Buddhaghosha; in a form based upon the -Ummadantíjátaka. Dr. Zachariæ gives the Pali text of this Játaka in -an Appendix, and the corresponding Sanskrit version of the tale from -the Játakamálá of Aryasúra. He also refers his readers to Upham's -Mahávanso, pp. 212-213; Beal, Texts from the Buddhist canon, commonly -known as Dhammapada, Section XXIII, Advantageous Service; Bigandet, The -life or legend of Gaudama, the Buddha of the Burmese, pp. 220-221; and -Mary Summer, Histoire du Bouddha Sákya-Mouni, (Paris, 1874,) p. 145. - -In the Pali version the Bráhmans are so bewildered at the sight of -the girl that they cannot eat, but put their rice on their heads -&c. instead of putting it in their mouths; so she has them driven -out by her servants. Out of revenge they tell the king that she -is a kálakanni, which according to Childers means "a hag." In the -Játakamálá they are too much bewildered to stand, much less to eat; -but the report which they make is much the same as in our text, -and made from the same motives. - - - - - - -CHAPTER XCII. - -(Vetála 18.) - - -Then in that cemetery, full of the flames of funeral pyres, as of -demons, flesh-devouring, with lolling tongues of fire, the undaunted -king Trivikramasena went back that same night to the asoka-tree. - -And there he unexpectedly saw many corpses of similar appearance -hanging upon the tree, and they all seemed to be possessed by -Vetálas. The king said to himself, "Ah! what is the meaning of this? Is -this deluding Vetála doing this now in order to waste my time? For -I do not know which of these many corpses here I ought to take. If -this night shall pass away without my accomplishing my object, I will -enter the fire, I will not put up with disgrace." But the Vetála -discovered the king's intention, and pleased with his courage, he -withdrew that delusion. Then the king beheld only one Vetála on the -tree in the corpse of a man, and he took it down, and put it on his -shoulder, and once more started off with it. And as he trudged along, -the Vetála again said to him, "King, your fortitude is wonderful: -so listen to this my tale." - - - -Story of the Bráhman's son who failed to acquire the magic power. - -There is a city called Ujjayiní, inferior only to Bhogavatí and -Amarávatí, which Siva, who was won by the toilsome asceticism of Gaurí, -being in love with the matchless pre-eminence of its excellence, -himself selected as his habitation. It is full of various enjoyments, -to be attained only by distinguished well-doing; in that city stiffness -and hardness is seen only in the bosoms of the ladies, curvature only -in their eye-brows, [369] and fickleness only in their rolling eyes; -darkness only in the nights; crookedness only in the ambiguous phrases -of poets; madness only in elephants; and coldness only in pearls, -sandal-wood juice, and the moon. - -In that city there was a learned Bráhman, named Devasvámin, who -had offered many sacrifices, and possessed great wealth, and who -was highly honoured by the king, whose name was Chandraprabha. In -time there was born to that Bráhman a son, named Chandrasvámin, -and he, though he had studied the sciences, was, when he grew up, -exclusively devoted to the vice of gambling. [370] Now once on a time -that Bráhman's son, Chandrasvámin, entered a great gambling-hall to -gamble. Calamities seemed to be continually watching that hall with -tumbling dice for rolling eyes, like the black antelope in colour, -and saying to themselves, "Whom shall we seize on here?" And the -hall, full of the noise of the altercations of gamblers, seemed to -utter this cry, "Who is there whose wealth I could not take away? I -could impoverish even Kuvera the lord of Alaká." Then he entered the -hall, and playing dice with gamblers, he lost his clothes and all, -and then he lost borrowed money in addition. And when he was called -upon to pay that impossible sum, he could not do it, so the keeper -of the gambling-hall seized him and beat him with sticks. [371] -And that Bráhman's son, when beaten with sticks all over his body, -made himself motionless as a stone, and to all appearance dead, -and remained in that state. - -When he had remained there in that condition for two or three days, -the proprietor of the gambling establishment got angry, and said, in -the gambling-hall, to the gamblers, who frequented it; "This fellow has -begun to try on the petrifaction dodge, so take the spiritless wretch -and throw him into some blind well; but I will give you the money." - -When the proprietor said this to the gamblers, they took up -Chandrasvámin, and carried him to a distant wood to look for a -well. There an old gambler said to the others, "This fellow is all -but dead; so what is the good of throwing him into a well now? So let -us leave him here, and say that we left him in a well." All approved -his speech, and agreed to do as he recommended. - -Then the gamblers left Chandrasvámin there and went their ways, and he -rose up and entered an empty temple of Siva that stood near. There -he recovered his strength a little, and reflected in his grief, -"Alas! being over-confiding, I have been robbed by these gamblers -by downright cheating, so, where can I go in this condition, naked, -cudgelled, and begrimed with dust? What would my father, my relations, -or my friends say of me, if they saw me? So I will remain here for -the present, and at night I will go out, and see how I can make -shift to get food, to satisfy my hunger." While he was going through -these reflections in hunger and nakedness, the sun abated his heat, -and abandoned his garment the sky, and went to the mountain of setting. - -Thereupon there came there a Pásupata ascetic with his body -smeared with ashes, with matted hair and a trident, looking like -a second Siva. When he saw Chandrasvámin, he said to him, "Who are -you?" Thereupon Chandrasvámin told him his story, and bowed before -him, and the hermit when he heard it, said to him; "You have arrived -at my hermitage, as an unexpected guest, exhausted with hunger; so -rise up, bathe, and take a portion of the food I have obtained by -begging." When the hermit said this to Chandrasvámin, he answered, -"Reverend sir, I am a Bráhman; how can I eat a part of your alms?" - -When the hospitable hermit who possessed magic powers, heard that, -he entered his hut, and called to mind the science which produces -whatever one desires, and the science appeared to him when he called -it to mind, and said, "What shall I do for you?" And he gave it this -order; "Provide entertainment for this guest." The science answered -"I will;" and then Chandrasvámin beheld a golden city rise up, -with a garden attached to it, and full of female attendants. And -those females came out of that city, and approached the astonished -Chandrasvámin, and said to him; "Rise up, good sir; come, eat, and -forget your fatigue." Then they took him inside, and made him bathe, -and anointed him; and they put splendid garments on him, and took -him to another magnificent dwelling; and there the young man beheld a -young woman who seemed their chief, who was beautiful in all her limbs, -and appeared to have been made by the Creator out of curiosity to see -what he could do. She rose up, eager to welcome him, and made him sit -beside her on her throne, and he partook with her of heavenly food, -and ate with much delight betel-nut, flavoured with five fruits. - -And next morning he woke up, and saw only that temple of Siva there, -and neither that city, nor that heavenly lady nor her attendants. Then -the hermit came out of the hut smiling, and asked him how he had -enjoyed himself in the night, and the discreet Chandrasvámin, in -his despondency, said to the hermit, "By your favour, reverend sir, -I spent the night happily enough; but now, without that heavenly lady, -my life will depart." When the hermit heard that, being kind-hearted, -he laughed and said to him, "Remain here, you shall have exactly -the same experiences this night also." When the hermit said this, -Chandrasvámin consented to stay, and by the favour of the hermit, -he was provided by the same means with the same enjoyments every night. - -And at last he understood that this was all produced by magic science, -so, one day, impelled by destiny, he coaxed that mighty hermit and -said to him, "If, reverend sir, you really take pity on me, who have -fled to you for protection, bestow on me that science, whose power is -so great." When he urged this request persistently, the hermit said -to him, "You cannot attain this science; for it is attained under the -water, and while the aspirant is muttering spells under the water, the -science creates delusions to bewilder him, so that he does not attain -success. For there he sees himself born again, and a boy, and then a -youth, and then a young man, and married, and then he supposes that he -has a son. And he is falsely deluded, supposing that one person is his -friend and another his enemy, and he does not remember this birth, -nor that he is engaged in a magic rite for acquiring science. But -whoever, when he seems to have reached twenty-four years, is recalled -to consciousness by the science of his instructor, and being firm of -soul, remembers his real life, and knows that all he supposes himself -to experience is the effect of illusion, and though he is under the -influence of it, enters the fire, attains the science, and rising from -the water, sees the real truth. But if the science is not attained -by the pupil on whom it is bestowed, it is lost to the teacher also, -on account of its having been communicated to an unfit person. You -can attain all the results you desire by my possession of the science; -why do you shew this persistence? Take care that my power is not lost, -and that so your enjoyment is not lost also." - -Though the hermit said this, Chandrasvámin persisted in saying to him, -"I shall be able to do all that is required [372]; do not be anxious -about that." Then the hermit consented to give him the science. What -will not good men do for the sake of those that implore their aid? Then -the Pásupata ascetic went to the bank of the river, and said to him, -"My son, when, in repeating this charm, you behold that illusion, -I will recall you to consciousness by my magic power, and you must -enter the fire which you will see in your illusion. For I shall -remain here all the time on the bank of the river to help you. When -that prince of ascetics had said this, being himself pure, he duly -communicated that charm to Chandrasvámin, who was purified and had -rinsed his mouth with water. Then Chandrasvámin bowed low before his -teacher, and plunged boldly into the river, while he remained on the -bank. And while he was repeating over that charm in the water, he was -at once bewildered by its deluding power, and cheated into forgetting -the whole of that birth. And he imagined himself to be born in his -own person in another town, as the son of a certain Bráhman, and he -slowly grew up. And in his fancy he was invested with the Bráhmanical -thread, and studied the prescribed sciences, and married a wife, and -was absorbed in the joys and sorrows of married life, and in course of -time had a son born to him, and he remained in that town engaged in -various pursuits, enslaved by love for his son, devoted to his wife, -with his parents and relations. - -While he was thus living through in his fancy a life other than his -real one, the hermit his teacher employed the charm, whose office it -was to rouse him at the proper season. He was suddenly awakened from -his reverie by the employment of that charm, and recollected himself -and that hermit, and became aware that all that he was apparently going -through was magic illusion, and he became eager to enter the fire, -in order to gain the fruit, which was to be attained by the charm; -but he was surrounded by his elders, friends, superiors and relations, -who all tried to prevent him. Still, though they used all kinds of -arguments to dissuade him, being desirous of heavenly enjoyment, -he went with his relations to the bank of the river, on which a pyre -was prepared. There he saw his aged parents and his wife ready to die -with grief, and his young children crying; and in his bewilderment -he said to himself; "Alas! my relations will all die, if I enter the -fire, and I do not know if that promise of my teacher's is true or -not. So shall I enter the fire? Or shall I not enter it? After all, -how can that promise of my teacher's be false, as it is so precisely -in accordance with all that has taken place? So, I will gladly enter -the fire." When the Bráhman Chandrasvámin had gone through these -reflections, he entered the fire. - -And to his astonishment the fire felt as cool to him as snow. Then -he rose up from the water of the river, the delusion having come to -an end, and went to the bank. There he saw his teacher on the bank, -and he prostrated himself at his feet, and when his teacher questioned -him, he told him all his experiences, ending with the cool feel of -the fire. Then his teacher said to him, "My son, I am afraid you have -made some mistake in this incantation, otherwise how can the fire -have become cool to you? This phenomenon in the process of acquiring -this science is unprecedented." When Chandrasvámin heard this remark -of his teacher's, he answered, "Reverend sir, I am sure that I made -no mistake." - -Then the teacher, in order to know for certain, called to mind that -science, and it did not present itself to him or his pupil. So, -as both of them had lost the science, they left that place despondent. - -"When the Vetála had told this story, he once more put a question to -king Trivikramasena, after mentioning the same condition as before; -"King, resolve this doubt of mine; tell me, why was the science lost to -both of them, though the incantation was performed in the prescribed -way?" When the brave king heard this speech of the Vetála's, he gave -him this answer; "I know, lord of magic, you are bent on wasting my -time here, still I will answer. A man cannot obtain success even by -performing correctly a difficult ceremony, unless his mind is firm, and -abides in spotless courage, unhesitating and pure from wavering. But -in that business the mind of that spiritless young Bráhman wavered, -even when roused by his teacher, [373] so his charm did not attain -success, and his teacher lost his mastery over the charm, because he -had bestowed it on an undeserving aspirant." - -When the king had said this, the mighty Vetála again left his shoulder -and went back invisible to his own place, and the king went back to -fetch him as before. - - - -NOTE. - -The above story closely resembles one quoted from the Turkish Tales -in the 94th number of the Spectator. - -A sultan of Egypt was directed by a great doctor in the law, who had -the gift of working miracles, to place himself in a huge tub of water, -which he accordingly did; and as he stood by the tub amidst a circle of -his great men, the holy man bid him plunge his head into the water and -draw it up again. The king accordingly thrust his head into the water, -and at the same time found himself at the foot of a mountain on the -sea-shore. The king immediately began to rage against his doctor for -this piece of treachery and witchcraft; but at length, knowing it was -in vain to be angry, he set himself to think on proper methods for -getting a livelihood in this strange country. Accordingly he applied -himself to some people, whom he saw at work in a neighbouring wood: -these people conducted him to a town that stood at a little distance -from the wood, where after some adventures, he married a woman of -great beauty and fortune. He lived with this woman so long that he had -by her seven sons and seven daughters. He was afterwards reduced to -great want, and forced to think of plying in the streets as a porter -for his livelihood. One day, as he was walking alone by the seaside, -being seized with many melancholy reflections upon his former and -his present state of life, which had raised a fit of devotion in him, -he threw off his clothes in the desire to wash himself, according to -the custom of the Muhammadans, before he said his prayers. - -After his first plunge into the sea, he no sooner raised his head -above the water, than he found himself standing by the side of the -tub, with the great men of his court about him, and the holy man at -his side. He immediately upbraided his teacher for having sent him -on such a course of adventures, and betrayed him into so long a state -of misery and servitude; but was wonderfully surprised when he heard -that the state he talked of was only a dream and a delusion; that he -had not stirred from the place where he then stood; and that he had -only dipped his head into the water, and taken it out again. Oesterley -compares the story of Devadatta in the 26th Taranga of this work. - - - - - - -CHAPTER XCIII. - -(Vetála 19.) - - -Then king Trivikramasena again went and took the Vetála from the -asoka-tree, and putting him on his shoulder, set out with him; and -as he was returning from the tree, the Vetála once more said to him, -"Listen, king, I will tell you a delightful tale." - - - -Story of the Thief's Son. - -There is a city named Vakrolaka, equal to the city of the gods; in it -there dwelt a king named Súryaprabha, equal to Indra. He, like Vishnu, -rescued this earth, and bore it long time on his arm, gladdening -all men by his frame ever ready to bear their burdens. [374] In the -realm of that king tears were produced only by contact with smoke, -there was no talk of death except in the case of the living death -of starved lovers, and the only fines were the fine gold sticks in -the hands of his warders. He was rich in all manner of wealth, and he -had only one source of grief, namely, that, though he had many wives, -no son was born to him. - -Now, at this point of the story, there was a merchant, of the name -of Dhanapála, in the great city of Támraliptí, the wealthiest of the -wealthy. And he had born to him one daughter only, and her name was -Dhanavatí, who was shewn by her beauty to be a Vidyádharí fallen by -a curse. When she grew up to womanhood, the merchant died; and his -relations seized his property, as the king did not interfere to protect -it. Then the wife of that merchant, who was named Hiranyavatí, took -her own jewels and ornaments, which she had carefully concealed, and -left her house secretly at the beginning of night, with her daughter -Dhanavatí, and fled, to escape from her husband's relations. And with -difficulty did she get outside the town, leaning upon the hand of her -daughter, for without her was the darkness of night, and within her -the darkness of grief. And as she went along in the thick darkness -outside the town, it chanced, so fate would have it, that she ran -her shoulder against a thief impaled on a stake, whom she did not -see. He was still alive, and his pain being aggravated by the blow -he received from her shoulder, he said, "Alas! who has rubbed salt -into my wounds?" The merchant's wife then and there said to him, -"Who are you?" He answered her, "I am a detected thief impaled here, -[375] and though I am impaled, my breath has not yet left my body, -wicked man that I am. So tell me, lady, who you are and whither you -are going in this manner." When the merchant's wife heard this, she -told him her story; and at that moment the eastern quarter adorned -her face with the outshining moon, as with a beauty-patch. - -Then, all the horizon being lighted up, the thief saw the merchant's -daughter, the maiden Dhanavatí, and said to her mother, "Listen to -one request of mine; I will give you a thousand pieces of gold; come, -give me this maiden daughter of yours to wife." She laughed, and said, -"What do you want with her?" Then the thief replied, "I am now as -good as dead, and I have no son; and you know, a sonless man does -not inherit the worlds of bliss. But, if you agree to my proposal, -whatever son she may give birth to by my appointment, whoever may be -his father, will be the issue raised up to me. This is the reason why -I ask for her, but do you accomplish that desire of mine." When the -merchant's widow heard this, she consented to it out of avarice. And -she brought water from somewhere or other, and poured it on the hand of -that thief, and said, "I give you this my maiden daughter in marriage." - -He then gave to her daughter the command aforesaid, and then said to -the merchant's widow, "Go and dig at the foot of this banyan-tree, -and take the gold you find there; and when I am dead, have my body -burnt with the usual ceremonies, and throw my bones into some sacred -water, and go with your daughter to the city of Vakrolaka. There -the people are made happy by good government under king Súryaprabha, -and you will be able to live as you like, free from anxiety, as you -will not be persecuted." When the thief had said this, being thirsty, -he drank some water which she brought; and his life came to an end, -spent with the torture of impalement. - -Then the merchant's widow went and took the gold from the foot of -the banyan-tree, and went secretly with her daughter to the house -of a friend of her husband's; and while she was there, she managed -to get that thief's body duly burnt, and had his bones thrown into -a sacred water, and all the other rites performed. And the next day -she took that concealed wealth, and went off with her daughter, and -travelling along reached in course of time that city Vakrolaka. There -she bought a house from a great merchant named Vasudatta, and lived -in it with her daughter Dhanavatí. - -Now at that time there lived in that city a teacher of the name of -Vishnusvámin. And he had a pupil, a very handsome Bráhman of the name -of Manahsvámin. And he, though he was of high birth and well-educated, -was so enslaved by the passions of youth that he fell in love with -a hetæra of the name of Hansávalí. But she demanded a fee of five -hundred gold dínárs, and he did not possess this sum, so he was in -a state of perpetual despondency. - -And one day that merchant's daughter Dhanavatí saw him from the top -of her palace, such as I have described, with attenuated but handsome -frame. Her heart was captivated by his beauty; so she called to mind -the injunction of that thief her husband, and artfully said to her -mother, who was near her; "Mother, behold the beauty and youth of -this young Bráhman, how charming they are, raining nectar into the -eyes of the whole world." When that merchant's widow heard this, -she saw that her daughter was in love with the young Bráhman, and she -thought thus in her mind; "My daughter is bound by the orders of her -husband to choose some man, in order to raise up issue to her husband, -so why should she not invite this one?" When she had gone through -these reflections, she entrusted her wish to a confidential maid, -and sent her to bring the Bráhman for her daughter. - -The maid went and took that Bráhman aside, and communicated her -mistress's wish to him, and that young and dissolute Bráhman said to -her; "If they will give me five hundred gold dínárs for Hansávalí, -I will go there for one night." When he said this to the maid, she -went and communicated it to the merchant's widow, and she sent the -money to him by her hand. When Manahsvámin had received the money, he -went with the maid to the private apartments of the widow's daughter, -Dhanavatí, who had been made over to him. Then he saw that expectant -fair one, the ornament of the earth, as the partridge beholds the -moonlight, and rejoiced; and after passing the night there, he went -away secretly next morning. - -And Dhanavatí, the merchant's daughter, became pregnant by him, -and in due time she brought forth a son, whose auspicious marks -foreshadowed his lofty destiny. She and her mother were much pleased -at the birth of a son; and then Siva manifested himself to them in -a dream by night, and said to them; "Take this boy, as he lies in -his cradle, and leave him, with a thousand gold pieces, early in the -morning, at the door of king Súryaprabha. In this way all will turn -out well." The merchant's widow and the merchant's daughter, having -received this command from Siva, woke up, and told one another their -dream. And relying upon the god, they took the boy and the gold, -and laid them together at the gate of king Súryaprabha's palace. [376] - -In the meanwhile Siva thus commanded in a dream king Súryaprabha, -who was tormented with anxiety to obtain a son; "Rise up, king, -somebody has placed at the gate of your palace a handsome child and -some gold, take him as he lies in his cradle." When Siva had said -this to the king, he woke up in the morning, and at that moment the -warders came in and told him the same, and so he went out himself, -and seeing at the gate of the palace that boy with a heap of gold, and -observing that he was of auspicious appearance, having his hands and -feet marked with the line, the umbrella, the banner and other marks, -he said, "Siva has given me a suitable child," and he himself took -him up in his arms, and went into the palace with him. And he made a -feast, and gave away an incalculable amount of wealth, so that only -the word "poor" was without its proper wealth of signification. And -king Súryaprabha spent twelve days in music, and dancing, and other -amusements, and then he gave that son the name of Chandraprabha. - -And gradually prince Chandraprabha increased in stature as well as in -excellent character, delighting his dependants by both. And in course -of time he grew up, and became capable of bearing the weight of the -earth, winning over the subjects by his courage, his generosity, his -learning, and other accomplishments. And his father, king Súryaprabha, -seeing that he possessed these qualities, appointed him his successor -in the kingdom, and being an old man, and having accomplished all -his ends in life, he went to Váránasí. And while that son of his, -distinguished for policy, was ruling the earth, he abandoned his body -at Váránasí, in the performance of severe asceticism. - -And that pious king Chandraprabha, hearing of the death of his father, -lamented for him, and performed the usual ceremonies, and then said -to his ministers, "How can I ever pay my debt to my father? However I -will make one recompense to him with my own hand. I will take his bones -and duly fling them into the Ganges, and I will go to Gayá, and offer -an obsequial cake to all the ancestors, and I will diligently perform -a pilgrimage to all sacred waters, as far as the eastern sea." When -the king said this, his ministers said to him, "Your majesty, kings -ought never to do these things, for sovereignty has many weak points, -and cannot subsist a moment without being upheld. So you must pay this -debt to your father by the instrumentality of another. What visiting -of holy waters, other than the doing of your duty, is incumbent -upon you? Kings, who are ever carefully guarded, have nothing to -do with pilgrimage, which is exposed to many dangers." When king -Chandraprabha heard this speech of his ministers', he answered them, -"Away with doubts and hesitations! I must certainly go for my father's -sake; and I must visit the sacred waters, while I am young and strong -enough. Who knows what will take place hereafter, for the body perishes -in a moment? And you must guard my kingdom until my return." When the -ministers heard this resolve of the king's, they remained silent. So -the king got ready all the requisites for the journey. Then, on -an auspicious day, the king bathed, made offerings to the fire, -gave complimentary presents to Bráhmans, and ascended a chariot to -which the horses were yoked, subdued in spirit and wearing the dress -of an ascetic, [377] and started on his pilgrimage. With difficulty -did he induce the feudal chiefs, the Rájpúts, the citizens, and the -country people, who followed him as far as the frontier, to return, -much against their will; and so, throwing the burden of his realm -upon his ministers, king Chandraprabha set out in the company of his -private chaplain, attended by Bráhmans in chariots. He was diverted -by beholding various garbs, and hearing various languages, and by the -other distractions of travel, and so seeing on his way all kinds of -countries, in course of time he reached the Ganges. And he gazed upon -that river, which seemed with the ridges of its waves to be making a -ladder for mortals to ascend into heaven by; and which might be said -to imitate Ambiká, since it sprang from the mountain Himavat, and -playfully pulled in its course the hair of Siva, and was worshipped -by the divine Rishis and the Ganas. So he descended from his chariot, -and bathed in that river, and threw into it in accordance with pious -custom the bones of king Súryaprabha. - -And after he had given gifts and performed the sráddha, he ascended -the chariot, and set out, and in course of time reached Prayága [378] -celebrated by rishis, where the meeting streams of the Ganges and -Yamuná gleam for the welfare of men, like the line of flame and the -line of smoke of the sacrificial butter blending together. There king -Chandraprabha fasted, and performed with various pious actions, such -as bathing, distribution of wealth, and so on, the solemn ceremony -of the sráddha, and then he went on to Váránasí, which seemed by the -silken banners of its temples, tossed up and down by gusts of wind, -to cry out from afar, "Come and attain salvation." - -In that city he fasted for three days, and then worshipped Siva -with various meat-offerings, as became his own rank, and then set -out for Gayá. As he travelled through the woods, the trees, which -were bent down by the weight of their fruit, and in which the birds -were sweetly singing, seemed at every step to be bowing before him -and praising him at the same time; and the winds, throwing about the -woodland flowers, seemed to honour him with posies. And so he crossed -the forest districts and reached the sacred hill of Gayá. [379] -And there he duly performed a sráddha, in which he bestowed many -gifts on Bráhmans, and then he entered the Holy Wood. And while he -was offering the sacrificial cake to his father in the well of Gayá, -there rose out of it three human hands to take the cake. When the -king saw this, he was bewildered, and said to his own Bráhmans; "What -does this mean? Into which hand am I to put the cake?" They said to -him, "King, this hand in which an iron spike is seen, is certainly -the hand of a thief; and this second hand, which holds a colander, -[380] is the hand of a Bráhman; and this third hand, which has the -ring and the auspicious marks, is the hand of a king. So we do not -know into which hand the sacrificial cake is to be put, or what all -this means." When the Bráhmans said this to the king, he was unable -to arrive at any certain decision. - -When the Vetála, on the shoulder of the king, had told this wonderful -tale, he said to king Trivikramasena, "Now into whose hand should the -cake have been put? Let your Highness tell me that; and remember the -previous condition is still binding on you." - -When king Trivikramasena, who was well versed in law, heard this from -the Vetála, he broke silence, and answered him; "The sacrificial -cake should have been placed in the hand of the thief, for king -Chandraprabha was his son, raised up to him by his appointment, and -he was not the son of either of the other two. For though the Bráhman -begot him, he cannot be considered his father, as he sold himself for -money for that one night. However he might have been considered the son -of king Súryaprabha, because he had the sacraments performed for him, -and brought him up, if the king had not received his wealth for the -purpose. For the gold, which was placed at the head of the child in -the cradle, was the price paid to king Súryaprabha for bringing him -up, and other services. Accordingly king Chandraprabha was the son, -begotten by another man, of that thief, who received his mother with -the pouring of water over the hands, who gave the order for his being -begotten, and to whom all that wealth belonged; and he ought to have -placed the sacrificial cake in the thief's hand; this is my opinion." - -When the king said this, the Vetála left his shoulder, and went to -his own place, and king Trivikramasena again went after him to bring -him back. - - - -NOTE. - -It appears from the analysis which Oesterley gives of the Sanskrit -original by Sivadása, that the Hindi version resembles more nearly -the version in the text. In the Sanskrit original there is no touching -of the thief; Dhanavatí of her own accord enters into a conversation -with him. The advice to expose the child at the king's door is given -by the grandmother, after hearing the daughter's dream. The king does -not fetch the boy himself, but has him brought. - - - - - - -CHAPTER XCIV. - -(Vetála 20.) - - -Then king Trivikramasena went and took down that Vetála from the -asoka-tree, and putting him on his shoulder, started off with him -again. And when he had set out in silence, the Vetála spake to him -from his shoulder; "King, what is the meaning of this persistency -of yours? Go, enjoy the good of the night; it is not fitting that -you should carry me to that wicked mendicant. However, if you are -obstinately bent on it, so be it; but listen to this one story." - - - -Story of the Bráhman boy, who offered himself up to save the life of -the king. - -There is a city called Chitrakúta, [381] rightly so named, where -the established divisions of the castes never step across the strict -line of demarcation. In it there lived a king, named Chandrávaloka, -the crest-jewel of kings, who rained showers of nectar into the eyes -of those devoted to him. Wise men praised him as the binding-post -of the elephant of valour, the fountain-head of generosity, and the -pleasure-pavilion of beauty. There was one supreme sorrow in the heart -of that young prince, that, though he enjoyed all kinds of prosperity, -he could not obtain a suitable wife. - -Now, one day, the king, accompanied by mounted attendants, went out to -a great forest to hunt, in order to dispel that sorrow. There he cleft -with continual shafts the herds of wild swine, as the sun, shining in -the dun sky, [382] disperses the darkness with his rays. Surpassing -Arjuna in strength, he made the lions, impetuous in fight, and -terrible with their yellow manes, repose upon beds of arrows. Like -Indra in might, he stripped of their wings [383] the mountain-like -Sarabhas, and laid them low with the blows of his darts hard as -the thunder-bolt. In the ardour of the chase he felt a longing to -penetrate into the centre of the wood alone, so he urged on his horse -with a smart blow of his heel. The horse, being exceedingly excited -by that blow of his heel, and by a stroke of the whip, cared neither -for rough nor smooth, but darting on with a speed exceeding that of -the wind, in a moment traversed ten yojanas, and carried the king, -the functions of whose senses were quite paralysed, to another forest. - -There the horse stopped, and the king, having lost his bearings, -roamed about wearied, until he saw near him a broad lake, which -seemed to make signs to him to approach with its lotuses, that, -bent down towards him and then raised again by the wind, seemed like -beckoning hands. [384] So he went up to it, and relieved his horse -by taking off its saddle and letting it roll, and bathed and watered -it, and then tied it up in the shade of a tree, and gave it a heap -of grass. Then he bathed himself, and drank water, and so dispelled -his fatigue, and then he let his eye wander hither and thither in -the delightful environs of the lake. And in one part he saw, at the -foot of an asoka-tree, a wonderfully beautiful hermit's daughter, -accompanied by her friend. She wore garlands of flowers, and a dress -of bark, which became her well. And she looked exceedingly charming -on account of the elegant way in which her hair was plaited together -after the hermit fashion. And the king, who had now fallen within the -range of the arrows of love, said to himself; "Who can this be? Can -it be Sávitrí come to bathe in the lake? Or can it be Gaurí, who -has slipped away from the arms of Siva, and again betaken herself to -asceticism? Or can it be the beauty of the moon that has taken upon -herself a vow, as the moon has set, now that it is day? So I had -better approach her quietly and find out." Having thus reflected, -the king approached that maiden. - -But when she saw him coming, her eyes were bewildered by his beauty, -and her hand relaxed its grasp on the garland of flowers, which she -had before begun to weave, and she said to herself; "Who is this -that has found his way into such a wood as this? Is he a Siddha or a -Vidyádhara? In truth his beauty might satisfy the eyes of the whole -world." When these thoughts had passed through her mind, she rose up, -and modestly looking askance at him she proceeded to go away, though -her legs seemed to want all power of movement. - -Then the polite and dexterous monarch approached her and said, -"Fair one, I do not ask you to welcome and entertain a person seen -for the first time, who has come from a distance, and desires no -fruit other than that of beholding you; but how is your running away -from him to be reconciled with the obligations of hermit life?" When -the king said this, the lady's attendant, who was equally dexterous, -sat down there, and entertained the king. - -Then the eager king said to her with an affectionate manner, "Worthy -lady, what auspicious family is adorned by this friend of yours? What -are the ear-nectar-distilling syllables of her name? And why does -she torture in this wilderness, with the discipline appropriate to -ascetics, her body, which is soft as a flower?" When her friend heard -this speech of the king's, she answered; "This is the maiden daughter -of the great hermit Kanva, born to him by Menaká; she has been brought -up in the hermitage, and her name is Indívaraprabhá. She has come here -to bathe in this lake by permission of her father, and her father's -hermitage is at no great distance from this place." - -When she said this to the king, he was delighted, and he mounted -his horse, and set out for the hermitage of the hermit Kanva, -with the intention of asking him for that daughter of his. He left -his horse outside the hermitage, and then he entered with modest -humility its enclosure, which was full of hermits with matted hair, -and coats of bark, thus resembling in appearance its trees. And in -the middle of it he saw the hermit Kanva surrounded with hermits, -delighting the eye with his brightness, like the moon surrounded -with planets. So he went up to him, and worshipped him, embracing his -feet. The wise hermit entertained him and dispelled his fatigue, and -then lost no time in saying to him; "My son Chandrávaloka, listen to -the good advice which I am about to give you. You know how all living -creatures in the world fear death: so why do you slay without cause -these poor deer? The Disposer appointed the weapon of the warrior for -the protection of the terrified. So rule your subjects righteously, -root up your enemies, and secure fleeting fortune and her gifts by -the warlike training of horse, and elephant, and so on. Enjoy the -delights of rule, give gifts, diffuse your fame throughout the world, -but abandon the vice of hunting, the cruel sport of death. What is -the profit of that mischievous hunting, in which slayer, victim, -and horse [385] are all equally beside themselves? Have you have not -heard what happened to Pándu?" - -The intelligent king, Chandrávaloka, heard and accepted cheerfully -this advice of the hermit Kanva, and then answered him, "Reverend -Sir, I have been instructed by you; you have done me a great favour; -I renounce hunting, let living creatures be henceforth free from -alarm." When the hermit heard that, he said, "I am pleased with you -for thus granting security to living creatures; so choose whatever -boon you desire." When the hermit said this, the king, who knew -his time, said to him, "If you are satisfied with me, then give -me your daughter Indívaraprabhá." When the king made this request, -the hermit bestowed on him his daughter, who had just returned from -bathing, born from an Apsaras, a wife meet for him. Then the wives of -the hermits adorned her, and the marriage was solemnized, and king -Chandrávaloka mounted his horse and set out thence quickly, taking -with him his wife, whom the ascetics followed as far as the limits -of the hermitage with gushing tears. And as he went along, the sun, -seeing that the action of that day had been prolonged, [386] sat down, -as if wearied, on the peak of the mountain of setting. And in course -of time appeared the gazelle-eyed nymph of night, overflowing with -love, veiling her shape in a violet robe of darkness. - -Just at that moment the king found on the road an asvattha-tree, -on the bank of a lake, the water of which was as transparent as a -good man's heart. And seeing that that spot was overshadowed with -dense boughs and leaves, and was shady and grassy, he made up his -mind that he would pass the night there. Then he dismounted from his -horse, and gave it grass and water, and rested on the sandy bank -of the lake, and drank water, and cooled himself in the breeze; -and then he lay down with that hermit's daughter, under that tree, -on a bed of flowers. And at that time the moon arose, and removing -the mantle of darkness, seized and kissed the glowing face of the -East. And all the quarters of the heaven were free from darkness, -and gleamed, embraced and illuminated by the rays of the moon, -so that there was no room for pride. [387] And so the beams of the -moon entered the interstices in the bower of creepers, and lit up -the space round the foot of the tree like jewel-lamps. - -And the next morning the king left his bed, and after the morning -prayer, he made ready to set out with his wife to rejoin his army. And -then the moon, that had in the night robbed the cheeks of the lotuses -of their beauty, lost its brightness, and slunk, as if in fear, to the -hollows of the western mountain; for the sun, fiery-red with anger, -as if desirous to slay it, lifted his curved sword in his outstretched -fingers. [388] At that moment there suddenly came there a Bráhman -demon, black as soot, with hair yellow as the lightning, looking -like a thunder-cloud. He had made himself a wreath of entrails; he -wore a sacrificial cord of hair; he was gnawing the flesh of a man's -head, and drinking blood out of a skull. The monster, terrible with -projecting tusks, uttered a horrible loud laugh, and vomiting fire with -rage, menaced the king in the following words, "Villain! know that -I am a Bráhman demon, Jválámukha by name, and this asvattha-tree my -dwelling is not trespassed upon even by gods, but thou hast presumed -to occupy and enjoy it with thy wife. So receive from me, returned -from my nightly wanderings, the fruit of thy presumption. I, even I, -O wicked one, will tear out and devour the heart of thee, whose mind -love has overpowered, aye, and I will drink thy blood." - -When the king heard this dreadful threat, and saw that his wife was -terrified, knowing that the monster was invulnerable, he humbly said to -him in his terror, "Pardon the sin which I have ignorantly committed -against you, for I am a guest come to this your hermitage, imploring -your protection. And I will give you what you desire, by bringing a -human victim, whose flesh will glut your appetite; so be appeased, -and dismiss your anger." When the Bráhman demon heard this speech of -the king's, he was pacified, and said to himself, "So be it! That will -do." Then he said to the king, "I will overlook the insult you have -offered me on the following conditions. You must find a Bráhman boy, -who, though seven years old and intelligent, is of so noble a character -that he is ready to offer himself for your sake. And his mother and -father must place him on the earth, and hold him firmly by the hands -and feet, while he is being sacrificed. And when you have found such -a human victim, you must yourself slay him with a sword-stroke, and -so offer him up to me on the seventh day from this. If you comply -with these conditions, well and good; but, if not, king, I will in -a moment destroy you and all your court." When the king heard this, -in his terror he agreed at once to the conditions proposed, and the -Bráhman demon immediately disappeared. - -Then king Chandrávaloka mounted his horse, and set out with -Indívaraprabhá in quest of his army, in a state of the utmost -despondency. He said to himself, "Alas! I, bewildered by hunting and -love, have suddenly incurred destruction like Pándu; [389] fool that -I am! For whence can I obtain for this Rákshasa a victim, such as he -has described? So I will go in the meantime to my own town, and see -what will happen." While thus reflecting, he met his own army, that -had come in search of him, and with that and his wife he entered his -city of Chitrakúta. Then the whole kingdom rejoiced, when they saw -that he had obtained a suitable wife, but the king passed the rest -of the day in suppressed sorrow. - -The next day he communicated to his ministers in secret all that -had taken place, and a discreet minister among them said to him, -"Do not be downcast, king, for I will search for and bring you such -a victim, for the earth contains many marvels." - -When the minister had consoled the king in these words, he had made -with the utmost rapidity a golden image of a seven-years-old child, -and he adorned its ears with jewels, and placed it on a chariot, -and had it carried about in the towns, villages, and stations of -herdsmen. And while that image of a child was being carried about, -the minister had the following proclamation continually made in -front of it, with beat of drum; "If a Bráhman boy of seven years old -will willingly offer himself to a Bráhman demon for the good of the -community, and if his mother and father will permit the brave boy to -offer himself, and will hold his hands and feet while he is being -slain, the king will give to that boy, who is so eager to benefit -his parents as to comply with these conditions, this image of gold -and gems, together with a hundred villages." - -Now it happened that a certain seven-years-old Bráhman boy, living -on a royal grant to Bráhmans, who was of great courage and admirable -character, heard this proclamation. Even in his childhood this boy -had always taken pleasure in benefiting his fellow-men, as he had -practised that virtue in a former life; in fact he seemed like the -ripe result of the merits of the king's subjects incarnate in bodily -form. So he came and said to the men who were making this proclamation, -"I will offer myself up for your good; but first, I will go and inform -my parents; then I will return to you." When he said this to them, -they were delighted, and they let him go. So he went home, and folding -his hands in an attitude of supplication, he said to his parents; -"I wish to offer for the good of the community this perishable body -of mine; so permit me to do so, and put an end to your poverty. For -if I do so, the king will give me this image of myself, made of gold -and gems, together with a hundred villages, and on receiving them, -I will make them over to you. In this way I shall pay my debt to you, -and at the same time benefit my fellow-men; and your poverty will be -at an end, and you will have many sons to replace me." - -As soon as he had said this, his parents answered him; "What is -this that you say, son? Are you distracted with wind? Or are you -planet-struck? Unless you are one of these, how could you talk in this -wild way? Who would cause his son's death for the sake of wealth? What -child would sacrifice its body?" When the boy heard this speech of his -parents, he rejoined; "I do not speak from a disordered intellect; -hear my speech, which is full of sense. This body, which is full -of indescribable impurities, which is loathsome by its very birth, -and the abode of pain, will soon perish [390] anyhow. So wise men say -that the only solid and permanent thing in a fleeting universe is that -merit which is acquired by means of this very frail and perishable -body. [391] And what greater merit can there be than the benefiting -of all creatures? So, if I do not show devotion to my parents, what -fruit shall I reap from my body?" By this speech and others of the -same kind the resolute boy induced his weeping parents to consent to -his wish. And he went to the king's servants, and obtained from them -that golden image, together with a grant of a hundred villages, and -gave them to his parents. Then he made the king's servants precede -him, and went quickly, accompanied by his parents, to the king in -Chitrakúta. Then king Chandrávaloka, beholding arrived the boy, -whose courage [392] was so perfect, and who thus resembled a bright -protecting talisman, was exceedingly delighted. So he had him adorned -with garlands, and anointed with unguents, and putting him on the -back of an elephant, he took him with his parents to the abode of -the Bráhman demon. - -Then the chaplain drew a circle near the asvattha-tree, and performed -the requisite rites, and made an oblation to the fire. And then -the Bráhman demon Jválámukha appeared, uttering a loud laugh, and -reciting the Vedas. His appearance was very terrible; he was drunk -with a full draught of blood, yawning, and panting frequently; his -eyes blazed, and he darkened the whole horizon with the shadow of -his body. Then king Chandrávaloka, beholding him, bent before him, -and said; "Adorable one, I have brought you this human sacrifice, -and it is now the seventh day, gentle Sir, since I promised it you; -so be propitious, receive this sacrifice, as is due." When the king -made this request, the Bráhman demon looked at the Bráhman boy, -licking the corners of his mouth with his tongue. [393] - -At that moment the noble boy, in his joy, said to himself, "Let not -the merit, which I acquire by this sacrifice of my body, gain for -me heaven, or even a salvation which involves no benefits to others, -but may I be privileged to offer up my body for the benefit of others -in birth after birth!" While he was forming this aspiration, the -heaven was suddenly filled with the chariots of the heavenly host, -who rained flowers. - -Then the boy was placed in front of the Bráhman demon, and his mother -took hold of his hands and his father of his feet. Then the king -drew his sword, and prepared to slay him; but at that moment the -child laughed so loudly, that all there, the Bráhman demon included, -abandoned the occupation in which they were engaged, and in their -astonishment put their palms together, and bowing, looked at his face. - -When the Vetála had told this entertaining and romantic tale, he once -more put a question to king Trivikramasena; "So tell me, king, what -was the reason that the boy laughed in such an awful moment as that -of his own death? I feel great curiosity to know it, so, if you know, -and do not tell me, your head shall split into a hundred pieces." - -When the king heard this from the Vetála, he answered him, "Hear -what was the meaning of that child's laugh. It is well known that -a weak creature, when danger comes upon it, calls upon its father -or mother to save its life. And if its father and mother be gone, -it invokes the protection of the king who is appointed to succour the -afflicted, and if it cannot obtain the aid of the king, it calls upon -the deity under whose special protection it is. Now, in the case of -that child, all those were present, and all behaved in exactly the -opposite manner to what might have been expected of them. The child's -parents held its hands and feet out of greed of gain, and the king -was eager to slay it, to save his own life, and the Bráhman demon, -its protecting deity, was ready to devour it. The child said to itself; -'To think that these should be thus deluded, being led so much astray -for the sake of the body, which is perishable, loathsome within, and -full of pain and disease. Why should they have such a strange longing -for the continuance of the body, in a world in which Brahmá, Indra, -Vishnu, Siva, and the other gods must certainly perish.' Accordingly -the Bráhman boy laughed out of joy and wonder, joy at feeling that he -had accomplished his object, and wonder at beholding the marvellous -strangeness of their delusion." - -When the king had said this, he ceased, and the Vetála immediately left -his shoulder, and went back to his own place, disappearing by his magic -power. But the king, without hesitating for a moment, rapidly pursued -him; the hearts of great men, as of great seas, are firm and unshaken. - - - -NOTE. - -Oesterley (p. 210) tells us that a boy is in the same way sold to -a king as a victim in the 32nd tale of the Turkish collection of -tales, called "The Forty Viziers." When the king is about to rip -up the child's body, the child laughs for the same reason as in our -text. The cause of the sacrifice is however different. The king is -to be healed by placing his feet in the body of a boy. - -The promise of a golden image to any one who is willing to -sacrifice his life is also found in the Bengali edition of the -Sinhásana-dvátrinsati. A rich man makes a golden image, with an -inscription on it to the effect that whoever is willing to sacrifice -his life shall have it. Vikramáditya goes to the place disguised, and -cuts off his head, but the goddess heals him, (Benfey's Panchatantra, -Vol. I, p. 109.) - - - - - - -CHAPTER XCV. - -(Vetála 21.) - - -Then king Trivikramasena again went and took the Vetála from the -asoka-tree, and carried him along on his shoulder. And as he was going -along, the Vetála again said to the king, "Listen, king, I will tell -you a story of violent attachment." - - - -Story of Anangamanjarí, her husband Manivarman, and the Bráhman -Kamalákara. - -There is a city called Visálá, which is like a second city of Indra, -made by the Creator on earth, for the sake of virtuous people who -have fallen from heaven. In it there lived a fortunate king, named -Padmanábha, who was a source of joy to good men, and excelled king -Bali. In the reign of that king there lived in that city a great -merchant, named Arthadatta, who surpassed in opulence the god of -wealth. And to him there was born a daughter named Anangamanjarí, -who was exhibited on earth by the Creator as a likeness of a heavenly -nymph. And that merchant gave her to the son of a distinguished -merchant, dwelling in Támraliptí, and named Manivarman. But as he -was very fond of his daughter Anangamanjarí, because she was his only -child, he would not let her leave his house, but kept her there with -her husband. But Anangamanjarí's husband Manivarman was as distasteful -to her, as a biting bitter medicine to a sick man. But that lovely -one was dearer than life to her husband, as wealth hardly won and -long hoarded is to a miser. - -Now once on a time that Manivarman, longing to see his parents, went -to his home in Támraliptí to visit them. After some days had passed, -the hot season descended upon the land, impeding the journey of men -absent from home with the sharp shafts of the sun's rays. The winds -blew laden with the fragrance of the jasmine and trumpet-flower, and -seemed like the hot [394] sighs of the cardinal points on account of -the departure of spring. Lines of dust raised by the wind flew up to -heaven, like messengers sent by the heated earth to hasten the approach -of the clouds. The days passed slowly, like travellers exhausted by -the severe heat, and longing for the shade of the trees. The nights, -pale-gleaming with moonbeams, became exceedingly [395] reduced owing -to the loss of the spring with all its happy meetings. - -One day in that season, that merchant's daughter Anangamanjarí was -sitting with her intimate friend in a lofty window of her house, white -with sandal-wood ointment, and elegantly dressed in a thin garment -of silk. While there, she saw a young Bráhman, named Kamalákara, the -son of the king's chaplain, passing by, and he looked like the god of -Love, risen from his ashes, going to find Rati. And when Kamalákara -saw that lovely one overhead, like the orb of the moon, [396] he was -full of joy, and became like a cluster of kumuda-flowers. The sight -of those two young persons became to one another, by the mighty -command of Cupid, a priceless [397] fascination of the mind. And -the two were overcome by passion, which rooted up their modesty and -carried away by a storm of love-frenzy, which flung their minds to -a distance. And Kamalákara's companion, as soon as he saw that his -friend was love-smitten, dragged him off, though with difficulty, -to his own house. - -As for Anangamanjarí, she enquired what his name was, and having no -will of her own, slowly entered the house with that confidante of -hers. There she was grievously afflicted with the fever of love, -and thinking on her beloved, she rolled on the bed, and neither -saw nor heard anything. After two or three days had passed, being -ashamed and afraid, unable to bear the misery of separation, thin -and pale, and despairing of union with her beloved, which seemed a -thing impossible, she determined on suicide. So, one night, when her -attendants were asleep, she went out, drawn as it were, by the moon, -which sent its rays through the window, like fingers, and made for a -tank at the foot of a tree in her own garden. There she approached -an image of the goddess Chandí, her family deity, that had been -set up with much magnificence by her father, and she bowed before -the goddess, and praised her, and said, "Though I have not obtained -Kamalákara for a husband in this life, let him be my husband in a -future birth!" When the impassioned woman had uttered these words -in front of the goddess, she made a noose with her upper garment, -and fastened it to an asoka-tree. - -In the meanwhile it happened that her confidante, who was sleeping -in the same room, woke up, and not seeing her there, went to the -garden to look for her. And seeing her there engaged in fastening a -noose round her neck, she cried out, "Stop! stop!" and running up, -she cut that noose which she had made. Anangamanjarí, when she saw -that her confidante had come and cut the noose, fell on the ground in -a state of great affliction. Her confidante comforted her, and asked -her the cause of her grief, and she at once told her, and went on to -say to her, "So you see, friend Málatiká, as I am under the authority -of my parents and so on, and have little chance of being united to -my beloved, death is my highest happiness." While Anangamanjarí was -saying these words, she was exceedingly tortured with the fire of -Love's arrows, and being overpowered with despair, she fainted away. - -Her friend Málatiká exclaimed, "Alas! the command of Cupid is hard -to resist, since it has reduced to this state this friend of mine, -who was always laughing at other misguided women, who shewed a want -of self-restraint. [398]" Lamenting in these words, she slowly brought -Anangamanjarí round with cold water, fanning, and so on, and in order -to allay her heat, she made her a bed of lotus-leaves, and placed on -her heart a necklace cool as snow. Then Anangamanjarí, with her eyes -gushing with tears, said to her friend, "Friend, the necklace and the -other applications do not allay my internal heat. But do you by your -cleverness accomplish something which will really allay it. Unite -me to my beloved, if you wish to preserve my life." When she said -this, Málatiká lovingly answered her, "My friend, the night is now -almost at an end, but to-morrow I will make an arrangement with your -beloved, and bring him to this very place. So in the meanwhile control -yourself, and enter your house." When she said this, Anangamanjarí -was pleased, and drawing the necklace from her neck, she gave it -to her as a present. And she said to her, "Now go to your house, -and early to-morrow go thence to the house of my beloved, and may -you prosper!" Having dismissed her confidante in these words, she -entered her own apartments. - -And early next morning, her friend Málatiká went, without being seen by -any one, to the house of Kamalákara; and searching about in the garden, -she saw him at the foot of a tree. He was rolling about, burning with -the fire of love, on a bed composed of lotus-leaves moistened with -sandal-wood juice, and a confidential friend of his was trying to give -him relief by fanning him with a plantain-leaf. She said to herself, -"Is it possible that he has been reduced to this stage of love's -malady by separation from her?" So she remained there in concealment, -to find out the truth about it. - -In the meanwhile that friend of Kamalákara's said to him, "Cast -your eye, my friend, for a moment round this delightful garden, and -cheer up your heart. Do not give way to despondency." When the young -Bráhman heard this, he answered his friend, "My friend, my heart has -been taken from me by Anangamanjarí the merchant's daughter, and my -breast left empty; so how can I cheer up my heart. Moreover Love, -finding me robbed of my heart, has made me a quiver for his arrows; -so enable me to get hold of that girl, who stole it." - -When the young Bráhman said that, Málatiká's doubts were removed, -and she was delighted, and showed herself, and went up to him, and -said, "Happy man, Anangamanjarí has sent me to you, and I hereby -give you her message, the meaning of which is clear, 'What sort of -conduct is this for a virtuous man, to enter a fair one's bosom by -force, and after stealing away her heart, to go off without showing -himself.' It is strange too, that though you have stolen the lady's -heart, she now wishes to surrender to you herself and her life. For -day and night she furnaces forth from her hot sighs, which appear -like smoke rising from the fire of love in her burning heart. And her -tear-drops, black with collyrium, fall frequently, looking like bees -attracted by the fragrance of her lotus-like face. So if you like, -I will say what will be for the good of both of you." - -When Málatiká said this, Kamalákara answered her, "My good lady, this -speech of yours, though it comforts me by shewing that my beloved -loves me, terrifies me, as it tells that the fair one is in a state -of unhappiness. So you are our only refuge in this matter; do as you -think best." When Kamalákara said this, Málatiká answered, "I will -to-night bring Anangamanjarí secretly into the garden belonging to -her house, and you must take care to be outside. Then I will manage -by some device of mine to let you in, and so you will be able to -see one another in accordance with your wishes." When Málatiká had -by these words delighted the young Bráhman, she went away, having -accomplished her object, and delighted Anangamanjarí also. - -Then the sun, in love with the twilight, departed somewhere or other, -together with the day, and the heaven adorned itself, placing the -moon on its western quarter, like a patch on the forehead. And the -pure white kumuda-cluster laughed joyously with the cheerful faces of -its opened flowers, as if to say, "Fortune has left the lotus-cluster -and come to me." Thereupon the lover Kamalákara also adorned himself, -and full of impatience, slowly approached the outside of the door that -led into the garden of Anangamanjarí's house. Then Málatiká managed -to bring into that garden Anangamanjarí, who had with difficulty got -through the day. And she made her sit in the middle of it, in a bower -of mango-trees, and went out, and brought in Kamalákara also. And when -he entered, he beheld Anangamanjarí in the midst of dense-foliaged -trees, as gladly as the traveller beholds the shade. - -While he was advancing towards her, she saw him, and as the violence -of her passion robbed her of shame, she eagerly ran forward, and threw -her arms round his neck. She faltered out, "Where are you going? I -have caught you," and immediately her breath was stopped by the -weight of excessive joy, and she died. And she fell on the ground, -like a creeper broken by the wind. Alas! strange is the course of -love, that is terrible in its consequences. When Kamalákara beheld -that misfortune, which was terrible as a thunder-stroke, he said, -"Alas! what is this?" and fell senseless on the ground. In a moment -he recovered consciousness; and then he took his beloved up in his -arms, and embraced and kissed her, and lamented much. And then he was -so violently oppressed by excessive weight of sorrow, that his heart -burst asunder at once, with a crack. And when Málatiká was lamenting -over their corpses, the night, seeing that both these lovers had -met their end, came to an end, as if out of grief. And the next day, -the relations of both, hearing from the gardeners what had happened, -came there distracted with shame, wonder, grief, and bewilderment. And -they remained for a long time doubtful what to do, with faces downcast -from distress; bad women are a grievous affliction, and a source of -calamity to their family. - -At this moment Manivarman, the husband of Anangamanjarí, came, full -of longing to see her, from his father's house in Támraliptí. When -he reached his father-in-law's house, and heard what had taken -place, he came running to that garden, with his eyes blinded with -tears. There, beholding his wife lying dead by the side of another -man, the passionate man at once yielded up his breath, that was heated -with the fire of grief. Then the people there began to cry out, and -to make an uproar, and all the citizens heard what had taken place, -and came there in a state of astonishment. - -Then the goddess Chandí, who was close at hand, having been called -down into that garden long ago by the father of Anangamanjarí, was -thus supplicated by her Ganas; "Goddess, this merchant Arthadatta, -who has established an image of thee in his garden, has always been -devoted to thee, so have mercy upon him in this his affliction." When -the beloved of Siva, the refuge of the distressed, heard this prayer -of her Ganas, she gave command that the three should return to life, -free from passion. So they all, by her favour, immediately arose, as if -awaking from sleep, free from the passion of love. Then all the people -were full of joy, beholding that marvel; and Kamalákara went home, -with his face downcast from shame; and Arthadatta, having recovered his -daughter [399] Anangamanjarí, who looked thoroughly ashamed of herself, -together with her husband, returned to his house in high spirits. - -When the Vetála had told this story that night on the way, he again put -a question to king Trivikramasena. He said, "King, tell me, which of -those three, who were blinded by passion, was the most infatuated? And -remember, the curse before-mentioned will take effect, if you know -and do not say." When the king heard this question of the Vetála's, he -answered him, "It seems to me that Manivarman was the most infatuated -with passion of the three. For one can understand those two dying, -as they were desperately in love with one another, and their amorous -condition had been fully developed by lapse of time. But Manivarman -was terribly infatuated, for when he saw his wife dead of love for -another man, and the occasion called for indignation, he was so far -from being angry that, in his great love, he died of grief." When the -king had said this, the mighty Vetála again left his shoulder, and -departed to his own place, and the king again went in pursuit of him. - - - -NOTE. - -Oesterley, page 217, gives a story which resembles this in its -conclusion. A king finds a girl being carried off by robbers. He -delivers her and places her in a temple, promising to bring her -food. But on his way he meets a kuttiní, who conducts him to another -girl, with whom he falls desperately in love, and so forgets the girl -he rescued. She is found by a merchant. He takes her to his house and -sets food before her. He then kills a rat, and boasts of his valour; -(see page 16 of this volume.) This conduct, contrasted with that -of the king, makes the girl die of disgust. The merchant kills -himself. The king, not finding the first girl where he left her, -commits suicide. The kuttiní considers that she has caused the death -of three persons, and kills herself in a fit of remorse. The Vetála -asks, "Which of these four deaths was the most extraordinary?" The -king answers, "That of the kuttiní, for the others died of excess -of passion." - - - - - - -CHAPTER XCVI. - -(Vetála 22.) - - -Then king Trivikramasena again fetched the Vetála from the top of the -asoka-tree, and put him on his shoulder, and as he was going along, -the Vetála said to him on the way, "King, you are good and brave, -so hear this matchless tale." - - - -Story of the four Bráhman brothers who resuscitated the tiger. - -There lived once on the earth a king, named Dharanívaráha, who was -lord of the town of Pátaliputra. [400] In his realm, which abounded -in Bráhmans, there was a royal grant to Bráhmans named Brahmasthala; -and on it there lived a Bráhman of the name of Vishnusvámin. He had a -wife that was as well-suited to him as the oblation to the fire. And -in course of time he had four sons by her. And when they had learnt -the Vedas, and passed their childhood, Vishnusvámin went to heaven, -and his wife followed him. - -Then all his sons there, being in a miserable state, as they had no -protectors, and having had all their property taken from them by their -relations, deliberated together, and said, "We have no means of support -here, so why should we not go hence to the house of our maternal -grandfather in the village named Yajnasthala?" Having determined on -this, they set out, living on alms, and after many days they reached -the house of their maternal grandfather. Their grandfather was dead, -but their mother's brothers gave them shelter and food, and they lived -in their house, engaged in reading the Vedas. But after a time, as -they were paupers, their uncles came to despise them, and neglected -to supply them with food, clothes, and other necessaries. - -Then their hearts were wounded by the manifest contempt shewn for -them by their relations, and they brooded over it in secret, and then -the eldest brother said to the rest; "Well! brothers, what are we -to do? Destiny performs every thing, no man can do anything in this -world at any place or time. For to-day, as I was wandering about in -a state of distraction, I reached a cemetery; and in it I saw a man -lying dead upon the ground, with all his limbs relaxed. And when I saw -him, I envied his state, and I said to myself; 'Fortunate is this man, -who is thus at rest, having got rid of his burden of grief.' Such was -the reflection that then occurred to me; so I determined to die: and -I tried to hang myself by means of a rope fastened to the branch of a -tree. I became unconscious, but my breath did not leave my body; and -while I was in this state, the rope broke, and I fell to the earth. And -as soon as I recovered consciousness, I saw that some compassionate -man was fanning me with his garment. He said to me, 'Friend, say, -why do you allow yourself to be thus afflicted, though you are -wise? For joy springs from good deeds, and pain from evil deeds, -these are their only sources. If your agitation is due to pain, then -perform good deeds; how can you be so foolish as to desire to incur -the pains of hell by suicide?' With these words that man consoled -me, and then departed somewhere or other, but I have come here, -having abandoned my design of committing suicide. So, you see that, -if Destiny is adverse, it is not even possible to die. Now I intend -to go to some holy water, and there consume my body with austerities, -in order that I may never again endure the misery of poverty." - -When the eldest brother said this, his younger brothers said to him, -"Sir, why are you, though wise, afflicted with pain merely because -you are poor? Do you not know that riches pass away like an autumn -cloud. Who can ever count on retaining Fortune or a fickle woman, -though he carry them off and guard them carefully, for both -are insincere in their affection and secretly hostile to their -possessor? So a wise man must acquire by vigorous exertion some eminent -accomplishment, which will enable him frequently to bind [401] and lead -home by force riches which are like bounding deer." When the eldest -brother was addressed in this language by his brothers, he at once -recovered his self-control, and said, "What accomplishment of this kind -should we acquire?" Then they all considered and said to one another, -"We will search through the earth and acquire some magic power." So -having adopted this resolution, and fixed upon a trysting-place at -which to meet, the four separated, going east, west, north and south. - -And in course of time they met again at the appointed spot, and asked -one another what each had learned. Then one of them said, "I have -learned this magic secret; if I find a bit of a bone of any animal, -I can immediately produce on it the flesh of that animal." When the -second heard this speech of his brother's, he said, "When the flesh of -any animal has been superinduced upon a piece of bone, I know how to -produce the skin and hair appropriate to that animal." Then the third -said, "And when the hair and flesh and skin have been produced, I am -able to create the limbs of the animal to which the bone belonged." And -the fourth said, "When the animal has its limbs properly developed, -I know how to endow it with life." - -When they had said this to one another, the four brothers went -into the forest to find a piece of bone, on which to display their -skill. There it happened that they found a piece of a lion's bone, -and they took it up without knowing to what animal it belonged. Then -the first covered it with the appropriate flesh, and the second in -the same way produced on it all the requisite skin and hair, and the -third completed the animal by giving it all its appropriate limbs, -and it became a lion, and then the fourth endowed it with life. Then -it rose up a very terrible lion, furnished with a dense shaggy mane, -having a mouth formidable with teeth, [402] and with hooked claws -at the end of its paws. And charging the four authors of its being, -it slew them on the spot, and then retired glutted to the forest. So -those Bráhmans perished by making the fatal mistake of creating a lion: -for who can give joy to his own soul by raising up a noisome beast? - -So, if Fate be not propitious, an accomplishment, though painfully -acquired, not only does not bring prosperity, but actually brings -destruction. For the tree of valour only bears fruit, as a general -rule, when the root, being uninjured, [403] is watered with the water -of wisdom, and when it is surrounded with the trench of policy. - -When the Vetála, sitting on the shoulder of the king, had told this -tale on the way, that night, to king Trivikramasena, he went on to -say to him, "King, which of these four was guilty in respect of -the production of the lion, that slew them all? Tell me quickly, -and remember that the old condition is still binding on you." When -the king heard the Vetála say this, he said to himself, "This demon -wishes me to break silence, and so to escape from me. Never mind, -I will go and fetch him again." Having formed this resolution in his -heart, he answered that Vetála, "That one among them, who gave life -to the lion, is the guilty one. For they produced the flesh, the skin, -the hair, and the limbs, by magic power, without knowing what kind of -animal they were making: and therefore no guilt attaches to them on -account of their ignorance. But the man, who, when he saw that the -animal had a lion's shape, gave life to it, in order to display his -skill, was guilty of the death of those Bráhmans." - -When the mighty Vetála heard this speech of the king's, he again -left his shoulder by magic power and went back to his own place, -and the king again went in pursuit of him. - - - - - -NOTE. - -The story, as given in the Panchatantra (Benfey, Vol. II, p. 332), is -somewhat different. Here we have four brothers of whom three possess -all knowledge, but one only possesses common sense. The first brother -joins together the bones of the lion, the second covers them with -skin, flesh, and blood, the third is about to give the animal life, -when the brother, who possesses common sense, says "If you raise him -to life, he will kill us all." Finding that the third brother will not -desist from his intention, he climbs up a tree and so saves his life, -while his three brothers are torn to pieces. - -In the Bahar-Danush (Scott) Vol. II, p. 290, the bones of a cow are -joined together by being sprinkled with water. See Benfey, Vol. I, -p. 489. (Oesterley's Baitál Pachísí, pp. 211-212.) - - - - - - -CHAPTER XCVII. - -(Vetála 23.) - - -Then the noble king Trivikramasena went back, and again took down -that Vetála from the asoka-tree, and though the Vetála transformed -himself in all possible ways, he put him on his shoulder and started -off with him in silence, and then the Vetála said to him, "King, -though the business in which you are engaged is not becoming to you, -you exhibit in it undaunted perseverance; so listen, I will tell you -a tale to dispel your fatigue." - - - -Story of the Hermit who first wept and then danced. - -There is in the land of Kalinga a city named Sobhávatí, like the -city of Indra in heaven, the abode of those that act aright. It was -ruled by a king named Pradyumna, whose sway was mighty, and who, -like the god Pradyumna, was celebrated for his exceeding power and -valour. The only detraction heard in his realm was that of the string -from the bow, the only pressure that of the fingers on the cymbal, -vice was only known in the name of the age, [404] and keenness only -in the pursuit of knowledge. - -In a certain part of that town there was a grant named Yajnasthala, -given by that king, on which many Bráhmans were settled. There lived -on it a very wealthy Bráhman who had mastered the Vedas, whose name -was Yajnasoma. He maintained a sacrificial fire, and honoured guests, -and the gods. After his youth was past, there was born to him by his -wife, who was in every way a suitable match for him, an only son, -the child of a hundred wishes. And that promising boy grew up in his -father's house, and the Bráhmans duly named him Devasoma. And when he -had attained the age of sixteen years, that boy, who captivated all -by his knowledge, modesty, and other good qualities, suddenly died of -a fever. Then Yajnasoma, together with his wife, remained lovingly -embracing that dead boy, and lamenting over him, and refused for a -long time to let him be taken away to be burnt. - -Then the old men assembled and reproved that Bráhman in the following -words, "Bráhman, are you not aware, though you know what is near and -far, that the condition of this Fata Morgana of a world is frail -as a bubble on water? Look at those kings who filled the earth -with their armies, and enjoyed themselves in this world, deeming -themselves immortal, lying on jewelled couches on the delightful -summits of palaces, that resounded with the warbling of music, having -their bodies anointed with sandal-wood ointment and other fragrant -unguents, and begirt with beautiful women. Even these no one could -save from being consumed by flesh-devouring flames, lying alone on -the funeral pyre in the cemetery whither the dead are followed by -weeping friends, and when their extremities had been shrivelled, -from being at last devoured by the jackals: much less can any others -escape this fate. So tell us, wise man, what mean you by embracing -that corpse?" Many other speeches of this kind did they address to him. - -At last with difficulty his relations got him to stop clinging to his -dead son, and then, after the body had been laid out, they put it on -a bier, and with loud lamentations carried it to the burning-place, -accompanied by many people who shed tears on account of the calamity. - -Now at that time there was dwelling in that cemetery an old Pásupata -ascetic possessing supernatural power, who lived in a hut. His name was -Vámasiva. His body was emaciated with age and excessive asceticism, -and bound round with veins, as if for fear that it would break. He -was covered all over with hair white with ashes, his matted locks were -yellow as lightning, and he looked like a second Siva. When that hermit -heard in the distance the lamentation of those people outside his hut, -he said to the pupil that lived with him, "Rise up! go and find out -the meaning of this confused noise outside in the cemetery, such as I -never heard before, and come back quickly, and tell me." Now this pupil -was one who had taken a vow of living on the products of begging; he -was a fool, and a rogue, and an egoist, puffed up with contemplation, -magical powers, and other things of the kind, and at this time he was -annoyed because his teacher had rebuked him. So, when his teacher gave -him this order, he answered him, "I will not go; go yourself, for my -time for begging is fast slipping away." When the teacher heard that, -he said, "Out on you, fool, devoted to your belly! Only half one watch -of the day has passed: how can it be your time for begging now?" When -the wicked pupil heard that, he was angry, and said to his teacher; -"Out on you, you decrepit old creature! I am no longer your pupil, -and you are no longer my teacher. I will go elsewhere, carry this -vessel yourself." When he had said this, he put down in front of him -his stick and water-vessel, and got up and went away. - -Then the hermit left his hut, laughing as he went, and came to the -place where the young Bráhman had been brought to be burned. And when -the hermit saw him, with the people lamenting for the flower of his -youth, being afflicted with old age, and possessed of magical powers, -he determined to enter his body. So he quickly went aside, and first -wept aloud, and immediately afterwards he danced with appropriate -gesticulations. [405] Then the ascetic, longing to be young again, -abandoned his own body, and at once entered by magic power that young -Bráhman's body. And immediately the young Bráhman on the pyre, which -was ready prepared, returned to life, and rose up with a yawn. When -his relations and all the people saw that, they raised a loud shout of -"Hurrah! he is alive! he is alive!" - -Then that ascetic, who was a mighty sorcerer, and had thus entered the -young Bráhman's body, not intending to abandon his vow, told them all -the following falsehood; "Just now, when I went to the other world, -Siva himself restored my life to me, telling me that I must take upon -me the vow of a Pásupata ascetic. And I must this moment go into -a solitary place and support this vow, otherwise I cannot live, so -depart you, and I also will depart." Saying this to all those present, -the resolute votary, bewildered with mixed feelings of joy and grief, -dismissed them to their own homes. And he himself went, and threw -that former body of his into a ravine; and so that great magician, -who had taken the vow, having become young, went away to another place. - -When the Vetála had told this story that night on the way, he again -said to king Trivikramasena, "Tell me, king, why did that mighty -magician, when entering another body, first weep, and then dance? I -have a great desire to know this." - -When that king, who was a chief of sages, heard this question of -the Vetála's, fearing the curse, he broke silence, and gave him this -answer, "Hear what the feelings of that ascetic were. He was grieved -because he thought that he was just going to abandon that body, which -had grown up with him through many years, by living in which he had -acquired magic power, and which his parents had fondled, when he -was a child, so he wept violently; for affection for one's body is -a deeply rooted feeling. But he danced for joy, because he thought -that he was about to enter a new body, and that by means of that he -would acquire greater magic power; for to whom is not youth pleasing." - -When the Vetála, who was inside that corpse, heard this speech of -the king's, he left his shoulder and went back to that asoka-tree; -but that exceedingly undaunted monarch again ran after him, to recover -him; for the resolution of determined men surpasses in firmness the -mighty mountains, and remains unshaken even at the end of a kalpa. - - - - - - -CHAPTER XCVIII. - -(Vetála 24.) - - -Then the brave king Trivikramasena, disregarding the awful night, -which in that terrible cemetery assumed the appearance of a Rákshasí, -being black with darkness, and having the flames of the funeral pyres -for fiery eyes, again went to the asoka-tree, and took from it the -Vetála, and put him on his shoulder. - -And while he was going along with him, as before, the Vetála again -said to that king, "O king, I am tired out with going backwards and -forwards, though you are not: so I will put to you one difficult -question, and mind you listen to me." - - - -Story of the father that married the daughter and the son that married -the mother. - -There was in the Dekkan a king of a small province, who was named -Dharma; he was the chief of virtuous men, but he had many relations -who aspired to supplant him. He had a wife named Chandravatí, who -came from the land of Málava; she was of high lineage, and the most -virtuous of women. And that king had born to him by that wife one -daughter, who was not without cause named Lávanyavatí. [406] - -And when that daughter had attained a marriageable age, king Dharma -was ejected from his throne by his relations, who banded together and -divided his realm. Then he fled from his kingdom at night with his -wife and that daughter, taking with him a large number of valuable -jewels, and he deliberately set out for Málava the dwelling-place of -his father-in-law. And in the course of that same night he reached the -Vindhya forest with his wife and daughter. And when he entered it, the -night, that had escorted him thus far, took leave of him with drops -of dew by way of tears. And the sun ascended the eastern mountain, -stretching forth its first rays, like a warning hand, to dissuade him -from entering that brigand-haunted wood. Then he travelled on through -it with his wife and daughter, having his feet wounded with sharp -points of kusa-grass, and he reached a village of the Bhillas. It -was full of men that robbed their neighbours of life and property, -and shunned by the virtuous, like the strong city of Death. - -Then beholding the king from a distance with his dress and ornaments, -many Savaras, armed with various weapons, ran to plunder him. When king -Dharma saw that, he said to his daughter and wife, "The barbarians will -seize on you first, so enter the wood in this direction." When the king -said this to them, queen Chandravatí and her daughter Lávanyavatí, -in their terror, plunged into the middle of the wood. And the brave -king, armed with sword and shield, killed many of the Savaras, who came -towards him, raining arrows. Then the chief summoned the whole village, -and falling on the king, who stood there alone, they slashed his shield -to pieces and killed him; and then the host of bandits departed with -his ornaments. And queen Chandravatí, concealed in a thicket of the -wood, saw from a distance her husband slain: so in her bewilderment -she fled with her daughter, and they entered another dense forest a -long distance off. There they found that the shadows of the trees, -afflicted by the heat of midday, had laid themselves at their cool -roots, imitating travellers. So, tired and sad, the queen sat down -weeping with her daughter, in a spot on the bank of a lotus-lake, -under the shade of an asoka-tree. - -In the meanwhile a chief, who lived near, came to that forest on -horseback, with his son, to hunt. He was named Chandasinha, and -when he saw their footsteps imprinted in the dust, he said to his -son Sinhaparákrama, "We will follow up these lovely and auspicious -tracks, and if we find the ladies to whom they belong, you shall -choose whichever you please of them." When Chandasinha said this, his -son Sinhaparákrama said to him, "I should like to have for a wife the -one that has these small feet, for I know that she will be young and -suited to me. But this one with large feet, being older than the other, -will just suit you. When Chandasinha heard this speech of his son's, -he said to him, "What is this that you say? Your mother has only -recently gone to heaven, and now that I have lost so good a wife, -how can I desire another?" When Chandasinha's son heard that, he -said to him, "Father, do not say so, for the home of a householder -is empty without a wife. Moreover, have you not heard the stanza -composed by Múladeva? 'Who, that is not a fool, enters that house in -which there is no shapely love eagerly awaiting his return, which, -though called a house, is really a prison without chains.' So, father, -my death will lie at your door, if you do not take as your wife that -companion of the lady whom I have chosen." - -When Chandasinha heard this speech of his son's, he approved it, -and went on slowly with him, tracking up their footsteps. And he -reached that spot near the lake, and saw that dark queen Chandravatí, -adorned with many strings of pearls, sitting in the shade of a -tree. She looked like the midnight sky in the middle of the day, -and her daughter Lávanyavatí, like the pure white moonlight, seemed -to illumine her. And he and his son eagerly approached her, and she, -when she saw him, rose up terrified, thinking that he was a bandit. - -But the queen's daughter said to her, "Mother, do not be afraid, -these are not bandits, these two gentle-looking well-dressed -persons are certainly some nobles come here to hunt." However the -queen still continued to hesitate; and then Chandasinha got down -from his horse and said to the two ladies, "Do not be alarmed; we -have come here to see you out of love; so take confidence [407] and -tell us fearlessly who you are, since you seem like Rati and Príti -fled to this wood in sorrow at Cupid's having been consumed by the -flames of Siva's fiery eye. And how did you two come to enter this -unpeopled wood? For these forms of yours are fitted to dwell in a -gem-adorned palace. And our minds are tortured to think how your feet, -that deserve to be supported by the lap of beautiful women, can have -traversed this ground full of thorns. And, strange to say, the dust -raised by the wind, falling on your faces, makes our faces lose their -brightness from despondency. [408] And the furious heat of the beams -of the fierce-rayed sun, as it plays on your flower-soft bodies, -burns us. So tell us your story; for our hearts are afflicted; we -cannot bear to see you thus abiding in a forest full of wild beasts." - -When Chandasinha said this, the queen sighed, and full of shame and -grief, slowly told him her story. Then Chandasinha, seeing that she had -no protector, comforted her and her daughter, and coaxed them with kind -words into becoming members of his family. And he and his son put the -queen and her daughter on their horses, and conducted them to their -rich palace in Vittapapurí. And the queen, being helpless, submitted -to his will, as if she had been born again in a second life. What -is an unprotected woman, fallen into calamity in a foreign land, -to do? Then Sinhaparákrama, the son of Chandasinha, made Chandravatí -his wife, on account of the smallness of her feet. And Chandasinha -made her daughter, the princess Lávanyavatí, his wife, on account of -the largeness of her feet. For they made this agreement originally, -when they saw the two tracks of the small footsteps and the large -footsteps: and who ever swerves from his plighted word? - -So, from the mistake about the feet, the daughter became the wife of -the father, and the mother the wife of the son, and so the daughter -became the mother-in-law of her own mother, and the mother became -the daughter-in-law of her own daughter. And in course of time, -both of them had by those husbands sons and daughters, and they -also had sons and daughters in due course of time. So Chandasinha -and Sinhaparákrama lived in their city, having obtained as wives -Lávanyavatí and Chandravatí. - -When the Vetála had told this story on the way at night, he again put -a question to king Trivikramasena; "Now, king, about the children who -were in course of time born to the mother and daughter by the son -and the father in those two lines--what relationship did they bear -to one another? Tell me if you know. And the curse before threatened -will descend on you, if you know and do not tell." - -When the king heard this question of the Vetála's, he turned the -matter over and over again in his mind, but he could not find out, so -he went on his way in silence. Then the Vetála in the dead man's body, -perched on the top of his shoulder, laughed to himself, and reflected; -"Ha! Ha! The king does not know how to answer this puzzling question, -so he is glad, and silently goes on his way with very nimble feet. Now -I cannot manage to deceive this treasure-house of valour any further; -[409] and this is not enough to make that mendicant stop playing tricks -with me. So I will now deceive that villain, and by an artifice bestow -the success, which he has earned, upon this king, whom a glorious -future awaits." - -When the Vetála had gone through these reflections, he said to the -king, "King, though you have been worried with so many journeys to and -fro in this cemetery terrible with black night, you seem quite happy, -and you do not shew the least irresolution. I am pleased with this -wonderful courage that you shew. [410] So now carry off this body, -for I am going out of it; and listen to this advice which I give you -for your welfare, and act on it. That wicked mendicant, for whom you -have fetched this human corpse, will immediately summon me into it, -and honour me. And wishing to offer you up as a victim, the rascal -will say to you, 'King, prostrate yourself on the ground in such a way -that eight limbs will touch it.' Then, great king, you must say to that -ascetic, [411] 'Shew me first how to do it, and then I will do exactly -as you do.' Then he will fling himself on the ground, and shew you -how to perform the prostration, and that moment you must cut off his -head with the sword. Then you will obtain that prize which he desires, -the sovereignty of the Vidyádharas; enjoy this earth by sacrificing -him! But otherwise that mendicant will offer you up as a victim; it -was to prevent this that I threw obstacles in your way for such a long -time here. So depart; may you prosper!" When the Vetála had said this, -he went out of that human corpse, that was on the king's shoulder. - -Then the king was led by the speech of the Vetála, who was pleased -with him, to look upon the ascetic Kshántisíla as his enemy, but he -went to him in high spirits, where he sat under that banyan-tree, -and took with him that human corpse. - - - - - - -CHAPTER XCIX. - -(Vetála 25.) - - -Then king Trivikramasena came up to that mendicant Kshántisíla, -carrying that corpse on his shoulder. And he saw that ascetic, alone at -the foot of a tree, in the cemetery that was terrible with a night of -the black fortnight, eagerly awaiting his arrival. He was in a circle -made with the yellow powder of bones, the ground within which was -smeared with blood, and which had pitchers full of blood placed in the -direction of the cardinal points. [412] It was richly illuminated with -candles of human fat, [413] and near it was a fire fed with oblations, -it was full of all the necessary preparations for a sacrifice, and -in it the ascetic was engaged in worshipping his favourite deity. - -So the king came up to him, and the mendicant, seeing that he had -brought the corpse, rose up delighted, and said, praising him; "Great -king, you have conferred on me a favour difficult to accomplish. To -think that one like you should undertake this enterprise in such a -place and at such a time! Indeed they say with truth that you are -the best of all noble kings, being a man of unbending courage, [414] -since you forward the interests of another with such utter disregard -of self. And wise men say that the greatness of great ones consists -in this very thing, that they swerve not from what they have engaged -to do, even though their lives are in danger." - -With these words the mendicant, thinking he had gained his end, took -the corpse down from the shoulder of that king. And he bathed it, and -anointed it, and threw a garland round it, and placed it within that -circle. And he smeared his limbs with ashes, and put on a sacrificial -thread of hair, and clothed himself in the garments of the dead, -and thus equipped he continued for a time in meditation. Then the -mendicant summoned that mighty Vetála by the power of spells, and made -him enter the corpse; and proceeded to worship him. He offered to him -an argha of white human teeth in a skull by way of an argha-vessel; -and he presented to him flowers and fragrant unguents; and he gratified -him with the savoury reek of human eyes, [415] and made an offering -to him of human flesh. And when he had finished his worship, he said -to the king, who was at his side, "King, fall on the ground, and do -obeisance with all your eight limbs to this high sovereign of spells -who has appeared here, in order that this bestower of boons may grant -you the accomplishment of your heart's desire." - -When the king heard that, he called to mind the words of the Vetála, -and said to the mendicant, "I do not know how to do it, reverend sir; -do you shew me first, and then I will do exactly as you." Then the -mendicant threw himself on the ground, to shew the king what he was to -do, and then the king cut off his head with a stroke of his sword. And -he tore and dragged [416] the lotus of his heart out of his inside, -and offered his heart and head as two lotuses to that Vetála. - -Then the delighted hosts of goblins uttered shouts of applause on every -side, and the Vetála said to the king from inside the corpse, "King, -the sovereignty of the Vidyádharas, which this mendicant was aiming at, -shall fall to your lot after you have finished the enjoyment of your -earthly sway. Since I have given you much annoyance, choose whatever -boon you desire." When the Vetála said this, the king said to him, -"Since you are pleased with me, every boon that I could desire is -obtained; nevertheless, as your words cannot be uttered in vain, I -crave this boon of you:--may these first twenty-four questions and -answers, charming with their various tales, and this conclusion, -the twenty-fifth of the series, be all famous and honoured on the -earth!" When the king made this request to the Vetála, the latter -replied, "So be it! and now listen, king; I am going to mention a -peculiar excellence which it shall possess. This string of tales, -consisting of the twenty-four first, and this final concluding tale, -shall become, under the title of the Twenty-five Tales of a Vampire, -famous and honoured on the earth, as conducing to prosperity! Whosoever -shall read respectfully even a sloka of it, or whosoever shall hear it -read, even they two shall immediately be freed from their curse. And -Yakshas, and Vetálas, and Kushmándas, and witches, and Rákshasas, and -other creatures of the kind shall have no power where this shall be -recited." When the Vetála had said this, he left that human corpse, and -went by his supernatural deluding power to the habitation he desired. - -Then Siva, being pleased, appeared, accompanied by all the gods, to -that king, visibly manifest, and said to him, as he bowed before him; -"Bravo! my son, for that thou hast to-day slain this hypocritical -ascetic, who was so ardently in love with the imperial sovereignty -over the Vidyádharas! I originally created thee out of a portion of -myself, as Vikramáditya, in order that thou mightest destroy the -Asuras, that had become incarnate in the form of Mlechchhas. And -now thou hast again been created by me as a heroic king of the name -of Trivikramasena, in order that thou mightest overcome an audacious -evildoer. So thou shalt bring under thy sway the earth with the islands -and the realms below, and shalt soon become supreme ruler over the -Vidyádharas. And after thou hast long enjoyed heavenly pleasures, -thou shalt become melancholy, and shalt of thy own will abandon them, -and shalt at last without fail be united with me. Now receive from me -this sword named Invincible, by means of which thou shalt duly obtain -all this." When the god Siva had said this to the king, he gave him -that splendid sword, and disappeared after he had been worshipped -by him with devout speeches and flowers. Then king Trivikramasena, -seeing that the whole business was finished, and as the night had come -to an end, entered his own city Pratishthána. There he was honoured -by his rejoicing subjects, who in course of time came to hear of -his exploits during the night, and he spent the whole of that day -in bathing, giving gifts, in worshipping Siva, in dancing, singing, -music, and other enjoyments of the kind. And in a few days that king, -by the power of the sword of Siva, came to enjoy the earth, that -was cleared of all enemies, together with the islands and the lower -regions; and then by the appointment of Siva he obtained the high -imperial sovereignty over the Vidyádharas, and after enjoying it long, -at last became united with the blessed one, so attaining all his ends. - - -(Here ends the Vetálapanchavinsati.) - -When [417] that minister Vikramakesarin, meeting in the way the -successful [418] prince Mrigánkadatta, after he had been long separated -from him by a curse, had told him all this, he went on to say to him, -"So, prince, after that old Bráhman had told me in that village this -story, called the Twenty-five Tales of a Vampire, he went on to say -to me, 'Well, my son, did not that heroic king Trivikramasena obtain -from the favour of a Vetála the thing that he desired? So do you also -receive from me this spell, and laying aside your state of despondency, -win over a chief among the Vetálas, in order that you may obtain -reunion with prince Mrigánkadatta. For nothing is unattainable by -those who possess endurance; who, my son, will not fail, if he allows -his endurance to break down? So do what I recommend you to do out of -affection; for you kindly delivered me from the pain of the bite of -a poisonous serpent.' When the Bráhman said this, I received from -him the spell with the practice to be employed with it, and then, -king, I took leave of him, and went to Ujjayiní. There I got hold -of a corpse in the cemetery at night, and I washed it, and performed -all the other necessary processes with regard to it, and I summoned a -Vetála into it by means of that spell, and duly worshipped him. And to -satisfy his hunger, I gave him human flesh to eat; and being greedy -for the flesh of men, he ate that up quickly, and then said to me; -'I am not satisfied with this; give me some more.' And as he would -not wait any time, I cut off my own flesh, [419] and gave it to him to -please him: and that made that prince of magicians exceedingly pleased -with me. Then he said to me, 'My friend, I am much pleased now with -this intrepid valour of thine, so become whole in thy limbs as thou -wast before, and crave from me whatever boon thou desirest.' When the -Vetála said this to me, I answered him then and there: 'Convey me, god, -to that place where my master Mrigánkadatta is; there is no other boon -which I desire more than this.' Then the mighty Vetála said to me; -'Then quickly get up on my shoulder, that I may carry thee rapidly -to that master of thine.' When the Vetála said this, I consented, -and eagerly climbed up on his shoulder, and then the Vetála, that was -inside that human corpse, rapidly set out through the air, carrying -me with him. And he has brought me here to-day, king, and when that -mighty Vetála saw you on the way, he brought me down from the air, -and thus I have been made to reach the sole of your foot. And I have -to-day been reunited with my master, and the Vetála has departed, -having accomplished what was required of him. This, O bestower of -honour, [420] is my great adventure, since I was separated from you -by the curse of the Nága." - -When Mrigánkadatta, as he was going to Ujjayiní to win his beloved, -had heard, on the way, from his minister Vikramakesarin, this account -of his adventures since he had been separated from him, that prince -rejoiced, as he had in course of time found some of his ministers, -who were separated from him by the curse of Párávatáksha, and as he -augured therefrom success in all that he had in hand. - - - -NOTE. - -Properly speaking, there are 24 instead of 25 stories in this version -of the Vetála Panchavinsati. The same appears to be the case with the -redaction ascribed to Sivadása, according to Oesterley, and with the -Tamul version. The 24th tale in Oesterley's translation is simply a -repetition of the 22nd. - - - - - - -CHAPTER C. - - -Honour to the vanquisher of obstacles, [421] round whose knees, -when he is dancing at night, there winds a garland of stars, which -appears as if it had fallen from the globes on his forehead! - -Then, the story being ended, the delighted Mrigánkadatta rose up from -the middle of the path, and set out again for Ujjayiní for which he had -long ago started in order to find Sasánkavatí, with a party of eight, -including himself, having recovered Vikramakesarin, accompanied by -Gunákara, and Vimalabuddhi, and Vichitrakatha, and Bhímaparákrama, -and Prachandasakti, and the Bráhman Srutadhi, and he kept looking -out for those of his companions separated from him by the curse of -the Nága, whom he had not yet recovered. - -And in course of time, he reached a treeless desert, all the water in -which had been dried up by the heat, and which was full of sand heated -by the fierce blaze of the sun. And as the prince was traversing it, -he said to his ministers, "Observe how long, terrible, and difficult to -cross is this great desert; for it has in it no refuge, it is pathless -and abandoned by men; and the blaze of its fire of grief seems to -ascend in these sandy mirages; its rough and dishevelled locks are -represented by the dry rustling blades of grass; and its thorns make -it appear to have its hair standing on end through fear of the lions, -tigers, and other noisome beasts; and it laments in the cries of its -deer exhausted by the heat and longing for water. So we must cross -this terrible desert as quickly as we can." - -When Mrigánkadatta had said this, he quickly crossed that desert -with his ministers, who were afflicted with hunger and thirst. And -he beheld in front of him a great lake filled with pellucid and -cold water, looking like streams that had flowed down from the moon -after it had been melted with the heat of the sun. It was so broad -that it filled the whole horizon, and it looked like a jewel-mirror -made by the Fortune of the three worlds, in order to behold in it -the reflection of herself. That lake resembled the Mahábhárata, for -in it the Dhártaráshtras [422] were making a disturbance, and many -Arjuna trees were reflected; [423] and it was refreshing and sweet -to the taste; it was like the churned sea of doom, for its precious -fluid was drunk by the blue-necked jays that assembled near it, [424] -and Vishnu might have resorted to it to find the goddess of Beauty: -[425] it resembled an earthly Pátála, for its profound cool depths -were never reached by the rays of the sun, and it was an unfailing -receptacle of lotuses. [426] - -And on the western shore of that lake the prince and his ministers saw -a great and wonderful tree. Its numerous far-reaching boughs, agitated -by the wind, appeared like arms, and the cloud-stream that clung to its -head was like the Ganges, so that it resembled Siva dancing. With its -lofty top, that pierced the sky, it seemed to be standing erect out -of curiosity to see the beauty of the garden Nandana. It was adorned -with fruit of heavenly flavour, that clung to its branches, and so -it looked like the wishing-tree of heaven, with goblets of nectar -suspended on it by the gods. It waved its shoots like finger-tips, -and seemed with the voices of its birds to say again and again, -"Let no one question me in any way!" - -While prince Mrigánkadatta was looking at that tree, his ministers, -worn out with hunger and thirst, ran towards it, and the moment they -saw those fruits on it, they climbed up to eat them, and immediately -they lost their human form, and were all six suddenly turned into -fruits. Then Mrigánkadatta was bewildered at not seeing those friends -of his, and he called on every one of them there by name. But when they -gave no answer, and could not be seen anywhere, the prince exclaimed -in a voice agonized with despair, "Alas! I am undone!" and fell on -the ground in a swoon. And the Bráhman Srutadhi, who had not climbed -up the tree, was the only one left at his side. - -So the Bráhman Srutadhi at once said to him by way of consolation, -"Why, my sovereign, do you lose your firmness, and despair, though -you have learned wisdom? For it is the man, who is not distracted in -calamity, that obtains prosperity. Did you not find those ministers, -after they had been separated from you by the curse of the Nága? In -like manner shall you again recover them, and get back the others also, -and moreover you shall soon be united with Sasánkavatí." When Srutadhi -said this to the prince, he answered him; "How can this be? The truth -is that all this train of events was arranged for our ruin by the -Disposer. If it was not so arranged, how came the Vetála to appear -in the night, and Bhímaparákrama to do as he did, and how came it to -pass that I heard about Sasánkavatí through the conversation that took -place between them, and that I set out from Ayodhyá to fetch her? How -came it to pass also that we were all separated from one another -in the Vindhya forest by the curse of the Nága, and that some of us -were in course of time reunited, and that this second separation has -now taken place and with it the ruin of all my plans? It all tallies -together, my friend. The fact is they have been devoured in that tree -by a demon, and without them what is Sasánkavatí to me, or what is -my life worth to me? So away with delusions?" When Mrigánkadatta had -said this, he rose up to throw himself into the lake out of sorrow, -although Srutadhi tried to prevent him. - -At that moment a bodiless voice came from the air, "My son, do not -act rashly, for all will end well for thee. The god Ganesa himself -dwells in this tree, and he has been to-day insulted by thy ministers -unwittingly. For they, king, being pinched with hunger, climbed up -into the tree in which he dwells, to pick its fruits, in a state of -impurity, having neither rinsed their mouths nor washed their hands -and feet; so the moment that they touched the fruits, they became -fruits themselves. For Ganesa inflicted on them this curse, 'Let them -become that on which their minds are fixed?' Moreover, thy four other -ministers, who, the moment they arrived here, climbed up the tree in -the same way, were turned into fruits by the god. Therefore do thou -propitiate this Ganesa with ascetic practices, and by his favour thou -shalt attain all thy objects." - -When Mrigánkadatta had been thus addressed by the voice from the -air, that seemed to rain nectar into his ears, hope again sprang -up in his bosom, and he gave up all idea of suicide. So he bathed -in the lake, and worshipped Ganesa, who dwelt in that tree, without -taking food, and joining his palms in an attitude of supplication, -praised him in the following words; "Hail thou elephant-faced lord, -who art, as it were, worshipped by the earth, that with its plains, -rocks, and woods, bows under the crushing weight of thy tumultuous -dance! Hail thou that hast the twin lotuses of thy feet worshipped -by the three worlds, with the gods, Asuras, and men, that dwell in -them; thou, whose body is in shape like a pitcher for the abundant -storing of various splendid successes! Hail, thou, the flame of -whose might blazes forth like twelve fierce suns rising at once; -thou that wast a premature day of doom to the race of the Daityas, -whom Siva, Vishnu, and Indra found hard to conquer! Hail, thou that -wardest off calamity from thy votaries! Hail, thou that diffusest a -blaze of flame with thy hand, while it glitters with thy mighty axe, -that seems anxious to illuminate thee in sport! I fly for refuge to -thee, O Ganesa, that wast worshipped even by Gaurí, in order that her -husband might successfully accomplish his undertaking in the conquest -of Tripura; honour to thee!" When Mrigánkadatta had in these words -praised Ganesa, he spent that night fasting, on a bed of kusa-grass -under that tree. In the same way that prince spent eleven nights, -being engaged in propitiating Ganesa, the king of impediments; and -Srutadhi remained in attendance on him. - -And on the night of the twelfth day Ganesa said to him in a dream, -"My son, I am pleased with thee; thy ministers shall be released -from their curse, and thou shalt recover them; and with them thou -shalt go and win Sasánkavatí in due course; and thou shalt return -to thy own city, and rule the whole earth." After Mrigánkadatta had -been thus informed in a dream by the god Ganesa, he woke up, when -the night came to an end, and told Srutadhi the vision that he had -seen. Srutadhi congratulated him on it; and then, in the morning, -the prince bathed and worshipped Ganesa, and proceeded to walk round -the tree in which the god dwelt, with his right hand towards it, -[427] and while he was thus engaged, all his ten ministers came down -from the tree, having been released from the form of fruits, and fell -at his feet. Besides the six who were mentioned before, there were -Vyághrasena and Sthúlabáhu, and Meghabala, and the fourth Dridhamushti. - -Then the prince, having recovered all those ministers at the same -instant, with eye, with gestures, [428] and with voice agitated by the -workings of joy, looked at his ministers, one by one, again and again, -exceedingly lovingly, and embraced them, and then spoke to them; -having successfully attained his object. And they, beholding with -tears in their eyes their master, who, after the asceticism which he -had gone through, was slender as a new moon, and having been told the -true explanation of the whole by Srutadhi, felicitated themselves on -having truly a protecting lord. - -Then Mrigánkadatta, having attained good hope of accomplishing his -enterprise, joyfully broke his fast with those ministers, who had -performed all necessary ablutions in the tank. - - - - - - -CHAPTER CI. - - -Then Mrigánkadatta, refreshed by breaking his fast, sat down -with those ministers of his on the bank of that lake. Then he -courteously asked those four ministers, whom he had recovered -that day, for an account of their adventures during the time that -he was separated from them. Thereupon that one of them, who was -called Vyághrasena, said to him, "Listen, prince, I now proceed to -relate our adventures. When I was carried to a distance from you by -the curse of the Nága Párávatáksha, I lost my senses, and in that -state I wandered through the forest by night. At last I recovered -consciousness, but the darkness, which enveloped me, prevented me -from seeing where the cardinal points lay, and what path I ought to -take. At last the night, that grief made long, [429] came to an end; -and in course of time the sun arose, that mighty god, and revealed -all the quarters of the heaven. Then I said to myself 'Alas! Where -can that master of mine be gone? And how will he manage to exist -here alone separated from us? And how am I to recover him? Where -shall I look for him? What course shall I adopt? I had better go to -Ujjayiní; for I may perhaps find him there; for he must go there, -to find Sasánkavatí.' With such hopes I set out slowly for Ujjayiní, -threading that difficult forest that resembled calamity, scorched by -the rays of the sun, that resembled showers of fiery powder. - -"And at last, somehow or other, I reached a lake, with full-blown -lotuses for expanded eyes, that seemed to hold converse with me -by means of the sweet cries of its swans and other water-birds; -it stretched forth its ripples like hands; its surface was calm and -broad; [430] the very sight of it took away all grief; and so in all -points it resembled a good man. I bathed in it, and ate lotus-fibres, -and drank water; and while I was lingering on its bank, I saw these -three arrive there, Dridhamushti, and Sthúlabáhu, and Meghabala. And -when we met, we asked one another for tidings of you. And as none of -us knew anything about you, and we suspected the worst, we made up our -minds to abandon the body, being unable to endure separation from you. - -"And at that moment a hermit-boy came to bathe in that lake; his name -was Mahátapas, and he was the son of Dírghatapas. He had matted hair, -he diffused a brightness of his own, and he seemed like the god of -Fire, blazing with mighty flame, having become incarnate in the body -of a Bráhman, in order to consume once more the Khándava forest; [431] -he was clothed in the skin of a black antelope, he had an ascetic's -water-vessel in his left hand, and on his right wrist he bore a rosary -of Aksha-seeds by way of a bracelet; the perfumed earth that he used -in bathing was stuck on the horns of the deer that came with him, and -he was accompanied by some other hermit-boys like himself. The moment -he saw us about to throw ourselves into the lake, he came towards us; -for the good are easily melted with compassion, and shew causeless -friendship to all. And he said to us, 'You ought not to commit a crime -characteristic of cowards, for poltroons, with their minds blinded with -grief, fall into the gulfs of calamity, but resolute men, having eyes -enlightened by discernment, behold the right path, and do not fall -into the pit, but assuredly attain their goal. And you, being men of -auspicious appearance, will no doubt attain prosperity; so tell me, -what is your grief? For it grieves my heart to see you thus.' - -"When the hermit-boy had said this, I at once told him the whole of -our adventure from the beginning; then that boy, who could read the -future, [432] and his companions, exhorted us with various speeches, -and diverted our minds from suicide. Then the hermit-boy, after he -had bathed, took us to his father's hermitage, which was at no great -distance, to entertain us. - -"There that hermit's son bestowed on us the arghya, and made us sit -down in a place, in which even the trees seemed to have entered on a -course of penance, for they stood aloft on platforms of earth, and -lifted on high their branches like arms, and drank in the rays of -the sun. And then he went and asked all the trees in the hermitage, -one after another, for alms. And in a moment his alms-vessel was -filled with fruits, that of themselves dropped from the trees; and -he came back with it to us. And he gave us those fruits of heavenly -flavour, and when we had eaten them, we became, as it were, satisfied -with nectar. - -"And when the day came to an end, and the sun descended into the sea, -and the sky was filled with stars, as if with spray flung up by his -fall, and the moon, having put on a white bark-robe of moonlight, had -gone to the ascetic grove on the top of the eastern mountain, [433] as -if desiring to withdraw from the world on account of the fall of the -sun, we went to see the hermits, who had finished all their duties, -and were sitting together in a certain part of the hermitage. We -bowed before them, and sat down, and those great sages welcomed us, -and with kindly words at once asked us whence we came. Then that -hermit-boy told them our history until the time of our entering the -hermitage. Then a wise hermit there, of the name of Kanva, said to us, -'Come, why have you allowed yourselves to become so dispirited, being, -as you are, men of valour? For it is the part of a brave man to display -unbroken firmness in calamity, and freedom from arrogance in success, -and never to abandon fortitude. And great men attain the title of great -by struggling through great difficulties by the aid of resolution, -and accomplishing great things. In illustration of this, listen to -this story of Sundarasena, and hear how he endured hardship for the -sake of Mandáravatí?' When the hermit Kanva had said this, he began, in -the hearing of us and of all the hermits, to tell the following tale." - - - -Story of Sundarasena and Mandáravatí. - -There is a country named Nishada, that adorns the face of the northern -quarter; in it there was of old a city of the name of Alaká. In this -city the people were always happy in abundance of all things, [434] -and the only things that never enjoyed repose were the jewel-lamps. In -it there lived a king of the name of Mahásena, and not without reason -was he so named, for his enemies were all consumed by the wonderful -and terrible fire of his valour, which resembled that of the god of -war. That king had a prime minister named Gunapálita, who was like -a second Sesha, for he was a mine of valour, and could bear up, like -that serpent, the weight of the earth. The king, having destroyed his -enemies, laid upon him the weight of his kingdom and devoted himself to -pleasure; and then he had a son born to him by his queen Sasiprabhá, -named Sundarasena. Even when he was a child, he was no child in good -qualities, and the goddesses of valour and beauty chose him for their -self-elected husband. - -That prince had five heroic ministers, equal in age and -accomplishments, who had grown up with him from their childhood, -Chandaprabha, and Bhímabhuja, and Vyághraparákrama, and the heroic -Vikramasakti, and the fifth was Dridhabuddhi. And they were all -men of great courage, endowed with strength and wisdom, well-born, -and devoted to their master, and they even understood the cries -of birds. [435] And the prince lived with them in his father's -house without a suitable wife, being unmarried, though he was -grown up. And that heroic Sundarasena and his ministers reflected, -"Courage invincible in assault, and wealth won by his own arm, and a -wife equal to him in beauty become a hero on this earth. Otherwise, -what is the use of this beauty?" - -And one day the prince went out of the town to hunt, accompanied by -his soldiers, and by those five companions, and as he was going out, a -certain famous female mendicant named Kátyáyaní, bold from the maturity -of her age, who had just returned from a distant foreign country, -saw him, and said to herself, when she beheld his superhuman beauty, -"Is this the Moon without Rohiní or the god of Love without Rati?" But -when she asked his attendants, and found out that it was the prince, -she was astonished, and praised the marvellousness of the creation of -the Disposer. [436] Then she cried out to the prince from a distance -with a shrill and far reaching voice, "Be victorious, O prince," and -so saying she bowed before him. But at that moment the mind of the -prince was wholly occupied by a conversation which he had begun with -his ministers, and he went on without hearing the female ascetic. But -she was angry, and called out to him in such a loud voice that he -could not help hearing her, "Ho! prince! why do you not listen to -the blessing of such a one as I am? What king or prince is there -on the earth that does not honour me? [437] But if your youth and -other advantages render you so proud now, it is certain that, if you -obtain for a wife that ornament of the world, the maiden Mandáravatí, -the daughter of the king of Hansadvípa, you will be too much puffed -up with arrogance to listen to the speech of Siva, [438] the great -Indra, and other gods, much less to the words of wretched men." - -When the ascetic had said this, Sundarasena, being full of curiosity, -called her to him, and bent before her and propitiated her. And being -anxious to question her, he sent her under the care of his servants -to rest in the house of his minister Vikramasakti. Then the prince -went off, and after he had enjoyed the sport of hunting, he returned -to his palace, and said his daily prayers, and took his food, and -then he sent for the ascetic, and put the following question to her, -"Reverend mother, who is this maiden named Mandáravatí, that you -spoke of to-day? Tell me, for I feel great curiosity about her." - -When the ascetic heard this, she said to him, "Listen, I will tell you -the whole story. I am in the habit of wandering about the whole of this -earth and the islands, for the sake of visiting sacred bathing-places -and other holy spots. And in the course of my travels I happened -to visit Hansadvípa. There I saw the daughter of king Mandáradeva, -a suitable match for the sons of gods, not to be beheld by those -who have done evil works; she bears the name of Mandáravatí, and -has a form as charming as the presiding goddess of the garden of the -gods; the sight of her kindles love, and she seems like another moon -all composed of nectar, created by the Disposer. There is no other -beauty on the earth equal to hers; [439] only you, prince, I think, -emulate her wealth of loveliness. As for those who have not seen her, -their eyes are useless, and they have been born in vain." - -When the prince heard this from the mouth of the female ascetic, he -said, "Mother, how are we to get a sight of her beauty, which is so -surpassing?" When the female ascetic heard this speech of his, she -said, "I took such interest in her on that occasion that I painted -a picture of her on canvas; and I have it with me in a bag; if you -feel any curiosity about it, look at it." When she had said this, -she took the picture of the lady out of the bag, and shewed it to -the gratified prince. And Sundarasena, when he beheld that maiden, -who, though she was present there only in a picture, seemed to be of -romantic beauty, and like a flowing forth of joy, immediately felt -his limbs covered all over with hairs erect from horripilation, as if -he had been pierced with the dense arrows of the god of the flowery -bow. [440] He remained motionless, hearing nothing, speaking nothing, -seeing nothing; and with his whole heart fixed on her, was for a long -time as if painted in a picture. - -When the prince's ministers saw that, they said to that female ascetic, -"Reverend mother, paint prince Sundarasena on this piece of canvas, -and let us have a specimen of your skill in catching likenesses." The -moment she heard that, she painted the prince on canvas. And when they -saw that it was a striking likeness, all, who were present there, said, -"The reverend lady's likenesses exactly resemble the originals, for -when one looks at this picture, one thinks that one sees the prince -himself; so the beauty of the princess Mandáravatí is sure to be such -as it is represented in the picture." - -When the ministers had said this, prince Sundarasena took the two -pictures, and being pleased, honoured that female ascetic. And he -dismissed with appropriate honours that dweller in a lonely spot. And -he entered the inner part of the palace, carrying with him the picture -of his beloved. He flung himself on a bed and said to himself "Can -this be my charmer's face, or a moon that has purged away the spot -that defiles its beauty?" [441] In this way he remained examining -Mandáravatí, limb by limb, though he had only her painted form before -him: and in this state he continued every day, abstaining from meat and -drink; and so in the course of a few days he was completely exhausted -by the pain of love's fever. - -When his parents, Sasiprabhá and Mahásena, found that out, they -came of their own accord and asked his friends the cause of his -indisposition. And his companions told them the whole story, as it had -happened, how the daughter of the king of Hansadvípa had come to be the -cause of his complaint. Then Mahásena said to Sundarasena, "My son, why -do you so improperly conceal this attachment of yours? For Mandáravatí -is a pearl of maidens, and she will be a good match for you. Besides, -her father Mandáradeva is a great friend of mine. So why do you torment -yourself about a matter of this kind, which is quite becoming, and -can be easily arranged by an ambassador?" When king Mahásena had said -this, he deliberated, and sent off an ambassador named Surathadeva -to Hansadvípa, to ask for the daughter of king Mandáradeva. And he -put into his hand the portrait of Sundarasena, executed on canvas by -that female ascetic, which shewed how wonderfully handsome he was. - -The ambassador travelled quickly, and reached the city of king -Mahendráditya on the shore of the sea, named Sasánkapura. There -he embarked on a ship, and after some days he reached the palace -of king Mandáradeva in Hansadvípa. He was announced by the wardens -and entered the palace, and saw that king, and after he had in due -form delivered to him the present, he said to him, "Great monarch, -king Mahásena sends you this message, 'Give your daughter to my son -Sundarasena; for a female ascetic, of the name of Kátyáyaní, made a -portrait of her, and brought it here, and shewed it to my son, as the -picture of a pearl of maidens. And as Sundarasena's beauty so nearly -resembled hers, I felt a desire to have his form painted on canvas -also, and herewith I send the picture. Look at it. Moreover, my son, -who is of such astonishing beauty, does not wish to be married, -unless he can find a wife that resembles him, and nobody but your -daughter is a match for him in appearance.' This is the message the -king entrusted to me, when he put this portrait into my hand; look -at it, king, let the spring-flower creeper be united to the spring." - -When the king heard this speech of the ambassador's, he was delighted, -and he sent for his daughter Mandáravatí and the queen her mother. And -in their company he opened and looked at that portrait, and immediately -he ceased to cherish the proud thought, that there was no fitting match -for his daughter on the earth. And he said, "My daughter's beauty will -not have been created in vain, if she is united to this prince. She -does not look her best without him, nor is he complete without her; -what is the lotus-bed without the swan, and what is the swan without -the lotus-bed?" - -When the king said this, and the queen expressed her complete -approbation of it, Mandáravatí suddenly became bewildered with -love. She remained with her wide expanded eyes immoveably fixed on the -picture, as if possessed, as if asleep, (though she was wide awake,) -as if herself a painting. Then Mandáradeva, seeing his daughter in -that state, consented to give her in marriage, and he honoured that -ambassador. - -And on the next day the king sent off his counter-ambassador, who was -a Bráhman named Kumáradatta, to king Mahásena. And he said to the two -ambassadors, "Go quickly to that king Mahásena, the lord of Alaká, -and say to him from me, 'I give you my daughter out of friendship; -so tell me, will your son come here, or shall I send my daughter to -you?'" When the two ambassadors had received this message from the -king, they immediately started off together on the sea in a ship; -and they reached Sasánkapura, and thence they travelled by land, and -reached that opulent city of Alaká, which seemed like the original -Alaká. [442] They went to the king's palace, and entered it with -the usual courtesies, and saw king Mahásena who welcomed them. And -they told that king the answer which Mandáradeva entrusted to them; -and when the king heard it, he was pleased, and shewed both of them -great honour. - -Then the king found out the star, under which the princess was born, -from her father's ambassador; and he asked his astrologers when a -favourable time would arrive for the marriage of his son. And they -answered that an auspicious time would present itself in three months -for bridegroom and bride, on the fifth day of the white fortnight -of the month Kártika. And so the king of Alaká informed Mandáradeva -that the marriage ought to take place on that day, and that he would -send his son, and this he wrote in a letter, and committed it to the -care of the ambassador Kumáradatta, and another ambassador of his own -named Chandrasvámin. So the ambassadors departed, and gave the letter -as they were directed, and told the king of Hansadvípa all that had -taken place. The king approved, and after honouring Chandrasvámin, -the ambassador of Mahásena, he sent him back to his master. And he -returned to Alaká, and reported that the business was satisfactorily -settled; and then all on both sides remained eagerly expecting the -auspicious day. - -And in the meanwhile Mandáravatí in Hansadvípa, who had long ago -fallen in love with the prince from seeing his picture, thought -that the auspicious day for the marriage was a long way off, and -felt unable to endure so much delay; and being affectionate, she -became desperately enamoured, and was grievously tormented with the -fire of love. And in the eager longing of her heart for Sundarasena, -even the anointing with sandal-wood ointment became a shower of hot -coals on her body, and a bed of lotus-leaves was to her a bed of hot -sand, and the rays of the moon seemed like the scorching points of -flame of a forest conflagration. She remained silent, avoiding food, -adopting a vow of loneliness; and when her confidante questioned -her in her anxiety, she was at last, with difficulty, induced to -make the following avowal; "My friend, my marriage is far off, and I -cannot bear to wait for the time, separated from my intended husband, -the son of the king of Alaká. Distant is the time, and the place, and -various is the course of Fate; so who knows what will happen to any one -here in the meantime? So I had better die." Saying this, Mandáravatí, -being sick with separation, passed immediately into a miserable state. - -When her father and mother heard that from the mouth of her confidante, -and saw her in such a condition, they deliberated with the ministers, -and came to the following conclusion, "That king Mahásena, the -sovereign of Alaká, is on good terms with us, and the princess -Mandáravatí is unable to endure the delay here, so why should we feel -any delicacy about it? Happen what will, let us send her to Alaká, -for when she is near her beloved, she will be able patiently to endure -the delay." When king Mandáradeva had gone through these deliberations, -he comforted his daughter Mandáravatí, and made her embark on a ship -with wealth and attendants, and after her mother had recited a prayer -for her good fortune, he sent her off from Hansadvípa by sea on an -auspicious day, to travel to Alaká, in order that she might be married -there; and he sent with her a minister of his own, named Vinítamati. - -And after the princess, travelling in a ship on the ocean, had left -Hansadvípa some days' sail behind her, there suddenly rose up against -her a roaring cloud, as it were a bandit, showering raindrops like -arrows, that sang terribly in the whistling wind. And the gale, like -mighty fate, in a moment dragged her ship to a distance, and smote it, -and broke it in pieces. And those attendants were drowned, and among -them Vinítamati; and all her treasure was whelmed in the ocean. - -But the sea lifted up the princess with a wave, as it were with an arm, -and flung her up alive in a forest on the shore, near the scene of -the shipwreck. To think that she should have fallen into the sea, and -that a towering wave should have landed her in a forest! Behold now, -how nothing is impossible to Destiny! Then she, in such a situation, -terrified and confused, seeing that she was alone in a solitary wood, -was again plunged in a sea, but this time it was the sea of grief. She -exclaimed, "Where have I arrived? Surely it is a very different place -from that for which I set out! Where too are those attendants of -mine? Where is Vinítamati? Why has this suddenly happened to me? Where -shall I go, ill-starred as I am? Alas! I am undone! What shall I -do? Cursed Fate, why did you rescue me from the sea? Ah! father! Ah, -mother! Ah, husband, son of the king of Alaká! Look; I am perishing -before I reach you; why do you not deliver me?" While uttering these -and similar exclamations, Mandáravatí wept copiously with tears that -resembled the pearls of a broken necklace. - -And at that very time a hermit, named Matanga, came there from his -hermitage, which was not far off, to bathe in the sea. That sage, -who was accompanied by his daughter, named Yamuná, who had observed a -vow of virginity from her childhood, heard the sound of Mandáravatí's -weeping. And with his daughter he approached her kindly, and he saw -her, looking like a doe separated from a herd of deer, casting her -sorrowing eyes in every direction. And the great sage said to her with -an affectionate voice, "Who are you, and how did you get into this -wood, and why do you weep?" Then Mandáravatí, seeing that he was a -compassionate man, slowly recovered herself, and told him her story, -with face dejected from shame. - -Then the hermit Matanga, after meditating, said to her, "Princess, -cease to despair; recover your composure! Though you are delicate -of body as a sirísha-flower, the calamity of sorrow afflicts you; -do misfortunes ever consider whether their victim is tender or -not? But you shall soon obtain the husband you desire; so come to -this hermitage of mine, which is at no great distance from this -place; and remain there with this daughter of mine as in your own -house." When the great hermit had comforted her with these words, -he bathed, and accompanied by his daughter, led Mandáravatí to his -hermitage. There she remained leading an ascetic life, longing to -meet her husband, delighting herself with waiting upon that sage, -accompanied by his daughter. - -And in the meanwhile Sundarasena, who was emaciated with long -expectation, remained killing the time in Alaká, continually counting -the days, eager for his marriage with Mandáravatí, and his friend -Chandaprabha and the rest were trying to console him. And in course -of time, as the auspicious day drew nigh, his father, the king, made -preparations for his journey to Hansadvípa. And after prayers had -been offered for a prosperous journey, prince Sundarasena started -from his home on an auspicious day, shaking the earth with his armies. - -And as he was marching along with his ministers, he reached in course -of time, to his delight, that city Sasánkapura, which adorned the -shore of the sea. There king Mahendráditya, hearing of his approach, -came to meet him, bowing humbly, and the prince entered the city with -his followers, and mounted on an elephant, he reached the palace -of the king. And as he went along, the splendour of his beauty -fluttered the hearts of the ladies of the city, as the hurricane -flutters the lotus-bed. In the palace, king Mahendráditya shewed him -every attention, and promised to accompany him: and so he rested -there that day. And he spent the night in such thoughts as these, -"Shall I ever get across the sea, and win that blushing bride?" - -And next morning he left his army in that very city, and went with king -Mahendráditya to the shore of the sea. There he and his ministers, -together with that king, embarked on a large ship, that was well -supplied with food and water. And the prince made the small retinue, -that he could not help taking, embark on a second ship. Then the ship -was let go, and its flag fluttered in the wind, and those two kings, -who were in it, shaped their course towards the south-western quarter. - -And after two or three days had passed, as they were sailing on the -sea, there suddenly arose a great hurricane. And the ranges of forest -on the shores of the sea shook to and fro, as if in astonishment at -the unprecedented character of the gale. And the waters of the sea, -inverted by the wind, were turned upside down, again and again, as -affections are by lapse of time. And an offering of jewels was made to -the sea accompanied by a loud cry of woe; and the pilots let loose the -sail and relaxed their efforts at the same time; and all excitedly -flung out very heavy stones on all sides, fastened by chains, and -flung away their hopes of life at the same time; and the two vessels, -driven to and fro by the waves, as elephants by elephant-drivers, -[443] wandered about in the sea, as if in the mêlée of a battle. - -Then Sundarasena, beholding that, was moved from his seat, as if -from his self-command, [444] and said to king Mahendráditya, "It -is through my demerits in former births that this day of doom has -suddenly come upon you. So I cannot endure to witness it; I will fling -myself into the sea." When the prince had said this, he quickly girt -his upper garment round his loins, and flung himself then and there -into the sea. And when his five friends, Chandaprabha and the others, -saw that, they too flung themselves in, and Mahendráditya did the -same. And while, having recovered their presence of mind, they were -swimming across the ocean, they all went in different directions, -being separated by the force of the waves. And immediately the wind -fell, and the sea became hushed and calm, and bore the semblance of -a good man whose wrath is appeased. [445] - -And in the meanwhile Sundarasena, with whom was Dridhabuddhi, found -a ship that had been driven from somewhere or other by the wind, -and with that minister of his as his only companion he climbed up on -it, as it were on a second swing of incertitude oscillating between -rescue and destruction. Then, having lost all courage, he drifted, -not knowing his bearings, looking on the whole world as made of water, -confiding in his god: and the ship, which was wafted along by a gentle -and favourable breeze, as if by a deity, carried him to the shore in -three days. There it stuck fast, and he and his companion sprang to -shore and to a hope of life at the same moment. - -And when there, he recovered breath, and said to Dridhabuddhi; "I -have escaped even from the sea, from the infernal regions, though I -went below; but since I have not been able to do so without causing -the death of my ministers Vikramasakti, and Vyághraparákrama, and -Chandaprabha and Bhímabhuja, such fine fellows as they were, and also -of king Mahendráditya, who became without cause so good a friend to -me,--of all these,--how can I now live with honour?" When he said -this, his minister Dridhabuddhi said to him, "Prince, recover your -composure; I am persuaded that we shall have good fortune; for they -may perhaps make their way across the sea, as we have done. Who can -discern the mysterious way of Destiny?" - -While Dridhabuddhi was saying this and other things of the same -kind, two hermits came there to bathe. The good men, seeing that the -prince was despondent, came up to him, and asked him his story, and -said kindly to him; "Wise sir, even the gods are not able to alter -the mighty influence of actions in a previous state of existence, -that bestow joy and sorrow. So a resolute man, who wishes to take -leave of sorrow, should practise right doing; for right doing is -the true remedy for it, not regrets, nor emaciation of the body. So -abandon despondency, and preserve your body by resolute endurance; -as long as the body is preserved, what object of human endeavour -cannot be attained? Moreover, you possess auspicious marks; you are -certain to enjoy prosperity." Saying this the hermits consoled him, -and took him to their hermitage. - -And prince Sundarasena remained waiting there for some days, -accompanied by Dridhabuddhi. - -And in the meanwhile his ministers Bhímabhuja and Vikramasakti, -having swum across the sea, reached the shore in a separate place. And -hoping that perhaps the prince might have escaped from the sea like -themselves, they entered that great forest, and searched for him -bewildered with grief. And his other two ministers, Chandaprabha and -Vyághraparákrama, and king Mahendráditya, in the same way escaped -from the sea, and sorrowfully sought for Sundarasena, and when they -did not find him, were afflicted; and at last they found their ship -unharmed and went to Sasánkapura. Then those two ministers, and the -army that had been left in that city, hearing what had happened, -[446] went weeping to their own city Alaká. And when they arrived -without the prince, lamenting their loss, the citizens wept, and -one universal wail was heard in the city. When king Mahásena and -his queen heard that news of their son, they were in such a state -that they would have died, if it were not that their allotted term -of life had not yet expired. And when the king and the queen were -bent on suicide, the ministers dissuaded them with various speeches, -which gave them reasons for entertaining hope. Then the king remained -in a temple of Svayambhú [447] outside the town, engaged in asceticism -with his attendants, enquiring for news of his son. - -And in the meanwhile king Mandáradeva, in Hansadvípa, heard the -news of the shipwreck of his daughter, and of that of his proposed -son-in-law. And he also came to know that his son-in-law's two -ministers had arrived in Alaká, and that king Mahásena there -was keeping himself alive by hope, being engaged in practising -austerities. Then that king also, who was afflicted by grief for the -loss of his daughter, and was only prevented by his ministers from -committing suicide, entrusted to them the care of his kingdom, and -with the queen Kandarpasená went to the city of Alaká to visit king -Mahásena, who was his partner in misfortune. And he made up his mind -that he would do whatever that king did, as soon as he had trustworthy -intelligence with regard to the fate of his son. And so he came to -king Mahásena, who was still more grieved when he heard of the fate -of Mandáravatí, and sorrowed in sympathy with him. Then that king of -Hansadvípa remained practising austerities with the king of Alaká, -restraining his senses, eating little, sleeping on darbha-grass. - -When they had been all scattered in this way in different directions -by the Disposer, as leaves by a wind, it happened that Sundarasena set -forth from the hermitage in which he was, and reached that hermitage -of Matanga, in which Mandáravatí was staying. There he beheld a lake -of clear water, the bank of which was thickly planted with trees bent -down with the weight of many ripe fruits of various flavours. As he was -weary, he bathed in that lake, and ate sweet fruits, and then walked -on with Dridhabuddhi, and reached a forest stream. And going along -its bank, he saw some hermit maidens engaged in gathering flowers -near a temple containing a Linga. And in the midst of them he beheld -one hermit maiden, who seemed to be the peerless beauty of the world, -illuminating the whole wood with her loveliness, as if with moonlight, -making all the regions full of blown blue lilies with her glance, -and sowing with her foot-falls a thicket of lotuses in the forest. - -Then the prince said to Dridhabuddhi, "Who can this be? Can she be a -nymph of heaven worthy of being gazed upon by the hundred-eyed Indra; -or is she the presiding goddess of the forest with her shoot-like -fingers clinging to the flowers? Surely the Creator framed this very -wonderful form of hers after he had perfected his skill by continual -practice in creating many nymphs of heaven. And lo! she exactly -resembles in appearance my beloved Mandáravatí, whose beauty I beheld -in a picture. Why should she not be the lady herself? But how can this -be? She is in Hansadvípa far away from this heart of the forest. So -I cannot [448] conceive who this fair one is, and whence she comes, -and how she comes to be here." And Dridhabuddhi, when he saw that fair -maid, said to the prince, "She must be whom you suppose her to be, -otherwise how could her ornaments, though made of forest flowers, -thus resemble a necklace, a zone, a string of bells, and the other -ornaments usually worn? Moreover, this beauty and delicacy are not -produced in a forest; so you may be certain that she is some heavenly -nymph, or some princess, not the daughter of a hermit. Let us rise -up and stand here [449] a moment to find out." When Dridhabuddhi had -said this, they both of them stood there concealed by a tree. - -And in the meanwhile those hermit maidens, having gathered their -flowers, went down into that river with that lovely girl to bathe. And -while they were amusing themselves by splashing about in it, it -happened that an alligator came and seized that lovely girl. When those -maidens saw that, they were bewildered, and they cried out in their -sorrow, "Help, help, ye woodland deities! For here is Mandáravatí, -while bathing in the river, suddenly and unexpectedly seized by an -alligator, and perishing." When Sundarasena heard that, he thought -to himself, "Can this really be that beloved of mine?" and rushing -forward he quickly killed that alligator with his dagger. And when -she fell from the monster's mouth, as it were from the mouth of death, -he carried her up on the bank, and comforted her. - -And she, for her part, having got over her fear, and seeing that he was -a charming person, said to herself, "Who is this great-hearted one that -my good fortune has brought here to save my life? Wonderful to say, -he bears a close resemblance to that lover of mine whom I saw in a -picture, the high-born son of the king of Alaká. Can he possibly be -that very man? But out on my evil thought! Heaven forefend! May such -a man never be an exile from his native land! So it is not fitting -for me now to remain in the society of a strange man. Accordingly, I -will leave this place: may prosperity be the lot of this great-souled -one!" After going through these reflections, Mandáravatí said to -those companions of hers, "First take a respectful leave of this -noble gentleman, and then come with me; we will now depart." - -When prince Sundarasena, whose doubts were before unsatisfied, -heard this, he conceived great confidence from merely hearing his -own name, and he questioned one of her companions, saying to her, -"Auspicious one, whose daughter and of what condition is this -friend of yours? Tell me, for I feel a great desire to know." When -he questioned the hermit maiden in these words, she said to him, -"This is the princess Mandáravatí, the daughter of king Mandáradeva, -the sovereign of Hansadvípa. She was being conducted to the city of -Alaká to be married to prince Sundarasena, when her ship was wrecked -in the sea, and the waves flung her up upon the shore: and the hermit -Matanga found her there and brought her to his hermitage." - -When she said this, Sundarasena's friend Dridhabuddhi, dancing -like one bewildered with joy and despondency, said to the prince, -"I congratulate you on having now been successful in obtaining the -princess Mandáravatí; for is not this that very lady of whom we were -thinking?" When he had said this, her companions the hermit maidens -questioned him, and he told them his story; and they gladdened with it -that friend of theirs. Then Mandáravatí exclaimed, "Ah, my husband," -and fell weeping at the feet of that Sundarasena. He, for his part, -embraced her and wept, and while they were weeping there, even stocks -and herbs wept, melted with compassion. - -Then the hermit Matanga, having been informed of all this by those -hermit maidens, came there quickly, accompanied by Yamuná. He comforted -that Sundarasena, who prostrated himself at his feet, and took him -with Mandáravatí to his own hermitage. And that day he refreshed -him by entertaining him, and made him feel happy; and the next day -the great hermit said to that prince, "My son, I must to-day go for a -certain affair to Svetadvípa, so you must go with Mandáravatí to Alaká; -there you must marry this princess and cherish her; for I have adopted -her as my daughter, and I give her to you. And you shall rule the -earth for a long time with her; and you shall soon recover all those -ministers of yours." When the hermit had said this to the prince and -his betrothed, he took leave of them, and went away through the air -with his daughter Yamuná, who was equal to himself in power. - -Then Sundarasena, with Mandáravatí, and accompanied by Dridhabuddhi, -set out from that hermitage. And when he reached the shore of -the sea, he saw coming near him a light ship under the command -of a young merchant. And in order to accomplish his journey more -easily, he asked the young merchant who was the owner of that ship, -through Dridhabuddhi, hailing him from a distance, to give him a -passage in it. The wicked merchant, who beheld Mandáravatí, and was -at once distracted with love, consented, and brought his ship near -the shore. Then Sundarasena first placed his beloved on board the -ship, and was preparing to get on board himself from the bank where -he stood, when the wicked merchant, coveting his neighbour's wife, -made a sign to the steersman, and so set the ship in motion. And the -ship, on board of which the princess was crying piteously, rapidly -disappeared from the view of Sundarasena, who stood gazing at it. - -And he fell on the ground crying out, "Alas! I am robbed by thieves," -and wept for a long time, and then Dridhabuddhi said to him, "Rise -up! Abandon despondency! this is not a course befitting a hero. Come -along! Let us go in that direction to look for that thief: for even in -the most grievous hour of calamity the wise do not take leave of their -fortitude." When Sundarasena had been thus exhorted by Dridhabuddhi, he -was at last induced to rise up from the shore of the sea and set out. - -And he went on his way weeping, and crying out, "Alas, queen! Alas, -Mandáravatí!" continually scorched by the fire of separation, -fasting, accompanied only by the weeping Dridhabuddhi; and almost -beside himself with distraction he entered a great wood. And when -in it, he paid no attention to the wise counsels of his friend, -but ran hither and thither, thinking only of his beloved. When he -saw the creepers in full bloom, he said, "Can this be my beloved -come here, adorned with blown flowers, having escaped from that -merchant-robber?" When he saw the beautiful lotuses, he said, -"Can she have dived into a tank in her fear, and is she lifting -up her face with long-lashed eyes and looking at me?" And when he -heard the cuckoos singing concealed by the leafy creepers, he said, -"Is the sweet-voiced fair one here addressing me?" Thus raving at -every step, he wandered about for a long time, scorched by the moon, -as if it were the sun; and so to him the night was the same as the day. - -And at last the prince with Dridhabuddhi emerged from that wood, -though with difficulty, and having lost his way, reached a great -wilderness. It was perilous with fierce rhinoceroses, dangerous as -being inhabited by lions, and so was as formidable [450] as an army, -and moreover it was beset by a host of bandits. When the prince entered -this wilderness, which was refugeless, and full of many misfortunes, -like misery, he was set upon with uplifted weapons, by some Pulindas, -who happened to be on the look out for human victims to offer to -Durgá, by order of Vindhyaketu the king of the Pulindas, who lived -in that region. When the prince was tormented with five fires, of -misfortune, exile, the grief of separation, that affront from a base -man, fasting, and the fatigue of the journey; alas! Fate created a -sixth fire in the form of an attack of bandits, as if in order to -exhaust his self-command. - -And when many of the bandits rushed towards him to seize him, showering -arrows, he, with only one companion to help him, killed them with his -dagger. When king Vindhyaketu discovered that, he sent forward another -force, and Sundarasena, being skilled in fighting, killed a great many -bandits belonging to that force also. At last he and his companion -fainted from the exhaustion of their wounds; and then those Savaras -bound them, and took them and threw them into prison. The prison was -full of multitudes of vermin, filthy with cobwebs, and it was evident -that snakes frequented it, as they had dropped there the skins that -clung to their throats. The dust in it rose as high as the ancle, -[451] it was honey-combed with the holes and galleries of mice, -and full of many terrified and miserable men that had been thrown -into it. In that place, which seemed the very birthplace of hells, -they saw those two ministers Bhímabhuja and Vikramasakti, who, like -themselves, had entered that wilderness after escaping from the sea, -in order to look for their master, and had been already bound and -thrown into prison. They recognised the prince and fell weeping at -his feet, and he recognised them, and embraced them, bathed in tears. - -Then their woes were increased a hundredfold by seeing one another; -but the other prisoners there said to them, in order to console them, -"Enough of grief! Can we avoid the effect of acts done in a previous -state of existence? Do you not see that the death of all of us together -is imminent? For we have been collected here by this king of the -Pulindas, in order that he may offer us up to Durgá on the coming -fourteenth day of the month. So why should you grieve? The way of -Fate, that sports with living beings, is strange; as she has given -you misfortune, she may in the same way give you prosperity." When -the other prisoners had said this to them, they remained there bound -with them; it is terrible to see how little respect calamities shew -even for the great. - -And when the fourteenth day arrived, they were all taken thence by the -orders of the king to the temple of Durgá to be sacrificed. It seemed -like the mouth of death, the flame of the lamp being its lolling -tongue, the range of bells being its row of teeth, to which the -heads of men clung. [452] Then Sundarasena, when he saw that goddess, -bowed before her, and praised her with mind humbled by devotion, and -uttered this prayer, "O thou goddess that didst quell the oppression -of the Asuras with thy blood-streaming trident, which mangled haughty -Daityas, thou that givest security to thy votaries, look upon me, -goddess, that am burned up with the forest-fire of grief, with a -favourable nectar-shedding eye, and refresh me. Honour to thee!" - -While the prince was saying this, Vindhyaketu, that king of the -Pulindas, came there to worship the goddess Durgá. The moment the -prince saw the king of the Bhillas, he recognised him, and being -bowed down with shame, said of his own accord to his friends, -"Ha! this is that very Vindhyaketu, the chief of the Pulindas, who -comes to my father's court to pay him homage, and is the lord of this -vast wilderness. Whatever may happen, we must not say anything here, -for it is better for a man of honour to die, than to make known who -he is under such circumstances." - -While the prince was saying this to his ministers, king Vindhyaketu -said to his servants, "Come now, shew me this heroic human victim, -who killed so many of my warriors when he was being captured." As soon -as his servants heard this, they brought Sundarasena, smeared with -clotted blood, and defiled with wounds, into the presence of that -king. When the king of the Bhillas saw him, he half recognised him, -and being terrified, said to him, "Tell me, who are you, and whence -do you come?" Sundarasena answered the king of the Bhillas, "What does -it matter who I am, or whence I come? Do what you are about to do." - -Then Vindhyaketu recognised him completely by his voice, and exclaiming -excitedly, "Alas! Alas!" fell on the ground. Then he embraced the -prince, and said, "Alas, great king Mahásena, see what a fitting -return I, villain that I am, have now made for your numerous benefits, -in that I have here reduced to such a state your son, whom you value -as your life, prince Sundarasena, who has come here from somewhere -or other!" This and many other such laments he uttered in such a way -that all there began to shed tears. But the delighted companions -of Sundarasena comforted the Bhilla king, saying to him, "Is not -this much that you recognised the prince before any misfortune had -happened? What could you have done after the event had taken place? So -why do you despond in the midst of this joy?" - -Then the king fell at the feet of Sundarasena, and lovingly honoured -him, and Sundarasena got him to set all the human victims free. And -after he had shown him all due respect, he took him to his village -and his friends with him, and proceeded to bandage his wounds and -administer medicines to him; and he said to him, "Tell me, prince, what -brought you to this place, for I have a great desire to know." Then -Sundarasena related to him all his adventures. And that prince of the -Savaras, being astonished, said to him, "What a wonderful chain of -events! That you should have set out to marry Mandaravatí, and that -you should then have been wrecked [453] in the sea, and that this -should have led to your reaching the hermitage of Matanga, and to -your meeting your beloved there, and that this merchant, in whom you -confided, should have carried her off from you, and that you should -have entered the wilderness, and have been imprisoned for sacrifice, -and recognised by me and delivered from that death--how strangely does -all this hang together! Therefore honour by all means to mysteriously -working Destiny! And you must not feel anxious about your beloved, -for, as Destiny has done all this, she will also do you that other -service soon." - -While the king of the Pulindas was saying this, his commander-in-chief -came quickly in a state of high delight, and entering said to him, -"King, a certain merchant entered this wilderness with his followers, -and he had with him much wealth and a very beautiful lady, a very gem -of women; and when I heard of this, I went with an army, and seized -him and his followers, with the wealth and the lady, and I have them -here outside." When Sundarasena and Vindhyaketu heard this, they said -to themselves "Can these be that merchant and Mandáravatí?" And they -said, "Let the merchant and the lady be brought in here at once," and -thereupon the commander-in-chief brought in that merchant and that -lady. When Dridhabuddhi saw them, he exclaimed, "Here is that very -princess Mandáravatí, and here is that villain of a merchant. Alas, -princess! How came you to be reduced to this state, like a creeper -scorched by the heat, with your bud-like lip dried up, and with your -flower-ornaments stripped off?" While Dridhabuddhi was uttering this -exclamation, Sundarasena rushed forward, and eagerly threw his arms -round the neck of his beloved. Then the two lovers wept for a long -time, as if to wash off from one another, by the water of a shower -of tears, the defilement of separation. - -Then Vindhyaketu, having consoled them both, said to that merchant, -"How came you to carry off the wife of one who confided in -you?" Then the merchant said, with a voice trembling with fear, -"I have fruitlessly done this to my own destruction, but this holy -saint was preserved by her own unapproachable splendour; I was no -more able to touch her, than if she had been a flame of fire; and I -did intend, villain that I was, to take her to my own country, and -after her anger had been allayed, and she had been reconciled to me, -to marry her." When the merchant had said this, the king ordered him to -be put to death on the spot; but Sundarasena saved him from execution; -however he had his abundant wealth confiscated, a heavier loss than -that of life; for those that have lost their wealth die daily, not -so those that have lost their breath. - -So Sundarasena had that merchant set at liberty, and the wretched -creature went where he would, pleased at having escaped with life; and -king Vindhyaketu took Mandáravatí, and went with her and Sundarasena to -the palace of his own queen. There he gave orders to his queen, and had -Mandáravatí honoured with a bath, with clothes and with unguents, and -after Sundarasena had been in the same way bathed and adorned, he made -him sit down on a splendid throne, and honoured him with gifts, pearls, -musk, and so on. And on account of the reunion of that couple, the king -made a great feast, at which all the Savara women danced delighted. - -Then, the next day, Sundarasena said to the king, "My wounds are -healed, and my object is attained, so I will now go hence to my own -city; and, please, send off at once to my father a messenger with a -letter, to tell the whole story, and announce my arrival." [454] When -the Savara chief heard this, he sent off a messenger with a letter, -and gave him the message which the prince suggested. - -And just as the letter-carrier was reaching the city of Alaká, it -happened that king Mahásena and his queen, afflicted because they -heard no tidings of Sundarasena, were preparing to enter the fire in -front of a temple of Siva, surrounded by all the citizens, who were -lamenting their approaching loss. Then the Savara, who was bearing the -letter, beholding king Mahásena, came running up proclaiming who he -was, stained with dust, bow in hand, with his hair tied up in a knot -behind with a creeper, black himself, and wearing a loin-cincture -of vilva-leaves. That letter-carrier of the king of the Bhillas -said, "King, you are blessed with good fortune to-day, as your son -Sundarasena has come with Mandáravatí, having escaped from the sea; for -he has arrived at the court of my master Vindhyaketu, and is on his way -to this place with him, and has sent me on before." Having said this, -and thus discharged his confidential commission, the letter-carrier -of the Bhilla king laid the letter at the monarch's feet. Then all -the people there, being delighted, raised a shout of joy; and the -letter was read out, and the whole of the wonderful circumstances -became known; and king Mahásena recompensed the letter-carrier, and -abandoned his grief, and made great rejoicings, and entered his palace -with all his retainers. And the next day, being impatient, he set out -to meet his son, whose arrival he expected, accompanied by the king -of Hansadvípa. And his force of four arms marched along with him, -innumerable, so that the earth trembled, dreading insupportable weight. - -In the meanwhile Sundarasena set out from that village of the Bhillas -for his own home, with Mandáravatí. And he was accompanied by his -friends Vikramasakti and Bhímabhuja, whom he found in the prison, -and Dridhabuddhi too was with him. He himself rode on a horse swift -as the wind, by the side of Vindhyaketu, and seemed by the hosts of -Pulindas that followed him, to be exhibiting the earth as belonging -to that race. And as he was marching along, in a few days he beheld -on the road his father coming to meet him, with his retinue and his -connections. Then he got down from his horse, and the people beheld him -with joy, and he and his friends went up and fell at the feet of his -father. His father, when he beheld his son looking like the full moon, -felt like the sea which surges up with throbbings of joy, and overflows -its bounds, and could not contain himself for happiness. [455] And -when he saw Mandáravatí, his daughter-in-law, bowing at his feet, -he considered himself and his family prosperous, and rejoiced. And -the king welcomed Dridhabuddhi and the other two ministers of his -son, who bowed at his feet, and he received Vindhyaketu with still -warmer welcome. - -Then Sundarasena bowed before his father-in-law Mandáradeva, whom his -father introduced to him, and rejoiced exceedingly; and beholding -his ministers Chandaprabha and Vyághraparákrama, who had arrived -before, clinging to his feet, he considered that all his wishes were -accomplished. And immediately king Mahendráditya, who was delighted -at hearing what had happened, came there from Sasánkapura out of -affection. Then prince Sundarasena, mounted on a splendid horse, -escorting his beloved, as Nadakúvara did Rambhá, went with all those to -his own home, the city of Alaká, the dwelling-place of all felicities, -abounding in virtuous men. And accompanied by his beloved he entered -the palace of his father, being sprinkled, as he passed through the -city, by the wives of the citizens, who were all crowding to the -windows, with the blue lotuses of their eyes. And in the palace he -bowed at the feet of his mother, whose eyes were full of tears of joy, -and then spent that day in rejoicings, in which all his relations -and servants took part. - -And the next day, in the long desired hour fixed by the astrologers, -the prince received the hand of Mandáravatí, who was bestowed on him by -her father. And his father-in-law, king Mandáradeva, as he had no son, -bestowed on him many priceless jewels, in his joy, and the reversion -of his kingdom after his own death. And his father, king Mahásena, -without exhausting the earth, made a great feast, in a style suitable -to his desires and means, in which all prisoners were released, and a -rain of gold was seen. [456] And having beheld Sundarasena prosperous -by his union with Mandáravatí, and having taken part in his wedding -festivities, in which all the women danced to song, and having been -honoured by king Mahásena, king Mandáradeva returned to his own -territory, and the king of Sasánkapura returned to that city, and -Vindhyaketu, the lord of the great wilderness, returned to his domain. - -And after some days had elapsed, king Mahásena, perceiving that his son -Sundarasena was virtuous and beloved by the subjects, established him -in his throne, and went himself to the forest. And prince Sundarasena, -having thus obtained the kingdom, and having conquered all his enemies -by the might of his arm, ruled with those ministers the whole earth, -and found his joy in the possession of Mandáravatí ever increasing. - -When the minister Vyághrasena had told this story on the bank of the -lake to Mrigánkadatta, he went on to say to him, "This wonderful tale, -prince, did the hermit Kanva relate to us in the hermitage, and at -the end of the tale the compassionate man said to us, to comfort -us, 'So, my sons, those who endure with resolute hearts terrible -misfortunes hard to struggle through, attain in this way the objects -they most desire; but those others, whose energies are paralysed by -loss of courage, fail. Therefore abandon this despondency, and go -on your way. Your master also, prince Mrigánkadatta, shall recover -all his ministers, and shall long rule the earth, after having been -united with Sasánkavatí.' When that great hermit had said this to -us, we plucked up courage, and spent the night there, and then set -out from that hermitage, and in course of time reached this wood, -travel-worn. And while here, being tortured with excessive thirst -and hunger, we climbed up this tree sacred to Ganesa, to get fruits, -and we were ourselves turned into fruits, and we have now, prince, -been released from our fruit-transformation by your austerities. Such -have been the adventures of us four, during our separation from you -[457] brought about by the curse of the Nága; and now that our curse -is expired, advance, united with us all, towards the attainment of -your object." - -When Mrigánkadatta had heard all this from his minister Vyághrasena, -he conceived hopes of obtaining Sasánkavatí, and so passed that -night there. - - - - - - -CHAPTER CII. - - -Then, the next morning, Mrigánkadatta rose up from the shore of that -beautiful lake, together with all his ministers, who had rejoined -him; and in company with them, and the Bráhman Srutadhi, set out for -Ujjayiní, to win Sasánkavatí, after he had paid his orisons to that -tree of Ganesa. [458] - -Then the heroic prince, accompanied by his ministers, again crossed -various stretches of woodland, which contained many hundreds of lakes, -and were black with tamála-trees [459] throughout their whole expanse, -looking like nights in the rainy season, when the clouds collect; -and others which had their canes broken by terrible infuriated -elephants roaming through them, in which the arjuna-trees formed a -strong contrast to the tamála-trees, [460] and which thus resembled -so many cities of king Viráta; and ravines of mighty mountains, -which were pure, though strewn with flowers, and though frequented -by subdued hermits, were haunted by fierce beasts; and at last came -near the city of Ujjayiní. - -Then he reached the river Gandhavatí, and dispelled his fatigue by -bathing in it, and after crossing it, he arrived with his companions -in that cemetery of Mahákála. There he beheld the image of mighty -Bhairava, black with the smoke from neighbouring pyres, surrounded -with many fragments of bones and skulls, terrible with the skeletons -of men which it held in its grasp, worshipped by heroes, frequented -by many troops of demons, dear to sporting witches. - -And after crossing the cemetery, he beheld the city of Ujjayiní, -a yuga old, ruled by king Karmasena. Its streets were watched by -guards with various weapons, who were themselves begirt by many brave -high-born Rájpúts; it was surrounded with ramparts resembling the -peaks of mighty mountains; it was crowded with elephants, horses, -and chariots, and hard for strangers to enter. - -When Mrigánkadatta beheld that city, which was thus inaccessible -on every side, he turned his face away in despondency, and said to -his ministers, "Alas! ill-starred man that I am! though it has cost -me hundreds of hardships to reach this city, I cannot even enter it; -what chance then have I of obtaining my beloved?" When they heard this, -they said to him, "What! do you suppose, prince, that this great city -could ever be stormed by us, who are so few in number? We must think -of some expedient to serve in this emergency, and an expedient will -certainly be found; how comes it that you have forgotten that this -expedition has frequently been enjoined by the gods?" - -When Mrigánkadatta had been thus addressed by his ministers, he -remained for some days roaming about outside the city. - -Then his minister Vikramakesarin called to mind that Vetála, which he -had long ago won over, intending to employ him to fetch the prince's -love from her dwelling-house. And the Vetála came, black in hue, -tall, with a neck like a camel, elephant-faced, with legs like a bull, -eyes like an owl, and the ears of an ass. But finding that he could -not enter the city, he departed; the favour of Siva secures that city -against being invaded by such creatures. - -Then the Bráhman Srutadhi, who was versed in policy, said to -Mrigánkadatta, as he was sitting in gloom, surrounded by his ministers, -longing in his heart to enter the city; "Why, prince, though you -know the true principles of policy, do you remain bewildered, like -one ignorant of them? Who will ever be victorious in this world by -disregarding the difference between himself and his foe? For at every -one of the four gates of this city, two thousand elephants, twenty-five -thousand horses, ten thousand chariots, and a hundred thousand footmen -remain harnessed and ready, day and night, to guard it; and they are -hard to conquer, being commanded by heroes. So, as for a handful of -men, like ourselves, entering it by force, that is a mere chimerical -fancy, [461] not a measure calculated to ensure success. Moreover, -this city cannot be overthrown by a small force; and a contest with an -overwhelming force is like fighting on foot against an elephant. So -join with your friend Máyávatu the king of the Pulindas, whom you -delivered from the terrible danger of the water-monsters in the -Narmadá, and with his friend Durgapisácha the very powerful king of the -Mátangas, who is attached to you on account of his alliance with him, -[462] and with that king of the Kirátas, named Saktirakshita, who is -famous for his valour and has observed a vow of strict chastity from -his youth upwards, and let them all bring their forces, and then do -you, thus strengthened by allies, fill every quarter with your hosts, -and so accomplish the object you have in view. Moreover, the king -of the Kirátas is awaiting your coming from a distance in accordance -with your agreement; how have you come to forget this? And no doubt, -Máyávatu is ready awaiting your arrival, in the territory of [463] -the king of the Mátangas, for you made this agreement with him. So -let us go to the castle named Karabhagríva, on the southern slope of -the Vindhyas, in which that chief of the Mátangas dwells. And let us -summon there Saktirakshita, the king of the Kirátas, and united with -them all make a fortunate expedition with every chance of success. - -When Mrigánkadatta and his ministers heard this speech of Srutadhi's, -which was full of sense and such as the wise would approve, they -eagerly accepted it, saying, "So be it." And the next day the prince -adored that unresting traveller of the sky, the sun, the friend -of the virtuous, that had just arisen, revealing every quarter of -the world, [464] and set out for the abode of Durgapisácha king -of the Mátangas on the southern slope of the Vindhya range. And -his ministers Bhímaparákrama, and Vyághrasena, and Gunákara, and -Meghabala with Vimalabuddhi, and Sthúlabáhu with Vichitrakatha, and -Vikramakesarin, and Prachandasakti, and Srutadhi and Dridhamushti -followed him. With them he successively crossed forests wide-ranging -as his own undertakings, and stretches of woodland profound as his -own schemes, with no better refuge at night than the root of a tree -[465] on the shore of a lake, and reached and ascended the Vindhya -mountain lofty as his own soul. - -Then the prince went from the summit of the mountain down its -southern slope, and beholding afar off the villages of the Bhillas -full of elephants' tusks and deer-skins, he said to himself, "How am -I to know where the dwelling of that king of the Mátangas is?" While -engaged in such reflections, he and his ministers saw a hermit boy come -towards them, and after doing obeisance to him, they said, "Fair Sir, -do you know in what part of this region the palace of Durgapisácha, -the king of the Mátangas, is? For we wish to see him." - -When that good young ascetic heard this, he said, "Only a kos distant -from this place is a spot called Panchavatí, and not far from it was -the hermitage of the hermit Agastya, who with small effort cast down -from heaven the haughty king Nahusha; where Ráma, who by command of -his father took up his dwelling in a forest, accompanied by Lakshmana -and his wife Sítá, long waited on that hermit; where Kabandha, [466] -who guided Ráma to the slaughter of the Rákshasas, proceeded to attack -Ráma and Lakshmana, as Ráhu does the sun and moon, whose arm a yojana -in length Ráma felled, so that it resembled Nahusha in his serpent -form, come to supplicate Agastya; where even now the Rákshasas hearing -the roaring of the clouds at the beginning of the rainy season, call -to mind the twanging of the bow of Ráma; where the aged deer, that -were fed by Sítá, beholding the regions deserted in every direction, -with eyes filling with tears, reject the mouthful of grass; where -Márícha, who brought about Sítá's separation from her husband, -assumed the form of a golden deer and enticed away Ráma, as if to -save from slaughter those deer, that were still left alive; where, -in many a great lake full of the water of the Káverí, it appears as if -Agastya had vomited up in driblets the sea that he swallowed. Not far -from that hermitage, on a table-land of the Vindhya, is a stronghold -tangled and inaccessible, named Karabhagríva. In it dwells that mighty -Durgapisácha of terrible valour, chief of the Mátangas, whom kings -cannot conquer. And he commands a hundred thousand bowmen of that -tribe, every one of whom is followed by five hundred warriors. With -the aid of those brigands he robs caravans, destroys his enemies, and -enjoys this great forest, caring nought for this or that king. [467] - -When Mrigánkadatta had heard this from the young hermit, he took -leave of him, and went quickly, with his companions, in the direction -indicated by him, and in course of time he arrived in the environs of -Karabhagríva that stronghold of the king of the Mátangas, which were -crowded with Bhilla villages. And within them he beheld near at hand -on every side crowds of Savaras, adorned with peacocks' feathers and -elephants' teeth, clothed in tigers' skins, and living on the flesh of -deer. When Mrigánkadatta saw those Bhillas, he said to his ministers, -"See! these men live a wild forest life like animals, and yet, strange -to say, they recognise Durgapisácha as their king. There is no race -in the world without a king; I do believe the gods introduced this -magical name among men in their alarm, fearing that otherwise the -strong would devour the weak, as great fishes eat the little." [468] -And while he was saying this, and trying to find the path that led to -the stronghold Karabhagríva, the scouts of Máyávatu, the king of the -Savaras, who had already arrived there, recognized him, having seen him -before. They immediately went and told that Máyávatu of his arrival; -and he with his army went to meet him. And when that king of the -Pulindas came near, and saw the prince, he alighted from his horse, -and ran forward, and fell at his feet. And he embraced the prince, -who asked after his health, and then mounted him and his ministers -on horses, and brought them to his own camp. And that king of the -Savaras sent his own warder to inform the king of the Mátangas of -the prince's arrival. - -And Durgapisácha, the king of the Mátangas, quickly came there from -his own place, and his appearance justified his name. [469] He seemed -like a second Vindhya range, for his body was firm as a rocky peak, -his hue was black as tamála, and Pulindas lay at his foot. His -face was rendered terrible by a natural three-furrowed frown, and -so he appeared as if Durgá, the dweller in the Vindhya range, had -marked him with the trident, to claim him as her own. Though young, -he had seen the death of many "secular birds;" though black, he was -not comely; and he crouched to none, though he hugged the foot of a -mountain. [470] Like a fresh cloud, he displayed the peacock tail and -the gay-coloured bow; like Hiranyáksha, [471] his body was scarred -by the furious boar; like Ghatotkacha, he was mighty and possessed a -haughty and terrible shape; [472] like the Kali age, he allowed those -born under his sway to take pleasure in wickedness and break through -the bonds of rule. And the mass of his host came filling the earth, -like the stream of the Narmadá, when let loose from the embrace of -Arjuna. [473] And so the aggregated army of the Chandálas moved on, -blackening all the horizon with a dark hue, making those who beheld it -say in perplexity to themselves "Can this be a mass of rock that has -rolled down from the Anjana mountain, [474] or is it a premature bank -of the clouds of the day of doom, that has descended upon the earth?" - -And their chief Durgapisácha came up to Mrigánkadatta, placing his -head upon the ground even when at a distance, and bowed before him, -and said "To-day the goddess Durgá is pleased with me, in that -your Highness, of such a noble race, has come to my house. On that -account I consider myself fortunate and successful. When the king of -the Mátangas had said this, he gave him a present of pearls, musk, -and other rarities. And the prince kindly accepted it with the usual -courtesies. Then they all encamped there. That great forest was covered -all over with elephants fastened to posts, with horses in stables, -and tented footmen; and was scarcely able to contain itself, being -confused with its good fortune in thus being assimilated to a city, -which was unprecedented in the course of its existence. - -Then, in that wood, when Mrigánkadatta had bathed in the river for -good fortune, and had taken food, and was sitting at his ease, -in a secluded spot, surrounded by his ministers, Máyávatu also -being present, Durgapisácha said to Mrigánkadatta, in the course of -conversation, speaking in a tone softened by affection and regard, -"This king Máyávatu came here a long time ago, and has been remaining -here with me, my lord, awaiting your orders. So where, my prince, -have you all remained so long? And what have you done? Tell me, now, -the business that detained you." When the prince heard this speech of -his, he said, "After I had left the palace of our friend here Máyávatu, -with Vimalabuddhi and Gunákara, and Srutadhi, and Bhímaparákrama, -whom I had also recovered, I found on my way this Prachandasakti and -Vichitrakatha, and in course of time also this Vikramakesarin. Then -these men here found on the borders of a beautiful lake a tree sacred -to Ganesa, and climbed up it to pick its fruit, and so were turned -into fruits themselves by the curse of the god. Then I propitiated -Ganesa, and not without difficulty set them free, and at the same -time I delivered these other four ministers of mine, Dridhamushti -and Vyághrasena and Meghabala and Sthúlabáhu, who had previously -suffered the same transformation. With all these, thus recovered, I -went to Ujjayiní; but the gates were guarded, and we could not even -enter the town; much less could we think of any device for carrying -off Sasánkavatí. And as I had no army with me, I had no locus standi -for sending an ambassador. So we deliberated together, and came here -to you. Now, my friend, you and your allies have to decide whether -we shall attain our end or no." - -When Mrigánkadatta had related his adventures in these words, -Durgapisácha and Máyávatu said, "Be of good courage; this is but a -little matter for us to accomplish at once; our lives were originally -created for your sake. We will bring here that king Karmasena in -chains, and we will carry off his daughter Sasánkavatí by force." - -When the king of the Mátangas and Máyávatu said this, Mrigánkadatta -said lovingly and very respectfully, "What will you not be able -to accomplish, for this resolute courage of yours is a sufficient -guarantee that you will carry out that furtherance of your friend's -interests which you have undertaken. When the Creator made you -here, he infused into your composition qualities borrowed from your -surroundings, the firmness of the Vindhya hills, the courage of -the tigers, and the warm attachment to friends of the forest [475] -lotuses. So deliberate and do what is fitting." While Mrigánkadatta was -saying this, the sun retired to rest on the summit of the mountain -of setting. Then they also rested that night in the royal camp, -as was meet, sleeping in booths made by the workmen. - -And the next morning Mrigánkadatta sent off Gunákara to bring -his friend Saktirakshita, the king of the Kirátas. He went and -communicated the state of affairs to that sovereign; and in a very -few days the king of the Kirátas returned with him, bringing a very -large force. Ten hundred thousand footmen, and two hundred thousand -horse, and a myriad of furious elephants on which heroes were mounted, -and eighty-eight thousand chariots followed that king, who darkened -the heaven with his banners and his umbrella. And Mrigánkadatta, -with his friends and ministers, went to meet him in high spirits and -honoured him and conducted him into the camp. And in the meanwhile -other friends and relations of the king of the Mátangas, and all those -of king Máyávatu, having been summoned by messengers, came in. [476] -And the camp swelled like the ocean, giving joy to the heart of -Mrigánkadatta: with shouts rising up like the roar of the waves, -and hundreds of battalions pouring in like rivers. And Durgapisácha -honoured [477] those assembled kings with musk, and garments, and -pieces of flesh, and spirits distilled from fruits. And Máyávatu the -king of the Savaras gave them all splendid baths, unguents, food, -drink, and beds. And Mrigánkadatta sat down to eat with all those -kings who were seated in their proper places. [478] He even went so -far as to make the king of the Mátangas eat in his presence though -at a little distance from him: the fact is, it is necessity and place -and time that take precedence, not one man of another. - -And the next day, when the newly arrived force of Kirátas and others -had rested, Mrigánkadatta, sitting on a throne of ivory in the assembly -of the kings, where he had been duly honoured, after he had had the -place cleared of attendants, said to his friends, the king of the -Mátangas, and the others, "Why do we now delay? Why do we not quickly -march towards Ujjayiní with the whole of this force?" When the Bráhman -Srutadhi heard this, he said to that prince, "Listen prince, I now -speak according to the opinion of those who know policy. A king who -wishes to be victorious must first see the distinction between what is -practicable and what is not practicable. What cannot be accomplished by -an expedient, he should reject as impracticable. That is practicable -which can be accomplished by an expedient. Now expedients in this -matter are of four kinds, and are enumerated as conciliation, gifts, -division and force. This order represents their comparative advantages, -the first being better than the second, and so on. So, my prince, -you ought first to make use of conciliation in this business. For, as -king Karmasena is not greedy of gain, gifts are not likely to succeed; -nor is division likely to be of any use, for none of his servants -are angry, or covetous, or indignant with him, on account of having -been treated with neglect. As for force, its employment is risky; as -that king lives in a difficult country, has a very formidable army, -and has never been conquered by any king before. Moreover even mighty -ones cannot always be assured of having the fortune of victory on their -side in battles; besides, it is not becoming in one, who is a suitor -for a maiden's hand, to slaughter her relations. So let us send an -ambassador to that monarch, adopting the method of conciliation. If -that does not succeed, the method of force shall be employed as being -unavoidable." All there, when they heard this speech of Srutadhi's, -approved it, and praised his statesmanship. - -Then Mrigánkadatta deliberated with them all, and sent a servant of -the king of the Kirátas, a noble Bráhman, Suvigraha by name, who -possessed all the requisites of a diplomatist, to king Karmasena, -as an ambassador to communicate the result of their deliberations, -and he carried with him a letter, and was also entrusted with a verbal -message. The ambassador went to Ujjayiní, and, being introduced by the -warder, entered the king's palace, the interior of which looked very -magnificent, as its zones were crowded with splendid horses, and with -elephants; and he saw that king Karmasena, sitting on his throne, -surrounded by his ministers. He did obeisance to that sovereign, -who welcomed him; and after he had sat down, and his health had -been enquired after, he proceeded to deliver to him his letter. And -the king's minister, named Prajnákosa, took it, and broke the seal, -and unfolding the letter, proceeded to read it out to the following -effect. "All-Hail! The auspicious Mrigánkadatta, ornament of the -circle of the earth, son of the great king of kings who is lord of -the city of Ayodhyá, the fortunate Amaradatta, from the slope of the -forest at the foot of the castle of Karabhagríva, where he now is, -with kings submissive and obedient to him, sends this plain message -to the great king Karmasena in Ujjayiní, who is the moon of the -sea of his own race, with all due respect; You have a daughter, -and you must without fail give her to another, so give her to me; -for she has been declared by the gods a suitable wife for me. In this -way we shall become allies, and our former enmity will be at an end; -if you do not consent, I will appeal to my own strong arms to give -me this object of my desires." When the letter had been thus read by -the minister Prajnákosa, king Karmasena, inflamed with rage, said to -his ministers, "These people are always hostile to us; and observe, -this man, not knowing his place, has on the present occasion worded -his communication in an objectionable form. He has put himself first -and me last, out of contempt; and at the end the conceited fellow has -bragged of the might of his arm. So, I do not consider that I ought -to send any reply; as for giving him my daughter, that is out of the -question. Depart, ambassador; let your master do what he can." [479] - -When king Karmasena said this, that Bráhman ambassador Suvigraha, -being a man of spirit, gave him an answer well-suited to the occasion, -"Fool, you boast now, because you have not seen that prince; make -ready; when be arrives, you will learn the difference between yourself -and your opponent." When the ambassador said this, the whole court -was in a state of excitement; but the king, though in wrath, said, -"Away with you! Your person is inviolable, so what can we do?" Then -some of those present, biting their lips, and wringing their hands -together, said one to another, "Why do we not follow him and kill him -this moment." But others, being masters of themselves, said, "Let the -young fool of a Bráhman go! why do you trouble yourselves about the -speech of this babbler? We will shew what we can do." Others again, -appearing to foreshadow by their frowns the speedy bending of their -bows, remained silent, with faces red with rage. - -The whole court being thus incensed, the ambassador Suvigraha went -out, and repaired to Mrigánkadatta in his camp. He told him and his -friends what Karmasena had said; and the prince, when he heard it, -ordered the army to march. Then the sea of soldiers, set in motion -by the order of the commander, as by a violent gust of wind, in which -men, horses, and elephants moved like bounding sea-monsters, exciting -satisfaction in the mind of the allied monarchs, [480] assumed an -agitation terrifying to the minds of timid men. Then Mrigánkadatta, -making the earth miry with the foam of high-mettled horses, and the -frontal ichor of elephants, and deafening the world with the noise -of his drums, moved on slowly to Ujjayiní to victory. - - - - - - -CHAPTER CIII. - - -Then Mrigánkadatta, accompanied by his friends, crossed the Vindhya -range, and with his army ready for battle, reached the frontier of -Ujjayiní. When the brave king Karmasena heard that, he also made -ready for the fight, and with his army moved out from the city -to meet him. And when those two armies came to close quarters, -and could see one another, a battle took place between them, that -gladdened heroes. The battlefield seemed like the dwelling-place of -Hiranyakasipu, as it was full of timid demons dispersed in terror -by the roar of the Man-lion; [481] the continued dense showers of -arrows flying through the air, and cutting one another, descended -on brave warriors, like locusts on the tender herb. Dense clouds of -pearls gleamed as they sprang from the frontal globes of elephants -struck with swords, resembling the necklace of the Fortune of that -battle broken in her agitation. That place of combat appeared like the -mouth of Death; and the sharp points of spears, that seized on men, -horses, and elephants, were like his fangs. The heads of strong-armed -warriors, cut off with crescent-headed arrows, flew up to heaven, -as if leaping up [482] to kiss the heavenly nymphs; and at every -moment trunks of brave heroes danced, as if in delight at the battle -of their noble leader being gloriously illuminated; and so for five -days that hero-destroying battle went on, with flowing rivers of blood, -rich in mountains of heads. - -And in the evening of the fifth day the Bráhman Srutadhi came secretly -to Mrigánkadatta when he was closeted with his ministers, and said to -him, "While you were engaged in fighting, I went away from the camp, -in the disguise of a mendicant, and entered Ujjayiní, the gates of -which were almost deserted; and now listen; I will tell you truly what -I observed, being myself all the while, though near at hand, unseen in -virtue of my knowledge. As soon as king Karmasena went out to battle, -Sasánkavatí with the permission of her mother also left the palace, and -repaired to a temple of Gaurí in that city, to propitiate the goddess, -in order to ensure her father's success in the combat. And while she -was there, she said in secret to a devoted confidante 'My friend, it -is for my sake, that my father has become involved in this war. And if -he is conquered, he will give me to that prince; for kings disregard -love for offspring altogether, when the interests of their kingdoms -are at stake. And I do not know whether that prince is a suitable match -for me in respect of personal appearance, or not. I would sooner meet -my death than marry an ugly husband. I think a good-looking husband, -even though poor, is to be preferred to an ugly one, though he be -emperor over the whole earth. So you must go to the army and see what -he is like, and then return. For, my fortunate friend, Prudence [483] -is your name, and Prudence is your nature.' - -"When the princess had given this order to her confidante, that girl -managed to come to our camp, and after seeing you, prince, went and -said to that princess, 'My friend, I can say nothing but this; even -Vásuki [484] himself has not got a tongue able to describe the beauty -of that prince. So far however I can give you an idea of it: as there -is no woman in the world equal to you in good looks, so there is no -man equal to him. But alas! that is but a feeble description of him; -I believe in these three worlds there is no Siddha, or Gandharva, -or god like him.' By this speech of her confidante's Sasánkavatí's -heart was fixed on you, and at the same moment it was nailed to you -by the god of love with his arrows. And from that time forth she has -remained desiring the welfare of you and also of her father, becoming -gradually attenuated by penance and the grief of separation from you." - -"So go secretly this very night, and carry off that princess from -that sanctuary of Gaurí, which is now unfrequented, and bring her here -without being observed. Let her be conveyed to the palace of Máyávatu; -and then these kings, after securing your rear against the fury of -the foe, shall come there with me. Let this fighting be put an end -to. Do not allow any further slaughter of soldiers. And ensure the -personal safety of yourself and the king your father-in-law. For war, -that involves a great waste of human life, is an inexpedient expedient, -and sages affirm it to be the worst of all political measures." - -When Srutadhi had said this to Mrigánkadatta, that prince and his -ministers mounted their horses and set out secretly at night. And -the prince arrived at the city of Ujjayiní, in which only women, and -children, and sleepy men were left, and entered it easily, as the gates -were kept by only a few drowsy guards. [485] And then he proceeded -to that famous sanctuary of Gaurí, which was easily discovered by the -description which Srutadhi had given of it. It was situated in a great -garden called Pushpakarnda, and was just then illuminated by the rays -of the moon, which at that time adorned the face of the East. [486] - -In the meanwhile Sasánkavatí, who remained sleepless, though her -companions, worn out by attendance and other fatigues, were sleeping -around her, was saying to herself; "Alas! for my sake brave kings -and princes and heroes are being slain every day in battle in both -these armies. Moreover, that prince, who has appealed to the ordeal -of battle for my sake, was long ago designated as my husband by the -goddess Durgá in a dream; and the god of love has with unfailing -aim cut out my heart with a continual shower [487] of arrows, and -taken it, and presented it to him. But, ill-starred girl that I am, -my father will not give me to that prince, on account of the previous -enmity between them, and his own pride; so much I gathered from his -letter. So what is the use of a sure revelation by a goddess in a -dream, when Fate is adverse? The fact is, I see no chance of obtaining -my beloved in any way. So, why should I not abandon my hopeless life, -before I hear of some misfortune happening to my father or to my lover -in battle? [488]" With these words she rose up, and in her grief went -in front of the image of Gaurí and made a noose with her outer garment, -fastening it to an asoka-tree. - -In the meanwhile Mrigánkadatta, with his companions, entered that -garden and fastened his horse to a tree in front of the temple and -sanctuary of Gaurí. Then Mrigánkadatta's minister Vimalabuddhi, -seeing the princess near, said of his own accord to the prince, -"Look prince, here is some lovely girl trying to hang herself; now, -who can she be?" When the prince heard that, he looked at her and -said, "Dear me! who can this girl be? Is she the goddess Rati? Or -is she happiness incarnate in bodily form? Or is she the beauty of -the moon, having taken shape, [489] or the command of Cupid living -and walking? Or is she a nymph of heaven? No, that cannot be. For -what can make heavenly nymphs desire to hang themselves? So let us -remain here for a time concealed by the trees, until we find out for -certain, somehow or other, who she is." When he had said this, he and -his ministers remained there in concealment; and in the meanwhile -the despondent Sasánkavatí offered this prayer to the goddess, -"O adorable Gaurí that deliverest the afflicted from their pain, -grant that, though, owing to my sins in a former state of existence, -prince Mrigánkadatta has not become my husband in this birth, he -may become such in a future life." When the princess had said this, -she bowed before the goddess, and fastened the noose round her neck -with eyes moist with tears. - -At that moment her companions woke up, and distressed at not seeing -her, began to look for her, and quickly came where she was. And they -said, "Alas, friend, what is this that you have undertaken? Out on -your rashness!" With these words they removed the noose from her -neck. So, while the girl was standing there ashamed and despondent, -a voice came from the inner shrine of Gaurí's temple, "Do not despond, -my daughter Sasánkavatí; that word, fair one, that I spake to thee -in a dream, cannot prove false. Here is that husband of thine in a -former life, Mrigánkadatta, come to thy side; go and enjoy with him -the whole earth." - -When Sasánkavatí heard this sudden utterance, she slowly looked aside -a little confused, and at that moment Vikramakesarin, the minister -of Mrigánkadatta, came up to her, and pointing out the prince with -his finger, said to her, "Princess, Bhavání has told you the truth, -for here is the prince, your future husband, come to you, drawn by -the cords of love." When the princess heard that, she cast a sidelong -glance, and beheld that noble lover of hers [490] standing in the -midst of his companions, looking like the moon having descended from -heaven begirt by the planets, like the standard by which beauty is -tested in others, raining nectar into the eyes. - -Then she remained motionless as a pillar, and every hair stood erect -with joy on all her limbs, so that they appeared to be covered with -the feathers at the end of Cupid's arrows raining upon her; and at -that moment Mrigánkadatta came up to her, and in order to dispel her -shame, he addressed to her, with a voice raining the honey of love, -the following speech appropriate to the occasion, [491] "Fair one, -you have made me leave my own country and kingdom and relations, -and brought me from a distance, enslaving me and binding me with -the chain of your virtues. So now I have gained this fruit of my -dwelling in the forest, and of my sleeping on the ground, and of -my living on wild fruits, and enduring the fierce heat of the sun, -and of my emaciation with asceticism, that I have beheld this form -of yours which rains nectar into my eyes. And if you love me enough -to care to please me, bestow also, gazelle-eyed one, that feast of -the eyes upon the ladies of our city. Let the war cease; let the -welfare of both armies be ensured; let my birth be made a success, -and let my father's blessing be gained for me at the same time!" - -When Mrigánkadatta had said this to Sasánkavatí, she slowly answered -with eyes fixed on the ground, "I indeed have been purchased with -your virtues and made your slave, so do, my husband, what you think -will be for our good." When Mrigánkadatta had been refreshed by -this nectar-like speech of hers, and saw that his point was gained, -he praised the goddess Gaurí and bowed before her, and then he made -the princess get up behind him on his horse, and his ten [492] brave -ministers mounted and took her ladies-in-waiting up behind them; -and then the prince, with his sword drawn, set out from that city at -night, accompanied by them sword in hand. And though the city-guards -saw those eleven heroes, they did not dare to stop them, for they -looked as formidable as so many angry Rudras. And leaving Ujjayiní, -they went with Sasánkavatí to the palace of Máyávatu, in accordance -with the advice of Srutadhi. - -While the guards were exclaiming in their distraction, "Who are these, -and whither are they gone?" it gradually became known in Ujjayiní that -the princess had been carried off. And the queen-consort hurriedly -despatched the governor of the city to the camp, to tell king Karmasena -what had taken place. But in the meanwhile the head of the scouts -came to king Karmasena in the camp there at night, and and said to -him, "King, Mrigánkadatta and his ministers left the army secretly -in the early part of this night, and went on horseback to Ujjayiní, -to carry off Sasánkavatí, who is in the temple of Gaurí. So much I -have discovered for certain; your Highness knows what step it is now -desirable to take." - -When king Karmasena heard this, he sent for his general, and -communicated to him privately the information he had received, -and said to him, "Choose five hundred swift horses, and set picked -men on them, and go with them secretly and rapidly to Ujjayiní, and -wherever you find that villain Mrigánkadatta, kill him, or make him -prisoner: know that I will follow you quickly, leaving my army behind -me." When the general received this order from the king, he said, -"So be it," and set out by night for Ujjayiní with the prescribed -force. And on the way he met the governor of the town, from whom he -heard that the princess had been carried off by some daring men in -another direction. Then he returned with the governor of the town, -and told king Karmasena what had taken place. When the king heard it, -he thought it impossible, and remained quiet during the night, without -making an attack. And in the camp of Mrigánkadatta Máyávatu and the -other kings passed the night under arms, by the advice of Srutadhi. - -And next morning the sagacious king Karmasena found out the real state -of the case, and sent off an ambassador to the kings in the camp of -Mrigánkadatta, and he instructed the ambassador to give this message -by word of mouth, "Mrigánkadatta has carried off my daughter by a -stratagem; never mind that; for what other man would be as suitable -a match for her? So now let him come to my palace, and do you come -too, in order that I may celebrate my daughter's marriage with -appropriate ceremonies." [493] And the kings and Srutadhi approved -of this proposal, [494] and said to the ambassador, "Then let your -master retire to his own city, and we will ourselves go and bring -the prince there." When the ambassador heard that proposal, he went -and reported it to his master, and Karmasena agreed to it, and left -for Ujjayiní with his army. When the kings saw that, they went, with -Máyávatu at their head, and accompanied by Srutadhi, to Mrigánkadatta. - -And in the meanwhile Mrigánkadatta, with Sasánkavatí, had reached -the palace of Máyávatu in the city of Kánchanapura. There the queens -of Máyávatu welcomed him, and his companions, and his beloved, -with becoming hospitality, and he rested there with them, having -successfully accomplished his object. And the next day the kings came -there with Srutadhi; the heroic king of the Kirátas Saktirakshita with -his army, and the mighty king Máyávatu leader of the Savaras, and the -hero Durgapisácha lord of the host of the Mátangas; and all of them, -when they beheld Mrigánkadatta united to Sasánkavatí like the white -water-lily to the night, rejoiced and congratulated him. And after -they had shewn him the honour he deserved, they told him the message -of Karmasena, and how he had gone to his own palace. - -Then Mrigánkadatta, having established there his camp, that was like -a moving city, sat down with them all to take counsel. And he said to -the kings and to his ministers, "Tell me; shall I go to Ujjayiní to be -married, or not?" And they with one accord gave the following answer, -"That king is a villain; so how can a visit to his palace turn out -well? [495] Moreover, there is no need of it, as his daughter has -arrived here." Then Mrigánkadatta said to the Bráhman Srutadhi, -"Why do you remain silent, Bráhman, like one taking no interest in -the proceedings? Tell me, do you approve of this step or not?" - -Then Srutadhi said, "If you will listen, I will tell you what I think: -my opinion is that you ought to go to the palace of Karmasena. For -he sent you this message because he saw no other way out of the -difficulty; otherwise, how would a powerful prince like that, when his -daughter had been carried off, give up fighting, and go home? Moreover, -what could he do to you, when you arrived at his court, since you -would take your army with you? On the contrary, if you go there, -he will be well-disposed to you, and he will again be one of your -chief allies out of love for his daughter. The reason he makes this -proposal, which is a perfectly legitimate one, is that he does not -wish his daughter to be married in an irregular manner. So I think it -advisable that you should go to Ujjayiní." When Srutadhi said this, -all, who were present, approved his speech, and said, "Bravo! Bravo!" - -Then Mrigánkadatta said to them, "I admit the truth of all this; -but I do not like to marry without my father and mother. So let some -one be sent off from this place to summon my father and mother: and -when I have learnt their wish, I will do what is proper." When the -hero had said this, he took the advice of his friends, and then and -there sent off his minister Bhímaparákrama to his parents. - -And in the meanwhile his father, king Amaradatta, in the city of -Ayodhyá, found out in course of time from his subjects that the -charge which Vinítamati brought against the prince, and which caused -his banishment from his native land, was wholly groundless. Then, -in his wrath, he put to death that wicked minister and his family, -and fell into a pitiable state, being terribly afflicted on account -of the banishment of his son. And he left his capital, and remained -in a sanctuary of Siva, outside the city, called Nandigráma; and -there he and his wives gave themselves up to severe asceticism. - -After he had remained there some time, Bhímaparákrama, whose approach -was announced by scouts, arrived, thanks to the speed of his swift -horse, at the city of Ayodhyá. He beheld that city plunged in despair, -on account of the absence of the prince, as if it were once more going -through the painful agitation caused by the exile of Ráma. Thence he -went to Nandigráma, surrounded by citizens who asked him for news -of the prince, and hearing from their mouths what had happened to -the king. There he beheld king Amaradatta, with his body emaciated -by asceticism, surrounded by his queens, eager for news of his -beloved son. - -Bhímaparákrama went up to him and fell at his feet: and the -king embraced him, and asked for news of his son; and thereupon -Bhímaparákrama said to him with tears; "Your son Mrigánkadatta -has won by his valour the princess Sasánkavatí, the daughter of -king Karmasena. But, as he is devoted to his parents, it does not -seem at all becoming to him to marry her, unless the king and the -queen can be present at the ceremony. So your son, placing his head -upon the ground, has sent me to request you to come to him. And he -awaits your Highness's arrival, in Kánchanapura, in the palace of -king Máyávatu, the monarch of the Savaras. Now hear the story of our -adventures." And thereupon Bhímaparákrama began with the banishment -of his master, and related all his various and wonderful adventures, -involving the long story of the misfortunes of their forest sojourn -and their separation, with the war, and winding up with the prince's -reconciliation with Karmasena. - -When king Amaradatta heard that, he made up his mind that it was -well with his son, and in his joy he announced that he would set out -that moment. He mounted an elephant, and accompanied by his queen, -his subject kings, and his ministers, and followed by a force of -elephants and cavalry, he started full of eagerness to join his -son. And travelling uninterruptedly, the king reached in a few days -his son's camp, that was pitched in the territory of the monarch of -the Savaras. - -And when Mrigánkadatta, who had long been yearning for his father, -heard of his approach, he went out to meet him with all the kings. And -he saw him from a distance, and dismounted from his horse, and fell -at the feet of his father, who was seated on an elephant, and at the -feet of his mother. And when embraced by his father, he filled with -his body his clasping arms, with satisfaction his heart, and his eyes -with tears. His mother too folded him in a long embrace, and looking -at him again and again, was for some time unable to let him go, as -if fearing a second separation. And Mrigánkadatta introduced to his -father Amaradatta the kings his friends, and they bowed before him and -the queen. And that couple, the king and the queen, received lovingly -those friends who had stood by their only son in his difficulties. - -Then Amaradatta entered the palace of Máyávatu, and saw Sasánkavatí, -his future daughter-in-law, who bowed at his feet. And after accepting -a present, he departed with the queen and that daughter-in-law, and -took up his quarters in his own camp. And there he took food with -his son and all the kings, and spent that day agreeably with song, -music, and dancing. And he thought that all his objects in life had -been gained, thanks to his son Mrigánkadatta, the future emperor, -who had attained so much glory. - -And in the meanwhile the wise king Karmasena, after deliberating, -sent off an ambassador to Mrigánkadatta with the following message, -which was contained in a letter, and also intended to be delivered -by word of mouth; "I know that you will not come to Ujjayiní; so I -will send to you my own son Sushena; he will bestow on you with due -ceremonies his sister Sasánkavatí; so you ought not, blameless one, -to marry her in an irregular manner, if you value my friendship." - -And when the prince had heard this message delivered in the royal -hall of audience, his father the king himself gave this answer to -the ambassador; "Who but king Karmasena would send such a gracious -message? That excellent monarch is truly well-disposed to us; so -let him send here his son Sushena; we will so order matters as that -his daughter's marriage shall give him satisfaction." When the king -had given this answer and dismissed the messenger with due honours, -he said to his son, and Srutadhi, and the kings, "We had better -go now to Ayodhyá; that is the place where the marriage can be -performed with most éclat; and there we can entertain Sushena with -becoming magnificence. And let king Máyávatu wait here for Sushena; -when that prince arrives he can come on after us to Ayodhyá with -him. But we will go on in front to make the necessary preparations -for the marriage." And all present approved this speech of the king's. - -Then, the next day, the king with the queen and his soldiers, and -Mrigánkadatta with the kings and his ministers, started off with -Sasánkavatí, exulting in their success, leaving Máyávatu to wait there -for Sushena. Their army moved on like a deep and terrible sea, agitated -with hundreds of waves in the form of troops of bounding horses, -filling all the horizon with a flood of countless marching footmen, -rendering all other sounds inaudible with the confused din that arose -from it. And gradually advancing, father and son reached the palace -of Saktirakshita the king of the Kirátas, that lay in their course. - -There they and their attendants were courteously and generously -welcomed with heaps of valuable jewels, gold, and splendid -garments. And they stayed there one day with their army, taking -food and resting, and then they set out and reached in course of -time their city of Ayodhyá. It seemed like a lake in windy weather, -as they entered it: for the ladies of the city that had climbed up -to the windows of the palaces, as they moved to and fro, seemed like -swaying full-blown lotuses, sending forth shoots of beauty; and their -rolling eyes eager to behold the prince, who after a long absence had -returned, bringing a bride with him, were like dancing blue lilies; -it was crowded with assembling kingly swans; and tossing with wavy -banners. And father and son looked grand, as they sat on thrones, -being blessed by the Bráhmans, praised by heralds, and hymned by bards. - -And when the people there saw the great beauty of Sasánkavatí, -they exclaimed in their astonishment, "If they were to behold this -daughter of Karmasena, the Ocean would cease to boast of the beauty -of his daughter Lakshmí, and the Himálaya would no longer pride -himself on Gaurí." And then, when the festival came on, the quarters, -re-echoing the sound of the auspicious drums of rejoicing, as it were, -gave notice to the kings. And the whole city was full of exultation, -and the vermilion colours that covered it throughout, seemed like -its red glow of affection overflowing in external form. - -The next day the astrologers fixed an auspicious date for the prince's -marriage, and his father king Amaradatta began to make preparations -for it. And the city was filled so full of various jewels, coming -from all quarters, that it put to shame the city of Kuvera. - -And soon a servant of king Máyávatu's came to the sovereign in high -spirits, introduced by the warder, and said to him, "King, prince -Sushena and king Máyávatu have arrived, and they are both waiting -on the frontier of this realm of Ayodhyá." When king Amaradatta -heard that, he sent his own general with a body of soldiers to meet -Sushena. And Mrigánkadatta, out of regard for his friend, also went -out with the general from Ayodhyá to meet the prince. And both of -those princes dismounted, while yet a great distance apart, and -met together, embracing one another and asking after one another's -health. And out of love they entered the city in the same chariot, -giving a great feast to the eyes of the ladies of the city. - -And there Sushena had an interview with the king, and was received by -him with much respect, and then he went to the private apartments of -his sister Sasánkavatí. There she rose up weeping and embraced him, -and he sat down, and said to the princess who was overwhelmed with -shame, "My father directs me to tell you that you have done nothing -unbecoming, for he has just come to learn that prince Mrigánkadatta -was appointed your husband by the goddess Gaurí in a dream, and it is -the highest duty of women to follow the steps of their husbands." When -he said this to the girl, she dismissed her shame, looking at her -heart with downcast face, as if to tell it that its desire was gained. - -Then Sushena brought and gave to Sasánkavatí in the presence of -the king her own accumulated wealth; two thousand bháras [496] of -gold, five camels heavily laden with jewelled ornaments, and another -treasure of gold. And he said, "This is her own private property, but, -as for what her father has sent, I will give it her in due course at -the marriage altar." Then they all ate and drank, and spent the day -there in the king's presence in great comfort, with Mrigánkadatta -and his suite. - -The next day dawned, the day fixed as auspicious, and Mrigánkadatta -performed his own daily ceremony, of bathing and so on; in which -the king himself displayed the utmost interest, in his joy at the -occasion. And then Sasánkavatí, though her beauty was sufficient -bridal ornament, was solemnly adorned by the ladies, only out of -regard for the good old custom, not because anything of the kind -was needed. Then the bride and bridegroom left the room in which -the previous ceremony took place, and in which Sushena presided, and -ascended the altar-platform, where a fire was burning. And on it the -prince received the hand of the princess, which was resplendent with -the hues of a lotus that she held, as Vishnu the hand of Lakshmí. And -when they circumambulated the fire, the face of Sasánkavatí was red -and tearful from heat and smoke, though anger was far from her. And -the handfuls of parched grain, thrown into the fire, appeared like -the laughs of the god of Love, pleased with the success of his -scheme. And when the first handful was thrown, Sushena gave five -thousand horses, and a hundred elephants, and two hundred bháras of -gold, and twenty camels laden with loads of splendid raiment, valuable -gems, and pearl-ornaments. And at each subsequent sprinkling of grain, -Sasánkavatí's brother gave her a portion of the wealth gained by the -conquest of the earth, double that given at the preceding. - -Then Mrigánkadatta, the auspicious ceremony of his marriage having -been performed, entered his own palace with his newly married bride, -Sasánkavatí, while the sound of festal drums rose in the air. And -the king, his father, gratified his ministers and the citizens of -his capital, with presents of elephants, horses, garments, ornaments, -meat, and drink, suited to the worth of the recipient, beginning with -the circle of dependent monarchs, and ending with the parrots and -pet mainas. And the king displayed on this occasion such exceedingly -lavish generosity that even the trees had garments and gems fastened -to them, and presented the appearance of earthly wishing-trees. - -Then the king and Mrigánkadatta feasted with the kings and Sasánkavatí -and Sushena, and spent the rest of the day in a wine-party. Then, -after the inhabitants of the palace had eaten and drunk well, and -enjoyed music and dancing, the sun, having accomplished his journey, -and having drunk up the moisture of the earth, entered the cavern of -the western mountain. And the glory of the day, seeing that he had -departed somewhere or other with the evening that was all ablaze with -a warm glow, ran after him in a fit of jealous anger, and the birds -flying to and fro seemed like her agitated zone. [497] And then in due -course appeared advancing the wanton nymph Night, beautiful with her -waving black robe of darkness, and showing a face in which stars rolled -for eyeballs, and the god of Love waxed mighty. And the moon, own -brother to the curved corner of an angry long-eyed beauty's eye, arose, -and glowing with fresh rosy colour, made itself the driving-hook of the -elephant of the eastern mountain. And the eastern quarter, that was -clear and bright with the departure of the darkness, bore a laughing -face, to which the moon, like a new shoot of the twining plant of -Love, formed an extemporized ear-ornament. And at night Mrigánkadatta, -after performing his evening devotions, retired to his luxuriously -appointed bed-chamber with his bride Sasánkavatí. And during it, that -fair one's moonlike countenance, dispelling the darkness, and lighting -up the pictured panels of the room, seemed to render unnecessary -the lamps hanging there, that were made of precious stones. [498] -And the next morning Mrigánkadatta was aroused by the soft sweet -strains of the following song, "The night has past; leave your bed, -prince, for the breezes of morning are blowing, fanning the perfumed -locks of the gazelle-eyed fair ones. And the dewdrops collected on the -points of the blades of dúrva-grass sparkle brilliantly, looking like -pearls fallen from the necklace of the night quickly following the -moon. And observe, prince, the bees that long sported in the cups of -the white water-lilies opening when touched by the beams of the moon, -and drank the honey, and were joyous at having obtained an entrance, -now that the water-lilies are closed and their glory is departing, -are seeking some other retreat; for to whom are black souls faithful -in calamity? And the god of Love, seeing that the lip of night has -been adorned by the finger of the sun, has stripped it of the moon -which served it for a beauty-patch, and has gradually dissipated -the darkness which was a black powder to set it off." Aroused by -these strains at the hour of dawn, Mrigánkadatta cast off sleep, -and leaving Sasánkavatí, at once started up from his couch. And -he rose and performed the ceremonies of the day, his father having -made all the arrangements that devolved on him; and accompanied by -his beloved he passed many more days in similar rejoicing. Then his -father, Amaradatta, first inaugurated the prince's brother-in-law -Sushena with the holy waters, and placed a turban of honour on his -head; and bestowed on him as a mark of respect a suitable territory -and elephants, horses, quantities of gold, and garments, and a hundred -beautiful women. And then the king complimented the king of the Savaras -and the king of the Kirátas, Máyávatu and Saktirakshita, with their -relations and wives, and that king Durgapisácha the leader of the host -of the Mátangas, and the ministers of Mrigánkadatta with Srutadhi, -by giving them territories, cows, horses, gold and garments. Then king -Amaradatta dismissed the king of the Kirátas and the other monarchs, -with Sushena, to their own dominions: and ruled his realm in happiness, -at ease because his valour was so well known. Mrigánkadatta, for his -part, having conquered his enemies, and attained his ends, remained -in happiness with his wife Sasánkavatí, whom he had gained after a -long struggle, and with Bhímaparákrama and his other ministers. - -And in course of time old age, slowly creeping on, approached the root -of the ear of that king Amaradatta, appearing as if it had taken form -in order to say to him, "You have enjoyed the good things of fortune; -your age is fully ripe; surely it is now time to retire from the -world." Then the king's mind became averse to enjoyment, and he said to -his ministers, "Listen, I will now tell you the scheme which I have in -my mind. My life has passed; that grey hue which is the harbinger of -Death has just now twitched my locks; and when old age once arrives, -a vicious clinging to enjoyment on the part of persons like myself, -when all the zest is gone, is mere vanity. And though in some people -a mad passion of avarice and lust goes on increasing with increasing -age, that is without doubt the natural tendency of base souls, and the -good do not acquire it. Now I have this son here Mrigánkadatta, who -has gained glory by conquering the sovereign of Avanti and his allied -kings [499], who abounds in good qualities, is beloved by the subjects, -and has excellent friends. So I propose to make over to him my mighty -kingdom, and to retire to a holy water for mortification of the flesh; -conduct in conformity with the laws laid down for the various periods -of life, that their enemies cannot blame, becomes men of great soul." - -When the calm and resolute ministers heard this determined speech -of the king's, they, and in due course the queen and the citizens -all approved it, saying, "So let it be!" Then the king performed -the joyful ceremony of the coronation [500] of his son Mrigánkadatta -at a moment fixed by the astrologers, on a day selected by the chief -Bráhmans assembled together. And on that day the palace of the king was -full of people running hither and thither at the order of the warder, -and all the officials in it had their hands full, and it reeled with -the merriment of famous bards and of lovely women who were dancing -there. And while the water of holy places was being poured in copious -showers upon the head of Mrigánkadatta and his wife, a second flood -seemed to gush from the eyes of his joyful parents. And, when that -new king, of lion-like might, mounted his lion-seat, it seemed as if -his enemies, bowed down by fear of his wrath, crouched on the ground -in a fashion other than lion-like. - -Then his father, king Amaradatta, prolonged for seven days the -great feast, in which the king's highway was decorated, and the -subject kings honoured according to their worth. And on the eighth -day he went out of the city with his wife, and after turning back -Mrigánkadatta and the citizens, who followed him with tearful faces, -he went with his ministers to Váránasí. There the king remained with -his body steeped in Ganges water, worshipping Siva three times a day, -performing penance, like a hermit, by living on roots and fruits; -and his wife shared all his devotions and privations. - -But Mrigánkadatta, for his part, having obtained that kingdom broad -and pure as the sky, which the sun takes as his domain, and having -overwhelmed the kings with imposition of numerous tributes, as the -sun does the mountains with showers of rays, began to blaze forth -with increasing heat of valour. And associated with his lieutenants -Máyávatu and Karmasena and the others, and with his own ministers -headed by Srutadhi, he conquered this circle of the earth, with all -its continents, as far as the four cardinal points, and ruled it under -one umbrella. And while he was king, such calamities as famine, and the -dread of robbers and of foreign invaders were heard of only in tales; -and the world was ever joyous and happy, and enjoyed unparalleled -felicity, so that it seemed as if the gentle reign of Ráma the good -were renewed. And so the monarch established himself in that city of -Ayodhyá with his ministers, and kings came from various quarters to -worship the lotus of his foot, and he long enjoyed with his beloved -Sasánkavatí pleasures the joy of which no enemy marred. [501] - -When the hermit Pisangajata had told this story in the wood on the -Malaya mountain to Naraváhanadatta, who was separated from his beloved, -he went on to say to him, "So, my son, as Mrigánkadatta in old time -gained Sasánkavatí after enduring affliction, you also will regain -your Madanamanchuká." When Naraváhanadatta had heard this nectarous -utterance of the mighty hermit Pisangajata, he conceived in his heart -the hope of regaining Madanamanchuká. And with his mind fixed on her, -he took leave of that good hermit, and roamed about on the Malaya -mountain, looking for Lalitalochaná, whom he had lost, the fair one -that originally brought him there. - - - - - - - -BOOK XIII. - - -CHAPTER CIV. - - -May that Ganesa, whom, when dancing in the twilight intervals between -the Yugas, all the worlds seem to imitate by rising and falling, -protect you! - -May the blaze of the eye in the forehead of Siva, who is smeared with -the beautiful red dye used by Gaurí for adorning her feet, befriend -you for your happiness! - -We adore the goddess Sarasvatí, taking form as speech to our heart's -delight, the bee that dwells in the lotus on the lake of the mighty -poet's mind. [502] - - - -Then Naraváhanadatta, the son of the king of Vatsa, afflicted with -separation, being without Madanamanchuká, roamed about on those lower -slopes of mount Malaya, and in its bordering forests, which were -in all the beauty of spring, but found joy nowhere. The cluster of -mango-blossoms, though in itself soft, yet seeming, on account of the -bees [503] that settled on it, like the pliant bow of the god of Love, -cleft his heart. And the song of the cuckoo, though sweet in itself, -was hard to bear, and gave pain to his ears, as it seemed to be harsh -with the reproachful utterances of Mára. [504] And the wind of the -Malaya mountain, though in itself cool, yet being yellow with the -pollen of flowers, and so looking like the fire of Cupid, seemed to -burn him, when it fell on his limbs. So he slowly left that region, -being, so to speak, drummed out of it by those groves that were all -resonant with the hum of bees. - -And gradually, as he journeyed on, with the deity for his guide, by a -path that led towards the Ganges, he reached the bank of a lake in a -neighbouring wood. And there he beheld two young Bráhmans of handsome -appearance, sitting at the foot of a tree, engaged in unrestrained -conversation. And when they saw him, they thought he was the god of -Love, and they rose up, and bowing before him, said, "All hail to thee, -adorable god of the flowery bow! Tell us why thou wanderest here alone -without that fragrant artillery of thine, and where is that Rati thy -constant companion?" When the son of the king of Vatsa heard that, -he said to those Bráhmans, "I am not the god Káma, I am a mere mortal; -but I have indeed lost my Rati." [505] When the prince had said this, -he told his history, and said to those Bráhmans, "Who are you, and of -what kind is this talk that you two are carrying on here?" Then one -of those young Bráhmans said to him respectfully, "King, how can we -tell our secret in the presence of a man of your worth? Nevertheless, -out of respect for your command, I will tell our history; give ear!" - - - -The first Bráhman's story. - -There is in the territory of Kalinga a city of the name of Sobhávatí, -which has never been entered by the demon Kali, nor touched by -evildoers, nor seen by a foreign foe: such has it been made by the -Creator. In it there was a wise and rich Bráhman, of the name of -Yasaskara, who had offered many sacrifices, and he had an excellent -wife named Mekhalá. I was born to them as an only son, when they were -already in middle life, and I was in due course reared up by them, -and invested with the sacrificial thread. - -Then, while as a boy I was studying the Vedas, there arose a mighty -famine in that land, owing to drought. So my father and my mother went -off with me to a city named Visálá, taking with them their wealth and -their servants. In that city, in which fortune and learning dwelt -together, having laid aside their long feud, my father established -himself, having had a house given him by a merchant, who was a friend -of his. And I dwelt there in the house of my preceptor, engaged in -the acquisition of learning, in the society of my fellow-students of -equal age. - -And among them I had a friend, a promising young man of the military -caste, Vijayasena by name, the son of a very rich Kshatriya. And -one day the unmarried sister of that friend of mine, whose name was -Madirávatí, came with him to my teacher's house. So beautiful was -she that I feel convinced that the Creator made the orb of the moon, -that is like nectar to the eyes of men, out of the overflowing of -the perfect loveliness of her face. I ween, the god of Love, when -he beheld her form, which was to him a sixth weapon, bewildering the -world, valued but little his other five shafts. When I saw her, and -heard from that friend her name and descent, I was at once overpowered -by Love's potent sway, and my mind was altogether fixed upon her. And -she, for her part, looked askance at me with modest loving eye, and -the down standing erect on her cheeks told that love had begun to -sprout. And after she had remained there a long time on the pretext of -play, she at last tore herself away and went home, sending to me from -the reverted corner of her eye a look that was a messenger of love. - -Then I went home, grieved at having to part with her, and throwing -myself flat, I tossed up and down convulsively like a fish on dry -land. I said to myself, "Shall I ever again behold her face, which -is the Creator's storehouse of all the nectar of beauty? Happy are -her companions [506] whom she looks at with that laughing eye, and -talks freely to with that mouth." Engaged in such thoughts as these, -I with difficulty got through that day and night, and on the second -day I went to the house of my teacher. - -There my friend Vijayasena approached me courteously, and in the course -of a confidential conversation, said to me joyfully, "My mother has -heard from my sister Madirávatí that you are so great a friend of mine, -and being full of love for you, she wishes to behold you; so, if you -have any regard for me, come with me to our house; let it be adorned -for us with the dust of your lotus-like foot." This speech of his was -a sudden refreshment to me, as an unexpected heavy shower of rain is -to a traveller in the desert. So I consented, and went to his house, -and there I had an interview with his mother, and was welcomed by her, -and remained there gladdened by beholding my beloved. - -Then Vijayasena, having been summoned by his father, left me, and the -foster-sister of Madirávatí came to me, and said, bowing before me, -"Prince, the princess Madirávatí trained up to maturity in our garden -a jasmine creeper; and it has recently produced a splendid crop of -flowers, which laugh and gleam with joyous exultation at being united -with the spring. To-day the princess herself has gathered its buds, in -defiance of the bees that settled on the flowers; and she has threaded -them, like pearls, into a necklace, and she sends this to you her old -friend as a new present." When that dexterous girl had said this, she -gave me the garland, and with it leaves of the betel, together with -camphor and the five fruits. So I threw round my neck the garland, -which my beloved had made with her own hand, and I enjoyed exceeding -pleasure, surpassing the joy of many embraces. [507] And putting -the betel into my mouth, I said to that dear companion of hers, -"What can I say more than this, my good girl? I have in my heart -such intense love for your companion, that, if I could sacrifice -my life for her, I should consider that it had not been given me in -vain; for she is the sovereign of my being." When I had said this, -I dismissed her, and I went to my teacher's house with Vijayasena, -who had that moment come in. - -The next day Vijayasena came with Madirávatí to our house, to the great -delight [508] of my parents. So the love of myself and Madirávatí, -though carefully concealed, increased every day from being in one -another's society. - -And one day a servant of Madirávatí's said to me in secret, "Listen, -noble sir, and lay up [509] in your heart what I am going to tell -you. Ever since my darling Madirávatí beheld you there in your -teacher's house, she has no appetite for her food, she does not adorn -herself, she takes no pleasure in music, she does not play with her -parrots and other pets; she finds that fanning with plantain leaves, -and moist anointings with sandal-wood ointment, and the rays of the -moon, though cool as snow, torture her with heat; and every day she -grows perceptibly thinner, like the streak of the moon in the black -fortnight, and the only thing that seems to give her any relief is -conversation about you; this is what my daughter told me, who knows -all that she does, who attends her like a shadow, and never leaves -her side. Moreover, I drew Madirávatí herself into a confidential -conversation, and questioned her, and she confessed to me that her -affections were fixed on you. So now, auspicious sir, if you wish -her life to be saved, take steps to have her wishes fulfilled." This -nectarous speech of hers delighted me, and I said, "That altogether -depends on you, I am completely at your disposal." When she heard -this, she returned delighted, and I, relying on her, conceived hopes, -and went home with my mind at ease. - -The next day an influential young Kshatriya came from Ujjayiní and -asked Madirávatí's father for her hand. And her father promised to -give him his daughter; and I heard that news, terrible to my ears, -from her attendants. Then I was for a long time amazed, as if fallen -from heaven, as if struck with a thunderbolt, as if possessed by -a demon. But I recovered, and said to myself, "What is the use of -bewilderment now? I will wait and see the end. It is the self-possessed -man that gains his desire." - -Buoyed up by such hopes I passed some days, and my beloved one's -companions came to me and supported me by telling me what she said; -but at last Madirávatí was informed that the auspicious moment had -been fixed, and the day of her marriage arrived celebrated with -great rejoicings. So she was shut up in her father's house, and -prevented from roaming about at will, and the processional entry of -the bridegroom's friends drew nigh, heralded by the sound of drums. - -When I saw that, I considered that my miserable life had lost all its -zest, and came to the conclusion that death was to be preferred to -separation; so I went outside the city, and climbed up a banyan-tree, -and fastened a noose to it, and I let myself drop from the tree -suspended by that noose, and let go at the same time my chimerical -hope of obtaining my beloved. And a moment afterwards I found myself, -having recovered the consciousness which I had lost, lying in the -lap of a young man who had cut the noose; and perceiving that he had -without doubt saved my life, I said to him, "Noble sir, you have to-day -shewn your compassionate nature; but I am tortured by separation from -my beloved and I prefer death to life. The moon is like fire to me, -food is poison, songs pierce my ear like needles, a garden is a prison, -a wreath of flowers is a series of envenomed shafts, and anointing -with sandal-wood ointment and other unguents is a rain of burning -coals. Tell me, friend, what pleasure can wretched bereaved ones, -like myself, to whom everything in the world is turned upside down, -find in life?" - -When I had said this, that friend in misfortune asked me my history, -and I told him the whole of my love affair with Madirávatí. Then that -good man said to me, "Why, though wise, are you bewildered? What is -the use of surrendering life, for the sake of which we acquire all -other things?" À propos of this, hear my story, which I now proceed -to relate to you. - - - -The second Bráhman's story. - -There is in the bosom of the Himálayas a country named Nishada, which -is the only refuge of virtue, banished from the earth by Kali, and the -native land of truth, and the home of the Krita age. The inhabitants -of that land are insatiable of learning, but not of money-getting; -they are satisfied with their own wives, but with benefiting others -never. I am the son of a Bráhman of that country who was rich in -virtue and wealth. I left my home, my friend, out of a curiosity which -impelled me to see other countries, and wandering about, visiting -teachers, I reached in course of time the city of Sankhapura not -far from here, where there is a great purifying lake of clear water, -sacred to Sankhapála king of the Nágas, and called Sankhahrada. - -While I was living there in the house of my spiritual preceptor, -I went one holy bathing festival to visit the lake Sankhahrada. Its -banks were crowded, and its waters troubled on every side by people -who had come from all countries, like the sea when the gods and Asuras -churned it. I beheld that great lake, which seemed to make the women -look more lovely, as their garlands of flowers fell from their loosened -braids, while it gently stroked their waists with its waves like hands, -and made itself slightly yellow with the unguents which its embraces -rubbed off from their bodies. I then went to the south of the lake, -and beheld a clump of trees, which looked like the body of Cupid being -consumed by the fire of Siva's eye; its lápinchas did duty for smoke, -its kinsukas for red coals, and it was all aflame with twining masses -of the full-blown scarlet asoka. - -There I saw a certain maiden gathering flowers at the entrance of -an arbour composed of the atimukta creeper; she seemed with her -playful sidelong glances to be threatening the lotus in her ear; -she kept raising her twining arm and displaying half her bosom; and -her beautiful loosened hair, hanging down her back, seemed like the -darkness seeking shelter to escape from her moon-like face. And I -said to myself "Surely the Creator must have made this girl, after -he had got his hand in by creating Rambhá and her sister-nymphs, -but one can see that she is mortal by the winking of her eyes." - -The moment I saw that gazelle-eyed maid, she pierced my heart, like -a crescent-headed javelin of Mára, bewildering the three worlds. And -the moment she saw me, she was overcome by Cupid, and her hands -were rendered nerveless and listless by love, and she desisted from -her amusement of gathering flowers. She seemed, with the flashings -of the ruby in the midst of her moving flexible chain, [510] to be -displaying the flames of affection that had broken forth from her -heart in which they could not be contained; and turning round, she -looked at me again and again with an eye that seemed to be rendered -more charming by the pupil coming down to rest in its corner. - -While we stood for a while looking at one another, there arose there -a great noise of people flying in terror. And there came that way an -infuriated elephant driven mad by the smell of the wild elephants; -it had broken its chain, and thrown its rider, and the elephant-hook -was swinging to and fro at the end of its ear. The moment I saw the -animal, I rushed forward, and taking up in my arms my beloved, who was -terrified, and whose attendants had run away, I carried her into the -middle of the crowd. Then she began to recover her composure, and her -attendants came up; but just at that moment the elephant, attracted by -the noise of the people, charged in our direction. The crowd dispersed -in terror at the monster's approach, and she disappeared among them, -having been carried off by her attendants in one direction, while I -went in another. - -At last the alarm caused by the elephant came to an end, and then -I searched in every direction for that slender-waisted maid, but -I could not find her, as I did not know her name, her family, or -her dwelling-place; and so roaming about, with a void in my heart, -like a Vidyádhara that has lost his magic power, I with difficulty -tottered into my teacher's house. There I remained like one in a faint -or asleep, remembering the joy of embracing my beloved, and anxious -lest her love might fail. [511] And in course of time reflection -lulled me in her lap, as if affected with the compassion natural -to noble women, and shewed me a glimpse of hope, and soul-paining -ignorance hugged my heart, and an exceedingly severe headache took -possession of my brain. [512] In the meanwhile the day slipped away -and my self-command with it, and the lotus-thicket folded its cups -and my face was contracted with them, and the couples of Brahmany -ducks were dispersed with my hopes, the sun having gone to rest. - -Then the moon, the chief friend of Love, that gladdens the eyes of -the happy, rose up, adorning the face of the east; its rays, though -ambrosial, seemed to me like fiery fingers, and though it lit up -the quarters of the sky, it closed in me all hope of life. Then one -of my fellow-students, seeing that in my misery I had flung my body -into moonlight as into a fire, and was longing for death, said to me, -"Why are you in this evil case? You do not appear to have any disease; -but, if you have mental affliction caused by longing for wealth or -by love, I will tell you the truth about those objects; listen to -me. The wealth, which through over-covetousness men desire to gain by -cheating their neighbours, or by robbing them, does not remain. The -poison-trees [513] of wealth, which are rooted in wickedness and -bring forth an abundant crop of wickedness, are soon broken by the -weight of their own fruit. All that is gained by that wealth in this -world, is the toil of acquiring it and other annoyances, and in the -next world great suffering in hell, a suffering that shall continue -as long as the moon and stars endure. As for love, that love which -fails of attaining its object brings disappointment that puts an end -to life, and unlawful love, though pleasing in the mouth, is simply -the forerunner of the fire of hell, [514] but a man's mind is sound -owing to good actions in a former life, and a hero, who possesses -self-command and energy, obtains wealth, and the object of his desires, -not a spiritless coward like you. So, my good fellow, have recourse -to self-command, and strive for the attainment of your ends." - -When that friend said this to me I returned him a careless and random -answer. However, I concealed my real thoughts, spent the night in -a calm and composed manner, and in course of time came here, to -see if by any chance she lived in this town. When I arrived here, -I saw you with your neck in a noose, and after you were cut down, -I heard from you your sorrow, and I have now told you my own. - -So I have made efforts to obtain that fair one whose name and -dwelling-place I know not, and have thus exerted myself to gain what -no heroism could procure; but why do you, when Madirávatí is within -your grasp, play the faint-heart, instead of manfully striving to -win her? Have you not heard the legend of old days with regard to -Rukminí? Was she not carried off by Vishnu after she had been given -to the king of Chedi? - -While that friend of mine was thus concluding his tale, Madirávatí -came there with her followers, preceded by the usual auspicious band -of music, in order to worship the god of Love in this temple of the -Mothers. And I said to my friend, "I knew all along that maidens on -the day of their marriage come here to worship the god of Love, this is -why I tried to hang myself on the banyan-tree in front of this temple, -in order that when Madirávatí came here, she might see that I had died -for her sake." When that resolute Bráhman friend heard that, he said, -"Then let us quickly slip into this temple and remain hidden behind the -images of the Mothers, and see whether any expedient will then present -itself to us or not." When my friend made this proposal, I consented, -and went with him into that temple, and remained there concealed. - -And Madirávatí came there slowly, escorted by the auspicious wedding -music, and entered that temple. And she left at the door all her female -friends and male attendants, saying to them, "I wish in private to -crave from the awful god of Love a certain boon [515] that is in my -mind, so remain all of you outside the building." Then she came in and -addressed the following prayer to Kámadeva after she had worshipped -him, "O god, since thou art named 'the mind-born,' how was it that -thou didst not discern the beloved that was in my mind? Why hast thou -disappointed and slain me? If thou hast not been able to grant me my -boon in this birth, at any rate have mercy upon me in my next birth, -O husband of Rati. Shew me so much favour as to ensure that handsome -young Bráhman's being my husband in my next birth." - -When the girl had said this in our hearing and before our eyes, she -made a noose by fastening her upper garment to a peg, and put it round -her neck. And my friend said to me, "Go and shew yourself to her, -and take the noose from her neck;" so I immediately went towards -her. And I said to her with a voice faltering from excess of joy, -"Do not act rashly, my beloved; see, here is your slave in front of -you, bought by you with the risk of your life, in whom affection has -been produced by your utterance in the moment of your grief;" and -with these words I removed the noose from the neck of that fair one. - -She immediately looked at me, and remained for a moment divided between -joy and terror, and then my friend said quickly to me, "As this is -a dimly lighted hour owing to the waning of the day, I will go out -dressed in Madirávatí's garments with her attendants. And do you go -out by the second door, taking with you this bride wrapped up in our -upper garments. And make for whatever foreign country you please, -during the night, when you will be able to avoid detection. And do -not be anxious about me. Fate will bestow on me prosperity." When -my friend had said this, he put on Madirávatí's dress, and went out, -and left that temple in the darkness, surrounded by her attendants. - -And I slipped out by another door with Madirávatí, who wore a necklace -of priceless jewels, and went three yojanas in the night. In the -morning I took food, and slowly travelling on, I reached in the -course of some days, with my beloved, a city named Achalapura. There -a certain Bráhman shewed himself my friend, and gave me a house, -and there I quickly married Madirávatí. - -So I have been living there in happiness, having obtained my desire, -and my only anxiety has been as to what could have become of my -friend. And in course of time I came here to bathe in the Ganges, -on this day which is the festival of the summer solstice, and lo! I -found here this man who without cause shewed himself my friend. And -full of embarrassment I folded him in a long embrace, and at last -made him sit down and asked him to tell me his adventures, and at -that moment your Highness came up. Know, son of the king of Vatsa, -that this other Bráhman at my side is my true friend in calamity, -to whom I owe my life and my wife. - -When one Bráhman had told his story in these words, Naraváhanadatta -said to the other Bráhman, "I am much pleased; now tell me, how did you -escape from so great a danger? For men like yourself, who disregard -their lives for the sake of their friends, are hard to find." When -the second Bráhman heard this speech of the son of the king of Vatsa, -he also began to tell his adventures. - - - -Subsequent adventures of the second Bráhman. - -When I went out that night from the temple in Madirávatí's dress, -her attendants surrounded me under the impression that I was their -mistress. And being bewildered with dancing, singing and intoxication, -they put me in a palanquin [516] and took me to the house of Somadatta, -which was in festal array. In one part it was full of splendid raiment, -in another of piled up ornaments; here you might see cooked food -provided, there an altar-platform made ready; one corner was full -of singing female slaves, another of professional mimes; and a third -was occupied by Bráhmans waiting for the auspicious moment. - -Into one room of this house I was ushered in the darkness, veiled, -by the servants, who were beside themselves with drink and took me -for the bride. And when I sat down there, the females surrounded me, -full of joy at the wedding festival, busied with a thousand affairs. - -Immediately the sound of bracelets and anklets was heard near the door, -and a maiden entered the room surrounded by her attendants. Like a -female snake, her head was adorned with flashing jewels, and she had -a white skin-like boddice; like a wave of the sea, she was full of -beauty, [517] and covered with strings of pearls. She had a garland of -beautiful flowers, arms shapely as the stalk of the creeper, and bright -bud-like fingers; and so she looked like the goddess of the garden -moving among men. And she came and sat down by my side, thinking I was -her beloved confidante. When I looked at her, I perceived that that -thief of my heart had come to me, the maiden that I saw at the Sankha -lake whither she had come to bathe; whom I saved from the elephant, -and who, almost as soon as seen, disappeared from my sight among the -crowd. I was overpowered with excess of joy, and I said to myself, -"Can this be mere chance, or is it a dream, or sober waking reality?" - -Immediately those attendants of Madirávatí said to the visitor, -"Why do you seem so disturbed in mind, noble lady?" When she heard -that, she said, concealing her real feelings, [518] "What! are you -not aware what a dear friend of mine Madirávatí is. And she, as soon -as she is married, will go off to her father-in-law's house, and I -shall not be able to live without her; this is why I am afflicted. So -leave the room quickly, in order that I may have the pleasure of a -little confidential chat with Madirávatí." - -With these words she put them all out, and fastened the door herself, -and then sat down, and under the impression that I was her confidante, -began to speak to me as follows; "Madirávatí, no affliction can be -greater than this affliction of yours, in that you are in love with -one man, and you are given by your father in marriage to another; -still you may possibly have a meeting or be united with your beloved, -whom you know by having been in his society. But for me a hopeless -affliction has arisen, and I will tell you what it is; for you are -the only repository of my secrets, as I am of yours. - -"I had gone to bathe on a festival in the lake named the lake of -Sankha, [519] in order to divert my mind which was oppressed with -approaching separation from you. While thus engaged, I saw in the -garden near that lake a beautiful blooming young Bráhman, whose budding -beard seemed like a swarm of bees come to feed on the lotus of his -face; he himself looked like the moon come down from heaven in the -day, like the golden binding-post of the elephant of beauty. I said -to myself, 'Those hermits' daughters who have not seen this youth, -have only endured to no purpose hardship in the woods; what fruit have -they of their asceticism?' And even as I thought this in my heart, -the god of Love pierced it so completely with his shafts, that shame -and fear at once left it together. - -"Then, while I looked with sidelong looks at him, whose eyes were fixed -on me, there suddenly came that way a furious elephant that had escaped -from its binding-post. That scared away my attendants and terrified -myself; and the young man, perceiving this, ran, and taking me up in -his arms, carried me along way into the midst of the crowd. While in -his arms, I assure you, my friend, I was rendered dead to all beside -by the joy of his ambrosial touch, and I knew not the elephant, nor -fear, nor who I was, nor where I was. In the meanwhile my attendants -came up, and thereupon the elephant rushed down on us like Separation -incarnate in bodily form, and my servants, alarmed at it, took me up -and carried me home; and in the mêlée my beloved disappeared, whither I -know not. Ever since that time I do nothing but think on him, who saved -my life, but whose name and dwelling I know not, who was snatched from -me as one might snatch away from my grasp a treasure that I had found; -and I weep all night with the female chakravákas, longing for sleep, -that takes away all grief, in order that I may behold him in a dream. - -"In this hopeless affliction my only consolation, my friend, -is the sight of yourself, and that is now being far removed from -me. Accordingly, Madirávatí, the hour of my death draws nigh, and -that is why I am now enjoying the pleasure of beholding your face." - -When she had uttered this speech, which was like a shower of nectar in -my ears, staining all the while the moon of her face with tear-drops -mixed with the black pigment of her eyes, she lifted up the veil from -my face, and beheld and recognized me, and then she was filled with -joy, wonder, and fear. Then I said, "Fair one, what is your cause of -alarm? Here I am at your service. For Fate, when propitious, brings -about unexpected results. I too have endured for your sake intolerable -sorrow; the fact is, Fate produces a strange variety of effects in -this phenomenal universe. Hereafter I will tell you my story at full -length; this is not the time for conversation; now devise, if you can, -my beloved, some artifice for escaping from this place." When I said -this to the girl, she made the following proposal, which was just -what the occasion demanded; "Let us slip out quietly from this house -by the back-door; the garden belonging to the house of my father, a -noble Kshatriya, is just outside: let us pass through it and go where -chance may take us." When she had said this, she hid her ornaments, -and I left the house with her by the way which she recommended. - -So in that night I went a long distance with her, for we feared -detection, and in the morning we reached together a great forest. And -as we were going along through that savage wilderness, with no comfort -but our mutual conversation, noon gradually came on. The sun, like a -wicked king, afflicted with his rays the earth that furnished no asylum -for travellers, and no shelter. [520] By that time my beloved was -exhausted with fatigue and tortured with thirst, so I slowly carried -her into the shade of a tree, which it cost me a great effort to reach. - -There I tried to restore her by fanning her with my garment, and -while I was thus engaged, a buffalo that had escaped with a wound, -came towards us. And there followed in eager pursuit of it a man -on horseback armed with a bow, whose very appearance proclaimed him -to be a noble-minded hero. He slew that great buffalo with a second -wound from a crescent-headed arrow; striking him down as Indra strikes -down a mountain with the dint of a thunder-bolt. When he saw us, he -advanced towards us, and said kindly to me, "Who are you, my good sir; -and who is this lady; and why have you come here?" - -Then I shewed my Bráhmanical thread, and gave him an answer which -was half truth and half falsehood; "I am a Bráhman, this is my wife: -business led us to a foreign land, and on the way our caravan was -destroyed by bandits, and we, separating from it, lost our way, -and so came to enter this forest; here we have met you, and all our -fears are at an end." When I said this, he was moved by compassion for -my Bráhmanical character, and said "I am a chief of the foresters, -come here to hunt; and you way-worn travellers have arrived here as -my guests; so now come to my house, which is at no great distance, -to rest." - -When he had said this, he made my wearied darling got up on his horse, -and himself walked, and so he led us to his dwelling. There he provided -us with food and other requisites, as if he had been a relation. [521] -Even in bad districts some few noble-hearted men spring up here and -there. Then he gave me attendants, who enabled me to get out of that -wood, and I reached a royal grant to Bráhmans, where I married that -lady. Then I wandered about from country to country, and meeting with -a caravan, I have to-day come here with her to bathe in the water of -the Ganges. And here I have found this man whom I selected for myself -as a friend; and I have seen your Highness; this, prince, is my story." - -When he had said this, he ceased, and the prince of Vatsa loudly -praised that Bráhman, who had obtained the prize he desired, the -fitting reward of his genuine goodness; and in the meanwhile the -prince's ministers, Gomukha and the others, who had long been roaming -about looking for him, came up and found him. And they fell at the -feet of Naraváhanadatta, and tears of joy poured down their faces; -while he welcomed them all with due and fitting respect. Then the -prince, accompanied by Lalitalochaná, returned with those ministers -to his city, taking with him those two young Bráhmans, whom he valued -on account of the tact and skill they had displayed in attaining -worthy objects. - - - - - - - -BOOK XIV. - - -CHAPTER CV. - - -May Siva, the granter of boons, who, when pleased, bestowed on Umá -half his own body, grant you your desire! - -May the vermilion-stained trunk which Ganesa at night throws up in the -dance, and so seems to furnish the moon-umbrella with a coral handle, -protect you! - - - -Then Naraváhanadatta, son of the king of Vatsa, possessing as his -wives those various ladies, the most beautiful in the three worlds, -and Madanamanchuká as his head-queen, dwelt with Gomukha and his other -ministers in Kausámbí, having his every want supplied by his father's -magnificent resources. His days passed pleasantly in dancing, singing, -and conversation, and were enlivened by the exquisite enjoyment of -the society of the ladies whom he loved. - -Then it happened one day that he could not find his principal charmer -Madanamanchuká anywhere in the female apartments, nor could her -attendants find her either. [522] When he could not see his beloved, -he became pale from grief, as the moon loses its beauty in the -morning, by being separated from the night. And he was distracted by -an innumerable host of doubts, saying to himself, "I wonder whether -my beloved has hidden herself somewhere to ascertain my sentiments -towards her; or is she indignant with me for some trifling fault -or other; or is she concealed by magic, or has she been carried off -by some one?" When he had searched for her, and could not find her -anywhere, he was consumed by violent grief for his separation from -her, which raged in his bosom like a forest conflagration. His father, -the king of Vatsa, who came to visit him, as soon as he knew the state -of affairs, and his mothers, ministers, and servants were all beside -themselves. The pearl necklace, sandal-wood ointment, the rays of the -moon, lotus-fibres and lotus-leaves did not alleviate his torture, -but rather increased it. As for Kalingasená, when she was suddenly -deprived of that daughter, she was confounded like a Vidyádharí, -who has lost her magic power. - -Then an aged female guardian of the women's apartments said in the -presence of Naraváhanadatta, so that all there heard, "Long ago, that -young Vidyádhara, named Mánasavega, having beheld Madanamanchuká, -when she was a maiden, on the top of the palace, suddenly descended -from heaven, and approaching Kalingasená, told her his name, and asked -her to give him her daughter. When Kalingasená refused, he went as -he came; but why should he not have now come secretly and carried her -off by his magic power? It is of course true that heavenly beings do -not carry off the wives of others; on the other hand, who, that is -blinded by passion, troubles himself about the right or wrong of an -action?" When Naraváhanadatta heard this, his heart was overwhelmed -with anger, impatience, and the sorrow of bereavement, and became -like a lotus in the waves. - -Then Rumanvat said, "This palace is guarded all round, and it -is impossible to enter or go out from it, except through the -air. Moreover, by the favour of Siva no misfortune can befall her; -so we may be certain that she has hidden herself somewhere, because -her affection has been wounded. Listen to a story which will make -this clear." - - - -Story of Sávitrí and Angiras. - -Once on a time a hermit, named Angiras, asked Ashtávakra for the -hand of his daughter Sávitrí. But Ashtávakra would not give him his -daughter Sávitrí, though he was an excellent match, because she was -already betrothed to some one else. Then Angiras married Asrutá his -brother's daughter, and lived a long time with her as his wife in -great happiness; but she was well aware that he had previously been -in love with Sávitrí. - -One day that hermit Angiras remained muttering for a long time in -an inaudible voice. Then his wife Asrutá asked him again and again -lovingly, "Tell me, my husband, why do you remain so long fixed -in thought?" He said, "My dear, I am meditating on the Sávitrí;" -and she, thinking that he meant Sávitrí, the hermit's daughter, was -vexed in soul. She said to herself, "He is miserable," so she went -off to the forest determined to abandon the body; and after she had -prayed that good fortune might attend her husband, she fastened a -rope round her neck. And at that moment Gáyatrí appeared with rosary -of aksha-beads and ascetic's pitcher, and said to her, "Daughter, -do not act rashly! Your husband was not thinking of any woman; he was -meditating on me, the holy Sávitrí;" and with these words she freed her -neck from the noose; and the goddess, merciful to her votaries, having -thus consoled her, disappeared. Then her husband Angiras, searching -for her, found her in the wood, and brought her home. So you see that -women in this world cannot endure the wounding of their affections. - -"So you may be certain that this wife of the prince is angry on account -of some trifling injury, and is hidden somewhere in this place; for -she is under the protection of Siva; and we must again search for her." - -When Rumanvat said this, the sovereign of Vatsa said, "It must be so: -for no misfortune can befall her, inasmuch as a heavenly voice said -'This Madanamanchuká is an incarnation of Rati, appointed by the god to -be the wife of Naraváhanadatta, who is an emanation of the god of Love, -and he shall rule the Vidyádharas with her as his consort for a kalpa -of the gods,' and this utterance cannot be falsified by the event. So -let her be carefully looked for." When the king himself said this, -Naraváhanadatta went out, though he was in such a miserable state. - -But, however much he searched for her, he could not find her, so he -wandered about in various parts of the grounds, like one distracted; -when he went to her dwelling, the rooms with closed doors seemed -as if they had shut their eyes in despair at beholding his grief; -and when he went about in the groves asking for her, the trees, -agitating their shoots like hands seemed to say, "We have not seen -your beloved." When he searched in the gardens, the sárasa-birds, -flying up to the sky, seemed to tell him that she had not gone that -way. And his ministers Marubhúti, Harisikha, Gomukha, and Vasantaka -wandered about in every direction to find her. - -In the meanwhile an unmarried Vidyádharí, of the name of Vegavatí, -having beheld Madanamanchuká in her splendid and glorious beauty, -deliberately took her shape, and came and stood alone in the garden -under an asoka-tree. Marubhúti saw her, as he was roaming about in -search of the queen, and she seemed at once to extract the dart from -his pierced heart. And in his joy he went to Naraváhanadatta, and said -to him, "Cheer up, I have seen your beloved in the garden." When he -said this, Naraváhanadatta was delighted, and immediately went with -him to that garden. - -Then, exhausted with long bereavement, he beheld that semblance -of Madanamanchuká, with feelings like those with which a thirsty -traveller beholds a stream of water. And the moment he beheld her, the -much afflicted prince longed to embrace her, but she, being cunning -and wishing to be married by him, said to him, "Do not touch me now, -first hear what I have to say. Before I married you, I prayed to the -Yakshas to enable me to obtain you, and said, 'On my wedding-day -I will make offerings to you with my own hand.' But, my beloved, -when my wedding-day came, I forgot all about them. That enraged the -Yakshas, and so they carried me off from this place. And they have -just brought me here, and let me go, saying, 'Go and perform over -again that ceremony of marriage, and make oblations to us, and then -repair to your husband; otherwise you will not prosper.' So marry -me quickly, in order that I may offer the Yakshas the worship they -demand; and then fulfil all your desire." - -When Naraváhanadatta heard that, he summoned the priest Sántisoma and -at once made the necessary preparations, and immediately married the -supposed Madanamanchuká, who was no other than the Vidyádharí Vegavatí, -having been for a short time quite cast down by his separation from -the real one. Then a great feast took place there, full of the clang -of cymbals, delighting the king of Vatsa, gladdening the queens, -and causing joy to Kahngasená. And the supposed Madanamanchuká, -who was really the Vidyádharí Vegavatí, made with her own hand an -offering of wine, flesh, and other dainties to the Yakshas. Then -Naraváhanadatta, remaining with her in her chamber, drank wine with -her in his exultation, though he was sufficiently intoxicated with -her voice. And then he retired to rest with her, who had thus changed -her shape, as the sun with the shadow. And she said to him in secret, -"My beloved, now that we have retired to rest, you must take care not -to unveil my face suddenly and look at me while asleep [523]." When -the prince heard this, he was filled with curiosity, to think what this -might be, and the next day he uncovered her face while she was asleep, -and looked at it, and lo! it was not Madanamanchuká, but some one else, -who, when asleep, had lost the power of disguising her appearance by -magic. [524] Then she woke up, while he was sitting by her awake. And -he said to her, "Tell me, who are you?" And the discreet Vidyádharí -seeing him sitting up awake, and being conscious that she was in her -own shape and that her secret was discovered, began to tell her tale -saying, "Listen, my beloved, I will now tell you the whole story." - -"There is in the city of the Vidyádharas a mountain of the name -of Áshádhapura. There dwells a chief of the Vidyádharas, named -Mánasavega, a prince puffed up with the might of his arm, the son of -king Vegavat. I am his younger sister, and my name is Vegavatí. And -that brother of mine hated me so much that he was not willing -to bestow on me the sciences. Then I obtained them, though with -difficulty, from my father, who had retired to a wood of ascetics, -and, thanks to his favour, I possess them of greater power than any -other of our race. I myself saw the wretched Madanamanchuká, in the -palace of mount Áshádha, in a garden, surrounded by sentinels, I mean -your beloved, whom my brother has carried off by magic, as Rávana -carried off the afflicted Sítá, the wife of Rámabhadra. And as the -virtuous lady repels his caresses, he cannot subdue her to his will, -for a curse has been laid upon him, that will bring about his death, -if he uses violence to any woman. - -"So that wicked brother of mine made use of me, to try and talk -her over; and I went to that lady, who could do nothing but talk of -you. And in my conversation with her, that virtuous lady mentioned -your name, [525] which was like a command from the god of Love, and -thus my mind then became fixed upon you alone. And then I remembered -an announcement which Párvatí made to me in a dream, much to the -following effect, 'You shall be married to that man the mere hearing of -whose name overpowers you with love.' When I had called this to mind, -I cheered up Madanamanchuká, and came here in her form, and married -myself to you by an artifice. So come, my beloved, I am filled with -such compassion for your wife Madanamanchuká that I will take you where -she is; for I am the devoted servant of my rival, even as I am of you, -because you love her. For I am so completely enslaved by love for you, -that I am rendered quite unselfish by it." - -When Vegavatí had said this, she took Naraváhanadatta, and by -the might of her science flew up with him into the sky during the -night. And next morning, while she was slowly travelling through the -heaven, the attendants of the husband and wife were bewildered by -their disappearance. And when the king of Vatsa came to hear of it, -he was immediately, as it were, struck by a thunderbolt, and so were -Vásavadattá, Padmávatí and the rest. And the citizens, and the king's -ministers Yaugandharáyana and the others, together with their sons -Marubhúti and the rest, were altogether distracted. - -Then the hermit Nárada, surrounded with a circle of light, descended -there from heaven, like a second sun. The king of Vatsa offered him the -arghya, and the hermit said to him, "Your son has been carried off by -a Vidyádharí to her country, but he will soon return; and I have been -sent by Siva to cheer you up." And after this prelude he went on to -tell the king of Vegavatí's proceedings, exactly as they took place; -then the king recovered his spirits and the hermit disappeared. - -In the meanwhile Vegavatí carried Naraváhanadatta through the air to -the mountain Áshádhapura. And Mánasavega, hearing of it, hastened -there to kill them both. Then Vegavatí engaged with her brother in -a struggle which was remarkable for a great display of magic power; -for a woman values her lover as her life, and much more than her own -relations. Then she assumed by the might of her magic a terrible form -of Bhairava, and at once striking Mánasavega senseless, she placed -him on the mountain of Agni. [526] And she took Naraváhanadatta, whom -at the beginning of the contest she had deposited in the care of one -of her sciences, [527] and placed him in a dry well in the city of -the Gandharvas, to keep him. And when he was there, she said to him, -"Remain here a little while, my husband; good fortune will befall you -here; and do not despond in your heart, O man appointed to a happy -lot, for the sovereignty over all the Vidyádharas is to be yours. But -I must leave this for the present, to appease my sciences, impaired -by my resistance to my elder brother; however, I will return to you -soon." When the Vidhyádharí Vegavatí had said this, she departed -somewhere or other. - - - - - - -CHAPTER CVI. - - -Then a certain Gandharva, of the name of Vínádatta, saw Naraváhanadatta -in that well. Truly if there were not great souls in this world, -born for the benefit of others, relieving distress as wayside trees -heat, the world would be a withered forest. Thus the good Gandharva, -as soon as he saw Naraváhanadatta, asked him his name and lineage, and -supporting him with his hand, drew him out of that well, and said to -him, [528] "If you are a man and not a god, how did you reach this city -of the Gandharvas inaccessible to man? Tell me!" Then Naraváhanadatta -answered him, "A Vidyádharí brought me here, and threw me into the well -by her power." Then the good Gandharva Vínádatta, seeing that he had -the veritable signs of an emperor, took him to his own dwelling, and -waited upon him with all the luxuries at his command. And the next day, -Naraváhanadatta, perceiving that the inhabitants of the city carried -lyres in their hands, said to his host, "Why have all these people, -even down to the children, got lyres in their hands?" [529] - -Then Vínádatta gave him this answer, "Ságaradatta the king of the -Gandharvas, who lives here, has a daughter named Gandharvadattá, who -eclipses the nymphs of heaven; it seems as if the Creator had blended -nectar, the moon, and sandalwood, and other choice things, in order -to compose her body, as a specimen of his skill in making all that is -fair. She is always singing to the lyre the hymn of Vishnu, which the -god himself bestowed on her, and so she has attained supreme skill in -music. [530] And the princess has firmly resolved that whoever is so -well skilled in music, that he can play on the lyre, and sing perfectly -in three scales a song in praise of Vishnu, shall be her husband. The -consequence is, that all here are trying to learn to play the lyre, but -they have not acquired the amount of skill demanded by the princess." - -Prince Naraváhanadatta was delighted at hearing this speech from the -mouth of Vínádatta and he said to him, "All the accomplishments have -chosen me for a husband, and I know all the music, that there is in -the three worlds." When he said this, his friend Vínádatta conducted -him into the presence of king Ságaradatta, and said there, "Here is -Naraváhanadatta, the son of the king of Vatsa, who has fallen into -your city from the hand of a Vidyádharí. He is an adept in music, -and he knows the song in praise of Vishnu, in which the princess -Gandharvadattá takes so much pleasure." When the king heard this, he -said, "It is true; I heard so much before from the Gandharvas; so I -must to-day receive him with respect here. And he is an emanation of -a divinity; he is not out of place in the abode of gods; otherwise, -if he were a man, how could he have come here by associating with a -Vidyádharí? So summon Gandharvadattá quickly and let us test him." When -the king said this, the chamberlains went to fetch her. - -And the fair one came there, all glorious with flower-ornaments, -agitating with her beauty, as if with a wind, the creepers of -spring. She sat down at her father's side, and the servants told her -what had taken place, and immediately, at his command, she sang a -song to the lyre. When she was joining the notes to the quarter-tones, -like Sarasvatí the wife of Brahmá, Naraváhanadatta was astonished at -her singing and her beauty. Then he said to her, "Princess, your lyre -does not seem to me to sound well, I think there must be a hair on -the string." Thereupon the lyre was examined, and they found the hair -where he said, and that astonished even the Gandharvas. Then the king -took the lyre from his daughter's hand, and gave it to him, saying, -"Prince, take this, and pour nectar into our ears." Then he played on -it, and sang the hymn of Vishnu with such skill that the Gandharvas -there became motionless as painted pictures. - -Then Gandharvadattá herself threw on him a look tender with affection, -as it were a garland of full-blown blue lotuses, [531] and therewith -chose him as her husband. When the king saw it, and called to -mind his promise of that import, he at once gave him his daughter -Gandharvadattá in marriage. As for the wedding that thereupon took -place, gladdened by the drums of the gods and other festal signs, -to what could we compare it, as it served as the standard by which -to estimate all similar rejoicings? Then Naraváhanadatta lived there -with his new bride Gandharvadattá in heavenly bliss. - -And one day he went out to behold the beauty of the city, and after he -had seen all kinds of places, he entered the park attached to it. There -he saw a heavenly female descending from the sky with her daughter, -like the lightning with the rain in a cloudless atmosphere. And she -was saying to her daughter, as she descended, recognising him by -her knowledge, "This, my daughter, is your future husband, the son -of the king of Vatsa." "When he saw her alight and come towards him, -he said to her, "Who are you, and why have you come?" And the heavenly -female said to him, thus introducing the object of her desire: - -"Prince, I am Dhanavatí, the wife of a chief of the Vidyádharas, named -Sinha, and this is my unmarried daughter, the sister of Chandasinha, -and her name is Ajinávatí. You were announced as her future husband by -a voice that came from heaven. Then, learning by my magic science, that -you, the future emperor of the Vidyádharas, had been deposited here -by Vegavatí, I came to tell you my desire. You ought not to remain in -such a place as this which is accessible to the Vidyádharas, for they -might slay you out of enmity, as you are alone, and have not obtained -your position of emperor. So come, let us now take you to a land which -is inaccessible to them. Does not the moon delay to shine, when the -circle of the sun is eclipsed? And when the auspicious day arrives you -shall marry this daughter of mine." When she had said this, she took -him and flew up into the air with him, and her daughter accompanied -them. And she took him to the city of Srávastí, and deposited him in -a garden, and then she disappeared with her daughter Ajinávatí. - -There king Prasenajit, who had returned from a distant hunting -expedition, saw that prince of noble form and feature. The king -approached him full of curiosity, and asked him his name and lineage, -and then, being much delighted, courteously conducted him to his -palace. It was full of troops of elephants, adorned with lines -of horses, and looked like a pavilion for the Fortune of empire -to rest in, when wearied with her wanderings. Wherever a man born -to prosperity may be, felicities eagerly approach him, as women do -their beloved one. This accounts for the fact that the king, being -an admirer of excellence, gave Naraváhanadatta his own daughter, -named Bhagírathayasas. And the prince lived happily there with her -in great luxury, as if with Good Fortune created by the Disposer in -flesh and blood for his delectation. - -One evening, when the lover of the night had arisen, raining joy into -the eyes of men, looking like the full-orbed face [532] of the nymph -of the eastern quarter, or rather the countenance of Bhagírathayasas -charming as nectar, reflected in the pure mirror of the cloudless -heaven, he drank wine with that fair one at her request on the top of -a palace silvered over with the elixir of moonlight. He quaffed the -liquor which was adorned with the reflection of his beloved's face, -and so gave pleasure to his eyes as well as to his palate. And then he -considered the moon as far inferior in beauty to his charmer's face, -for it wanted the intoxicating [533] play of the eyes and eyebrows. And -after his drinking-bout was over he went inside the house, and retired -to his couch with Bhagírathayasas. - -Then Naraváhanadatta awoke from sleep, while his beloved was still -sleeping, and suddenly calling to mind his home, exclaimed, "Through -love for Bhagírathayasas I have, so to speak, forgotten my other wives; -how can that have happened? But in this too Fate is all-powerful. Far -away too are my ministers. Of them Marubhúti takes pleasure in nought -but feats of prowess, and Harisikba is exclusively devoted to policy; -of those two I do not now feel the need, but it grieves me that -the dexterous Gomukha, who has been my friend in all emergencies, -is far away from me." While he was thus lamenting, he suddenly heard -the words "Ah! how sad!" uttered in a low soft tone, like that of a -woman, and they at once banished sleep. When he heard them, he got up, -and lighted a candle, and looked about, and he saw in the window a -lovely female face. It seemed as if the Disposer had determined out -of playfulness to show him a second but spotless moon not in the sky, -as he had that night seen the spot-beflecked moon of heaven. And not -being able to discern the rest of her body, but eager to behold it, -his eyes being attracted by her beauty, he immediately said to himself, -"Long ago, when the Daitya Átápin was impeding the creation of Brahmá, -that god employed the artifice of sending him to Nandana, saying to -him, 'Go there and see a very curious sight;' and when he got there, -he saw only the foot of a woman, which was of wonderful beauty; and -so he died from an insane desire to see the rest of her body. [534] -In the same way it may be that the Disposer has produced this lady's -face only to bring about my destruction." While he was making this -momentary surmise, the lady displayed her shoot-like finger at the -window, and beckoned to him to come towards her. - -Then he deliberately went out of the chamber in which his beloved was -sleeping, and with eager impatience approached that heavenly lady: -and when he came near, she exclaimed, "Madanamanchuká, they say that -your husband is in love with another woman: alas! you are undone." When -Naraváhanadatta heard this, he called to mind his beloved, and the fire -of separation flamed up in his bosom, and he said to that fair one, -"Who are you? Where did you see my beloved Madanamanchuká? And why have -you come to me? Tell me!" Then the bold lady took the prince away to -a distance in the night, and saying to him, "Hear the whole story," -she thus began to speak. - -"There is in the city of Pushkarávatí a prince of the Vidyádharas -named Pingalagándhára, who has become yellow with continually adoring -the fire. Know that I am his unmarried daughter, named Prabhávatí, -for he obtained me by the special favour of the god of fire, who -was pleased with his adoration. I went to the city of Ashádbapura to -visit my friend Vegavatí, and I did not find her there, as she had -gone somewhere to perform asceticism. But hearing from her mother -Prithivídeví that your beloved Madanamanchuká was there, I went to -her. I beheld her emaciated with fasting, pale and squalid, with -only one lock, weeping, talking only of your virtues, surrounded by -tearful bands of Vidyádhara princesses, who were divided between grief -produced by seeing her, and joy produced by hearing of you. She told -me what you were like, and I comforted her by promising to bring you, -for my mind was overpowered by pity for her, and attracted by your -excellences. And finding out by means of my magic skill that you were -here at present, I came to you, to inserve her interests and my own -also. But when I found that you had forgotten your first love and -were talking here of other persons, I bewailed the lot of that wife -of yours, and exclaimed 'Ah! how sad!'" - -When the prince had been thus addressed by her, he became impatient -and said, "Take me where she is, and impose on me whatever command -you think fit." When the Vidyádharí Prabhávatí heard that, she flew up -into the air with him, and proceeded to journey on through the moonlit -night. And as she was going along, she saw a fire burning in a certain -place, so she took Naraváhanadatta's hand, and moved round it, keeping -it on the right. In this way the bold lady managed by an artifice to -go through the ceremony of marriage with Naraváhanadatta, for all the -actions of heavenly beings have some important end in view. [535] -Then she pointed out to her beloved from the sky the earth looking -like a sacrificial platform, the rivers like snakes, the mountains -like ant-hills, and many other wonders did she show him from time to -time, until at last she had gradually accomplished a long distance. - -Then Naraváhanadatta became thirsty with his long journey through -the air, and begged for water; so she descended to earth from her -airy path. And she took him to the corner of a forest, and placed -him near a lake, which seemed to be full of molten silver, as its -water was white with the rays of the moon. So his craving for water -was satisfied by the draught which he drank in that beautiful forest, -but there arose in him a fresh craving as he felt a desire to embrace -that lovely lady. [536] But she, when pressed, would hardly consent; -for her thoughts reverted with pity to Madanamanchuká, whom she had -tried to comfort; in truth the noble-minded, when they have undertaken -to forward the interests of others, put out of sight their own. And -she said to him, "Do not think ill, my husband, of my coldness; -I have an object in it; and now hear this story which will explain it." - - - -Story of the child that died of a broken heart because his mother -forgot to bring him a sweetmeat. - -Once on a time, there lived in the city of Pátaliputra a certain widow -who had one child; she was young, and beautiful, but poor. And she was -in the habit of making love to a strange man for her gratification, and -at night she used to leave her house and roam where she pleased. But, -before she went, she used invariably to console her infant son -by saying to him, "My boy, I will bring you a sweetmeat to-morrow -morning," and every day she brought him one. And the child used to -remain quiet at home, buoyed up by the hope of that sweetmeat. - -But one day she forgot, and did not bring him the sweetmeat. And -when the child asked for the sweetmeat, she said to him, "Sweetmeat -indeed! I know of no sweet, but my sweetheart." Then the child said -to himself, "She has not brought me a sweetmeat, because she loves -another better than me." So he lost all hope, and his heart broke. - -"So if I were over-eager to appropriate you whom I have long loved, -and if Madanamanchuká, whom I consoled with the hope of a joyful -reunion with you, were to hear of it, and lose all hope through me, -her heart, which is as soft as a flower, would break. [537] It is -this desire to spare her feelings, which prevents me from being so -eager now for your society, before I have consoled her, though you -are my beloved, dearer to me than life." - -When Prabhávatí said this to Naraváhanadatta, he was full of joy and -astonishment, and he said to himself, "Well! Fate seems to take a -pleasure in perpetually creating new marvels, since it has produced -Prabhávatí, whose conduct is so inconceivably noble." With these -thoughts in his mind, the prince lovingly praised her, and said, -"Then take me where that Madanamanchuká is." When Prabhávatí heard -that, she took him up, and in a moment carried him through the air to -the mountain Áshádhapura. There she bestowed him on Madanamanchuká, -whose body had long been drying up with grief, as a shower bestows -fullness on a river. - -Then Naraváhanadatta beheld that fair one there, afflicted with -separation, thin and pale, like a digit of the new moon. That reunion -of those two seemed to restore them to life, and gave joy to the world, -like the union of the night and the moon. And the pair embraced, -scorched with the fire of separation, and as they were streaming -with fatigue, they seemed to melt into one. Then they both partook -at their ease of luxuries suddenly provided in the night by the might -of Prabhávatí's science. And thanks to her science, no one there but -Madanamanchuká, saw Naraváhanadatta. - -The next morning Naraváhanadatta proceeded to loose Madanamanchuká's -one lock, [538] but she, overpowered with resentment against her enemy, -said to her beloved, "Long ago I made this vow, 'That lock of mine -must be loosed by my husband, when Mánasavega is slain, but not till -then; and if he is not slain, I will wear it till my death, and then -it shall be loosed by the birds, or consumed with fire.' But now you -have loosed it, while this enemy of mine is still alive; that vexes -my soul. For though Vegavatí flung him down on Agniparvata, he did -not die of the fall. And you have now been made invisible here by -Prabhávatí by means of her magic power; otherwise the followers of -that enemy, who are continually moving near you here, would see you, -and would not tolerate your presence." - -When Naraváhanadatta had been thus addressed by his wife, he, -recognising the fact that the proper time for accomplishing his object -had not yet arrived, said to her by way of calming her, "This desire -of yours shall be fulfilled; I will soon slay that enemy; but first I -must acquire the sciences; wait a little, my beloved." With speeches -of this kind Naraváhanadatta consoled Madanamanchuká; and remained -there in that city of the Vidyádharas. - -Then Prabhávatí disappeared herself, and, by the power of her magic -science, bestowed in some incomprehensible way on Naraváhanadatta -her own shape. And the prince lived happily there in her shape, and -without fear of discovery, enjoying pleasures provided by her magic -science. And all the people there thought, "This friend of Vegavatí's -is attending on Madanamanchuká, partly out of regard for Vegavatí, and -partly on account of the friendly feelings which she herself entertains -for the captive princess;" for they all supposed that Naraváhanadatta -was no other than Prabhávatí, as he was disguised in her shape: and -this was the report that they carried to Mánasavega. Then, one day, -something caused Madanamanchuká to relate to Naraváhanadatta her -adventures in the following words, - - - -Madanamanchuká's account of her treatment while in captivity. - -When Mánasavega first brought me here, he tried to win me to his will -by his magic power, endeavouring to alarm me by cruel actions. And -then Siva appeared in a terrible form, with drawn sword and lolling -tongue, and making an appalling roar, said to Mánasavega; "How is it -that, while I still exist, thou dost presume to treat disrespectfully -the wife of him who is destined to be emperor over all the Vidyádhara -kings?" When the villain Mánasavega had been thus addressed by Siva, -he fell on the earth vomiting blood from his mouth. Then the god -disappeared, and that villain immediately recovered, and went to his -own palace, and again began to practise cruelties against me. [539] - -Then in my terror, and in the agony of separation, I was thinking of -abandoning my life, but the attendants of the harem came to me, and -said to me by way of consolation, "Long ago this Mánasavega beheld a -certain beautiful hermit maiden and tried to carry her off by force -but was thus cursed by her relations; 'When, villain, you approach -another's wife against her will, your head shall split into a thousand -fragments;' so he will never force himself on the wife of another, do -not be afraid. Moreover you will soon be reunited with your husband, -as the god announced." Soon after the maids had said this to me, -Vegavatí, the sister of that Mánasavega, came to me to talk me over; -but when she saw me, she was filled with compassion, and she comforted -me by promising to bring you; and you already know how she found you. - -Then Prithivídeví, the good mother of that wicked Mánasavega, -came to me, looking, with her garments white as moonlight, like -the orb of Luna without a spot, seeming to bathe me with nectar by -her charming appearance; and with a loving manner she said to me, -"Why do you refuse food and so injure your bodily health, though you -are destined to great prosperity? And do not say to yourself, 'How -can I eat an enemy's food?' For my daughter Vegavatí has a share in -this kingdom, bestowed on her by her father, and she is your friend, -for your husband has married her. Accordingly her wealth, as belonging -to your husband, is yours as much as hers. So enjoy it. What I tell -you is true, for I have discovered it by my magic knowledge." This she -said, and confirmed it with an oath, and then, being attached to me, -on account of her daughter's connexion, she fed me with food suited -to my condition. Then Vegavatí came here with you, and conquered her -brother, and saved you; the sequel I do not know. - -So I, remembering the magic skill of Vegavatí and the announcement of -the god, did not surrender my life, which was supported by the hope -of regaining you, and, thanks to the power of the noble Prabhávatí, -I have regained you, although I am thus beset by my enemies. But my -only anxiety is as to what would happen to us, if Prabhávatí here -were deprived of her power, and you were so to lose her shape, which -she has bestowed on you by way of disguise. - -This and other such things did Madanamanchuká say, while the brave -Naraváhanadatta remained there with her, endeavouring to console -her. But one night Prabhávatí went to her father's palace, and in the -morning Naraváhanadatta, owing to her being at a distance, lost her -shape, which she had bestowed on him. And next day the attendants -beheld him there in male form, and they all ran bewildered and -alarmed to the king's court and said, "Here is an adulterer crept in;" -thrusting aside the terrified Madanamanchuká, who tried to stop them. - -Then king Mánasavega came there at full speed, accompanied by his -army, and surrounded him. Then the king's mother Prithivídeví hurried -thither and said to him, "It will not do for you or me either to put -this man to death. For he is no adulterer, but Naraváhanadatta, the -son of the king of Vatsa, who has come here to visit his own wife. I -know this by my magic power; why are you so blinded with wrath that -you cannot see it? Moreover I am bound to honour him, as he is my -son-in-law, and sprung from the race of the moon." When Mánasavega's -mother said this to him, he flew into a passion, and said, "Then -he is my enemy." Then his mother, out of love for her son-in-law, -used another argument with him. She said, "My son, you will not be -allowed to act wrongfully in the world of the Vidyádharas. For here -there exists a court of the Vidyádharas to protect the right. So accuse -him before the president of that court [540]. Whatever steps you take -with regard to your captive in accordance with the court's decision -will be commendable; but if you act otherwise, the Vidyádharas will -be displeased, and the gods will not tolerate it." - -Mánasavega, out of respect for his mother, consented to follow -her advice, and attempted to have Naraváhanadatta bound, with the -intention of taking him before the court. But he, unable to endure the -indignity of being bound, tore a pillar from the arched gateway, and -killed with it a great number of his captor's servants. And the hero, -whose valour was godlike, snatched a sword from one of those that he -had killed, and at once slew with it some more of his opponents. Then -Mánasavega fettered him by his superhuman powers, and took him, with -his wife, before the court. Then the Vidyádharas assembled there from -all quarters, summoned by the loud sound of a drum, even as the gods -assemble in Sudharmá. - -And the president of the court, king Váyupatha, came there, -and sat down on a jewelled throne surrounded by Vidyádharas, and -fanned by chowries which waved to and fro, as if to winnow away all -injustice. And the wicked Mánasavega stood in front of him, and said -as follows, "This enemy of mine, who though a mortal, has violated my -harem, and seduced my sister, ought immediately to be put to death; -especially as he actually wishes to be our sovereign." When the -president heard this, he called on Naraváhanadatta for an answer, and -the hero said in a confident tone, "That is a court, where there is a -president; he is a president, who says what is just; that is just, in -which there is truth; that is truth in which there is no deceit. Here -I am bound by magic, and on the floor, but my adversary here is on -a seat, and free; what fair controversy can there be between us?" - -When Váyupatha heard this, he made Mánasavega also sit upon the floor, -as was just, and had Naraváhanadatta set free from his bonds. Then -before Váyupatha, and in the hearing of all, Naraváhanadatta made the -following reply to the accusations of Mánasavega; "Pray, whose harem -have I violated by coming to visit my own wife, Madanamanchuká here, -who has been carried off by this fellow? And if his sister came and -tricked me into marrying her by assuming my wife's form, what fault -have I committed in this? As for my desiring empire, is there any -one that does not desire all sorts of things?" When king Váyupatha -heard this, he reflected a little, and said, "This noble fellow says -what is quite just; take care, my good Mánasavega, that you do not -act unjustly towards one, whom great exaltation awaits." - -Though Váyupatha said this, Mánasavega, blinded with delusion, -refused to turn from his wicked way; and then Váyupatha flew into a -passion. Then, out of regard for justice, he engaged in a contest -with Mánasavega, in which fully equipped armies were employed on -both sides. For resolute men, when they sit on the seat of justice, -keep only the right in view, and look upon the mighty as weak, and -one of their own race as an alien. [541] And then Naraváhanadatta, -looking towards the nymphs of heaven, who were gazing at the scene -with intense interest, said to Mánasavega, "Lay aside your magic -disguises, and fight with me in visible shape, in order that I may -give you a specimen of my prowess by slaying you with one blow." - -Accordingly those Vidyádharas there remained quarrelling among -themselves, when suddenly a splendid pillar in the court cleft asunder -in the middle with a loud noise, [542] and Siva issued from it in -his terrific form. He filled the whole sky, in colour like antimony; -he hid the sun; the gleams of his fiery eyes flickered like flashes of -lightning; his shining teeth were like cranes flying in a long row; and -so he was terrible like a roaring cloud of the great day of doom. The -great god exclaimed "Villain, this future emperor of the Vidyádharas -shall not be insulted," and with these words he dismissed Mánasavega -with face cast down, and encouraged Váyupatha. And then the adorable -one took Naraváhanadatta up in his arms, and in order to preserve -his life, carried him in this way to the beautiful and happy mountain -Rishyamúka, and after setting him down there, disappeared. And then -the quarrel among the Vidyádharas in that court came to an end, and -Váyupatha went home again accompanied by the other Vidyádharas his -friends. But Mánasavega, making Madanamanchuká, who was distracted -with joy and grief, precede him, went despondent to Áshádhapura his -own dwelling. - - - - - - -CHAPTER CVII. - - -I think, a hero's prosperity must be unequal; Fate again and again -severely tests firmness by the ordeals of happiness and misery: -this explains why the fickle goddess kept uniting Naraváhanadatta to -wife after wife, when he was alone in those remote regions, and then -separated him from them. - -Then, while he was residing on the mountain Rishyamúka, his beloved -Prabhávatí came up to him, and said, "It was owing to the misfortune of -my not being present that Mánasavega carried you off on that occasion -to the court, with the intention of doing you an injury. When I heard -of it, I at once went there, and by means of my magic power I produced -the delusion of an appearance of the god, and brought you here. For, -though the Vidyádharas are mighty, their influence does not extend -over this mountain, for this is the domain of the Siddhas. [543] -Indeed even my science is of no avail here for that reason, and that -grieves me, for how will you subsist on the products of the forest -as your only food?" When she had said this, Naraváhanadatta remained -with her there, longing for the time of deliverance, thinking on -Madanamanchuká. And on the banks of the sanctifying Pampá-lake near -that mountain, he ate fruits and roots of heavenly flavour, and he -drank the holy water of the lake which was rendered delicious and -fragrant by the fruits dropped from trees on its bank, as a relish -to his meal of deer's flesh. [544] And he lived at the foot of trees -and in the interior of caverns, and so he imitated the conduct of -Ráma who once lived in the forests of that region. And Prabhávatí, -beholding there various hermitages once occupied by Ráma, told him -the story of Ráma for his amusement. - - - - -Story of Ráma. - -In this forest Ráma once dwelt accompanied by Lakshmana, and waited -on by Sítá, in the society of hermits, making to himself a hut at the -foot of a tree. And Sítá, perfuming the whole forest with the perfume -given her by Anasúyá, remained here in the midst of the hermits' -wives, wearing a robe of bark. - -Here the Daitya Dundubhi was slain in a cave by Báli, which was the -original cause of the enmity between Báli and Sugríva. For Sugríva, -wrongly supposing that the Daitya had slain Báli, blocked up the -entrance of the cave with mountains, and went away terrified. But Báli -broke through the obstruction, and came out, and banished Sugríva, -saying, "This fellow imprisoned me in the cave because he wanted to -get my kingdom." But Sugríva fled, and came and established himself -on this plateau of Rishyamúka with the lords of the monkeys, of whom -Hanumán was the chief. - -Then Rávana came here, and beguiling the soul of Ráma with the phantom -of a golden deer, he carried off his wife the daughter of Janaka. Then -the descendant of Raghu, who longed for news of Sítá, made an alliance -with Sugríva, who desired the slaughter of Báli. And in order to let -his might be known, he cleft seven palm-trees here with an arrow, while -the mighty Báli with great difficulty cleft one of them. And then the -hero went hence to Kishkindhya, and after slaying Báli with a single -arrow, which he launched as if in sport, gave his kingdom to Sugríva. - -Then the followers of Sugríva, headed by Hanumán, went hence in every -direction to gain information about Sítá. And Ráma remained here during -the rainy season with the roaring clouds, which seemed to share his -grief shedding showery tear-drops. At last Hanumán crossed the sea at -the suggestion of Sampáti, and by great exertions obtained for Ráma the -required information; whereupon he marched with the monkeys, and threw -a bridge over the sea, and killed his enemy the lord of Lanká, and -brought back queen Sítá in the flying chariot, passing over this place. - -"So, my husband, you also shall attain good fortune: successes come of -their own accord to heroes who remain resolute in misfortunes." This -and other such tales did Prabhávatí tell, while she roamed about here -and there for her pleasure with Naraváhanadatta. - -And one day, as he was in the neighbourhood of Pampá, two Vidyádharís, -Dhanavatí and Ajinávatí, descended from heaven and approached -him. These were the two ladies who carried him from the city of -the Gandharvas to the city of Srávastí, where he [545] married -Bhagírathayasas. And while Ajinávatí was conversing with Prabhávatí as -an old friend, Dhanavatí thus addressed Naraváhanadatta, "I long ago -bestowed on you this daughter of mine Ajinávatí, as far as promises -could do it; so marry her; for the day of your exaltation is nigh at -hand." Prabhávatí, out of love for her friend, and Naraváhanadatta -both agreed to this proposal. Then Dhanavatí bestowed that daughter -of hers Ajinávatí on that son of the king of Vatsa, with appropriate -ceremonies. And she celebrated the great feast of her daughter's -wedding in such style that the glorious and heavenly preparations -she had accumulated by means of her magic knowledge made it really -beautiful. - -Then the next day she said to Naraváhanadatta, "My son, it will -never do for you to remain long in a nondescript place like this: -for the Vidyádharas are a deceitful race, and you have no business -here. So depart now with your wife for your own city of Kausámbí; -and I will come there with my son Chandasinha and with the Vidyádhara -chiefs that follow me, to ensure your success." [546] When Dhanavatí -had said this, she mounted up into the sky, illuminating it, as it -were, with moonlight, though it was day, by the gleam of her white -body and raiment. - -And Prabhávatí and Ajinávatí carried Naraváhanadatta through the air -to his city of Kausámbí. When he reached the garden of the city, -he descended from heaven into his capital, and was seen by his -attendants. And there arose there a cry from the people on all sides, -"We are indeed happy; here is the prince come back." Then the king -of Vatsa, hearing of it, came there quickly in high delight, as -if irrigated with a sudden shower of nectar, with Vásavadattá and -Padmávatí, and the prince's wives, Ratnaprabhá and the rest; and -Yaugandharáyana and the other ministers of the king of Vatsa, and -Kalingasená and the prince's own ministers, Gomukha and his fellows, -approached him in order of precedence as eagerly as travellers make -for a lake in the hot season. And they saw the hero, whose high birth -qualified him for a lofty station, sitting between his two wives, -like Krishna between Rukminí and Satyabhámá. And when they saw him, -they hid their eyes with tears of joy, as if for fear lest they -should leap out of their skins in their delight. And the king of -Vatsa and his queens embraced after a long absence that son of theirs, -and could not let him go, for they were, as it were, riveted to him -by the hairs of their bodies erect from joy. - -Then a great feast began by beat of drum, and Vegavatí, the daughter of -Vegavat, and sister of Mánasavega, who was married to Naraváhanadatta, -finding it all out by the might of her recovered science, came down to -Kausámbí through the air, and fell at the feet of her father-in-law -and mother-in-law, and prostrating herself before her husband, said -to him, "Auspicious sir, after I had become weak by my exertions on -your behalf, I recovered my magic powers by self-mortification in a -grove of ascetics and now I have returned into your presence." When -she had said this, she was welcomed by her husband and the others, -and she repaired to her friends Prabhávatí, and Ajinávatí. - -They embraced her and made her sit between them; and at that moment -Dhanavatí, the mother of Ajinávatí, also arrived; and various kings -of the Vidyádharas came with her, surrounded by their forces, that -hid the heaven like clouds; her own heroic son, the strong-armed -Chandasinha, and a powerful relation of hers, Amitagati by name, -and Pingalagándhára the mighty father of Prabhávatí, and Váyupatha, -the president of the court, who had previously declared himself on -Naraváhanadatta's side, and the heroic king Hemaprabha, the father -of Ratnaprabhá, accompanied by his son Vajraprabha and followed by -his army. And Ságaradatta the king of the Gandharvas came there, -accompanied by his daughter Gandharvadattá, and by Chitrángada. And -when they arrived, they were becomingly honoured by the king of Vatsa -and his son, and sat in due order on thrones. - -And immediately king Pingalagándhára said to his son-in-law -Naraváhanadatta, as he was in the hall of assembly, "King, you have -been appointed by the god [547] emperor over us all, and it is owing -to our great love for you, that we have all come to you. And queen -Dhanavatí here, your mother-in-law, a strict votary, possessing -divine knowledge, wearing the rosary, and the skin of the black -antelope, like an incarnation of Durgá, or Sávitrí having acquired -magic powers, an object of reverence to the noblest Vidyádharas, has -made herself ready to protect you; so you are certain to prosper in -your undertaking; but listen to what I am about to say. There are two -divisions of the Vidyádhara territory [548] on the Himálayas here, -the northern and the southern, both extending over many peaks of -that range; the northern division is on the other side of Kailása, -but the southern is on this side of it. And this Amitagati here has -just performed a difficult penance on mount Kailása, in order to obtain -the sovereignty over the northern division, and propitiated Siva. And -Siva made this revelation to him, 'Naraváhanadatta thy emperor will -accomplish thy desire,' so he has come here to you. In that division -there is a chief monarch, named Mandaradeva, who is evilly disposed, -but though mighty, he will be easy for you to conquer, when you have -obtained the sciences peculiar to the Vidyádharas. - -"But the king named Gaurímunda, who rules in the midst of the southern -division, is evil-minded and exceedingly hard to conquer on account -of the might of his magic science. Moreover he is a great friend of -your enemy Mánasavega. Until he is overcome, your undertaking will -not prosper; so acquire as quickly as possible great and transcendent -power of science." - -When Pingalagándhára had said this, Dhanavatí spake, "Good, my son, -it is as this king tells thee. Go hence to the land of the Siddhas -[549] and propitiate the god Siva, in order that thou mayest obtain -the magic sciences, for how can there be any excelling without his -favour? And these kings will be assembled there to protect thee." Then -Chitrángada said, "It is even so; but I will advance in front of all; -let us conquer our enemies." - -Then Naraváhanadatta determined to do as they had advised, and he -performed the auspicious ceremony before setting out, and bowed at -the feet of his tearful parents, and other superiors, and received -their blessing, and then ascended with his wives and ministers a -splendid palanquin provided by the skill of Amitagati, and started on -his expedition, obscuring the heaven with his forces, that resembled -the water of the sea raised by the wind at the end of a kalpa, as it -were proclaiming by the echoes of his army's roar on the limits of the -horizon, that the emperor of the Vidyádharas had come to visit them. - -And he was rapidly conducted by the king of the Gandharvas and the -chiefs of the Vidyádharas and Dhanavatí to that mountain, which was -the domain of the Siddhas. There the Siddhas prescribed for him a -course of self-mortification, and he performed asceticism by sleeping -on the ground, bathing in the early morning, and eating fruits. And -the kings of the Vidyádharas remained surrounding him on every side, -guarding him unweariedly day and night. And the Vidyádhara princesses, -contemplating him eagerly while he was performing his penance, seemed -with the gleams of their eyes to clothe him in the skin of a black -antelope. Others shewed by their eyes turned inwards out of anxiety -for him, and their hands placed on their breasts, that he had at once -entered their hearts. - -And five more noble maidens of the Vidyádhara race, beholding him, -were inflamed with the fire of love, and made this agreement together, -"We five friends must select this prince as our common husband, -and we must marry him at the same time, not separately; if one of us -marries him separately, the rest must enter the fire on account of -that violation of friendship." - -While the heavenly maidens were thus agitated at the sight of -him, suddenly great portents manifested themselves in the grove -of ascetics. A very terrible wind blew, uprooting splendid trees, -as if to shew that even thus in that place should heroes fall in -fight; and the earth trembled as if anxious as to what all that could -mean, and the hills cleft asunder, as if to give an opening for the -terrified to escape, and the sky, rumbling awfully, though cloudless, -[550] seemed to say, "Ye Vidyádharas, guard, guard to the best of -your power, this emperor of yours." And Naraváhanadatta, in the -midst of the alarm produced by these portents, remained unmoved, -meditating upon the adorable three-eyed god; and the heroic kings of -the Gandharvas and lords of the Vidyádharas remained guarding him, -ready for battle, expecting some calamity; and they uttered war-cries, -and agitated the forest of their lithe swords, as if to scare away -the portents that announced the approach of evil. - -And the next day after this the army of the Vidyádharas was suddenly -seen in the sky, dense as a cloud at the end of the kalpa, uttering -a terrible shout. Then Dhanavatí, calling to mind her magic science, -said, "This is Gaurímunda come with Mánasavega." Then those kings of -the Vidyádharas and the Gandharvas raised their weapons, but Gaurímunda -with Mánasavega rushed upon them exclaiming, "What right has a mere -man to rank with beings like us? So I will to-day crush your pride, -you sky-goers that take part with him." When Gaurímunda said this, -Chitrángada rushed upon him angrily, and attacked him. - -And king Ságaradatta, the sovereign of the Gandharvas, and Chandasinha, -and Amitagati, and king Váyupatha, and Pingalagándhára, and all -the chiefs of the Vidyádharas, great heroes all, rushed upon the -wicked Mánasavega, roaring like lions, followed by the whole of their -forces. And right terrible was that storm of battle, thick with the -clouds of dust raised by the army, with the gleams of weapons for -flashes of lightning, and a falling rain of blood. And so Chitrángada -and his friends made, as it were, a great sacrifice for the demons, -which was full of blood for wine, and in which the heads of enemies -were strewn as an offering. And streams of gore flowed away, full of -bodies for alligators, and floating weapons for snakes, and in which -marrow intermingled took the place of cuttle-fish bone. - -Then Gaurímunda, as his army was slain, and he himself was nigh -to death, called to mind the magic science of Gaurí, which he had -formerly propitiated and made well-disposed to him; and that science -appeared in visible form, with three eyes, armed with the trident, -[551] and paralysed the chief heroes of Naraváhanadatta's army. Then -Gaurímunda, having regained strength, rushed with a loud shout towards -Naraváhanadatta, and fell on him to try his strength in wrestling. And -being beaten by him in wrestling, the cogging Vidyádhara again summoned -up that science, and by its power he seized his antagonist in his -arms and flew up to the sky. However, he was prevented by the might -of Dhanavatí's science from slaying the prince, so he flung him down -on the mountain of fire. - -But Mánasavega seized his comrades Gomukha and the rest, and -flew up into the sky with them, and flung them at random in all -directions. But, after they had been flung up, they were preserved -by a science in visible shape employed by Dhanavatí, and placed in -different spots on the earth. And that science comforted those heroes, -one by one, saying to them, "You will soon recover that master of yours -successful and flourishing," and having said this it disappeared. Then -Gaurímunda went back home with Mánasavega, thinking that their side -had been victorious. - -But Dhanavatí said, "Naraváhanadatta will return to you after he -has attained his object, no harm will befall him;" and thereupon the -lords of the Gandharvas and princes of the Vidyádharas, Chitrángada -and the others, flung off their paralysing stupor, and went for the -present to their own abodes. And Dhanavatí took her daughter Ajinávatí, -with all her fellow-wives, and went to her own home. - -Mánasavega, for his part, went and said to Madanamanchuká, "Your -husband is slain; so you had better marry me;" but she, standing in -front of him, said to him laughing, "He will slay you, no one can -slay him, as he has been appointed by the god." - -But when Naraváhanadatta was being hurled down by his enemy on the -mountain of fire, a certain heavenly being came there, and received -him; and after preserving his life, he took him quickly to the cool -bank of the Mandákiní. And when Naraváhanadatta asked him who he -was, he comforted him, and said to him, "I, prince, am a king of the -Vidyádharas named Amritaprabha, and I have been sent by Siva on the -present occasion to save your life. Here is the mountain of Kailása -in front of you, the dwelling-place of that god; if you propitiate -Siva there, you will obtain unimpeded felicity. So, come, I will take -you there." When that noble Vidyádhara had said this, he immediately -conveyed him there, and took leave of him, and departed. - -But Naraváhanadatta, when he had reached Kailása, propitiated with -asceticism Ganesa, whom he found there in front of him. And after -obtaining his permission, he entered the hermitage of Siva, emaciated -with self-mortification, and he beheld Nandin at the door. He devoutly -circumambulated him, and then Nandin said to him, "Thou hast well-nigh -attained all thy ends; for all the obstacles that hindered thee have -now been overcome; so remain here, and perform a strict course of -asceticism that will subdue sin, until thou shalt have propitiated -the adorable god; for successes depend on purity." When Nandin had -said this, Naraváhanadatta began a severe course of penance there, -living on air and meditating on the god Siva and the goddess Párvatí. - -And the adorable god Siva, pleased with his asceticism, granted him -a vision of himself, and accompanied by the goddess, thus spake to -the prince, as he bent before him, "Become now emperor over all the -Vidyádharas, and let all the most transcendent sciences be immediately -revealed to thee! By my favour thou shalt become invincible by thy -enemies, and, as thou shalt be proof against cut or thrust, thou -shalt slay all thy foes. And when thou appearest, the sciences of -thy enemies shall be of no avail against thee. So go forth: even -the science of Gaurí shall be subject to thee." When Siva and Gaurí -had bestowed these boons on Naraváhanadatta, the god also gave him a -great imperial chariot, in the form of a lotus, made by Brahmá. Then -all the sciences presented themselves to the prince in bodily form, -and expressed their desire to carry out his orders by saying, "What -do you enjoin on us, that we may perform it?" - -Accordingly Naraváhanadatta, having obtained many boons, bowed before -the great god, and ascended the heavenly lotus-chariot, after he had -received permission from him to depart, and went first to the city -of Amitagati, named Vakrapura; and as he went, the sciences shewed -him the path, and the bards of the Siddhas sang his praises. And -Amitagati, seeing him from a distance, as he came along through the -air, mounted on a chariot, advanced to meet him and bowed before -him, and made him enter his palace. And when he described how he had -obtained all these magic powers, Amitagati was so delighted that he -gave him as a present his own daughter named Sulochaná. And with her, -thus obtained, like a second imperial fortune of the Vidyádhara race, -the emperor joyfully passed that day as one long festival. - - - - - - -CHAPTER CVIII. - - -The next day, as the new emperor Naraváhanadatta was sitting in -Vakrapura, in the hall of audience, a certain man descended from -heaven, with a wand in his hand, and came up to him, and bowing -before him, said to him, "Know, O king, that I am Pauraruehideva the -hereditary warder of the emperor of the Vidyádharas, and I am come here -to tender my services to you in that capacity." When Naraváhanadatta -heard this, he looked at the face of Amitagati; and he said, "It is -true, my liege:" so Naraváhanadatta gladly admitted the new-comer to -the office of warder. - -Then Dhanavatí, finding out by her power what had occurred, with his -wives Vegavatí and the others, and her son Chandasinha, and king -Pingalagándhára with Váyupatha, and Chitrángada with Ságaradatta, -and Hemaprabha and the others came there, obscuring the sun with -their armies; as if declaring beforehand that they would endure no -fire and heat in their foes. When they arrived, they fell at the feet -of that emperor, and he honoured them with a welcome as their rank -deserved, but, out of great veneration, he himself fell at the feet -of Dhanavatí, and she, being highly pleased, loaded that son-in-law -of her's with blessings. And when he told the story of his obtaining -magic powers, Chandasinha and the others were exceedingly gratified -at their emperor's success. - -And the emperor, seeing that his wives had arrived in his presence, -said to Dhanavatí, "Where are my ministers?" And she answered him, -"When they had been flung in all directions by Mánasavega, I saved -them by the help of a mighty science, and placed them in different -spots." Then he had them brought by a science incarnate in bodily form; -and they came and enquired after his welfare and clung to his feet, -and then he said to them, "Why and how and where have you spent so -many days? Tell me one by one your marvellous tale." Then Gomukha -told his story first. - - - -Gomukha's account of his adventures. - -When I was flung away by the enemy on that occasion, some goddess -bore me up in her hands, and comforted me, and placed me in a distant -forest, and disappeared. Then I was minded in my affliction to abandon -the body by hurling myself from a precipice; but a certain ascetic -came up to me and dissuaded me saying, "Do not act thus, Gomukha, -you will again behold your master when he has gained his object." Then -I said to him, "Who are you, and how do you know that?" He answered, -"Come to my hermitage, and there I will tell you." Then I went with -that man, who by his knowing my name had proved the greatness of his -knowledge, to his hermitage, which was called Sivakshetra. There he -entertained me and told me his story in the following words: - - - -Story of Nágasvámin and the witches. - -I am a Bráhman named Nágasvámin, from a city called Kundina. When -my father went to heaven, I went to Pátaliputra, and repaired to a -teacher named Jayadatta, to acquire learning. But in spite of all the -teaching that I got, I was so stupid that I did not manage to learn -a single syllable; so all the pupils there made game of me. Then, -being the victim of contempt, I set out on a pilgrimage to the shrine -of the goddess Durgá in the Vindhya mountains; and when I had got -halfway I came across a city named Vakrolaka. - -I went into that city to beg; and in one house the mistress gave me -with my alms a red lotus. I took it, and went on to another house, -and there the mistress said to me, when she saw me, "Alas! a witch -has secured possession of you. See! she has given you a man's hand, -[552] which she has passed off on you for a red lotus." When I heard -that, I looked myself, and lo! it was no lotus, but a human hand. I -flung it away, and fell at her feet, and said, "Mother, devise some -expedient for me, that I may live." When she heard this she said, -"Go! in a village of the name of Karabha, three yojanas distant from -this place, there is a Bráhman of the name of Devarakshita. He has -in his house a splendid brown cow, an incarnation of Surabhi; she -will protect you during this night, if you repair to her for refuge." - -When she said this, I ran full of fear, and reached, at the close of -the day, the house of that Bráhman in the village of Karabha. When I -had entered, I beheld that brown cow, and I worshipped her and said, -"Being terrified, goddess, I have come to you for protection." And just -then, night having set in, that witch came there through the air with -other witches, threatening me, longing for my flesh and blood. When the -brown cow saw that, she placed me between her hoofs, and defended me, -fighting against those witches all the livelong night. In the morning -they went away, and the cow said to me with an articulate voice, -"My son, I shall not be able to protect you the next night. So go -on further; at a distance of five yojanas from this place there is -a mighty Pásupata ascetic named Bhútisiva, dwelling in a temple of -Siva in a forest. He possesses supernatural knowledge, and he will -protect you for this one night, if you take refuge with him." - -When I heard that, I bowed before her, and set out from that place; -and I soon reached that Bhútisiva, and took refuge with him. And -at night those very same witches came there also in the very same -way. Then that Bhútisiva made me enter the inner apartment of his -house, [553] and taking up a position at the door, trident in hand, -kept off the witches. Next morning, Bhútisiva, having conquered them, -gave me food, and said to me, "Bráhman, I shall not be able to protect -you any longer; but in a village named Sandhyávása, at a distance -of ten yojanas from this place, there is a Bráhman named Vasumati: -go to him: and if you manage to get through this third night, you -will escape altogether." - -When he said this to me, I bowed before him, and set out from that -place. But on account of the length of the journey that I had to make, -the sun set before I had reached my destination. And when night had -set in, the witches pursued after me and caught me. And they seized me -and went off with me through the air much pleased. But thereupon some -other witches of great power flew past them in front. And suddenly -there arose between the two parties a tumultuous fight. And in the -confusion I escaped from the hands of my captors, and fell to the -ground in a very desolate part of the country. [554] - -And there I saw a certain great palace, which seemed to say to me with -its open door, "Come in." So I fled into it bewildered with fear, -and I beheld a lady of wonderful beauty, surrounded with a hundred -ladies-in-waiting, gleaming with brightness, like a protecting herb -[555] that shines in the night, made by the Creator out of pity for -me. I immediately recovered my spirits and questioned her, and she -said to me, "I am a Yakshiní named Sumitrá, and I am thus here owing -to a curse. And in order that my curse may come to an end, I have been -directed to marry a mortal: so marry me, as you have unexpectedly -arrived here; fear not." When she had said this, she quickly gave -orders to her servants; and she provided me, to my great delight, -with baths and unguents, food and drink, and garments. Strange was the -contrast between the terror caused by those witches and the happiness -that immediately followed! Even fate itself cannot comprehend the -principle that makes men fall into happiness or misery. - -Then I remained there in happiness with that Yakshiní during those -days; but at last one day she said to me of her own accord, "Bráhman, -my curse is at an end; so I must leave this place at once. However, -by my favour you shall have divine insight; and, though an ascetic, you -shall have all enjoyments at your command, and be free from fear. But -as long as you are here, do not visit the middle block of buildings -of this palace of mine." When she had said this, she disappeared; -and thereupon, I, out of curiosity, went up to the middle block of -buildings, and there I saw a horse. I went up to the horse, and he -flung me from him with a kick; and immediately I found myself in this -temple of Siva. [556] - -Since that time I have remained here, and I have gradually acquired -supernatural powers. Accordingly, though I am a mortal, I possess -knowledge of the three times. In the same way do all men in this world -find successes beset with difficulties. So do you remain in this place; -Siva will bestow on you the success that you desire. - -When that wise being had told me all this, I conceived hopes of -recovering you, and I remained there some days in his hermitage. And -to-day, my lord, Siva in a dream informed me of your success, and -some heavenly nymph seized me up, and brought me here. This is the -history of my adventures. - -When Gomukha had said this, he stopped, and then Marubhúti began to -tell his tale in the presence of Naraváhanadatta. - - - -Marubhúti's account of his adventures. - -When I was flung away on that occasion by Mánasavega, some divinity -took me up in her hands, and placing me in a distant forest, -disappeared. Then I wandered about afflicted and anxious to obtain -some means of committing suicide, when I saw a certain hermitage -encircled with a river. I entered it, and beheld an ascetic with -matted hair sitting on a slab of rock, and I bowed before him and -went up to him. He said to me, "Who are you, and how did you reach -this uninhabited land?" Thereupon, I told him my whole story. Then -he understood and said to me, "Do not slay yourself now! You shall -learn here the truth about your master, and afterwards you shall do -what is fitting." - -In accordance with this advice of his I remained there, eager for -tidings of you, my liege: and while I was there, some heavenly nymphs -came to bathe in the river. Then the hermit said to me, "Go quickly -and carry off the clothes of one of those nymphs bathing there; [557] -and then you will learn tidings of your master." When I heard that, -I did as he advised me, and that nymph, whose garments I had taken, -followed me, with her bathing-dress dripping with moisture, [558] -and with her arms crossed in front of her breasts. - -That hermit said to her, "If you tell us tidings of Naraváhanadatta, -you may have back your two garments." Then she said, "Naraváhanadatta -is at present on mount Kailása, engaged in worshipping Siva, and in -a few days he will be the emperor of the Vidyádharas." - -After she had said this, that heavenly nymph became, in virtue of a -curse, the wife of that ascetic, having made acquaintance with him by -conversing with him. [559] So the ascetic lived with that Vidyádharí, -and on account of her prophecy I conceived the hope of being reunited -with you and I went on living there. And in a few days the heavenly -nymph became pregnant, and brought forth a child, and she said to the -ascetic, "My curse has been brought to an end by living with you. [560] -If you desire to see any more of me, cook this child of mine with rice -and eat it; then you will be reunited to me." When she had said this, -she went away, and that ascetic cooked her child with rice, and ate -it: and then he flew up into the air and followed her. - -At first I was unwilling to eat of that dish, though he urged me to -do so; but seeing that eating of it bestowed supernatural powers, I -took two grains of rice from the cooking-vessel, and ate them. That -produced in me the effect that wherever I spat, gold [561] was -immediately produced. Then I roamed about relieved from my poverty, -and at last I reached a town. There I lived in the house of a hetæra, -and, thanks to the gold I was able to produce, indulged in the most -lavish expenditure; but the kuttaní, eager to discover my secret, -treacherously gave me an emetic. That made me vomit, and in the process -the two grains of rice, that I had previously eaten, came out of my -mouth, looking like two glittering rubies. And no sooner had they -come out, than the kuttaní snapped them up, and swallowed them. So I -lost my power of producing gold, of which the kuttaní thus deprived me. - -I thought to myself, "Siva still retains his crescent and Vishnu his -kaustubha jewel; but I know what would be the result, if those two -deities were to fall into the clutches of a kuttaní. [562] But such -is this world, full of marvels, full of frauds; who can fathom it, -or the sea, at any time?" With such sad reflections in my bosom I -went despondent to a temple of Durgá, to propitiate the goddess with -asceticism, in order to recover you. And after I had fasted for three -nights, the goddess gave me this command in a dream, "Thy master has -obtained all he desires: go, and behold him;" upon hearing this I -woke up; and this very morning some goddess carried me to your feet; -this, prince, is the story of my adventures. - -When Marubhúti had said this, Naraváhanadatta and his courtiers -laughed at him for having been tricked by a kuttaní. - - - -Harisikha's account of his adventures. - -Then Harisikha said;--On that occasion when I was seized by my enemy, -some divinity saved me and deposited me in Ujjayiní. There I was so -unhappy that I conceived the design of abandoning the body; so at -nightfall I went into the cemetery and proceeded to construct a pyre -with the logs there. I lighted it and began to worship the fire, and -while I was thus engaged, a prince of the demons, named Tálajangha, -came up to me, and said to me, "Why do you enter the fire? Your master -is alive, and you shall be united with him, now that he has obtained -the supernatural powers he desired." With these words, the demon, -though naturally cruel, lovingly dissuaded me from death; even some -stones melt when fate is propitious. Then I went and remained for a -long time performing asceticism in front of the god; and some divinity -has to-day brought me to your side, my liege. - -Thus Harisikha told his tale, and the others in their turn told theirs, -and then, at the suggestion of Amitagati, king Naraváhanadatta incited -the venerable Dhanavatí, adored by the Vidyádharas, to bestow all the -sciences on those ministers of his also. Then all his ministers also -became Vidyádharas; and Dhanavatí said, "Now conquer your enemies;" -so on a fortunate day the hero gave orders that the imperial troops -should march out towards the city of Gaurímunda, called Govindakúta. - -Then the army of the Vidyádharas mounted up into the sky, obscuring -the sun, looking like a rising of Ráhu out of due time chilling to -the foe. And Naraváhanadatta himself ascended the pericarp of the -lotus-chariot, and placed his wives on the filaments, and his friends -on the leaves, and preceded by Chandasinha and the others, set out -through the air to conquer his enemies. And when he had completed -half his journey, he came to the palace of Dhanavatí which was called -Mátangapura, and he stayed there that day, and she did the honours -of the house to him. And while he was there, he sent an ambassador -to challenge to the combat the Vidyádhara princes Gaurímunda and -Mánasavega. - -The next day he deposited his wives in Mátangapura, and went with the -Vidyádhara kings to Govindakúta. There Gaurímunda and Mánasavega came -out to fight with them, and Chandasinha and his colleagues met them -face to face. When the battle began, brave warriors fell like trees -marked out for the axe, and torrents of blood flowed on the mountain -Govindakúta. The combat, eager to devour the lives of heroes, yawned -like a demon of destruction, with tongues in the form of flexible -swords greedily licking up blood. [563] That great feast of slaughter, -terrible with the rhythmic clapping of hands on the part of Vetálas -drunk with blood and flesh, and covered with palpitating corpses for -dancers, gave great delight to the demons. - -Then Mánasavega met Naraváhanadatta face to face in the conflict, -and the prince himself rushed on him in wrath. And having rushed on -him, that emperor seized the villain by the hair, and at once cut -off his head with his sword. When Gaurímunda saw that, he too sprang -forward in a fury, and Naraváhanadatta dragged him along by the hair, -for the power of his science left him as soon as he saw the prince, -and flung him on the ground, and seizing his legs whirled him round -in the air, and dashed him to pieces on a rock. In this way he slew -Gaurímunda and Mánasavega; and the rest of their army, being terrified, -[564] took to flight. And a rain of flowers fell into the lap of that -emperor, and all the gods in heaven exclaimed, "Bravo! Bravo!" Then -Naraváhanadatta, with all those kings that followed him, entered the -palace of Gaurímunda; and immediately the chiefs of the Vidyádharas, -who were connected with Gaurímunda's party, came and submitted humbly -to his sway. - -Then Dhanavatí came up to that sovereign in the midst of the rejoicings -on account of his having taken possession of his kingdom after slaying -all his enemies, and said to him, "My liege, Gaurímunda has left a -daughter named Ihátmatiká, the belle of the three worlds; you should -marry that maiden." When she said this to the king, he immediately -sent for the girl, and married her, and passed the day very happily -in her society. - -The next morning he sent Vegavatí and Prabhávatí, and had -Madanamanchuká brought by them from the town of Mánasavega. When -brought, she looked upon that hero in his prosperity, who had -destroyed the darkness of his enemies, with face expanded and wet with -tears of joy; and at the end of her night of separation she enjoyed -indescribable happiness, like a lotus-bed, the open flowers of which -are wet with dew. Then he bestowed on her all the sciences, and having -pined for her long, he exulted in the society of his beloved, who had -thus in a moment attained the rank of a Vidyádharí. And in the garden -of Gaurímunda's city he spent those days with his wives in the joys -of a banquet. And then he sent Prabhávatí, and had Bhagírathayasas -also brought there, and bestowed on her the sciences. - -And one day, as the emperor was sitting in his hall of audience, two -Vidyádharas came and said to him with due respect, "Your majesty, we -went hence, by the orders of Dhanavatí, to the northern division of the -land of the Vidyádharas, to find out the movements of Mandaradeva. And -there we, being ourselves invisible, saw that king of the Vidyádharas -in his hall of audience, and he happened to be saying with regard -to your Highness, 'I hear, that Naraváhanadatta has obtained the -sovereignty over the Vidyádharas, and has slain Gaurímunda and the -rest of his opponents; so it will not do for me to overlook that enemy; -on the contrary, I must nip him in the bud.' When we heard that speech -of his, we came here to tell you." - -When the assembly of Naraváhanadatta's partizans heard this from the -spies, they were all beside themselves with anger, and appeared like -a lotus-bed smitten by the wind. The arms of Chitrángada, frequently -waved and extended, seemed with the tinkling of their bracelets -to be demanding the signal for combat. The necklace of Amitagati, -rising up on his breast, as he sighed with anger, seemed to say again -and again, "Rouse thyself, rouse thyself, hero." Pingalagándhára, -striking the ground with his hand so that it resounded, seemed to be -going through a prelude introductory to the crushing of his enemies. A -frown took its seat upon the face of Váyupatha, looking like a bow -strung by Fate for the destruction of his foes. Chandasinha, angrily -pressing one hand against the other, seemed to say, "Even thus will -I pulverize my enemies." The arm of Ságaradatta, struck by his hand, -produced a sound that rang through the air, and seemed to challenge -that foe. But Naraváhanadatta, though angry, was no whit disturbed; -for imperturbability is the characteristic sign of the greatness of -great ones. - -Then he resolved to march forth to conquer his enemy, after obtaining -the jewels essential to an emperor of the Vidyádharas. So the emperor -mounted a chariot, with his wives and his ministers, and set out -from that Govindakúta. And all his partizans, the kings of the -Gandharvas and the chiefs of the Vidyádharas, accompanied by their -armies, marched along with him, encircling him, as the planets do -the moon. Then Naraváhanadatta reached the Himálayas, preceded by -Dhanavatí, and found there a large lake. With its white lotuses like -lofty umbrellas and its soaring swans like waving chowries, it seemed -to have brought a present fit for a sovereign. With its lofty waves -flung up towards him like beckoning hands at no great distance, it -seemed to summon him again and again to take the bath which should -ensure him supreme sovereignty. Then Váyupatha said to the king, -"My emperor, you must go down and bathe in this lake;" so he went -down to bathe in it. And a heavenly voice said, "None but an emperor -can ever succeed in bathing in this lake, so now you may consider -the imperial dignity secured to you." - -When the emperor heard that, he was delighted, and he sported in the -water of that lake with his wives, as Varuna does in the sea. He took -pleasure in watching them with the moist garments clinging to their -bodies, with the fastenings of their hair loosened, and their eyes -reddened by the washing into them of antimony. The rows of birds, -flying up with loud cries from that lake, appeared like the girdles -of its presiding nymphs advancing to meet him. And the lotuses, -eclipsed by the beauty of the lotus-like faces of his wives, plunged -beneath the waves as if ashamed. And after bathing, Naraváhanadatta, -with his attendants, spent that day on the bank of that lake. - -There the successful prince, with his wives and ministers, spent his -time in jocose conversation, and next morning he set forth thence in -his chariot with his army. And as he was going along, he reached the -city of Váyupatha, which lay in his way; and he stayed there a day to -please him. There he fell in love with a maiden, that he came across -in a garden, the sister of Váyupatha, by name Váyuvegayasas. She, -while amusing herself in a garden on the bank of the Hemabáluka [565] -river, saw him arrive, and though in love with him, disappeared at -once. Then Naraváhanadatta, supposing that she had turned her back on -him for some reason other than the real one, returned with downcast -face to his quarters. There the queens found out the adventure that -had befallen the king by means of Marubhúti who was with him, (for -Gomukha was too clever for them to try him,) and then they made all -kinds of jokes at the king's expense, while Gomukha stood by ashamed -at the indiscretion of Marubhúti. - -Then Gomukha, seeing the king out of countenance, consoled him, and, -in order to ascertain the real sentiments of Váyuvegayasas, went to -her city. There Váyupatha saw him suddenly arrived as if to take a -look at the city, and he lovingly entertained him, and taking him -aside, said to him, "I have an unmarried sister named Váyuvegayasas, -and holy seers have prophesied that she is destined to be the wife of -an emperor. So I am desirous of giving her as a present to the emperor -Naraváhanadatta; pray do your best to bring about the accomplishment of -my wish. And with this very object in view I was preparing to come to -you." When the minister Gomukha had been thus addressed by Váyupatha, -he said to him; "Although this prince of ours set out primarily with -the object of conquering his enemies, still you have only to make the -request, and I will arrange this matter for you." With these words -Gomukha took leave of him, and going back informed Naraváhanadatta -that he had gained his object without any solicitation. - -And the next day Váyupatha came in person and requested the favour, -and the sagacious Gomukha said to the king, "My prince, you must not -refuse the request of Váyupatha; he is your faithful ally; your majesty -should do whatever he asks." Then the king consented to do it; and -Váyupatha himself brought his younger sister, and bestowed her on the -emperor against her will. And while the marriage was being performed, -she exclaimed, "Ye guardians of the world, I am being bestowed in -marriage by my brother by force, and against my will, so I have -not committed any sin thereby." When she said this, all the females -belonging to Váyupatha's household made such a noise that no outsiders -heard what she said. But the king was put out of countenance by her -speech, so Gomukha was anxious to find some means of ascertaining -its import, and he roamed hither and thither with that object. - -And after he had roamed about awhile, he saw in a certain retired -spot four Vidyádhara maidens preparing to enter the fire at the same -time. And when he asked them the cause, those fair ones told him how -Váyuvegayasas had broken her solemn agreement. Then Gomukha went -and told it to king Naraváhanadatta in the presence of all there, -exactly as he had seen and heard. When the king heard it, he smiled, -but Váyuvegayasas said, "Arise, my husband, let us two quickly go and -save these maidens; afterwards I will tell you the reason of this act -of theirs." When she said this to the king, he went with her and with -all his followers to the spot where the tragedy was to take place. - -And he saw those maidens with a blazing fire in front of them; and -Váyuvegayasas, after dragging them away from it, said to the king, -"This first here is Káliká, the daughter of the lord of Kálakúta, and -this second is Vidyutpunjá, the daughter of Vidyutpunja; and this third -is Matanginí, the daughter of Mandara; and this fourth is Padmaprabhá -the daughter of Mahádanshtra; and I am the fifth; all we five, when -we saw you performing asceticism in the domain of the Siddhas, were -bewildered with love, and we made the following mutual agreement, -'We will all five [566] at the same time take this prince as our dear -husband, and no one of us must surrender herself to him alone; if any -one of us marries him separately, the others shall enter the fire to -bring down vengeance on her who has been guilty of such treachery -to friends.' It was out of respect for this agreement that I did -not wish to marry you separately; indeed I did not even to-day give -myself to you; you, my husband, and the guardians of the world can -bear testimony as to whether even now I have broken this agreement -willingly. So now, my husband, marry also those friends of mine; -and you, my friends, must not let any other lot befall you." [567] - -When she said this, those maidens, who had escaped from death, rejoiced -and embraced one another; and the king was delighted in his heart. And -the fathers of the ladies, hearing what had taken place, came there -immediately, and bestowed their daughters on Naraváhanadatta. And -those chiefs of the Vidyádharas, headed by the lord of Kálakúta, -[568] agreed to accept the sovereignty of their son-in-law. Thus -Naraváhanadatta obtained at one stroke the daughters of five great -Vidyádharas, and gained great importance thereby. - -And the prince remained there some days with those wives, and then -his Commander-in-Chief Harisikha said, "Why, my liege, though you are -versed in the approved treatises on the subject, do you act contrary to -policy? What means this devotion on your part to the pleasures of love, -when it is time to fight? This raising of an expedition to conquer -Mandaradeva, and this your dallying for so many days with your wives, -are things wholly incompatible." When Harisikha said this, the great -king answered him, "Your reproof is just, but I am not acting for my -own pleasure in all this; this allying of myself with wives involves -the acquisition of friends; and is so the most efficacious method -at present of crushing the foe; this is why I have had recourse to -it. So let these my troops now advance to the conquest of the enemy!" - -When the king had given this order, his father-in-law Mandara said to -him, "King, that Mandaradeva lives in a distant and difficult country, -and he will be hard for you to overcome until you have achieved all -the distinctive jewels of an emperor. For he is protected by the cave, -called the cave of Trisírsha, [569] which forms the approach to his -kingdom, and the entrance of which is guarded by the great champion -Devamáya. But that cave can be forced by an emperor who has obtained -the jewels. And the sandal-wood tree, which is one of the jewels of -an emperor, is in this country, so quickly gain possession of it, -in order that you may attain the ends you have in view. For no one -who is not an emperor ever gets near that tree." - -Having heard this from Mandara, Naraváhanadatta set out at night, -fasting and observing a strict vow, for that sandal-wood tree. As -the hero went along, very terrible portents arose to bewilder him, -but he was not terrified at them, and so he reached the foot of that -mighty tree. And when he saw that sandal-wood tree surrounded with -a lofty platform made of precious jewels, he climbed up to it with -ladders and adored it. The tree then said to him with bodiless voice, -"Emperor, thou hast won me the sandal-wood tree, and when thou thinkest -on me, I will appear to thee, so leave this place at present, and go to -Govindakúta; thus thou wilt win the other jewels also; and then thou -wilt easily conquer Mandaradeva." On hearing this, Naraváhanadatta, -the mighty sovereign of the Vidyádharas, said, "I will do so," and -being now completely successful, he worshipped that heavenly tree, -[570] and went delighted through the air to his own camp. - -There he spent that night; and the next morning in the hall of -audience he related at full length, in the presence of all, his -night's adventure by which he had won the sandal-wood tree. And when -they heard it, his wives, and the ministers who had grown up with him -from infancy, and those Vidyádharas who were devoted to him, namely, -Váyupatha and the other chiefs with their forces, and the Gandharvas, -headed by Chitrángada, were delighted at this sudden attainment of -great success, and praised his heroism remarkable for its uninterrupted -flow of courage, enterprise, and firmness. And after deliberating with -them, the king, determined to overthrow the pride of Mandaradeva, -set out in a heavenly chariot for the mountain of Govindakúta, in -order to obtain the other jewels spoken of by the sandal-wood tree. - - - - - - - -BOOK XV. - - -CHAPTER CIX. - - -May Ganesa, who at night seems with the spray blown forth from his -hissing trunk uplifted in the tumultuous dance, to be feeding the -stars, dispel your darkness! - -Then, as the emperor Naraváhanadatta was in his hall of audience on -the mountain Govindakúta, a Vidyádhara named Amritaprabha came to him -through the air, the same who had before saved him, when he was flung -down by his enemy on the Mountain of Fire. That Vidyádhara came and -humbly made himself known, and having been lovingly entertained by -that emperor, said to him, "There is a great mountain named Malaya in -the southern region; and in a hermitage on it lives a great hermit -named Vámadeva. He, my liege, invites you to come to him alone for -the sake of some important affair, and on this account he has sent me -to you to-day. Moreover you are my sovereign, won by previous merits; -and therefore have I come; so come along with me; let us quickly go -to that hermit in order to ensure your success!" - -When that Vidyádhara had said this, Naraváhanadatta left his wives and -forces there, and himself flew up into the air with that Vidyádhara, -and in that way quickly reached the Malaya mountain, and approached -the hermit Vámadeva. And he beheld that hermit white with age, tall of -stature, with eye-balls sparkling like bright jewels in the fleshless -sockets of his eyes, the depository of the jewels of the emperor of -the Vidyádharas, with his matted hair waving like creepers, looking -like the Himálaya range accompanying the prince, to assist him in -attaining success. Then the prince worshipped the feet of that sage, -and he entertained him, and said to him, "You are the god of Love -consumed long ago by Siva, and appointed by him emperor of all the -Vidyádhara chiefs, because he was pleased with Rati. [571] Now, I -have in this my hermitage, within the deep recess of an inner cave, -certain jewels, which I will point out to you, and you must seize -them. For you will find Mandaradeva easy enough to conquer, after you -have obtained the jewels; and it was with this object that I invited -you hither by the command of Siva." - -When the hermit had said this to him, and had instructed him in the -right method of procedure, Naraváhanadatta joyfully entered that -cave. In it the hero overcame many and various obstacles, and then -he beheld a huge furious elephant charging him with a deep guttural -roar. The king smote it on the forehead with his fist, and placed his -feet on its tusks, and actively mounted that furious elephant. And -a bodiless voice came from the cave, "Bravo, emperor! thou hast won -the jewel of the mighty elephant." Then he saw a sword looking like -a mighty snake, and he fell upon it, and seized it, as if it were -the locks of the Fortune of Empire. Again a bodiless voice sounded -in the cave, "Bravo, conqueror of thy foes! thou hast obtained the -victorious sword-jewel." Then he obtained the moonlight-jewel and the -wife-jewel, and the jewel of charms, named the destroying charm. And -thus having achieved in all seven jewels (useful in time of need, and -bestowers of majesty), taking into account the two first, the lake and -the sandal-wood tree, he went out from that cave and told the hermit -Vámadeva that he had succeeded in accomplishing all his objects. [572] - -Then the hermit said lovingly to that emperor, "Go, my son, now -that you have obtained the jewels of a great emperor, and conquer -Mandaradeva on the north side of Kailása, and enjoy the glorious -fortune of the sovereignty of both sides of that mountain." When the -hermit had said this to him, the successful emperor bowed before him, -and went off through the air with Amritaprabha. And in a moment he -reached his camp on Govindakúta guarded by his mighty mother-in-law -Dhanavatí. Then those kings of the Vidyádharas, that had sided -with him, and his wives and his ministers, who were all watching -for him, saw him, and welcomed him with delight. Then he sat down -and they questioned him, and he told them how he had seen the hermit -Vámadeva, and how he had entered the cave, and how he had obtained the -jewels. Then a great festival took place there, in which celestial -drums were joyfully beaten, and the Vidyádharas danced, and people -generally were drunk with wine. - -And the next day, in a moment in which a malignant planet stood in -the house of his foe, and one which argued his own success [573] as -a planet benignant to him, predominated over his enemy's house, and -which was fraught with every other kind of prosperity, Naraváhanadatta -performed the ceremonies for good fortune, and ascended that car made -by Brahmá, which Siva had bestowed on him, and set out with his army -through the air, accompanied by his wives, to conquer Mandaradeva. And -various heroes, his followers, marched surrounding him, and kings of -the Gandharvas and chiefs of the Vidyádharas, fearless and faithful, -obedient to the orders of the general Harisikha, and Chandasinha, -with his mother the wise Dhanavatí, and the brave Pingalagándhára, -and Váyupatha the strong, and Vidyutpunja and Amitagati, and the -lord of Kálakúta, and Mandara, and Mahádanshtra and his own friend -Amritaprabha, and the hero Chitrángada with Ságaradatta,--all these, -and others who were there of the party of the slain Gaurímunda, -pressed eagerly after him, with their hosts, as he advanced intent -on victory. Then the sky was obscured by his army, and the sun hid -his face, as if for shame, somewhere or other, his brightness being -eclipsed by the splendour of the monarch. - -Then the emperor passed the Mánasa lake haunted by troops of divine -hermits, and left behind him Gandasáila the pleasure-garden of the -nymphs of heaven, and reached the foot of mount Kailása gleaming -white like crystal, resembling a mass of his own glory. [574] There he -encamped on the bank of the Mandákiní, and while he was sitting there, -the wise chief of the Vidyádharas, named Mandara, came up to him, and -addressed to him the following pleasing speech, "Let your army halt -here, king, on the bank of the river of the gods! It is not fitting -that you should advance over this mountain Kailása. For all sciences -are destroyed by crossing this dwelling-place of Siva. So you must -pass to the other side of the mountain by the cave of Trisírsha. And -it is guarded by a king named Devamáya, who is exceedingly haughty; -so how can you advance further without conquering him?" When Mandara -said this, Dhanavatí approved it, and Naraváhanadatta waited there -for a day. - -While he was there, he sent an ambassador to Devamáya with -a conciliatory message, but he did not receive the order it -conveyed in a conciliatory spirit. So the next day the emperor -moved out against Devamáya with all the allied kings prepared for -battle. And Devamáya too, when he heard it, marched out towards him -to give battle, accompanied by numerous kings, Varáha, Vajramushti -and others, and followed by his army. Then there took place on -Kailása a battle between those two armies, and while it was going -on, the sky was obscured by the chariots of the gods who came to -look on. Terrible was that thunder-cloud of war, awful with the -dense hailstorm of many severed heads, and loud with the shouting -of heroes. That Chandasinha slew Varáha the general of Devamáya, -as he fought in the front rank, was in truth by no means wonderful; -but it was strange that Naraváhanadatta, without employing any magic -power, took captive Devamáya himself, when exhausted by the wounds he -received from him in the combat. And when he was captured, his army -was broken, and fled, together with the great champions Vajramushti, -Mahábáhu, Tikshnadanshtra and their fellows. Then the gods in their -chariots exclaimed, "Bravo! Bravo!" and all present congratulated -the victorious emperor. Then that mighty monarch consoled Devamáya, -who was brought before him bound, and welcomed him kindly, and set -him at liberty. But he, having been subdued by the emperor's arm, -humbly submitted to him, together with Vajramushti and the others. - -Then, the battle having come to an end, that day passed away, and next -morning Devamáya came to the place of audience, and stood by the side -of the emperor, and when questioned by him about the cave of Trisírsha, -which he wished to enter, related the following true history of it. - - - -History of the cave of Trisírsha. - -In old time, my liege, the two sides of mount Kailása, the north and -the south side, formed different kingdoms, having been assigned to -distinguished Vidyádharas. Then one, Rishabha by name, propitiated -Siva with austerities, and was appointed by that god emperor over -both of them. But one day he was passing over Kailása to go to the -northern side, and lost his magic science owing to the anger of Siva, -who happened to be below, and so fell from the sky. Rishabha again -propitiated Siva with severe asceticism, and the god again appointed -him Supreme Sovereign of both sides; so he thus humbly addressed the -god, "I am not permitted to pass over Kailása, so by what path am I -to travel in order to be able to exercise my prerogatives on both -sides of the mountain?" When Siva, the trident-bearing god, heard -this, he cleft asunder Kailása, and made this cave-like opening for -Rishabha to pass to the northern side. - -Then mount Kailása, having been pierced, was despondent, and addressed -this petition to Siva, "Holy one, this north side of me used to -be inaccessible to mortals, but it has now been made accessible to -them by this cave-passage; so provide that this law of exclusion be -not broken." When Siva had been thus supplicated by the mountain, -he placed in the cave as guards, elephants of the quarters, mighty -basilisks, [575] and Guhyakas; and at its southern opening he placed -Mahámáya the Vidyádhara chief, and at its northern opening Kálarátri -the invincible Chandiká. [576] - -When Siva had thus provided for the guarding of the cave, he produced -great jewels, and made this decree with regard to the cave, "This cave -shall be open at both ends to any one who has obtained the jewels, and -is emperor over the Vidyádharas with their wives and their messengers, -[577] and to those who may be appointed by him as sovereigns over the -northern side of the mountain,--by these, I say, it may be passed, -but by no one else in the world." When the three-eyed god had made -this decree, Risbabha went on holding sway over the Vidyádharas, -but in his pride made war on the gods and was slain by Indra. This -is the history, my liege, of the cave, named the cave of Trisírsha; -and the cave cannot be passed by any but persons like yourself. - -And in course of time I Devamáya was born in the family of Mahámáya -the keeper of the entrance of the cave. And at my birth a heavenly -voice proclaimed, "There is now born among the Vidyádharas a champion -hard for his foes to conquer in fight; and he, who shall conquer him, -shall be emperor over them; he shall be the master of this child now -born, and shall be followed by him as a lord." I, that Devamáya, -have been now conquered by you, and you have obtained the jewels, -and are the mighty sole emperor of both sides of mount Kailása,--the -lord of us all here. So, now pass the cave of Trisírsha, and conquer -the rest of your enemies. - -When Devamáya had told the story of the cave in these words, the -emperor said to him, "We will march now and encamp for the present at -the mouth of the cave, and to-morrow morning, after we have performed -due ceremonies, we will enter it." When Naraváhanadatta had said this, -he went and encamped with all those kings at the mouth of the cave. And -he saw that underground passage with deep rayless cavity, looking like -the birthplace of the sunless and moonless darkness of the day of doom. - -And the next day he offered worship, and entered it in his chariot, -with his followers, assisted by the glorious jewels, which presented -themselves to him, when he thought of them. He dispelled the darkness -with the moonlight jewel, the basilisks with the sandal-wood tree, -the elephants of the quarters with the elephant-jewel, the Guhyakas -with the sword-jewel, and other obstacles with other jewels; and -so passed that cave with his army, and emerged at its northern -mouth. And coming out from the bowels of the cave, he saw before -him the northern side of the mountain, looking like another world, -entered without a second birth. And then a voice came from the sky, -"Bravo, emperor! thou hast passed this cave by means of the majesty -conferred by the power of the jewels." - -Then Dhanavatí and Devamáya said to the emperor, "Your Majesty, -Kálarátri is always near this opening. She was originally created -by Vishnu, when the sea was churned for the nectar, in order that -she might tear in pieces the chiefs of the Dánavas, who wished to -steal that heavenly drink. And now she has been placed here by Siva -to guard this cave, in order that none may pass it, except those -beings like yourself, of whom we spoke before. You are our emperor, -and you have obtained the jewels, and have passed this cave; so, -in order to gain the victory, you must worship this goddess, who is -a meet object of worship." - -In such words did Dhanavatí and Devamáya address Naraváhanadatta, -and so the day waned for him there. And the northern peaks of Kailása -were reddened with the evening light, and seemed thus to foreshadow -the bloodshed of the approaching battle. The darkness, having gained -power, obscured the army of that king, as if recollecting its animosity -against him for his recent victory over it in its home the cave; -an animosity which was still fresh and new. And goblins, vampires, -jackals, and the sisterhood [578] of witches roamed about, as it were -the first shoots of the anger of Kálarátri enraged on account of -Naraváhanadatta having omitted to worship her. And in a moment the -whole army of Naraváhanadatta became insensible, as if with sleep, -but he alone remained in full possession of his faculties. Then the -emperor perceived that this was a display of power on the part of -Kálarátri, angry because she had not been worshipped, and be proceeded -to worship her with flowers of speech. - -"Thou art the power of life, animating all creatures, of loving -nature, skilful in directing the discus to the head of thy foes; -thee I adore. Hail! thou, that under the form of Durgá dost console -the world with thy trident and other weapons streaming with the -drops of blood flowing from the throat of the slain Mahisha. Thou -art victorious dancing with a skull full of the blood of Ruru in thy -agitated hand, as if thou wast holding the vessel of security of the -three worlds. Goddess beloved of Siva, with uplifted eyes, though -thy name means the night of doom, still, with skull surmounted by a -burning candle, and with a skull in thy hand, thou dost shine as if -with the sun and moon." - -Though he praised Kálarátri in these words, she was not propitiated, -and then he made up his mind to appease her by the sacrifice of -his head; and he drew his sword for that purpose. Then the goddess -said to him, "Do not act rashly my son. Lo! I have been won over by -thee, thou hero. Let this thy army be as it was before, and be thou -victorious!" And immediately his army awoke as it were from sleep. Then -his wives, and his companions, and all the Vidyádharas praised the -might of that emperor. And the hero, having eaten and drunk and -performed the necessary duties, spent that night, which seemed as -long as if it consisted of a hundred watches instead of three. - -And the next morning he worshipped Kálarátri, and marched thence to -engage Dhúmasikha, who had barred his further advance with an army -of Vidyádharas. Then the emperor had a fight with that king, who was -the principal champion of Mandaradeva, of such a desperate character, -that the air was full of swords, the earth covered with the heads of -warriors, and the only speech heard was the terrible cry of heroes -shouting, "Slay! slay!" Then the emperor took Dhúmasikha captive -in that battle by force, and afterwards treated him with deference; -and made him submit to his sway. And he quartered his army that night -in his city, and the host seemed like fuel consumed with fire, as it -had seen the extinction of Dhúmasikha's [579] pride. - -And the next day, hearing from the scouts that Mandaradeva, having -found out what had taken place, was advancing to meet him in fight, -Naraváhanadatta marched out against him with the chiefs of the -Vidyádharas, determined to conquer him. And after he had gone -some distance, he beheld in front of him the army of Mandaradeva, -accompanied by many kings, attacking in order of battle. Then -Naraváhanadatta, with the allied kings at his side, drew up his forces -in an arrangement fitted to encounter the formation of his enemies, -and fell upon his army. - -Then a battle took place between those two armies, which imitated -the disturbed flood of the ocean overflowing its banks at the day of -doom. On one side were fighting Chandasinha and other great champions, -and on the other Kánchanadanshtra and other mighty kings. And -the battle waxed sore, resembling the rising of the wind at the -day of doom, for it made the three worlds tremble, and shook the -mountains. Mount Kailása, red on one side with the blood of heroes, -as with saffron paint, and on the other of ashy whiteness, resembled -the husband of Gaurí. That great battle was truly the day of doom -for heroes, being grimly illuminated by innumerable orbs of the sun -arisen in flashing sword-blades. Such was the battle that even Nárada -and other heavenly beings, who came to gaze at it, were astonished, -though they had witnessed the fights between the gods and the Asuras. - -In this fight, which was thus terrible, Kánchanadanshtra rushed on -Chandasinha, and smote him on the head with a formidable mace. When -Dhanavatí saw that her son had fallen under the stroke of the mace, -she cursed and paralysed both armies by means of her magic power. And -Naraváhanadatta on one side, in virtue of his imperial might, [580] -and on the other side, Mandaradeva were the only two that remained -conscious. Then even the gods in the air fled in all directions, -seeing that Dhanavatí, if angry, had power to destroy a world. - -But Mandaradeva, seeing that the emperor Naraváhanadatta was left -alone, ran upon him with uplifted weapon. Naraváhanadatta, for his -part, descended from his chariot, and drawing the sword which was one -of his imperial jewels, quickly met him. Then Mandaradeva, wishing -to gain the victory by magic arts, assumed by his science the form -of a furious elephant maddened with passion. When Naraváhanadatta, -who was endowed with pre-eminent skill in magic, saw this, he assumed -by his supernatural power the form of a lion. Then Mandaradeva flung -off the body of an elephant, and Naraváhanadatta abandoned that of a -lion, and fought with him openly in his own shape. [581] Armed with -sabres, and skilled in every elaborate trick and attitude of fence, -they appeared like two actors skilled in gesticulation, engaged -in acting a pantomime. Then Naraváhanadatta by a dexterous sleight -forced from the grasp of Mandaradeva his sword the material symbol of -victory. And Mandaradeva, having been thus deprived of his sword, drew -his dagger, but the emperor quickly made him relinquish that in the -same way. Then Mandaradeva, being disarmed, began to wrestle with the -emperor, but he seized him by the ancles, and laid him on the earth. - -And then the sovereign set his foot on his enemy's breast, and laying -hold of his hair, was preparing to cut off his head with his sword, -when the maiden Mandaradeví, the sister of Mandaradeva, rushed up to -him, and in order to prevent him, said, "When I saw you long ago in -the wood of ascetics, I marked you for my future husband, so do not, my -sovereign, kill this brother of mine, who is your brother-in-law." When -the resolute king had been thus addressed by that fair-eyed one, -he let go Mandaradeva, who was ashamed at having been conquered, and -said to him, "I set you at liberty; do not be ashamed on that account, -Vidyádhara chief; victory and defeat in war bestow themselves on heroes -with varying caprice." When the king said this, Mandaradeva answered -him, "Of what profit is my life to me, now that I have been saved in -war by a woman? So I will go to my father in the wood where he is, -and perform asceticism; you have been appointed emperor over both -divisions of our territory here. Indeed this occurrence was foretold -long ago to me by my father as sure to take place." When the proud -hero had said this, he repaired to his father in the grove of ascetics. - -Then the gods, that were present in the air on that occasion, -exclaimed, "Bravo! great emperor, you have completely conquered your -enemies, and obtained sovereign sway." When Mandaradeva had gone, -Dhanavatí by her power restored her own son and both armies with him -to consciousness. So Naraváhanadatta's followers, ministers and all, -arose as it were from sleep, and finding out that the foe had been -conquered, congratulated Naraváhanadatta their victorious master. And -the kings of Mandaradeva's party, Kánchanadanshtra, Asokaka, Raktáksha, -Kálajihva and the others, submitted to the sway of Naraváhanadatta. And -Chandasinha, when he saw Kánchanadanshtra, remembered the blow of the -mace, which he received from him in fight, and was wroth with him, -brandishing his good sword firmly grasped in his strong hand. But -Dhanavatí said to him, "Enough of wrath, my beloved son! Who could -conquer you in the van of battle? But I myself produced that momentary -glamour, in order to prevent the destruction of both armies." With -these words she pacified her son and made him cease from wrath, and -she delighted the whole army and the emperor Naraváhanadatta [582] -by her magic skill. And Naraváhanadatta was exceedingly joyful, having -obtained the sovereignty of the north side of Kailása, the mountain of -Siva, a territory now free from the scourge of war, since the heroes, -who opposed him, had been conquered, or had submitted, or fled, and -that too with all his friends unharmed. Then shrill kettle-drums were -beaten for the great festival of his victory over his enemies, [583] -and the triumphant monarch, accompanied by his wives and ministers, -and girt with mighty kings, spent that day, which was honoured by the -splendid dances and songs of the Vidyádhara ladies, in drinking wine, -as it were the fiery valour of his enemies. - - - - - - -CHAPTER CX. - - -Then, the next day, the emperor Naraváhanadatta, with his army, left -that plateau of Kailása, and by the advice of king Kánchanadanshtra, -who shewed him the way, went to that city of Mandaradeva named -Vimala. And he reached that city, which was adorned with lofty ramparts -of gold, and looked like mount Sumeru come to adore Kailása, and -entering it, found that it resembled the sea in all but the presence -of water, being very deep, characterized by unfailing prosperity, -[584] and an inexhaustible mine of jewels. - -And as the emperor was sitting in the hall of audience in that city -surrounded by Vidyádhara kings, an old woman of the royal harem -came and said to him, "Since Mandaradeva has gone to the forest, -having been conquered by you, his wives desire to enter the fire; -your Highness has now been informed and will decide upon the proper -course." When this had been announced, the emperor sent those kings -to them, and dissuaded them from suicide, and bestowed upon them -dwelling-houses and other gifts, treating them like sisters. By that -step he caused the whole race of the Vidyádhara chiefs to be bound -to him with bonds of affection. - -And then the grateful monarch anointed Amitagati, who had been -designated beforehand by Siva, king over the realm of Mandaradeva, -since he was loyal and could be trusted not to fall away, and he -placed under him the princes who had followed Mandaradeva, namely, -Kánchanadanshtra and his fellows. And he diverted himself there in -splendid gardens for seven days, being caressed by the fortune of -the northern side of Kailása, as by a newly-married bride. - -And then, though he had acquired the imperial authority over the -Vidyádhara kings of both divisions, he began to long for more. He -set out, though his ministers tried to dissuade him, to conquer the -inaccessible fields of Meru situated in the northern region, the -home of the gods. For high-spirited men, though abundantly loaded -with possessions, cannot rest without acquiring something still more -glorious, advancing like blazing forest-fires. - -Then the hermit Nárada came and said to the king, "Prince, what -means this striving after things out of your reach, though you know -policy? For one who out of overweening self-confidence attempts -the impossible, is disgraced like Rávana, who, in his pride, -endeavoured to uproot Kailása. For even the sun and moon find Meru -hard to overstep; moreover, Siva has not bestowed on you the sway -over the gods, but the sway over the Vidyádharas. You have already -conquered the Himálayas, the home of the Vidyádharas, so what need -have you of Meru the home of the gods? Dismiss from your mind this -chimerical scheme. Moreover, if you desire good fortune, you must go -and visit the father of Mandaradeva, Akampana by name, in the forest, -where he is residing." When the hermit Nárada had said this, the -emperor consented to do as he directed, and so he took leave of him, -and returned whence he came. - -And the politic emperor, having been advised by Nárada to relinquish -his enterprise, [585] and remembering the destruction of Rishabha, of -which he had heard from Devamáya, and having reflected over the matter -in his own mind, gave up the idea, and went to visit the kingly sage -Akampana in the grove of ascetics. And when he reached that ascetic -grove, it was crowded with great sages, engaged in contemplation, -sitting in the posture called padmásana, and so resembled the world -of Brahmá. There he saw that aged Akampana, wearing matted hair and -a deerskin, looking like a great tree resorted to by hermits. So he -went and worshipped the feet of that ascetic, and that royal sage -welcomed him and said to him, "You have done well, king, in coming -to this hermitage, for if you had passed on neglectful of it, these -hermits here would have cursed you." - -While the royal sage was saying this to the emperor, Mandaradeva, -who was staying in that grove of ascetics, having taken the vows of a -hermit, came to his father, accompanied by his sister, the princess -Mandaradeví. And Naraváhanadatta, when he saw him, embraced him, -for it is fitting that truly brave men should show kindness to foes -when conquered and pacified. - -Then the royal sage Akampana, seeing Mandaradeví come with her brother, -said to that emperor, "Here, king, is my daughter, Mandaradeví by name; -and a heavenly voice said that she should be the consort of an emperor; -so marry her, emperor, for I give her to you." - -When the royal sage said this, his daughter said, "I have four -companions here, of like age, noble maidens; one is a maiden called -Kanakavatí, the daughter of Kánchanadanshtra; the second is the -daughter of Kálajihva, Kálavatí by name; the third is the offspring of -Dírghadanshtra named Srutá; the fourth is the daughter of the king of -Paundra, named Ambaraprabhá; and I am the fifth of those Vidyádhara -maidens. We five, when roaming about, saw previously in a grove of -ascetics this my destined husband, and setting our hearts on him, -we made an agreement together that we would all, at one and the same -time, take him for our husband, but that, if any single one married -him alone, the others should enter the fire, and lay the guilt at her -door. So it is not fitting that I should marry without those friends -of mine; for how could persons like myself commit the outrageous -crime of breaking plighted faith?" - -When that self-possessed lady had said this, her father Akampana -summoned those four Vidyádhara chiefs, who were the fathers of the -four maidens, and told them exactly what had occurred, and they -immediately thought themselves very fortunate, and brought those -maidens their daughters. Then Naraváhanadatta married the five in -order, beginning with Mandaradeví. And he remained there with them -many days, worshipping the hermits three times a day, at dawn, noon, -and sunset, while his attendants held high festival. - -And Akampana said to him, "King, you must now go to the Rishabha -mountain for the great ceremony of your coronation," and thereupon -Devamáya also said to him, "King, you must indeed do so, for the -emperors of old time, Rishabhaka and others, were anointed [586] -on that mountain." When Harisikha heard that, he spoke in favour of -Naraváhanadatta's being anointed emperor on the splendid mountain of -Mandara, which was near; but then a voice came from heaven, "King, -all former emperors went through the ceremony of their coronation -on the Rishabha mountain; do you also go there, for it is a holy -place." [587] When the heavenly voice said this, Naraváhanadatta bowed -before the hermits and Akampana, and set out thence for that mountain -on an auspicious day. And he reached that northern opening of the -cave of Trisírsha, with many great chiefs of the Vidyádharas headed by -Amitagati. There the emperor worshipped that Kálarátri, and entered the -cave by that opening, and came out by the southern opening. And after -he had come out with his forces, he rested, at Devamáya's request, -in his palace for that day, together with his attendants. - -And while he was there, he reflected that Siva was near him on that -mountain of Kailása, and he went of his own accord, with Gomukha, -to visit the god. And when he reached his hermitage, he saw and -adored the cow Surabhi and the sacred bull, and approached Nandin -the door-keeper. And Nandin was pleased when the king circumambulated -him, and opened the door to him, and then he entered and beheld Siva -accompanied by Deví. The god diffused gladness afar by the streams -of rays from the moon on his crest, that seemed to dart hither and -thither as if conquered by the splendour of Gaurí's face. He was -playing with his beloved with dice, that, like eyes, were allowed at -will to pursue their objects independently,--that, though under his -command, were ever restlessly rolling. And when Naraváhanadatta saw -that giver of boons, and that goddess the daughter of the Mountain, -he fell at their feet, and circumambulated them three times. The -god said to him, "It is well, my son, that thou hast come hither; -for otherwise thou mightest have suffered loss. But now all thy magic -powers shall ever be unfailing. So go thou to the Rishabha mountain, -that holy place, and obtain there at once in fitting time thy great -inauguration." When the emperor had received this command from -the god, he hastened to obey it, exclaiming "I will do thy will," -and bowed before him and his wife, and returned to that palace of -Devamáya. The queen Madanamanchuká playfully said to him on his return, -"Where have you been, my husband? You appear to be pleased. Have you -managed to pick up here another set of five maidens?" When she made -use of these playful taunts, the prince gladdened her by telling her -the real state of affairs, and remained with her in happiness. - -And the next day, Naraváhanadatta, accompanied by a host of Gandharvas -and Vidyádharas, making, as it were, a second sun in the heavens -by his glorious presence, ascended his splendid car, with his wives -and his ministers, and made for the Rishabha mountain. And when he -reached that heavenly hill, the trees, like hermits, with their -creepers like matted hair waving in the wind, shed their flowers -before him by way of a respectful offering. And there various kings -of the Vidyádharas brought the preparations for the coronation on a -scale suited to the might of their master. And the Vidyádharas came -to his coronation from all quarters, with presents in their hands, -all loyal, terrified, vanquished or respectful. - -Then the Vidyádharas said to him, "Tell us, king; who is to occupy -half your throne, and to be anointed as queen consort?" The king -answered, "The queen Madanamanchuká is to be anointed together with -me;" and this at once set the Vidyádharas thinking. Then a bodiless -voice came from the air, "Hearken, Vidyádharas! This Madanamanchuká -is not a mortal; for she is Rati become incarnate, in order to be -the wife of this your master, who is the god of Love. She was not -born to Madanavega by Kalingasená, but, being of superhuman origin, -was immediately substituted by the gods, who employed their deluding -power, for the infant to which Kalingasená gave birth. [588] But the -infant to which she gave birth, was named Ityaka, and remained at the -side of Madanavega, having been assigned to him by the Creator. So -this Madanamanchuká is worthy to share the throne of her husband, for -Siva long ago granted her this honour as a boon, having been pleased -with her asceticism." When the voice had said so much, it ceased, -and the Vidyádharas were pleased, and praised the queen Madanamanchuká. - -Then, on an auspicious day, the great hermits sprinkled with water -from many sacred bathing-places, brought in pitchers of gold, -Naraváhanadatta seated on the imperial throne, while Madanamanchuká -occupied the left half of it. And during the ceremony Sántisoma the -domestic chaplain was busily occupied, and the assembled cymbals of -the heavenly nymphs resounded aloud, and the murmur made by Bráhmans -reciting prayers filled the ten points of the sky. Strange to say! when -the water, made more purifying by holy texts, fell on his head, the -secret defilement [589] of enmity was washed out from the minds of his -foes. The goddess of fortune seemed to accompany in visible presence -that water of consecration, under the impression that it came from -the sea, and so was a connexion of her own, and to join with it in -covering the body of that king. A series of flower-garlands flung by -the hands of the nymphs of heaven, falling on him, appeared like the -Ganges spontaneously descending on his body with a full stream. Adorned -with red unguent and valour, he appeared like the sun in the glory -of rising, washed in the water of the sea. [590] - -And crowned with a garland of mandára flowers, resplendent with -glorious raiment and ornaments, having donned a heavenly diadem, -he wore the majesty of Indra. And queen Madanamanchuká, having been -also anointed, glittered with heavenly ornaments at his side, like -Sachí at the side of Indra. - -And that day, though drums sounded like clouds, and flowers fell -from the sky like rain, and though it was full [591] of heavenly -nymphs like lightning gleams, was, strange to say, a fair one. On that -occasion, in the city of the chief of mountains, not only did beautiful -Vidyádhara ladies dance, but creepers shaken by the wind danced also; -and when cymbals were struck by minstrels at that great festival, -the mountain seemed to send forth responsive strains from its echoing -caves; and covered all over with Vidyádharas moving about intoxicated -with the liquor of heavenly cordials, it seemed to be itself reeling -with wine; and Indra, in his chariot, having beheld the splendour of -the coronation which has now been described, felt his pride in his -own altogether dashed. - -Naraváhanadatta, having thus obtained his long-desired inauguration as -emperor, thought with yearning of his father. And having at once taken -counsel with Gomukha and his other ministers, the monarch summoned -Váyupatha and said to him, "Go and say to my father, 'Naraváhanadatta -thinks of you with exceeding longing,' and tell him all that has -happened, and bring him here, and bring his queens and his ministers -too, addressing the same invitation to them." When Váyupatha heard -this, he said "I will do so," and made for Kausámbí through the air. - -And he reached that city in a moment, beheld with fear and -astonishment by the citizens, as he was encircled by seventy million -Vidyádharas. And he had an interview with Udayana king of Vatsa, with -his ministers and wives, and the king received him with appropriate -courtesy. And the Vidyádhara prince sat down and asked the king -about his health, and said to him, while all present looked at him -with curiosity, "Your son Naraváhanadatta, having propitiated Siva, -and beheld him face to face, and having obtained from him sciences -difficult for his enemies to conquer, has slain Mánasavega and -Gaurímunda in the southern division of the Vidyádhara territory, -and conquered Mandaradeva who was lord in the northern division, and -has obtained [592] the high dignity of emperor over all the kings of -the Vidyádharas in both divisions, who acknowledge his authority; and -has now gone through his solemn coronation on the Rishabha mountain, -and is thinking, king, with eager yearning of you and your queens and -ministers. And I have been sent by him, so come at once; for fortunate -are those who live to see their offspring elevate their race." - -When the king of Vatsa heard Váyupatha say this, being full of -longing for his son, he seemed like a peacock that rejoices when -it hears the roaring of the rain-clouds. So he accepted Váyupatha's -invitation, and immediately mounted a palanquin with him, and by the -might of his sciences travelled through the air, accompanied by his -wives and ministers, and reached that great heavenly mountain called -Rishabha. And there he saw his son on a heavenly throne, in the midst -of the Vidyádhara kings, accompanied by many wives; resembling the -moon reclining on the top of the eastern mountain, surrounded by the -planetary host, and attended by a company of many stars. To the king -the sight of his son in all this splendour was a shower of nectar, -and when he was bedewed with it, his heart swelled with joy, and he -closely resembled the sea when the moon rises. - -Naraváhanadatta, for his part, beholding that father of his after a -long separation, rose up hurriedly and eager, and went to meet him -with his train. And then his father embraced him, and folded him to -his bosom, and he went through a second sprinkling, [593] being bathed -in a flood of his father's tears of joy. And the queen Vásavadattá -long embraced her son, and bathed him with the milk that flowed from -her breasts at beholding him, so that he remembered his childhood. And -Padmávatí, and Yaugandharáyana, and the rest of his father's ministers, -and his uncle Gopálaka, beholding him after a long interval, drank in -with thirsty eyes his ambrosial frame, like partridges; while the king -treated them with the honour which they deserved. And Kalingasená, -beholding her son-in-law and also her daughter, felt as if the whole -world was too narrow for her, much less could her own limbs contain her -swelling heart. And Yaugandharáyana and the other ministers, beholding -their sons, Harisikha and the others, on whom celestial powers had been -bestowed by the favour of their sovereign, congratulated them. [594] - -And queen Madanamanchuká wearing heavenly ornaments, with Ratnaprabhá, -Alankáravatí, Lalitalochaná, Karpúriká, Saktiyasas and Bhagírathayasas, -and the sister of Ruchiradeva, who bore a heavenly form, and Vegavatí, -and Ajinávatí with Gandharvadattá, and Prabhávatí and Átmaniká and -Váyuvegayasas, and her four beautiful friends, headed by Káliká, -and those five other heavenly nymphs, of whom Mandaradeví was the -chief,--all these wives of the emperor Naraváhanadatta bowed before the -feet of their father-in-law the king of Vatsa, and also of Vásavadattá -and Padmávatí, and they in their delight loaded them with blessings, -as was fitting. - -And when the king of Vatsa and his wives had occupied seats suited to -their dignity, Naraváhanadatta ascended his lofty throne. And the queen -Vásavadattá was delighted to see those various new daughters-in-law, -and asked their names and lineage. And the king of Vatsa and his -suite, beholding the godlike splendour of Naraváhanadatta, came to -the conclusion that they had not been born in vain. - -And in the midst of this great rejoicing [595] at the reunion -of relations, the brave warder Ruchideva entered and said "The -banqueting-hall is ready, so be pleased to come there." When they -heard it, they all went to that splendid banqueting-hall. It was -full of goblets made of various jewels, which looked like so many -expanded lotuses, and strewn with many flowers, so that it resembled -a lotus-bed in a garden; and it was crowded with ladies with jugs full -of intoxicating liquor, who made it flash like the nectar appearing in -the arms of Garuda. There they drank wine that snaps those fetters of -shame that bind the ladies of the harem; wine, the essence of Love's -life, the ally of merriment. Their faces, expanded and red with wine, -shone like the lotuses in the lakes, expanded and red with the rays -of the rising sun. And the goblets of the rosy hue of the lotus, -finding themselves surpassed by the lips of the queens, and seeming -terrified at touching them, hid with their hue the wine. - -Then the queens of Naraváhanadatta began to show signs of intoxication, -with their contracted eye-brows and fiery eyes, and the period of -quarrelling seemed to be setting in; [596] nevertheless they went -thence in order to the hall [597] of feasting, which was attractive -with its various viands provided by the power of magic. It was -strewed with coverlets, abounding in dishes, and hung with curtains -and screens, full of all kinds of delicacies and enjoyments, and it -looked like the dancing-ground of the goddesses of good fortune. - -There they took their meal, and the sun having retired to rest -with the twilight on the western mountain, they reposed in sleeping -pavilions. And Naraváhanadatta, dividing himself by his science into -many forms, was present in the pavilions of all the queens. But in his -true personality he enjoyed the society of his beloved Madanamanchuká, -who resembled the night in being moon-faced, having eyes twinkling -like stars, and being full of revelry. And the king of Vatsa too, and -his train, spent that night in heavenly enjoyments, seeming as if they -had been born again without changing their bodies. And in the morning -all woke up, and delighted themselves in the same way with various -enjoyments in splendid gardens and pavilions produced by magic power. - -Then, after they had spent many days in various amusements, the king of -Vatsa, wishing to return to his own city, went full of affection to his -son the king of all the Vidyádharas, who bowed humbly before him, and -said to him, "My son, who, that has sense, can help appreciating these -heavenly enjoyments? But the love of dwelling in one's mother-country -naturally draws every man; [598] so I mean to return to my own city; -but do you enjoy this fortune of Vidyádhara royalty, for these regions -suit you as being half god and half man. However, you must summon me -again some time, when a suitable occasion presents itself; for this -is the fruit of this birth of mine, that I behold this beautiful moon -of your countenance, full of nectar worthy of being drunk in with the -eyes, and that I have the delight of seeing your heavenly splendour. - -When king Naraváhanadatta heard this sincere speech of his father the -king of Vatsa, he quickly summoned Devamáya the Vidyádhara prince, and -said to him in a voice half-choked with a weight of tears, "My father -is returning to his own capital with my mothers, and his ministers, -and the rest of his train, so send on in front of him a full thousand -bháras [599] of gold and jewels, and employ a thousand Vidyádhara -serfs to carry it." When Devamáya had received this order given in -kind tones by his master, he bowed and said, "Bestower of honour, -I will go in person with my attendants to Kausámbí to perform this -duty." Then the emperor sent Váyupatha and Devamáya to attend on their -journey his father and his followers, whom he honoured with presents -of raiment and ornaments. Then the king of Vatsa and his suite mounted -a heavenly chariot, and he went to his own city, after making his -son, who followed him a long way, turn back. And queen Vásavadattá, -whose longing regret rose at that moment with hundred-fold force, -turned back her dutiful son with tears, and looking back at him, with -difficulty tore herself away. And Naraváhanadatta, who, accompanied by -his ministers, had followed his parents and elders, returned to that -mountain of Rishabha with his eyes blinded with tears. There that -emperor remained with his ministers, Gomukha and the rest, who had -grown up with him from his youth, and with hosts of Vidyádhara kings, -with his wives, and with Madanamanchuká at his side, in the perpetual -enjoyment of heavenly pleasures, and he was ever free from satiety. - - - - - - - -BOOK XVI. - - -CHAPTER CXI. - - -May Ganesa protect you, the ornamental streaks of vermilion on whose -cheeks fly up in the dance, and look like the fiery might of obstacles -swallowed and disgorged by him. - - - -While Naraváhanadatta was thus living on that Rishabha mountain with -his wives and his ministers, and was enjoying the splendid fortune -of emperor over the kings of the Vidyádharas, which he had obtained, -once on a time spring came to increase his happiness. After long -intermission the light of the moon was beautifully clear, and the -earth, enfolded by the young fresh grass, shewed its joy by sweating -dewy drops, and the forest trees, closely embraced again and again -by the winds of the Malaya mountain, were all trembling, bristling -with thorns, and full of sap. [600] The warder of Cupid, the cuckoo, -beholding the stalk of the mango-tree, with his note seemed to forbid -the pride of coy damsels; and rows of bees fell with a loud hum from -the flowery creepers, like showers of arrows shot from the bow of -the great warrior Eros. And Naraváhanadatta's ministers, Gomukha and -the others, beholding at that time this activity of Spring, said to -Naraváhanadatta; "See, king, this mountain of Rishabha is altogether -changed, and is now a mountain of flowers, since the dense lines of -forest with which it is covered, have their blossoms full-blown with -spring. Behold, king, the creepers, which, with their flowers striking -against one another, seem to be playing the castanets; and with the -humming of their bees, to be singing, as they are swayed to and fro by -the wind; while the pollen, that covers them, makes them appear to be -crowned with garlands; and the garden made ready by spring, in which -they are, is like the Court of Cupid. Look at this mango shoot with -its garland of bees; it looks like the bow of the god of love with -loosened string, as he reposes after conquering the world. So come, -let us go and enjoy this festival of spring on the bank of the river -Mandákiní where the gardens are so splendid." - -When Naraváhanadatta had been thus exhorted by his ministers, he went -with the ladies of his harem to the bank of the Mandákiní. And there -he diverted himself in a garden resounding with the song of many -birds, adorned with cardamom-trees, clove-trees, vakulas, asokas, -and mandáras. And he sat down on a broad slab of moonstone, placing -queen Madanamanchuká at his left hand, accompanied by the rest of -his harem, and attended by various princes of the Vidyádharas, of -whom Chandasinha and Amitagati were the chief; and while drinking -wine and talking on various subjects, the sovereign, having observed -the beauty of the season, said to his ministers, "The southern breeze -is gentle and soft to the feel; the horizon is clear; the gardens in -every corner are full of flowers and fragrant; sweet are the strains -of the cuckoo, and the joys of the banquet of wine; what pleasure -is wanting in the spring? Still, separation from one's beloved is -during that season hard to bear. Even animals [601] find separation -from their mates in the spring a severe affliction. For instance, -behold this hen-cuckoo here distressed with separation! For she has -been long searching for her beloved, that has disappeared from her -gaze, with plaintive cries, and not being able to find him, she is -now cowering on a mango, mute and like one dead." - -When the king had said this, his minister Gomukha said to him, "It is -true, all creatures find separation hard to bear at this time; and -now listen, king; I will tell you in illustration of this something -that happened in Srávastí." - - - -Story of the devoted couple, Súrasena and Sushená. [602] - -In that town there dwelt a Rájpút, who was in the service of the -monarch, and lived on the proceeds of a village. His name was Súrasena, -and he had a wife named Sushená, who was a native of Málava. She was in -every respect well suited to him, and he loved her more than life. One -day the king summoned him, and he was about to set out for his camp, -when his loving wife said to him, "My husband, you ought not to go off -and leave me alone; for I shall not be able to exist here for a moment -without you." When Súrasena's wife said this to him, he replied, "How -can I help going, when the king summons me? Do you not understand my -position, fair one? You see, I am a Rájpút, and a servant, dependent -on another for my subsistence." When his wife heard this, she said -to him with tears in her eyes, "If you must of necessity go, I shall -manage to endure it somehow, if you return not one day later than the -commencement of spring." Having heard this, he at last said to her, -"Agreed, my dear! I will return on the first day of the month Chaitra, -even if I have to leave my duty." - -When he said this, his wife was at last induced to let him go; -and so Súrasena went to attend on the king in his camp. And his -wife remained at home, counting the days in eager expectation, -looking for the joyful day on which spring begins, on which her -husband was to return. At last, in the course of time, that day of -the spring-festival arrived, resonant with the songs of cuckoos, -that seemed like spells to summon the god of love. The humming of -bees drunk with the fragrance of flowers, fell on the ear, like the -twanging of Cupid's bow as he strung it. - -On that day Súrasena's wife Sushená said to herself, "Here is that -spring-festival arrived; my beloved will, without fail, return -to-day. So she bathed, and adorned herself, and worshipped the -god of Love, and remained eagerly awaiting his arrival. But the -day came to an end and her husband did not return, and during the -course of that night she was grievously afflicted by despondency, -and said to herself, "The hour of my death has come, but my husband -has not returned; for those whose souls are exclusively devoted to -the service of another do not care for their own families." While she -was making these reflections, with her heart fixed upon her husband, -her breath left her body, as if consumed by the forest-fire of love. - -In the meanwhile Súrasena, eager to behold his wife, and true -to the appointed day, got himself, though with great difficulty, -relieved from attendance on the king, and mounting a swift camel, -accomplished a long journey, and arriving in the last watch of the -night, reached his own house. There he beheld that wife of his lying -dead, with all her ornaments on her, looking like a creeper, with -its flowers full blown, rooted up by the wind. When he saw her, he -was beside himself, and he took her up in his arms, and the bereaved -husband's life immediately left his body in an outburst of lamentation. - -But when their family goddess Chandí, the bestower of boons, saw -that that couple had met their death in this way, she restored them -to life out of compassion. And after breath had returned to them, -having each had a proof of the other's affection, they continued -inseparable for the rest of their lives. - -"Thus, in the season of spring, the fire of separation, fanned by the -wind from the Malaya mountain, is intolerable to all creatures." When -Gomukha had told this tale, Naraváhanadatta, thinking over it, -suddenly became despondent. The fact is, in magnanimous men, the -spirits, by being elevated or depressed, indicate beforehand the -approach of good or evil fortune. [603] - -Then the day came to an end, and the sovereign performed his evening -worship, and went to his bedroom, and got into bed, and reposed -there. But in a dream at the end of the night [604] he saw his -father being dragged away by a black female towards the southern -quarter. The moment he had seen this, he woke up, and suspecting -that some calamity might have befallen his father, he thought upon -the science named Prajnapti, who thereupon presented herself, and -he addressed this question to her, "Tell me, how has my father the -king of Vatsa been going on? For I am alarmed about him on account -of a sight which I saw in an evil dream." When he said this to the -science that had manifested herself in bodily form, she said to him, -"Hear what has happened to your father the king of Vatsa. - -"When he was in Kausámbí, he suddenly heard from a messenger, who had -come from Ujjayiní, that king Chandamahásena was dead, and the same -person told him that his wife the queen Angáravatí had burnt herself -with his corpse. This so shocked him, that he fell senseless upon the -ground: and when he recovered consciousness, he wept for a long time, -with queen Vásavadattá and his courtiers, for his father-in-law and -mother-in-law who had gone to heaven. But his ministers roused him -by saying to him, 'In this transient world what is there that hath -permanence? Moreover you ought not to weep for that king, who has you -for a son-in-law, and Gopálaka for a son, and whose daughter's son is -Naraváhanadatta.' When he had been thus admonished and roused from -his prostration, he gave the offering of water to his father-in-law -and mother-in-law. - -"Then that king of Vatsa said, with throat half-choked with tears, to -his afflicted brother-in-law Gopálaka, who remained at his side out -of affection, [605] 'Rise up, go to Ujjayiní, and take care of your -father's kingdom, for I have heard from a messenger that the people -are expecting you.' When Gopálaka heard this, he said, weeping, to -the king of Vatsa, 'I cannot bear to leave you and my sister, to go -to Ujjayiní. Moreover, I cannot bring myself to endure the sight of -my native city, now that my father is not in it. So let Pálaka, my -younger brother, be king there with my full consent.' When Gopálaka -had by these words shown his unwillingness to accept the kingdom, -the king of Vatsa sent his commander-in-chief Rumanvat to the city of -Ujjayiní, and had his younger brother-in-law, named Pálaka, crowned -king of it, with his elder brother's consent. - -"And reflecting on the instability of all things, he became disgusted -with the objects of sense, and said to Yangandharáyana and his other -ministers, 'In this unreal cycle of mundane existence all objects -are at the end insipid; and I have ruled my realm, I have enjoyed -pleasures, I have conquered my enemies; I have seen my son in the -possession of paramount sway over the Vidyádharas; and now my allotted -time has passed away together with my connections; and old age has -seized me by the hair to hand me over to death; and wrinkles have -invaded my body, as the strong invade the kingdom of a weakling; [606] -so I will go to mount Kálinjara, and abandoning this perishable body, -will there obtain the imperishable mansion of which they speak.' When -the ministers had been thus addressed by the king, they thought over -the matter; and then they all and queen Vásavadattá said to him with -calm equanimity, 'Let it be, king, as it has pleased your highness; -by your favour we also will try to obtain a high position in the -next world.' - -"When they had said this to the king, being like-minded with himself, -he formed a deliberate resolution, and said to his elder brother-in-law -Gopálaka, who was present, 'I look upon you and Naraváhanadatta -as equally my sons; so take care of this Kausámbí, I give you my -kingdom.' When the king of Vatsa said this to Gopálaka, he replied, -'My destination is the same as yours, I cannot bear to leave you.' This -he asserted in a persistent manner, being ardently attached to his -sister; whereupon the king of Vatsa said to him, assuming [607] an -anger, that he did not feel, 'To-day you have become disobedient, -so as to affect a hypocritical conformity to my will; and no wonder, -for who cares for the command of one who is falling from his place -of power.' When the king spoke thus roughly to him, Gopálaka wept, -with face fixed on the ground, and though he had determined to go to -the forest, he turned back for a moment from his intention. - -"Then the king mounted an elephant, and accompanied by the queens -Vásavadattá and Padmávatí, set out with his ministers. And when he -left Kausámbí, the citizens followed him, with their wives, children, -and aged sires, crying aloud and raining a tempest of tears. The king -comforted them by saying to them, 'Gopálaka will take care of you,' -and so at last he induced them to return, and passed on to mount -Kálinjara. And he reached it, and went up it, and worshipped Siva, -and holding in his hand his lyre Ghoshavatí, that he had loved all -his life, and accompanied by his queens that were ever at his side, -and Yangandharáyana and his other ministers, he hurled himself from the -cliff. And even as they fell, a fiery chariot came and caught up the -king and his companions, and they went in a blaze of glory to heaven." - -When Naraváhanadatta heard this from the science, he exclaimed, -"Alas! my father!" and fell senseless on the ground. And when he -recovered consciousness, he bewailed his father and mother and his -father's ministers, in company with his own ministers, who had lost -their fathers. - -But the chiefs of the Vidyádharas and Dhanavatí admonished him, -saying, "How is it, king, that you are beside yourself, though you -know the nature of this versatile world that perishes in a moment, -and is like the show of a juggler? And how can you lament for your -parents that are not to be lamented for, as they have done all they -had to do on earth; who have seen you their son sole emperor over -all the Vidyádharas?" When he had been thus admonished, he offered -water to his parents, and put another question to that science, -"Where is my uncle Gopálaka now? What did he do?" Then that science -went on to say to the king, - -"When the king of Vatsa had gone to the mountain from which he meant -to throw himself, Gopálaka, having lamented for him and his sister, -and considering all things unstable, remained outside the city, and -summoning his brother Pálaka from Ujjayiní, made over to him that -kingdom of Kausámbí also. And then, having seen his younger brother -established in two kingdoms, he went to the hermitage of Kasyapa in -the ascetic-grove on the Black Mountain, [608] bent on abandoning the -world. And there your uncle Gopálaka now is, clothed with a dress of -bark, in the midst of self-mortifying hermits." - -When Naraváhanadatta heard that, he went in a chariot to the Black -Mountain, with his suite, eager to visit that uncle. There he -alighted from the sky, surrounded by Vidyádhara princes, and beheld -that hermitage of the hermit Kasyapa. It seemed to gaze on him with -many roaming black antelope like rolling eyes, and to welcome him -with the songs of its birds. With the lines of smoke ascending into -the sky, where pious men were offering the Agnihotra oblations, it -seemed to point the way to heaven to the hermits. It was full of many -mountain-like huge elephants, and resorted to by troops of monkeys -[609]; and so seemed like a strange sort of Pátála, above ground, -and free from darkness. - -In the midst of that grove of ascetics, he beheld his uncle surrounded -by hermits, with long matted locks, clothed in the bark of a tree, -looking like an incarnation of patience. And Gopálaka, when he saw his -sister's son approach, rose up and embraced him, and pressed him to his -bosom with tearful eyes. Then they, both of them, lamented their lost -dear ones with renewed grief; whom will not the fire of grief torture, -when fanned by the blast of a meeting with relations? When even the -animals there were pained to see their grief, Kasyapa and the other -hermits came up and consoled those two. Then that day came to an end, -and next morning the emperor entreated Gopálaka to come and dwell in -his kingdom. But Gopálaka said to him, "What, my child, do you not -suppose that I have all the happiness I desire by thus seeing you? If -you love me, remain here in this hermitage, during this rainy season, -which has arrived." - -When Naraváhanadatta had been thus entreated by his uncle, he remained -in the hermitage of Kasyapa on the Black Mountain, with his attendants, -for the term mentioned. - - - - - - -CHAPTER CXII. - - -Now, one day, when Naraváhanadatta was in the hall of audience on -the Black Mountain, his Commander-in-chief came before him, and said, -"Last night, my sovereign, when I was on the top of my house, looking -after my troops, I saw a woman being carried off through the air by -a heavenly being, crying out, 'Alas! my husband!' and it seemed as if -the moon, which is powerful at that season, had taken her and carried -her off, finding that she robbed it of all its beauty. I exclaimed, 'Ah -villain! where will you go, thus carrying off the wife of another? In -the kingdom of king Naraváhanadatta the protector, which is the -territory of the Vidyádharas, extending over sixty thousand yojanas, -even animals do not work wickedness, much less other creatures.' When -I had said this, I hastened with my attendants and arrested that -swift-footed [610] one, and brought him down from the air with the -lady: and when we looked at him, after bringing him down, we found -that it was your brother-in-law, the Vidyádhara Ityaka, the brother of -your principal queen, born to Madanavega by queen Kalingasená. We said -to him, 'Who is this lady, and where are you taking her?' and then he -answered; 'This is Suratamanjarí the daughter of the Vidyádhara chief -Matangadeva by Chútamanjarí. Her mother promised her to me long ago; -and then her father bestowed her on another, a mere man. So, if I -have to-day recovered my own wife, and carried her off, what harm -have I done?' When Ityaka had said so much, he was silent. - -"Then I said to Suratamanjarí, 'Lady, by whom were you married, -and how did this person get possession of you?' Then she said, -'There is in Ujjayiní a fortunate king named Pálaka, he has a son, -a prince named [611] Avantivardhana; by him I was married; and this -night, when I was asleep on the top of the palace, and my husband was -asleep also, I was carried off by this villain.' When she said this, -I kept both of them here, the lady and Ityaka, the latter in fetters; -it now remains for your majesty to decide what is to be done." - -When the emperor heard this from his Commander-in-chief Harisikha, he -went in some perplexity to Gopálaka, and told him the story. Gopálaka -said, "My dear nephew, I do not know about this; I know so much, -that the lady was lately married to Pálaka's son; so let the prince -be summoned from Ujjayiní, together with the minister Bharataroha; -then we shall get at the truth." When the emperor received this -advice from his uncle, he sent the Vidyádhara Dhúmasikha to Pálaka -his younger uncle, and summoned from Ujjayiní that prince, his son, -and the minister. When they arrived and bowed before the emperor, -he and Gopálaka received them with love and courtesy, and questioned -them about the matter under consideration. - -Then, in the presence of Avantivardhana, who looked like the moon -robbed of the night, [612] of Suratamanjarí, her father, and of -Ityaka, of Váyupatha and his peers, and the hermit Kasyapa, and the -men-at-arms, Bharataroha began to speak as follows, "Once on a time -all the citizens of Ujjayiní met together and said to Pálaka the king -of that city 'To-morrow the festival, called the giving of water, -will take place in this city, and if your majesty has not heard the -true account of the origin of this festival, please listen to it now.'" - - - -Story of king Chandamahásena and the Asura's daughter. [613] - -Long ago your father Chandamahásena propitiated the goddess Chandí -with asceticism, in order to obtain a splendid sword and a wife. She -gave him her own sword, and about a wife said to him, "Thou shalt soon -slay, my son, the Asura called Angáraka, and obtain his beautiful -daughter Angáravatí for a wife." When the king had been favoured -with this revelation from the goddess, he remained thinking on the -Asura's daughter. - -Now, at this time, everybody that was appointed head police officer -in Ujjayiní, was at once carried off by some creature at night and -devoured. And this went on night after night. Then Chandamahásena -roaming leisurely about the city at night, to investigate the matter -for himself, found an adulterer. He cut off with his sword his oiled -and curled head, and no sooner was his neck severed than a certain -Rákshasa came and laid hold of him. The king exclaimed, "This is -the gentleman that comes and eats the heads of the police at night," -and laying hold of that Rákshasa by the hair, he prepared to slay him. - -Then the Rákshasa said "King, do not slay me under a false -impression! There is another creature in this neighbourhood that eats -the heads of the police." The king said, "Tell me! who is it?" and -the Rákshasa continued, "There is in this neighbourhood an Asura of -the name of Angáraka, whose home is in Pátála. He it is that eats your -police-officers at the dead of night, O smiter of your foes. Moreover, -prince, he carries off by force the daughters of kings from every -quarter, and makes them attend on his daughter Angáravatí. If you see -him roaming about in the forest, slay him, and attain your object in -that way." - -When the Rákshasa had said this, the king let him go, and returned -to his palace. And one day he went out to hunt. And in the place -where he was hunting he saw a monstrous boar, with eyes red with -fury, looking like a piece of the mountain of Antimony fallen from -heaven. The king said to himself, "Such a creature cannot be a real -boar, I wonder whether it is the Asura Angáraka that has the power -of disguising himself:" so he smote the boar with shafts. But the -boar recked not of his shafts, and overturning his chariot, entered -a wide opening in the earth. - -But the heroic king entered after him, and did not see that boar, -but saw in front of him a splendid castle. And he sat down on the bank -of a lake, and saw there a maiden with a hundred others attending on -her, looking like an incarnation of Rati. She came up to him and asked -him the reason of his coming there, and having conceived an affection -for him, said to him, looking at him with tearful eyes; "Alas! What a -place have you entered! That boar that you saw, was really a Daitya, -Angáraka by name, of adamantine frame and vast strength. At present -he has abandoned the form of a boar and is sleeping, as he is tired, -but when the time for taking food comes, he will wake up and do you -a mischief. And I, fair sir, am his daughter, Angáravatí by name; -and fearing that some misfortune may befall you, I feel as if my life -were in my throat." - -When she said this to the king, he, remembering the boon that the -goddess Chandí had given him, felt that he had now a good hope of -accomplishing his object, and answered her, "If you have any love for -me, do this which I tell you: when your father awakes, go and weep -at his side, and when he asks you the reason, say, fair one, 'Father, -if any one were to kill you in your reckless daring, what would become -of me?' If you do this, you will ensure the happiness of both of us." - -When the king said this to her, she went, bewildered with love, -and sat down and wept at the side of her father who had woke up; -and when he asked her the cause of her weeping, she told him how she -was afraid that some one would slay him. [614] Then the Daitya said -to her, "Why, who can slay me who am of adamantine frame? the only -vulnerable and vital point I have is in my left hand, and that the -bow protects." This speech of his was heard by the king, who was at -the time concealed near. - -Then the Daitya bathed and proceeded to worship Siva. At that moment -the king appeared with his bow strung, and challenged to mortal combat -the Daitya, who was observing religious silence. The Daitya lifted -up his left hand, his right hand being engaged, and made a sign to -the king to wait a little. That very moment the king smote him in -that hand, which was his vital point, with a well-aimed arrow, and -the Daitya fell on the earth. And just before he expired, he said, -"If that man who has thus slain me when thirsty, does not every year -offer water to my manes, his five ministers shall perish." The Daitya -being thus slain, the king took his daughter Angáravatí, and returned -to this city of Ujjayiní. - -"And after that king, your father, had married that queen, he used -every year to have an offering of water made to the manes of Angáraka; -and all here celebrate the feast called the giving of water; and to-day -it has come round; so do, king, what your father did before you." - - - -Story of prince Avantivardhana and the daughter of the Mátanga who -turned out to be a Vidyádharí. - -"When king Pálaka heard this speech of his subjects', he proceeded -to set going in that city the festival of the giving of water. When -the festival had begun, and the people had their attention occupied -by it, and were engaged in shouting, suddenly an infuriated elephant, -that had broken its fastenings, rushed in among them. That elephant, -having got the better of its driving-hook, and shaken off its -driver, roamed about in the city, and killed very many men in a -short time. Though the elephant-keepers ran forward, accompanied by -professional elephant-drivers, and the citizens also, no man among -them was able to control that elephant. At last, in the course of -its wanderings, the elephant reached the quarter of the Chandálas, -and there came out from it a Chandála maiden. She illuminated the -ground with the beauty of the lotus that seemed to cling to her feet, -delighted because she surpassed with the loveliness of her face the -moon its enemy. [615] She looked like the night that gives rest to -the eyes of the world, because its attention is diverted from other -objects, and so it remains motionless at that time. [616] - -That maiden struck that mighty elephant, that came towards her, -with her hand, on its trunk; and smote it with those sidelong looks -askance of hers. The elephant was fascinated with the touch of her -hand and penetrated with her glance, and remained with head bent down, -gazing at her, and never moved a step. [617] Then that fair lady made -a swing with her upper garment, which she fastened to its tusks, and -climbed up and got into it, and amused herself with swinging. Then -the elephant, seeing that she felt the heat, went into the shade of a -tree; and the citizens, who were present, seeing this great wonder, -exclaimed, "Ah! This is some glorious heavenly maiden, who charms -even animals by her power, which is as transcendent as her beauty." - -And in the meanwhile the prince Avantivardhana, hearing of it, -came out to see the wonderful sight, and beheld that maiden. As he -gazed, the deer of his heart ran into that net of the hunter Love, -and was entangled by it. She too, when she saw him, her heart being -charmed by his beauty, came down from that swing, which she had put -up on the elephant's tusks, and took her upper garment. Then a driver -mounted the elephant, and she went home, looking at the prince with -an expression of shame and affection. - -And Avantivardhana, for his part, the disturbance caused by the -elephant having come to an end, went home to his palace with his -bosom empty, his heart having been stolen from it by her. And when -he got home, he was tortured by no longer seeing that lovely maiden, -and forgetting the feast of the giving of water, which had begun, he -said to his companions, "Do you know whose daughter that maiden is, -and what her name is?" When his friends heard that, they said to him, -"There is a certain Mátanga [618] in the quarter of the Chandálas, -named Utpalahasta, and she is his daughter, Suratamanjarí by name. Her -lovely form can give pleasure to the good [619] only by being looked -at, like that of a pictured beauty, but cannot be touched without -pollution." When the prince heard that from his friends, he said -to them, "I do not think she can be the daughter of a Mátanga, -she is certainly some heavenly maiden; for a Chandála maiden would -never possess such a beautiful form. Lovely as she is, if she does -not become my wife, what is the profit of my life?" So the prince -continued to say, and his ministers could not check him, but he was -exceedingly afflicted with the fire of separation from her. - -Then queen Avantivatí and king Pálaka, his parents, having heard that, -were for a long time quite bewildered. The queen said, "How comes it -that our son, though born in a royal family, has fallen in love with -a girl of the lowest [620] caste?" Then king Pálaka said, "Since the -heart of our son is thus inclined, it is clear that she is really -a girl of another caste, who for some reason or other has fallen -among the Mátangas. The minds of the good tell them by inclination -or aversion what to do and what to avoid. In illustration of this, -queen, listen to the following tale, if you have not already heard it." - - - -Story of the young Chandála who married the daughter of king -Prasenajit. [621] - -Long ago king Prasenajit, in a city named Supratishthita, had a very -beautiful daughter named Kurangí. One day she went out into the garden, -and an elephant, that had broken from its fastenings, charged her, -and flung her up on his tusks litter and all. Her attendants dispersed -shrieking, but a young Chandála snatched up a sword and ran towards -the elephant. The brave fellow cut off the trunk of that great elephant -with a sword-stroke, and killed it, and so delivered the princess. Then -her retinue came together again, and she returned to her palace with -her heart captivated by the great courage and striking good looks -of the young Chandála. And she remained in a state of despondency at -being separated from him, saying to herself, "Either I must have that -man who delivered me from the elephant for a husband, or I must die." - -The young Chandála, for his part, went home slowly, and having his -mind captivated by the princess, was tortured by thinking on her. He -said to himself, "What a vast gulf is fixed between me, a man of the -lowest caste, and that princess! How can a crow and a female swan ever -unite? The idea is so ridiculous that I cannot mention it or consider -it, so, in this difficulty, death is my only resource." After the -young man had gone through these reflections, he went at night to -the cemetery, and bathed, and made a pyre, and lighting the flame -thus prayed to it, "O thou purifying fire, Soul of the Universe, may -that princess be my wife hereafter in a future birth, in virtue of -this offering up of myself as a sacrifice to thee!" When he had said -this, he prepared to fling himself into the fire, but the Fire-god, -pleased with him, appeared in visible shape before him, and said to -him, "Do not act rashly, for she shall be thy wife, for thou art not -a Chandála by birth, and what thou art I will tell thee, listen! - -"There is in this city a distinguished Bráhman of the name of -Kapilasarman; in his fire-chamber I dwell in visible bodily shape. One -day his maiden daughter came near me, and smitten with her beauty, I -made her my wife, inducing her to forego her objections by promising -her immunity from disgrace. And thou, my son, wert immediately born -to her by virtue of my power, and she thereupon, out of shame, flung -thee away in the open street; there thou wast found by some Chandálas -and reared on goat's milk. [622] So thou art my son, born to me by -a Bráhman lady. Therefore thou canst not be deemed impure, as thou -art my son; and thou shalt obtain that princess Kurangí for a wife." - -When the god of fire had said this, he disappeared, and the Mátanga's -adopted child was delighted, and conceived hope, and so went home. Then -king Prasenajit, having been urged by the god in a dream, investigated -the case, and finding out the truth, gave his daughter to the son of -the Fire-god. - -"Thus, queen, there are always to be found heavenly beings in disguise -upon the earth, and you may be assured Suratamanjarí is not a woman of -the lowest caste, but a celestial nymph. For such a pearl, as she is, -must belong to some other race than that of the Mátangas, and without -doubt she was the beloved of my son in a former birth, and this is -proved by his falling in love with her at first sight." When king -Pálaka said this in our presence, I proceeded to relate the following -story about a man of the fisher-caste. - - - -Story of the young fisher man who married a princess. - -Long ago there lived in Rájagriha a king named Malayasinha, and he had -a daughter named Máyávatí of matchless beauty. One day a young man of -the fisher-caste, named Suprahára, who was in the bloom of youth and -good looks, saw her as she was amusing herself in a spring-garden. The -moment he saw her, he was overpowered by love; for destiny never -considers whether a union is possible or impossible. So he went home, -and abandoning his occupation of catching fish, he took to his bed, and -refused to eat, thinking only on the princess. And when persistently -questioned, he told his wish to his mother named Rakshitiká, and she -said to her son, "My son, abandon your despondency, and take food; -I will certainly compass this your end for you by my ingenuity." - -When she said this to him, he was consoled, and cherished hopes, -and took food; and his mother went to the palace of the princess -with fish from the lake. [623] There that fisher-wife was announced -by the maids, and went in, on the pretext of paying her respects, -and gave the princess that present of fish. And in this way she -came regularly day after day, and made the princess a present, and -so gained her goodwill, and made her desirous of speaking. And the -pleased princess said to the fisher-wife, "Tell me what you wish me -to do; I will do it, though it be ever so difficult." - -Then the fisher-wife begged that her boldness might be pardoned, and -said in secret to the princess, "Royal lady, my son has seen you in -a garden, and is tortured by the thought that he cannot be near you; -and I can only manage to prevent his committing suicide by holding -out hopes to him; so, if you feel any pity for me, restore my son to -life by touching him." When the princess was thus entreated by the -fisher-wife, hesitating between shame and a desire to oblige, after -reflection, she said to her, "Bring your son to my palace secretly -at night." When the fisher-wife heard this, she went in high spirits -to her son. - -And when night came, she deliberately adorned her son as well as she -could, and brought him to the private apartments of the princess. There -the princess took Suprahára, who had pined for her so long, by the -hand, and affectionately welcomed him, and made him lie down on a -sofa, and comforted him whose limbs were withered by the fire of -separation, by shampooing him with her hand, the touch of which was -cool as sandal-wood. And the fisher-boy was thereby, as it were, -bedewed with nectar, and thinking that after long waiting he had -attained his desire, he took his rest, and was suddenly seized by -sleep. And when he was asleep, the princess escaped, and slept in -another room, having thus pleased the fisher-boy, and having avoided -being disgraced through him. - -Then that son of the fisher-folk woke up, owing to the cessation of -the touch of her hand, and not seeing his beloved, who had thus come -within his grasp, and again vanished, like a pot of treasure in the -case of a very poor man, who is despondent for its loss, he was reft -of all hope, and his breath at once left his body. When the princess -found that out, she came there, and blamed herself, and made up her -mind to ascend the funeral pyre with him next morning. - -Then her father, king Malayasinha, heard of it, and came there, and -finding that she could not be turned from her resolve, he rinsed his -mouth, and spake this speech; "If I am really devoted to the three-eyed -god of gods, tell me, ye guardians of the world, what it is my duty -to do." When the king said this, a heavenly voice answered him, "Thy -daughter was in a former life the wife of this son of the fisher-folk. - -"For, long ago, there lived in a village, called Nágasthala, a virtuous -Bráhman of the name of Baladhara, the son of Mahídhara. When his father -had gone to heaven, he was robbed of his wealth by his relations, -and being disgusted with the world, he went with his wife to the -bank of the Ganges. While he was remaining there without food, in -order to abandon the body, he saw some fishermen eating fish, and -his hunger made him long for it in his heart. So he died with his -mind polluted by that desire, but his wife kept her aspirations pure, -and continuing firm in penance, followed him in death. [624] - -"That very Bráhman, owing to that pollution of his desires, has -been born in the fisher-caste. But his wife, who remained firm in -her asceticism, has been born as thy daughter, O king. So let this -blameless daughter of thine, by the gift of half her life, [625] raise -up this dead youth, who was her husband in a former life. For, owing -to the might of her asceticism, this youth, who was thus purified by -the splendour of that holy bathing-place, shall become thy son-in-law, -and a king." - -When the king had been thus addressed by the divine voice, he gave -his daughter in marriage to that youth Suprahára, who recovered his -life by the gift of half hers. And Suprahára became a king by means -of the land, elephants, horses, and jewels, which his father-in-law -gave him, and, having obtained his daughter as a wife, lived the life -of a successful man. - - - -Story of the Merchant's daughter who fell in love with a thief. [626] - -"In this way a connexion in a former birth usually produces affection -in embodied beings; moreover, in illustration of this truth, listen -to the following story about a thief." - -In Ayodhyá there lived of old time a king named Vírabáhu, who always -protected his subjects as if they were his own children. And one -day the citizens of his capital came to him and said, "King, some -thieves plunder this city every night, and though we keep awake for -the purpose, we cannot detect them." When the king heard that, he -placed scouts in the city at night to keep watch. But they did not -catch the thieves and the mischief did not abate. Accordingly the -king went out himself at night to investigate the matter. - -And as he was wandering about in every direction, alone, sword in hand, -he saw a man going along on the top of the rampart; he seemed to tread -lightly out of fear; his eyes rolled rapidly like those of a crow; -and he looked round like a lion, frequently turning his neck. He was -rendered visible by the steel-gleams that flashed from his naked -sword, which seemed like binding ropes sent forth to steal those -jewels which men call stars. [627] And the king said to himself; -"I am quite certain that this man is a thief; no doubt he sallies -out alone and plunders this my city." - -Having come to this conclusion, the wily monarch went up to the -thief; and the thief said to him with some trepidation, "Who are you, -Sir?" Then the king said to him, "I am a desperate robber, whose many -vices make him hard to keep; [628] tell me in turn, who you are." The -thief answered, "I am a robber, that goes out to plunder alone; and -I have great wealth; so come to my house: I will satisfy your longing -for riches." When the thief made him this promise, the king said, "So -be it," and went with him to his dwelling, which was in an underground -excavation. It was inhabited by beautiful women, it gleamed with many -jewels, it was full of ever new delights, and seemed like the city of -the snakes. [629] Then the thief went into the inner chamber of his -dwelling, and the king remained in the outer room; and while he was -there, a female servant, compassionating him, came and said to him, -"What kind of place have you entered? Leave it at once, for this man is -a treacherous assassin, and as he goes on his expeditions alone, will -be sure to murder you, to prevent his secrets being divulged." [630] -When the king heard that, he went out at once, and quickly repaired -to his palace; and summoning his commander-in-chief, returned with -his troops. And he came and surrounded the thief's dwelling, and made -the bravest men enter it, and so brought the thief back a prisoner, -and carried off all his wealth. - -When the night had come to an end, the king ordered his execution; -and he was led off to the place of execution through the middle of the -market. And as he was being led along through that part of the town, -a merchant's daughter saw him, and fell in love with him at first -sight, and she immediately said to her father, "Know that if this -man, who is being led off to execution preceded by the drum of death, -does not become my husband, I shall die myself." - -Then her father, seeing that she could not be dissuaded from her -resolution, went and tried to induce the king to spare that thief's -life by offering ten millions of coins. But the king, instead of -sparing the thief's life, ordered him to be immediately impaled, [631] -and was very angry with the merchant. Then the merchant's daughter, -whose name was Vámadattá, took the corpse of that robber, and out of -love for him entered the fire with it. - -"So, you see, creatures are completely dependent upon connexions in -previous births, and this being the case, who can avoid a destiny -that is fated to him, and who can prevent such a destiny's befalling -anybody? Therefore, king, it is clear that this Suratamanjarí is -some excellent being that was the wife of your son Avantivardhana in -a previous birth, and is therefore destined to be his wife again; -otherwise how could such a high-born prince have formed such an -attachment for her, a woman of the Mátanga caste? So let this Mátanga, -her father Utpalahasta, be asked to give the prince his daughter; -and let us see what he says." - -When I had said this to king Pálaka, he at once sent messengers to -Utpalahasta to ask for his daughter. And the Mátanga, when entreated -by those messengers to give her in marriage, answered them, "I approve -of this alliance, but I must give my daughter Suratamanjarí to the -man who makes eighteen thousand of the Bráhmans, that dwell in this -city, eat in my house." When the messengers heard this speech of -the Mátanga's, that contained a solemn promise, they went back and -reported it faithfully to king Pálaka. - -Thinking that there was some reason for this, [632] the king called -together all the Bráhmans in the city of Ujjayiní, and telling them -the whole story, said to them, "So you must eat here in the house of -the Mátanga Utpalahasta, eighteen thousand of you; I will not have -it otherwise." When the Bráhmans had been thus commanded by the king, -being at the same time afraid of touching the food of a Chandála, and -therefore at a loss what to do, they went to the shrine of Mahákála -and performed self-torture. Then the god Siva, who was present there -in the form of Mahákála, commanded those Bráhmans in a dream, saying, -"Eat food here in the house of the Mátanga Utpalahasta, for he is -a Vidyádhara; neither he nor his family are Chandálas." Then those -Bráhmans rose up and went to the king, and told him the dream, and -went on to say, "So let this Utpalahasta cook pure food for us in some -place outside the quarter of the Chandálas, and then we will eat it at -his hands." When the king heard this, he had another house made for -Utpalahasta, and being highly delighted, he had food cooked for him -there by pure cooks: and then eighteen thousand Bráhmans ate there, -while Utpalahasta stood in front of them, bathed, and clothed in a -pure garment. - -And after they had eaten, Utpalahasta came to king Pálaka, in the -presence of his subjects, and bowing before him, said to him, "There -was an influential prince of the Vidyádharas, named Gaurímunda; I was -a dependent of his, named Matangadeva; and when, king, that daughter -of mine Suratamanjarí had been born, Gaurímunda secretly said to me, -'The gods assert that this son of the king of Vatsa, who is called -Naraváhanadatta, is to be our emperor: so go quickly, and kill that -foe of ours by means of your magic power, before be has attained the -dignity of emperor.' - -"When the wicked Gaurímunda had sent me on this errand, I went to -execute it, and while going along through the air, I saw Siva in -front of me. The god, being displeased, made an angry roar, and -immediately pronounced on me this curse, 'How is it, villain, that -thou dost plot evil against a noble-minded man? So go, wicked one, -and fall with this same body of thine into the midst of the Chandálas -in Ujjayiní, together with thy wife and daughter. And when some one -shall make eighteen thousand of the Bráhmans, that dwell in that city, -eat in thy house by way of a gift to purchase thy daughter; then thy -curse shall come to an end, and thou must marry thy daughter to the -man who bestows on thee that gift.' - -"When Siva had said this, he disappeared, and I, that very Matangadeva, -assuming the name of Utpalahasta, fell among men of the lowest caste, -but I do not mix with them. However, my curse is now at an end, owing -to the favour of your son, so I give him my daughter Suratamanjarí. And -now I will go to my own dwelling-place among the Vidyádharas, in order -to pay my respects to the emperor Naraváhanadatta." When Matangadeva -had said this, he solemnly gave the prince his daughter, and flying -up into the air with his wife, repaired, king, to thy feet. - -"And king Pálaka, having thus ascertained the truth, celebrated with -great delight the marriage of Suratamanjarí and his son. And his -son Avantivardhana, having obtained that Vidyádharí for a wife, felt -himself fortunate in having gained more than he had ever hoped for. - -"Now, one day, that prince went to sleep on the top of the palace with -her and at the end of the night he woke up, and suddenly discovered -that his beloved was nowhere to be seen. He looked for her, but could -not find her anywhere, and then he lamented, and was so much afflicted -that his father the king came, and was exceedingly discomposed. We all, -being assembled there at that time, said, 'This city is well-guarded, -no stranger could enter it during the night; no doubt she must have -been carried off by some evilly disposed wanderer of the air;' and -even while we were saying that, your servant the Vidyádhara Dhúmasikha -descended from the sky. He brought here this prince Avantivardhana, -and king Pálaka also was asked to part with me, in order that I -might state the facts of the case. Here too is Suratamanjarí with -her father, and the facts concerning her are such as I have said: -your Majesty is the best judge of what ought to be done now." - -When Bharataroha the minister of Pálaka had told this tale, he -stopped speaking; and the assessors put this question to Matangadeva -in the presence of Naraváhanadatta, "Tell us, to whom did you give -this daughter of yours Suratamanjarí?" He answered, "I gave her to -Avantivardhana." Then they put this question to Ityaka, "Now do you -tell us why you carried her off?" He answered, "Her mother promised her -to me originally." The assessors said to Ityaka, "While the father is -alive, what authority has the mother? Moreover, where is your witness -to prove the fact of the mother having promised her to you? So she -is with regard to you the wife of another, villain!" When Ityaka was -thus put to silence by the assessors, the emperor Naraváhanadatta, -being angry with him, ordered his immediate execution on the ground -of his misconduct. But the good hermits, with Kasyapa at their head, -came and entreated him, saying, "Forgive now this one fault of his: -for he is the son of Madanavega, and therefore your brother-in-law." So -the king was at last induced to spare his life, and let him off with -a severe reprimand. - -And he reunited that son of his maternal uncle, Avantivardhana, to -his wife, and sent them off with their ministers to their own city, -in the care of Váyupatha. - - - - - - -CHAPTER CXIII. - - -When Naraváhanadatta on the Black Mountain had thus taken away -the virtuous Suratamanjarí from his brother-in-law Ityaka, who had -carried her off, and had reprimanded him, and had given her back to -her husband, and was sitting in the midst of the hermits, the sage -Kasyapa came and said to him, "There never was, king, and there never -will be an emperor like you, since you do not allow passion and other -feelings of the kind to influence your mind, when you are sitting -on the seat of judgment. Fortunate are they who ever behold such a -righteous lord as you are; for, though your empire is such as it is, -no fault can be found with you. - -"There were in former days Rishabha and other emperors; and they, -being seized with various faults, were ruined and fell from their -high estate. Rishabha, and Sarvadamana, and the third Bandhujívaka, -all these, through excessive pride, were punished by Indra. And the -Vidyádhara prince Jímútaváhana, when the sage Nárada came and asked -him the reason of his obtaining the rank of emperor, told him how he -gave away the wishing-tree and his own body, [633] and thus he fell -from his high position by revealing his own virtuous deeds. And the -sovereign named Visvántara, who was emperor here, he too, when his son -Indívaráksha had been slain by Vasantatilaka, the king of Chedi, for -seducing his wife, being wanting in self-control, died on account of -the distracting sorrow which he felt for the death of his wicked son. - -"But Tárávaloka alone, who was by birth a mighty human king, and -obtained by his virtuous deeds the imperial sovereignty over the -Vidyádharas, long enjoyed the high fortune of empire without falling -into sin, and at last abandoned it of his own accord, out of distaste -for all worldly pleasures, and went to the forest. Thus in old times -did most of the Vidyádhara emperors, puffed up with the attainment -of their high rank, abandon the right path, and fall, blinded with -passion. So you must always be on your guard against slipping from the -path of virtue, and you must take care that your Vidyádhara subjects -do not swerve from righteousness." - -When the hermit Kasyapa said this to Naraváhanadatta, the latter -approved his speech, and said to him with deferential courtesy, -"How did Tárávaloka, being a man, obtain in old time the sway over the -Vidyádharas? Tell me, reverend Sir." When Kasyapa heard this, he said, -"Listen, I will tell you his story." - - - -Story of Tárávaloka. - -There lived among the Sivis [634] a king of the name of Chandrávaloka; -that sovereign had a head-wife named Chandralekhá. Her race was as -spotless as the sea of milk, she was pure herself, and in character -like the Ganges. And he had a great elephant that trampled the armies -of his enemies, known on the earth as Kuvalayapída. Owing to the -might of that elephant, the king was never conquered by any enemy in -his realm, in which the real power was in the hands of the subjects. - -And when his youth came to an end, that king had a son, with auspicious -marks, born to him by his queen Chandralekhá. He gave the son the -name of Tárávaloka, and he gradually grew up, and his inborn virtues -of liberality, self-control, and discernment grew with him. And -the mighty-minded youth learnt the meaning of all words except one; -but he was so liberal to suppliants that he cannot be said ever to -have learnt the meaning of the word "No." Gradually he became old -in actions, though young in years; and though like the sun in fire -of valour, he was exceedingly pleasing to look at; [635] like the -full moon, he became beautiful by the possession of all noble parts; -like the god of Love, he excited the longing of the whole world; -in obedience to his father he came to surpass Jímútaváhana, and he -was distinctly marked with the signs of a great emperor. - -Then his father, the king Chandrávaloka, brought for that son of his -the daughter of the king of the Madras, named Mádrí. And when he was -married, his father, pleased with the supereminence of his virtues, -at once appointed him Crown-prince. And when Tárávaloka had been -appointed Crown-prince, he had made, with his father's permission, -alms-houses for the distribution of food and other necessaries. And -every day, the moment he got up, he mounted the elephant Kuvalayapída, -and went round to inspect those alms-houses. [636] To whosoever -asked anything he was ready to give it, even if it were his own life: -in this way the fame of that Crown-prince spread in every quarter. - -Then he had two twin sons born to him by Mádrí, and the father -called them Ráma and Lakshmana. And the boys grew like the love -and joy of their parents, and they were dearer than life to their -grandparents. And Tárávaloka and Mádrí were never tired of looking -at them, as they bent before them, being filled with virtue, like -two bows of the prince, being strung. [637] - -Then the enemies of Tárávaloka, seeing his elephant Kuvalayapída, his -two sons, and his reputation for generosity, said to their Bráhmans, -"Go and ask Tárávaloka to give you his elephant Kuvalayapída. If -he gives it you, we shall be able to take from him his kingdom, -as he will be deprived of that bulwark; if he refuses to give it, -his reputation for generosity will be at an end." When the Bráhmans -had been thus entreated, they consented, and asked Tárávaloka, that -hero of generosity, for that elephant. Tárávaloka said to himself, -"What do Bráhmans mean by asking for a mighty elephant? So I know for -certain that they have been put up to asking me by some one. Happen -what will, I must give them my splendid elephant, for how can I let a -suppliant go away without obtaining his desire, while I live?" After -going through these reflections, Tárávaloka gave the elephant to -those Bráhmans with unwavering mind. - -Then Chandrávaloka's subjects, seeing that splendid elephant being -led away by those Bráhmans, went in a rage to the king, and said, -"Your son has now abandoned this kingdom, and surrendering all -his rights has taken upon him the vow of a hermit. For observe, -he has given to some suppliants this great elephant Kuvalayapída, -the foundation of the kingdom's prosperity, that scatters with its -mere smell all other elephants. So you must either send your son -to the forest to practise asceticism, or take back the elephant, -or else we will set up another king in your place." [638] - -When Chandrávaloka had been thus addressed by the citizens, he sent his -son a message in accordance with their demands through the warder. When -his son Tárávaloka heard that, he said, "As for the elephant, I have -given it away, and it is my principle to refuse nothing to suppliants; -but what do I care for such a throne as this, which is under the thumb -of the subjects, or for a royal dignity which does not benefit others, -[639] and anyhow is transient as the lightning? So it is better for -me to live in the forest, among trees which give the fortune of their -fruits to be enjoyed by all, and not here among such beasts of men as -these subjects are." [640] When Tárávaloka had said this, he assumed -the dress of bark, and after kissing the feet of his parents and -giving away all his wealth to suppliants, he went out from his own -city, accompanied by his wife, who was firm in the same resolution -as himself, and his two children, comforting, as well as he could, -the weeping Bráhmans. Even beasts and birds, when they saw him setting -forth, wept so piteously that the earth was bedewed with their rain -of tears. - -Then Tárávaloka went on his way, with no possessions but a chariot and -horses for the conveyance of his children; but some other Bráhmans -asked him for the horses belonging to the chariot; he gave them to -them immediately, and drew the chariot himself, with the assistance -of his wife to convey those tender young sons to the forest. Then, -as he was wearied out in the middle of the forest, another Bráhman -came up to him, and asked him for his horseless chariot. He gave it to -him without the slightest hesitation, and the resolute fellow, going -along on his feet, with his wife and sons, at last with difficulty -reached the grove of mortification. There he took up his abode at -the foot of a tree, and lived with deer for his only retinue, nobly -waited on by his wife Mádrí. And the forest regions ministered to -the heroic prince, while living in this kingdom of devotion; their -clusters of flowers waving in the wind were his beautiful chowries, -broad-shaded trees were his umbrellas, leaves his bed, rocks his -thrones, bees his singing-women, and various fruits his savoury viands. - -Now, one day, his wife Mádrí left the hermitage to gather fruits -and flowers for him with her own hands, and a certain old Bráhman -came and asked Tárávaloka, who was in his hut, for his sons Ráma and -Lakshmana. Tárávaloka said to himself, "I shall be better able to -endure letting these sons of mine, though they are quite infants, be -led away, [641] than I could possibly manage to endure the sending a -suppliant away disappointed: the fact is, cunning fate is eager to see -my resolution give way": then he gave those sons to the Bráhman. And -when the Bráhman tried to take them away, they refused to go; then -he tied their hands and beat them with creepers; and as the cruel man -took them away, they kept crying for their mother, and turning round -and looking at their father with tearful eyes. Even when Tárávaloka -saw that, he was unmoved, but the whole world of animate and inanimate -existences was moved at his fortitude. - -Then the virtuous Mádrí slowly returned tired from a remote part of the -forest to her husband's hermitage, bringing with her flowers, fruits -and roots. And she saw her husband, who had his face sadly fixed -on the ground, but she could not see anywhere those sons of hers, -though their toys, in the form of horses, chariots, and elephants -of clay, were scattered about. Her heart foreboded calamity, and she -said excitedly to her husband "Alas! I am ruined! Where are my little -sons?" Her husband slowly answered her, "Blameless one, I gave those -two little sons away to a poor Bráhman, who asked for them." When -the good lady heard that, she rose superior to her distraction, -and said to her husband, "Then you did well: how could you allow a -suppliant to go away disappointed?" When she said this, the equally -matched goodness of that married couple made the earth tremble, -and the throne of Indra rock. - -Then Indra saw by his profound meditation that the world was -made to tremble by virtue of the heroic generosity of Mádrí and -Tárávaloka. Then he assumed the form of a Bráhman, and went to -Tárávaloka's hermitage, to prove him, and asked him for his only -wife Mádrí. And Tárávaloka was preparing to give without hesitation, -by the ceremony of pouring water over the hands, [642] that lady who -had been his companion in the wild forest, when Indra, thus disguised -as a Bráhman, said to him, "Royal sage, what object do you mean -to attain by giving away a wife like this?" Then Tárávaloka said, -"I have no object in view, Bráhman; so much only do I desire, that I -may ever give away to Bráhmans even my life." When Indra heard this, -he resumed his proper shape, and said to him, "I have made proof of -thee, and I am satisfied with thee; so I say to thee, thou must not -again give away thy wife; and soon thou shalt be made emperor over -all the Vidyádharas." When the god had said this, he disappeared. - -In the meanwhile that old Bráhman took with him those sons of -Tárávaloka, whom he had received as a Bráhman's fee, and losing -his way, arrived, as Fate would have it, at the city of that -king Chandrávaloka, and proceeded to sell those princes in the -market. Then the citizens recognised those two boys, and went and -informed king Chandrávaloka, and took them with the Bráhman into his -presence. The king, when he saw his grandsons, shed tears, and after -he had questioned the Bráhman, and had heard the state of the case -from him, he was for a long time divided between joy and grief. Then, -perceiving the exceeding virtue of his son, he at once ceased to -care about a kingdom, though his subjects entreated him to remain, -but with his wealth he bought those two grandsons from the Bráhman, -and taking them with him, went with his retinue to the hermitage of -his son Tárávaloka. - -There he saw him with matted hair, wearing a dress of bark, looking -like a great tree, the advantages of which are enjoyed by birds coming -from every quarter, for he in like manner had bestowed all he had -upon expectant Bráhmans. [643] That son ran towards him, while still -a long way off, and fell at his feet, and his father bedewed him with -tears, and took him up on his lap; and thus gave him a foretaste of -his ascent of the throne, as emperor over the Vidyádharas, after the -solemn sprinkling with water. - -Then the king gave back to Tárávaloka his sons Ráma and Lakshmana, -saying that he had purchased them, and while they were relating to one -another their adventures, an elephant with four tusks and the goddess -Lakshmí descended from heaven. And when the chiefs of the Vidyádharas -had also descended, Lakshmí, lotus in hand, said to that Tárávaloka, -"Mount this elephant, and come to the country of the Vidyádharas, -and there enjoy the imperial dignity [644] earned by your great -generosity." - -When Lakshmí said this, Tárávaloka, after bowing at the feet of his -father, mounted that celestial elephant, with her, and his wife, -and his sons, in the sight of all the inhabitants of the hermitage, -and surrounded by the kings of the Vidyádharas went through the air -to their domain. There the distinctive sciences of the Vidyádharas -repaired to him, and he long enjoyed supreme sway, but at last -becoming disgusted with all worldly pleasures, he retired to a forest -of ascetics. - -"Thus Tárávaloka, though a man, acquired in old time by his deeds of -spotless virtue the sovereignty of all the Vidyádharas. But others, -after acquiring it, lost it by their offences: so be on your guard -against unrighteous conduct either on your own part or on that of -another." [645] - -When the hermit Kasyapa had told this story, and had thus admonished -Naraváhanadatta, that emperor promised to follow his advice. And -he had a royal proclamation made all round the mountain of Siva, to -the following effect, "Listen, Vidyádharas; whoever of my subjects -after this commits an unrighteous act, will certainly be put to -death by me." The Vidyádharas received his commands with implicit -submission, and his glory was widely diffused on account of his causing -Suratamanjarí to be set at liberty; and so he lived with his retinue -in the hermitage of that excellent sage, on the Black Mountain, [646] -in the society of his maternal uncle, and in this manner spent the -rainy season. - - - - - - - -BOOK XVII. - - -CHAPTER CXIV. - - -Glory to Siva, who assumes various forms; who, though his beloved -takes up half his body, [647] is an ascetic, free from qualities, -the due object of a world's adoration! We worship Ganesa, who, when -fanning away the cloud of bees, that flies up from his trunk, with -his flapping ears, seems to be dispersing the host of obstacles. - - - -Thus Naraváhanadatta, who had been established in the position of -lord paramount over all the kings of the Vidyádharas, remained on that -Black Mountain in order to get through the rainy season, spending the -time in the hermitage of that sage Kasyapa, and in the society of his -maternal uncle Gopálaka, who was living the life of an ascetic. He -was accompanied by his ministers, and surrounded by twenty-five of -his wives, and attended by various Vidyádhara princes, and he occupied -himself in telling tales. One day, the hermits and his wives said to -him, "Tell us now! When Mánasavega took away queen Madanamanchuká by -his magic power, who amused you impatient of separation, and how did -he do it?" - -When Naraváhanadatta had been asked this question by those hermits -and by his wives, he proceeded to speak as follows; "Can I tell now -how great grief I endured, when I found out that that wicked enemy -had carried off my queen? There was no building, and no garden, -or room, into which I did not roam seeking for her in my grief, -and all my ministers with me. Then I sat down, as if beside myself, -in a garden at the foot of a tree, and Gomukha, having obtained -his opportunity, said to me, in order to console me, 'Do not be -despondent, my sovereign; you will soon recover the queen; for the -gods promised that you should rule the Vidyádharas with her as your -consort; that must turn out as the gods predicted, for their promises -are never falsified; and resolute men, after enduring separation, -obtain reunion with those they love. Were not Rámabhadra, king Nala, -and your own grandfather, [648] after enduring separation, reunited -to their beloved wives? And was not Muktáphalaketu, emperor of the -Vidyádharas, reunited to Padmávatí, after he had been separated -from her? And now listen, king; I will tell you the story of that -couple.' When Gomukha had said this, he told me the following tale." - - - -Story of king Brahmadatta and the Swans. [649] - -There is in this country a city famous over the earth by the name of -Váránasí, which, like the body of Siva, is adorned with the Ganges, and -bestows emancipation. With the flags on its temples swayed up and down -by the wind, it seems to be ever saying to men "Come hither, and attain -salvation." With the pinnacles of its white palaces it looks like the -plateau of mount Kailása, the habitation of the god with the moon for -a diadem, and it is full of troops of Siva's devoted servants. [650] - -In that city there lived of old time a king named Brahmadatta, [651] -exclusively devoted to Siva, a patron of Bráhmans, brave, generous, -and compassionate. His commands passed current through the earth, -they stumbled not in rocky defiles, they were not whelmed in seas, -there were no continents which they did not cross. He had a queen named -Somaprabhá, [652] who was dear and delightful to him as the moonlight -to the chakora, and he was as eager to drink her in with his eyes. And -he had a Bráhman minister named Sivabhúti, equal to Vrihaspati in -intellect, who had fathomed the meaning of all the Sástras. - -One night, that king, as he was lying on a bed on the top of a palace -exposed to the rays of the moon, saw a couple of swans crossing -through the air, with bodies of gleaming gold, looking like two -golden lotuses opened in the water of the heavenly Ganges, [653] -and attended by a train of king-geese. When that wonderful pair had -passed from his eyes, the king was for a long time afflicted, and his -mind was full of regret at no longer enjoying that sight. He passed -that night without sleeping, and next morning he told his minister -Sivabhúti what he had seen, and said to him, "So, if I cannot feast -my eyes on those golden swans to my heart's content, of what profit -to me is my kingdom or my life?" - -When the king said this to his minister Sivabhúti, he answered him, -"Do not be anxious; there is a means of bringing about what you -desire; listen, king; I will tell you what it is. Owing to the various -influence of actions in a previous birth, various is this infinite -host of sentient beings produced by the Creator in this versatile -world. This world is really fraught with woe, but owing to delusion -there arises in creatures the fancy that happiness is to be found in -it, and they take pleasure in house, and food, and drink, and so become -attached to it. And Providence has appointed that different kinds of -food, drink, and dwellings, should be agreeable to different creatures, -according to the classes to which they respectively belong. So have -made, king, a great lake to be the dwelling-place of these swans, -covered with various kinds of lotuses, and watched by guards, where -they will be free from molestation. And keep always scattering on the -bank food of the kind that birds love, in order that water-birds may -quickly come there from various quarters. Among them these two golden -swans will certainly come; and then you will be able to gaze on them -continually: do not be despondent." - -When king Brahmadatta's minister said this to him, he had that -great lake made according to his directions, and it was ready in a -moment. The lake was frequented by swans, sárasas and chakravákas, -[654] and after a time that couple of swans came there, and settled -down on a clump of lotuses in it. Then the guards set to watch the -lake came and informed the king of that fact, and he went down to -the lake in a state of great delight, considering that his object had -been accomplished. And he beheld those golden swans, and worshipped -them from a distance, and ministered to their comfort by scattering -for them grains of rice dipped in milk. And the king took so much -interest in them that he spent his whole time on the bank of that -lake watching those swans with their bodies of pure gold, their eyes -of pearl, their beaks and feet of coral, and the tips of their wings -of emerald, [655] which had come there in perfect confidence. - -Now, one day, as the king was roaming along the bank of the lake, he -saw in one place a pious offering made with unfading flowers. And he -said to the guards there, "Who made this offering?" Then the guards -of the lake said to the king, "Every day, at dawn, noon, and sunset, -these golden swans bathe in the lake, and make these offerings, -and stand absorbed in contemplation: so we cannot say, king, what is -the meaning of this great wonder." When the king heard this from the -guards, he said to himself, "Such a proceeding is quite inconsistent -with the nature of swans; surely there must be a reason for this. So, -I will perform asceticism until I find out who these swans are." Then -the king and his wife and his minister gave up food, and remained -performing penance and absorbed in meditation on Siva. And after the -king had fasted for twelve days, the two heavenly swans came to him, -and said to him in a dream with articulate voice, "Rise up, king; -to-morrow we will tell you and your wife and minister, after you have -broken your fast, the whole truth of the matter in private." When the -swans had said this, they disappeared, and next morning the king and -his wife and his minister, as soon as they awoke, rose up, and broke -their fast. And after they had eaten, the two swans came to them, -as they were sitting in a pleasure-pavilion near the water. The -king received them with respect, and said to them, "Tell me who you -are." Then they proceeded to tell him their history. - - - -How Párvatí condemned her five attendants to be reborn on earth. - -There is a monarch of mountains famous on the earth under the name -of Mandara, in whose groves of gleaming jewels all the gods roam, on -whose table-lands, watered with nectar from the churned sea of milk, -are to be found flowers, fruits, roots, and water, that are antidotes -to old age and death. Its highest peaks, composed of various precious -stones, form the pleasure-grounds of Siva, and he loves it more than -mount Kailása. - -There, one day, that god left Párvatí, after he had been diverting -himself with her, and disappeared, to execute some business for -the gods. Then the goddess, afflicted by his absence, roamed in the -various places where he loved to amuse himself, and the other gods -did their best to console her. - -And one day the goddess was much troubled by the advent of spring, -and she was sitting surrounded by the Ganas at the foot of a tree, -thinking about her beloved, when a noble Gana, named Manipushpesvara, -looked lovingly at a young maiden, the daughter of Jayá, called -Chandralekhá, who was waving a chowrie over the goddess. He was a -match for her in youth and beauty, and she met his glance with a -responsive look of love, as he stood by her side. Two other Ganas, -named Pingesvara and Guhesvara, when they saw that, interchanged -glances, and a smile passed over their faces. And when the goddess -saw them smiling, she was angry in her heart, and she cast her eyes -hither and thither, to see what they were laughing at in this unseemly -manner. And then she saw that Chandralekhá and Manipushpesvara were -looking lovingly in one another's faces. - -Then the goddess, who was quite distracted with the sorrow of -separation, was angry, and said, "These young people have done well -to look lovingly [656] at one another in the absence of the god, -and these two mirthful people have done well to laugh when they -saw their glances: so let this lover and maiden, who are blinded -with passion, fall into a human birth; and there the disrespectful -pair shall be man and wife; but these unseasonable laughers shall -endure many miseries on the earth; they shall be first poor Bráhmans, -and then [657] Bráhman-Rákshasas, and then Pisáchas, and after that -Chandálas, and then robbers, and then bob-tailed dogs, and then they -shall be various kinds of birds,--shall these Ganas who offended by -laughing; for their minds were unclouded, when they were guilty of -this disrespectful conduct. - -When the goddess had uttered this command, a Gana of the name of -Dhúrjata said, "Goddess, this is very unjust; these excellent Ganas -do not deserve so severe a curse, for a very small offence." When the -goddess heard that, she said in her wrath to Dhúrjata also, "Fall thou -also, great sir, that knowest not thy place, into a mortal womb." When -the goddess had inflicted these tremendous curses, the female warder -Jayá, the mother of Chandralekhá, clung to her feet, and addressed -this petition to her, "Withdraw thy anger, goddess; appoint an end to -the curse of this daughter of mine, and of these thy own servants, -that have through ignorance committed sin." When Párvatí had been -thus entreated by her warder Jayá, she said, "When all these, owing to -their having obtained insight, shall in course of time meet together, -they shall, after visiting Siva the lord of magic powers, in the place -[658] where Brahmá and the other gods performed asceticism, return to -our court, having been freed from their curse. And this Chandralekhá, -and her beloved, and that Dhúrjata shall, all three of them, be happy -in their life as mortals, but these two shall be miserable." - -When the goddess had said this, she ceased; and at that very moment -the Asura Andhaka came there, having heard of the absence of Siva. The -presumptuous Asura hoped to win the goddess, but having been reproached -by her attendants he departed, but he was slain on that account by the -god, who discovered the reason of his coming, and pursued him. [659] -Then Siva returned home having accomplished his object, and Párvatí -delighted told him of the coming of Andhaka, and the god said to her, -"I have to-day slain a former mind-born son of thine, named Andhaka, -and he shall now be a Bhringin here, as nothing remains of him but -skin and bone." When Siva had said this, he remained there diverting -himself with the goddess, and Manipushpesvara and the other five -descended to earth. - -"Now, king, hear the long and strange story of these two, Pingesvara -and Guhesvara." - - - -Story of the metamorphoses of Pingesvara and Guhesvara. - -There is on the earth a royal grant to Bráhmans, named Yajnasthala. In -it there lived a rich [660] and virtuous Bráhman named Yajnasoma. In -his middle age he had two sons born to him; the name of the elder -was Harisoma and of the younger Devasoma. They passed through the age -of childhood, and were invested with the sacred thread, and then the -Bráhman their father lost his wealth, and he and his wife died. - -Then those two wretched sons, bereaved of their father, and without -subsistence, having had their grant taken from them by their relations, -said to one another, "We are now reduced to living on alms, but we -get no alms here. So we had better go to the house of our maternal -grandfather, though it is far off. Though we have come down in -the world, who on earth would welcome us, if we arrive of our own -accord. Nevertheless let us go. What else indeed are we to do, for -we have no other resource?" - -After deliberating to this effect they went, begging their way, by -slow stages, to that royal grant, where the house of their grandfather -was. There the unfortunate young men found out, by questioning people, -that their grandfather, whose name was Somadeva, was dead, and his -wife also. - -Then, begrimed with dust, they entered despairing the house of -their maternal uncles named Yajnadeva and Kratudeva. There those -good Bráhmans welcomed them kindly, and gave them food and clothing, -and they remained engaged in study. But in course of time the wealth -of their maternal uncles diminished, and they could keep no servants, -and then they came and said to those nephews in the most affectionate -way, "Dear boys, we can no longer afford to keep a man to look after -our cattle, as we have become poor, so do you look after our cattle -for us." When Harisoma and Devasoma's uncles said this to them, their -throats were full of tears, but they agreed to their proposal. Then -they took the cattle to the forest every day, and looked after them -there, and at evening they returned home with them, wearied out. - -Then, as they went on looking after the cattle, owing to their falling -asleep in the day, some animals were stolen, and others were eaten by -tigers. That made their uncles very unhappy: and one day a cow and goat -intended for sacrifice, belonging to their uncles, both disappeared -somewhere or other. Terrified at that, they took the other animals -home before the right time, and running off in search of the two that -were missing, they entered a distant forest. There they saw their goat -half eaten by a tiger, and after lamenting, being quite despondent, -they said, "Our uncles were keeping this goat for a sacrifice, and -now that it is destroyed, their anger will be something tremendous. So -let us dress its flesh with fire, and eat enough of it to put an end -to our hunger, and then let us take the rest, and go off somewhere -and support ourselves by begging." - -After these reflections they proceeded to roast the goat, and while -they were so engaged, their two uncles arrived, who had been running -after them, and saw them cooking the goat. When they saw their -uncles in the distance, they were terrified, and they rose up in -great trepidation, and fled from the spot. And those two uncles in -their wrath pronounced [661] on them the following curse, "Since, -in your longing for flesh, you have done a deed worthy of Rákshasas, -you shall become flesh-eating Bráhman-Rakshasas." And immediately -those two young Bráhmans became Brahman-Rákshasas, having mouths -formidable with tusks, flaming hair, and insatiable hunger; and they -wandered about in the forest catching animals and eating them. - -But one day they rushed upon an ascetic, who possessed supernatural -power, to slay him, and he in self-defence cursed them, and they became -Pisáchas. And in their condition as Pisáchas, they were carrying off -the cow of a Bráhman, to kill it, but they were overpowered by his -spells, and reduced by his curse to the condition of Chandálas. - -One day, as they were roaming about in their condition as Chandálas, -bow in hand, tormented with hunger, they reached, in their search for -food, a village of bandits. The warders of the village, supposing -them to be thieves, arrested them both, as soon as they saw them, -and cut off their ears and noses. And they bound them, and beat -them with sticks, and brought them in this condition before the -chiefs of the bandits. There they were questioned by the chiefs, -and being bewildered with fear, and tormented with hunger and pain, -[662] they related their history to them. Then the chiefs of the gang, -moved by pity, set them at liberty, and said to them, "Remain here -and take food; do not be terrified. You have arrived here on the -eighth day of the month, the day on which we worship Kártikeya, and -so you are our guests; and should have a share in our feast." [663] -"When the bandits had said this, they worshipped the goddess Durgá, -and made the two Chandálas eat in their presence, [664] and having, -as it happened, taken a fancy to them, they would not let them out -of their sight. Then they lived with those bandits by robbing, and -thanks to their courage, became eventually the chiefs of the gang. - -And one night those chiefs marched with their followers to plunder a -large town, a favourite abode of Siva, which some of their spies had -selected for attack. Though they saw an evil omen, they did not turn -back, and they reached and plundered the whole city and the temple -of the god. Then the inhabitants cried to the god for protection, -and Siva in his wrath bewildered the bandits by making them blind. And -the citizens suddenly perceiving that, and thinking that it was due to -the favour of Siva, assembled and smote those bandits with sticks and -stones. And Ganas, moving about invisibly, flung some of the bandits -into ravines, and dashed others to pieces against the ground. - -And the people, seeing the two leaders, were about to put them to -death, but they immediately turned into bob-tailed dogs. And in this -transformation they suddenly remembered their former birth, and danced -in front of Siva, and fled to him for protection. When the citizens, -Bráhmans, merchants, and all, saw that, they were delighted at being -free from fear of robbers, and went laughing to their houses. And -then the delusion, that had possessed those two beings now turned -into dogs, disappeared, and they awoke to reality, and in order to -put an end to their curse, they fasted, and appealed to Siva by severe -asceticism. And the next morning, the citizens, making high festival -and worshipping Siva, beheld those dogs absorbed in contemplation, -and though they offered them food, the creatures would not touch it. - -And the two dogs remained in this state for several days, beheld by -all the world, and then Siva's Ganas preferred this prayer to him, -"O god, these two Ganas, Pingesvara and Guhesvara, who were cursed -by the goddess, have been afflicted for a long time, so take pity on -them." When the holy god heard that, he said, "Let these two Ganas be -delivered from their canine condition and became crows!" Then they -became crows, and broke their fast upon the rice of the offering, -and lived happily, remembering their former state, exclusively devoted -to Siva. - -After some time, Siva having been satisfied by their devotion to -him, they became by his command first vultures, and then peacocks; -then those noble Ganas, in course of time, became swans; and in that -condition also they strove with the utmost devotion to propitiate -Siva. And at last they gained the favour of that god by bathing -in sacred waters, by performing vows, by meditations, and acts of -worship, and they became all composed of gold and jewels, and attained -supernatural insight. - -"Know that we are those very two, Pingesvara and Guhesvara, who by -the curse of Párvatí endured a succession of woes, and have now become -swans. But the Gana Manipushpesvara, who was in love with the daughter -of Jayá, and was cursed by the goddess, has become a king upon earth, -even yourself, Brahmadatta. And that daughter of Jayá has been born -as this lady, your wife Somaprabhá; and that Dhúrjata has been born -as this your minister Sivabhúti. And therefore we, having attained -insight, and remembering the end of the curse appointed by Párvatí, -appeared to you at night. By means of that artifice we have all -been re-united here to-day; and we will bestow on you the perfection -of insight. - -"Come, let us go to that holy place of Siva on the Tridasa mountain, -rightly named Siddhísvara, [665] where the gods performed asceticism in -order to bring about the destruction of the Asura Vidyuddhvaja. And -they slew that Asura in fight, with the help of Muktáphalaketu, -the head of all the Vidyádhara princes, who had been obtained by -the favour of Siva. And that Muktáphalaketu, having passed through -the state of humanity brought upon him by a curse, obtained reunion -with Padmávatí by the favour of the same god. Let us go to that holy -place, which has such splendid associations connected with it, and -there propitiate Siva, and then we will return to our own home, for -such was the end of the curse appointed to all of us by the goddess, -to take place at the same time." When the two heavenly swans said -this to king Brahmadatta, he was at once excited with curiosity to -hear the tale of Muktáphalaketu. - - - - - - -CHAPTER CXV. - - -Then king Brahmadatta said to those celestial swans, "How did -Muktáphalaketu kill that Vidyuddhvaja? And how did he pass through -the state of humanity inflicted on him by a curse, and regain -Padmávatí? Tell me this first, and afterwards you shall carry out -your intentions." When those [666] birds heard this, they began to -relate the story of Muktáphalaketu as follows. - - - -Story of Muktáphalaketu and Padmávatí. - -Once on a time there was a king of the Daityas named Vidyutprabhá, -hard for gods to conquer. He, desiring a son, went to the bank of the -Ganges, and with his wife performed asceticism for a hundred years -to propitiate Brahmá. And by the favour of Brahmá, who was pleased -with his asceticism, that enemy of the gods obtained a son named -Vidyuddhvaja, who was invulnerable at their hands. - -That son of the king of the Daityas, even when a child, was of great -valour; and one day seeing that their town was guarded on all sides by -troops, he said to one of his companions, "Tell me, my friend, what -have we to be afraid of, that this town is thus guarded on all sides -by troops?" Then his companion said to him, "We have an adversary in -Indra the king of the gods; and it is on his account that this system -of guarding the town is kept up. Ten hundred thousand elephants, -and fourteen hundred thousand chariots, and thirty hundred thousand -horsemen, and a hundred millions of footmen guard the city in turn -for one watch of the night, and the turn of guarding comes round for -every division in seven years." - -When Vidyuddhvaja heard this, he said, "Out on such a throne, that -is guarded by the arms of others, and not by its own might! However, -I will perform such severe asceticism, as will enable me to conquer -my enemy with my own arm, and put an end to all this insolence of -his." When Vidyuddhvaja had said this, he put aside that companion -of his, who tried to prevent him, and without telling his parents, -went to the forest to perform penance. - -But his parents heard of it, and in their affection for their child, -they followed him, and said to him, "Do not act rashly, son; severe -asceticism ill befits a child like you. Our throne has been victorious -over its enemies; is there one more powerful in the whole world? What -do you desire to get by withering yourself in vain? Why do you afflict -us?" When Vidyuddhvaja's parents said this to him, he answered them, -"I will acquire, even in my childhood, heavenly arms by the force -of asceticism; as for our empire over the world being unopposed by -enemies, do I not know so much from the fact that our city is guarded -by troops ever ready in their harness?" - -When the Asura Vidyuddhvaja, firm in his resolution, had said so much -to his parents, and had sent them away, he performed asceticism to win -over Brahmá. He continued for a period of three hundred years living -on fruits only, and successively for similar periods living on water, -air, and nothing at all. Then Brahmá, seeing that his asceticism was -becoming capable of upsetting the system of the world, came to him, -and at his request gave him the weapons of Brahmá. He said, "This -weapon of Brahmá cannot be repelled by any weapon except the weapon -of Pasupati Rudra, which is unattainable by me. So, if you desire -victory, you must not employ it unseasonably." When Brahmá had said -this, he went away, and that Daitya went home. - -Then Vidyuddhvaja marched out to conquer his enemies with his father, -and with all his forces, who came together to that great feast of -war. Indra, the ruler of the gods' world, heard of his coming, and -kept guard in heaven, and when he drew near, marched out to meet -him, eager for battle, accompanied by his friend Chandraketu, the -king of the Vidyádharas, and by the supreme lord of the Gandharvas, -named Padmasekhara. Then Vidyuddhvaja appeared, hiding the heaven -with his forces, and Rudra and others came there to behold that -battle. Then there took place between those two armies a battle, -which was involved in darkness [667] by the sun's being eclipsed with -the clashing together of missiles; and the sea of war swelled high, -lashed by the wind of wrath, with hundreds of chariots for inflowing -streams, and rolling horses and elephants for marine monsters. - -Then single combats took place between the gods and Asuras, and -Vidyutprabhá, the father of Vidyuddhvaja, rushed in wrath upon -Indra. Indra found himself being gradually worsted by the Daitya in -the interchange of missiles; so he flung his thunderbolt at him. And -then that Daitya, smitten by the thunderbolt, fell dead. And that -enraged Vidyuddhvaja so that he attacked Indra. And, though his life -was not in danger, he began by discharging at him the weapon of Brahmá; -and other great Asuras struck at him with other weapons. Then Indra -called to mind the weapon of Pasupati, presided over by Siva himself, -which immediately presented itself in front of him; he worshipped -it, and discharged it among his foes. That weapon, which was of the -nature of a destroying fire, consumed the army of the Asuras; but -Vidyuddhvaja, being a child, only fell senseless when smitten by it; -for that weapon does not harm children, old men, or fugitives. Then -all the gods returned home victorious. - -And Vidyuddhvaja, for his part, who had fallen senseless, recovered -his senses after a very long time, and fled weeping, and then said to -the rest of his soldiers, who had assembled; "In spite of my having -acquired the weapon of Brahmá, we were not victorious to-day, though -victory was in our grasp; on the contrary we were defeated. So I will -go and attack Indra, and lose my life in battle. Now that my father -is slain, I shall not be able to return to my own city." When he -said this, an old minister of his father's said to him, "The weapon -of Brahmá, discharged unseasonably, is too languid to contend with -other weapons discharged, for that great weapon was to-day overcome -by the weapon of Siva, which will not brook the presence of others. So -you ought not unseasonably to challenge your victorious enemy, for in -this way you will strengthen him and destroy yourself. The calm and -resolute man preserves his own life, and in due time regains might, -and takes revenge on his enemy, and so wins a reputation esteemed by -the whole world." - -When that old minister said this to Vidyuddhvaja, he said to him, -"Then go you and take care of my kingdom, but I will go and propitiate -that supreme lord Siva." - -When he had said this, he dismissed his followers, though they were -loth to leave him, and he went with five young Daityas, companions -of equal age, and performed asceticism on the bank of the Ganges, at -the foot of mount Kailása. During the summer he stood in the midst -of five fires, and during the winter in the water, meditating on -Siva; and for a thousand years he lived on fruits only. For a second -thousand years he ate only roots, for a third he subsisted on water, -for a fourth on air, and during the fifth he took no food at all. - -Brahmá once more came to grant him a boon, but he did not shew him -any respect: on the contrary he said, "Depart, I have tested the -efficiency of thy boon." And he remained fasting for another period -of equal duration, and then a great volume of smoke rose up from -his head; and Siva manifested himself to him, and said to him, -"Choose a boon." When thus addressed, that Daitya said to him, -"May I, Lord, by thy favour slay Indra in fight!" The god answered, -"Rise up! There is no distinction between the slain [668] and the -conquered; so thou shalt conquer Indra and dwell in his heaven." - -When the god had said this, he disappeared, and Vidyuddhvaja, -considering that the wish of his heart was attained, broke his fast, -and went to his city. There he was welcomed by the citizens, and -met by that minister of his father's, who had endured suffering -for his sake, and who now made great rejoicing. He then summoned -the armies of the Asuras, and made preparation for battle, and sent -an ambassador to Indra to warn him to hold himself in readiness for -fight. And he marched out, hiding with his banners the sky, which he -clove with the thunderous roar of his host, and so he seemed to be -fulfilling the wish [669] of the inhabitants of heaven. And Indra, -for his part, knowing that he had returned from winning a boon, -was troubled, but after taking counsel with the adviser of the gods, -[670] he summoned his forces. - -Then Vidyuddhvaja arrived, and there took place between those two -armies a great battle, in which it was difficult to distinguish -between friend and foe. Those Daityas, who were headed by Subáhu, -fought with the wind-gods, and Pingáksha and his followers with the -gods of wealth, and Mahámáya and his forces with the gods of fire, -and Ayahkáya and his hosts with the sun-gods, and Akampana and -his warriors with the Siddhas; some other Daityas fought with the -Vidyádharas, and the rest with the Gandharvas and their allies. So -a great battle continued between them for twenty days, and on the -twenty-first day the gods were routed in fight by the Asuras. - -And when routed, they fled, and entered heaven: and then Indra himself -issued, mounted on Airávana. And the forces of the gods rallied round -him, and marched out again, with the leaders of the Vidyádharas, headed -by Chandraketu. Then a desperate fight took place, and Asuras and gods -[671] were being slain in great numbers, when Vidyuddhvaja attacked -Indra, to revenge the slaughter of his father. The king of the gods -cleft over and over again the bow of that chief of the Asuras, who -kept repelling his shafts with answering shafts. Then Vidyuddhvaja, -elated with the boon of Siva, seized his mace, and rushed furiously -on Indra. He leapt up, planting his feet on the tusks of Airávana, -and climbed up on his forehead, and killed his driver. And he gave the -king of the gods a blow with his mace, and he quickly returned it with -a similar weapon. But when Vidyuddhvaja struck him a second time with -his mace, Indra fell senseless on to the chariot of the Wind-god. And -the Wind-god carried him away in his chariot out of the fight with -the speed of thought; and Vidyuddhvaja, who sprang after him, [672] -fell on the ground. - -At that moment a voice came from the air, "This is an evil day, so -carry Indra quickly out of the fight." Then the Wind-god carried off -Indra at the utmost speed of his chariot, and Vidyuddhvaja pursued -them, mounted on his; and in the meanwhile Airávanah, infuriated and -unrestrained by the driver's hook, ran after Indra, trampling and -scattering the forces. And the army of the gods left the field of -battle and followed Indra; and Brihaspati carried off his wife Sachí, -who was much alarmed, to the heaven of Brahmá. Then Vidyuddhvaja, -having gained the victory, and having found Amarávatí empty, entered -it, accompanied by his shouting troops. - -And Indra, having recovered consciousness, and seeing that it was an -evil time, entered that heaven of Brahmá with all the gods. And Brahmá -comforted him, saying, "Do not grieve; at present this boon of Siva -is predominant; but you will recover your position." And he gave him, -to dwell in, a place of his own, furnished with all delights, named -Samádhisthala, situated in a region of the world of Brahmá. There the -king of the gods dwelt, accompanied by Sachí and Airávana: and by his -orders the Vidyádhara kings went to the heaven of the Wind-god. And -the lords of the Gandharvas went to the inviolable world of the -moon; and others went to other worlds, abandoning severally their -own dwellings. And Vidyuddhvaja, having taken possession of the -territory of the gods with beat of drum, enjoyed sway over heaven, -[673] as an unlimited monarch. - -At this point of the story, Chandraketu the Vidyádhara king, having -remained long in the world of the Wind-god, said to himself, "How long -am I to remain here, fallen from my high rank? The asceticism of my -enemy Vidyuddhvaja has not even now spent its force; but I have heard -that my friend Padmasekhara, the king of the Gandharvas, has gone from -the world of the Moon to the city of Siva to perform asceticism. I -do not know as yet, whether Siva has bestowed a boon on him, or not; -when I have discovered that, I shall know what I myself ought to do." - -While he was going through these reflections, his friend, the king of -the Gandharvas, came towards him, having obtained a boon. That king of -the Gandharvas, having been welcomed with an embrace by Chandraketu, -and questioned, [674] told him his story, "I went to the city of -Siva and propitiated Siva with asceticism; and he said to me, 'Go, -thou shalt have a noble son; and thou shalt recover thy kingdom, -and obtain a daughter of transcendent beauty, whose husband shall -be the heroic slayer of Vidyuddhvaja.' [675] Having received this -promise from Siva, I have come here to tell you." - -When Chandraketu had heard this from the king of the Gandharvas he -said, "I too must go and propitiate Siva in order to put an end to this -sorrow; without propitiating him we cannot obtain the fulfilment of our -desires. "When Chandraketu had formed this resolution, he went with his -wife Muktávalí to the heavenly abode of Siva, to perform asceticism. - -And Padmasekbara told the story of his boon to Indra, and having -conceived a hope of the destruction of his enemy, went to the world -of the moon. Then that king of the gods in Samádhisthala, having also -conceived a hope of the destruction of his enemy, called to mind the -counsellor of the immortals. And he appeared as soon as he was thought -upon, and the god, bowing before him, and honouring him, said to him, -"Siva, pleased with the asceticism of Padmasekhara, has promised -that he shall have a son-in-law who shall slay Vidyuddhvaja. So we -shall eventually see an end put to his crimes; in the meanwhile I am -despondent, dwelling here in misery on account of my having fallen -from my high position. So devise, holy sir, some expedient that will -operate quickly." When the adviser of the gods heard this speech of -Indra's, he said to him; "It is true that that enemy of ours has nearly -exhausted his asceticism by his crimes; so now we have an opportunity -of exerting ourselves against him. Come, then; let us tell Brahmá; -he will point out to us an expedient." - -When Brihaspati had said this to Indra, he went with him to Brahmá, -and after worshipping him, he told him what was in his mind. Then -Brahmá said, "Am I not also anxious to bring about the same end? But -Siva alone can remove the calamity that he has caused. And that god -requires a long propitiation: [676] so let us go to Vishnu, who is -like-minded with him; he will devise an expedient." - -When Brahmá and Indra and Brihaspati had deliberated together to this -effect, they ascended a chariot of swans, and went to Svetadvípa; -[677] where all the inhabitants carried the conch, discus, lotus, and -club, and had four arms, being assimilated to Vishnu in appearance as -they were devoted to him in heart. There they saw the god in a palace -composed of splendid jewels, reposing on the serpent Sesha, having his -feet adored by Lakshmí. After bowing before him, and having been duly -welcomed by him, and venerated by the divine sages, they took the seats -befitting them. When the holy one asked the gods how they prospered, -they humbly said to him, "What prosperity can be ours, O god, as long -as Vidyuddhvaja is alive? For you know all that he has done to us, -and it is on his account that we have come here now: it now rests -with you to determine what further is to be done in this matter." - -When the gods said this to Vishnu, he answered them, "Why, do I not -know that my regulations are broken by that Asura? But what the great -lord, the slayer of Tripura has done, he alone can undo: I cannot. And -from him must proceed the overthrow of that wicked Daitya. You must -make haste, provided I tell you an expedient; and I will tell you one; -listen! There is a heavenly abode of Siva, named Siddhísvara. There the -god Siva is found ever manifest. And long ago that very god manifested -to me and Prajápati [678] his form as the flame-linga, and told me -this secret. So come, let us go there and entreat him with asceticism: -he will put an end to this affliction of the worlds." When the god -Vishnu had uttered this behest, they all went to Siddhísvara by means -of two conveyances, the bird Garuda and the chariot of swans. That -place is untouched by the calamities of old age, death, and sickness, -and it is the home of unalloyed happiness, and in it beasts, birds, -and trees are all of gold. There they worshipped the linga of Siva, -that exhibits in succession all his forms, [679] and is in succession -of various jewels; and then Vishnu, Brahmá, Indra, and Brihaspati, -all four, with their minds devoted to Siva, proceeded to perform a -severe course of asceticism in order to propitiate him. - -And in the meanwhile Siva, propitiated by the severe asceticism of -Chandraketu, bestowed a boon on that prince of the Vidyádharas, "Rise -up, king, a son shall be born to thee, who shall be a great hero, and -shall slay in fight thy enemy Vidyuddhvaja; he shall become incarnate -among the human race by a curse, and shall render a service to the -gods, and shall recover his position by virtue of the asceticism -of Padmávatí, the daughter of the king of the Gandharvas: and with -her for a wife he shall be emperor over all the Vidyádharas for ten -kalpas." [680] When the god had granted this boon, he disappeared, -and Chandraketu went back to the world of the Wind-god with his wife. - -In the meanwhile Siva was pleased with the severe asceticism of Vishnu -and his companions in Siddhísvara, and he appeared to them in the -linga and delighted them by the following speech, "Rise up, afflict -yourselves no longer; I have been fully propitiated with self-torture -by your partizan Chandraketu, the prince of the Vidyádharas. And he -shall have a heroic son, sprung from a part of me, who shall soon slay -in fight that Daitya Vidyuddhvaja. Then, in order that he may perform -another service to the gods, he shall fall [681] by a curse into the -world of men, and the daughter of the Gandharva Padmasekhara shall -deliver him from that condition. And he shall rule the Vidyádharas -with that lady, who shall be an incarnation of a portion of Gaurí, -and shall be named Padmávatí, for his consort, and at last he shall -come to me. So bear up for a little: this desire of yours is already -as good as accomplished." "When Siva had said this to Vishnu and his -companions, he disappeared; then Vishnu, Brahmá, Indra and Brihaspati -went, in high delight, back to the places from which they came. - -Then Muktávalí the wife of that king of the Vidyádharas, named -Chandraketu, became pregnant, and in time she brought forth a son, -illuminating the four quarters with his irresistible splendour, -[682] like the infant sun arisen to remove the oppression under which -those ascetics were groaning. And as soon as he was born this voice -was heard from heaven, "Chandraketu, this son of thine shall slay the -Asura Vidyuddhvaja, and know that he is to be by name Muktáphalaketu, -the terror of his foes." - -When the voice had said so much to the delighted Chandraketu, it -ceased; and a rain of flowers fell; and Padmasekhara, and Indra, -hearing what had taken place, came there, and the other gods, who -were lurking concealed. Conversing to one another of the story of -the boon of Siva, and having rejoiced thereat, they went to their own -abodes. And Muktáphalaketu had all the sacraments performed for him, -and gradually grew up; and as he grew, the joy of the gods increased. - -Then, some time after the birth of his son, a daughter was born to -Padmasekhara, the supreme lord of the Gandharvas. And when she was -born, a voice came from the air, "Prince of the Gandharvas, this -daughter of thine Padmávatí shall be the wife of that king of the -Vidyádharas who shall be the foe of Vidyuddhvaja." Then that maiden -Padmávatí gradually grew up, adorned with an overflowing effulgence -of beauty, as if with billowy nectar acquired by her being born in -the world of the moon. [683] - -And that Muktáphalaketu, even when a child, was high-minded, and -being always devoted to Siva, he performed asceticism, in the form -of vows, fasts, and other penances. And once on a time, when he had -fasted twelve days, and was absorbed in meditation, the adorable -Siva appeared to him, and said, "I am pleased with this devotion of -thine, so by my special favour the weapons, the sciences, and all the -accomplishments shall manifest themselves to thee. And receive from me -this sword named Invincible, [684] by means of which thou shalt hold -sovereign sway, unconquered by thy enemies." When the god had said -this, he gave him the sword and disappeared, and that prince at once -became possessed of powerful weapons and great strength and courage. - -Now, one day, about this time, that great Asura Vidyuddhvaja, being -established in heaven, was disporting himself in the water of the -heavenly Ganges. He saw the water of that stream flowing along brown -with the pollen of flowers, and remarked that it was pervaded by -the smell of the ichor of elephants, and troubled with waves. Then, -puffed up with pride of his mighty arm, he said to his attendants, -"Go and see who is disporting himself in the water above me." When the -Asuras heard that, they went up the stream, and saw the bull of Siva -sporting in the water with the elephant of Indra. And they came back -and said to that prince of the Daityas, "King, the bull of Siva has -gone higher up the stream, and is amusing himself in the water with -Airávana: so this water is full of his garlands and of the ichor of -Airávana." When that Asura heard this, he was wroth, in his arrogance -making light of Rudra, and infatuated by the full ripening of his -own evil deeds he said to his followers, "Go and bring that bull and -Airávana here bound." Those Asuras went there, and tried to capture -them, and thereupon the bull and elephant ran upon them in wrath and -slew most of them. And those who escaped from the slaughter went and -told Vidyuddhvaja; and he was angry, and sent a very great force of -Asuras against those two animals. And those two trampled to death -that army, upon which destruction came as the result of matured crime, -and then the bull returned to Siva, and the elephant to Indra. - -Then Indra heard about that proceeding of the Daitya's from the guards, -who followed Airávana to take care of him, and he concluded that -the time of his enemy's destruction had arrived, as he had treated -with disrespect even the adorable Siva. He told that to Brahmá, -and then he united himself with the assembled forces of the gods, -and the Vidyádharas, and his other allies; and then he mounted the -chief elephant of the gods, and set out to slay that enemy of his; -and on his departure Sachí performed for him the usual ceremony to -ensure good fortune. - - - - - - -CHAPTER CXVI. - - -Then Indra reached heaven and surrounded it with his forces, that were -rendered confident by the favour of Siva, and had gained the suitable -opportunity and the requisite strength. When Vidyuddhvaja saw that, -he marched out with his army ready for battle; but as he marched out -evil omens manifested themselves to him; lightning flashes struck his -banners, vultures circled above his head, the state-umbrellas were -broken, and jackals uttered boding howls. [685] Disregarding these -evil omens, nevertheless that Asura sallied forth; and then there -took place a mighty battle between the gods and the Asuras. - -And Indra said to Chandraketu the king of the Vidyádharas, "Why has -Muktáphalaketu not yet come?" Then Chandraketu humbly made answer, -"When I was marching out I was in such a hurry that I forgot to -tell him; but he is sure to hear of it, and will certainly follow -me quickly." When the king of the gods heard this, he quickly -sent the dexterous charioteer of the Wind-god to bring the noble -Muktáphalaketu. And his father Chandraketu sent with Indra's messenger -his own warder, with a force and a chariot, to summon him. - -But Muktáphalaketu, hearing that his father had gone to battle with the -Daityas, was eager to set out for that fight with his followers. Then -he mounted his elephant of victory, and his mother performed for him -the ceremony to ensure good fortune, and he set out from the world of -the Wind, bearing the sword of Siva. And when he had set out, a rain -of flowers fell on him from heaven, and the gods beat their drums, -and favouring breezes blew. And then the hosts of the gods, that had -fled and hid themselves out of fear of Vidyuddhvaja, assembled and -surrounded him. As he was marching along with that large army, he saw -in his way a great temple of Párvatí named Meghavana. His devotion to -the goddess would not allow him to pass it without worshipping [686]; -so he got down from his elephant, and taking in his hand heavenly -flowers, he proceeded to adore the goddess. - -Now it happened that, at that very time, Padmávatí the daughter of -Padmasekhara the king of the Gandharvas, who had now grown up, had -taken leave of her mother, who was engaged in austerities to bring -good fortune to her husband who had gone to war, and had come, with -her attendant ladies, in a chariot, from the world of Indra, to that -temple of Gaurí, with the intention of performing asceticism in order -to ensure success to her father in battle, and to the bridegroom on -whom she had set her heart. - -On the way one of her ladies said to her, "You have not as yet any -chosen lover, who might have gone to the war, and your mother is -engaged in asceticism for the well-being of your father; for whose -sake, my friend, do you, a maiden, seek to perform asceticism?" When -Padmávatí had been thus addressed by her friend on the way, she -answered, "My friend, a father is to maidens a divinity procuring all -happiness; moreover there has already been chosen for me a bridegroom -of unequalled excellence. That Muktáphalaketu, the son who has been -born to the Vidyádhara king, in order that he may slay Vidyuddhvaja, -has been destined for my husband by Siva. This I heard from the -mouth of my father, when questioned by my mother. And that chosen -bridegroom of mine has either gone, or certainly is going to battle: -so I am about to propitiate with asceticism the holy Gaurí, desiring -victory for my future husband [687] as well as for my father." - -When the princess said this, her attendant lady answered her, "Then -this exertion on your part, though directed towards an object still in -the future, is right and proper; may your desire be accomplished!" Just -as her friend was saying this to her, the princess reached a large -and beautiful lake in the neighbourhood of the temple of Gaurí. It -was covered all over with bright full-blown golden lotuses, and they -seemed as if they were suffused with the beauty flowing forth from -the lotus of her face. The Gandharva maiden went down into that lake, -and gathered lotuses with which to worship Ambiká, and was preparing -to bathe, when two Rákshasís came that way, as all the Rákshasas -were rushing to the battle between the gods and Asuras, eager for -flesh. They had up-standing hair, yellow as the flames vomited forth -from their mouths terrible with tusks, gigantic bodies black as smoke, -and pendulous breasts and bellies. The moment that those wanderers -of the night saw that Gandharva princess, they swooped down upon her, -and seized her, and carried her up towards the heaven. - -But the deity, that presided over her chariot, impeded the flight -of those Rákshasís, and her grieving retinue cried for help; and -while this was going on, Muktáphalaketu issued from the temple of the -goddess, having performed his worship; and hearing the lamentation, he -came in that direction. When the great hero beheld Padmávatí gleaming -bright in the grasp of that pair of Rákshasís, looking like a flash of -lightning in the midst of a bank of black clouds, he ran forward and -delivered her, hurling the Rákshasís senseless to earth by a blow from -the flat of his hand. And he looked on that torrent river of the elixir -of beauty, adorned with a waist charming with three wave-like wrinkles, -who seemed to have been composed by the Creator of the essence of -all beauty, when he was full of the wonderful skill he had acquired -by forming the nymphs of heaven. And the moment he looked on her, his -senses were benumbed by love's opiate, though he was strong of will; -and he remained for a moment motionless, as if painted in a picture. - -And Padmávatí too, now that the alarm caused by the Rákshasís was at -an end, at once recovered her spirits, and looked on the prince, who -possessed a form that was a feast to the eyes of the world, and who -was one fitted to madden womankind, and seemed to have been created -by Fate by a blending together in one body of the moon and the god of -Love. Then, her face being cast down with shame, she said of her own -accord to her friend, "May good luck befall him! I will depart hence, -from the presence of a strange man." - -Even while she was saying this, Muktáphalaketu said to her friend, -"What did this young lady say?" And she answered, "This lovely maiden -bestowed a blessing on you, the saver of her life, and said to me, -"Come, let us depart from the presence of a strange man." When -Muktáphalaketu heard this, he said to her with eager excitement, -"Who is she? Whose daughter is she? To what man of great merit in a -former life is she to be given in marriage? [688]" - -When he addressed this question to the princess's companion, -she answered him, "Fair sir, this my friend is the maiden named -Padmávatí, the daughter of Padmasekhara the king of the Gandharvas, -and Siva has ordained that her husband is to be Muktáphalaketu, -the son of Chandraketu, the darling of the world, the ally of Indra, -the destined slayer of Vidyuddhvaja. Because she desires the victory -for that future husband of hers and for her father in the battle now -at hand, she has come to this temple of Gaurí to perform asceticism." - -When the followers of Chandraketu's son heard this, they delighted -the princess by exclaiming, "Bravo! here is that future husband of -yours." Then the princess and her lover had their hearts filled with -joy at discovering one another, and they both thought, "It is well -that we came here to-day," and they continued casting loving sidelong -timid glances at one another; and while they were thus engaged, the -sound of drums was heard, and then a host appeared, and a chariot -with the wind-god, [689] and the warder of Chandraketu coming quickly. - -Then the wind-god and the warder respectfully left the chariot, -and went up to that Muktáphalaketu, and said to him, "The king of -the gods and your father Chandraketu, who are in the field of battle, -desire your presence: so ascend this chariot, and come quickly." Then -the son of the Vidyádhara king, though fettered by love of Padmávatí, -ascended the chariot with them, out of regard for the interests of -his superiors. And putting on a heavenly suit of armour [690] sent -by Indra, he set out quickly, often turning back his head to look -at Padmávatí. - -And Padmávatí followed with her eyes, as long as he was in sight, -that hero, who with one blow from the flat of his hand had slain -the two Rákshasís, and with him ever in her thoughts, she bathed and -worshipped Siva and Párvatí, and from that time forth kept performing -asceticism in that very place, to ensure his success. - -And Muktáphalaketu, still thinking on his sight of her, which was -auspicious and portended victory, reached the place where the battle -was going on between the gods and Asuras. And when they saw that hero -arrive well-armed and accompanied by a force, all the great Asuras -rushed to attack him. But the hero cut their heads to pieces with -a rain of arrows, and made with them an offering to the gods of the -cardinal points, by way of inaugurating the feast of battle. - -But Vidyuddhvaja, seeing his army being slain by that Muktáphalaketu, -himself rushed in wrath to attack him. And when he smote with arrows -that Daitya, as he came on, the whole army of the Asuras rushed upon -him from every quarter. When Indra saw that, he at once attacked -the army of the Daityas, with the Siddhas, Gandharvas, Vidyádharas, -and gods at his back. - -Then a confused battle arose, with dint of arrow, javelin, lance, -mace and axe, costing the lives of countless soldiers; rivers of blood -flowed along, with the bodies of elephants and horses for alligators, -with the pearls from the heads of elephants [691] for sands, and -with the heads of heroes for stones. That feast of battle delighted -the flesh-loving demons, who, drunk with blood instead of wine, were -dancing with the palpitating trunks. The fortune of victory of the -gods and Asuras in that sea of battle, swayed hither and thither from -time to time, fluctuating like a tide-wave. And in this way the fight -went on for twenty-four days, watched by Siva, Vishnu, and Brahmá, -who were present in their chariots. - -And at the end of the twenty-fifth day a series of single combats was -taking place between the principal warriors of both armies along the -greater part of the line of fight. And then a duel began between the -noble Muktáphalaketu, and Vidyuddhvaja, the former in a chariot, the -latter on an elephant. Muktáphalaketu repelled the weapon of darkness -with the weapon of the sun, the weapon of cold with the weapon of heat, -the rock-weapon with the thunderbolt-weapon, the serpent-weapon with -the weapon of Garuda, and then he slew the elephant-driver of that -Asura with one arrow, and his elephant with another. Then Vidyuddhvaja -mounted a chariot, and Muktáphalaketu killed the charioteer and the -horses. Then Vidyuddhvaja took refuge in magic. He ascended into the -sky invisible with his whole army, and rained stones and weapons on -all sides of the army of the gods. And as for the impenetrable net -of arrows which Muktáphalaketu threw around it, that Daitya consumed -it with showers of fire. - -Then Muktáphalaketu sent against that enemy and his followers the -weapon of Brahmá, which was capable of destroying the whole world, -after he had pronounced over it the appropriate spells. That weapon -killed the great Asura Vidyuddhvaja and his army, and they fell down -dead from the sky. And the rest, namely, Vidyuddhvaja's son and his -followers, and Vajradanshtra and his crew fled in fear to the bottom -of Rasátala. [692] - -And then the gods from heaven exclaimed, "Bravo! Bravo!" and they -honoured the noble Muktáphalaketu with a rain of flowers. Then Indra, -having recovered his sway, as his enemy was slain, entered heaven, -and there was great rejoicing in the three worlds. And Prajápati -[693] himself came there, making Sachí precede him, and fastened a -splendid crest-jewel on the head of Muktáphalaketu. And Indra took the -chain from his own neck, and placed it on the neck of that victorious -prince, who had restored his kingdom to him. And he made him sit on -a throne equal in all respects to his own; and the gods, full [694] -of joy, bestowed upon him various blessings. And Indra sent on his -warder to the city of the Asura Vidyuddhvaja, and took possession of -it in addition to his own city, with the intention of bestowing it -on Muktáphalaketu, when a fitting time presented itself. - -Then the Gandharva Padmasekhara, wishing to bestow Padmávatí on -that prince, looked meaningly at the face of the Disposer. And the -Disposer, knowing what was in his heart, said to that prince of -the Gandharvas, "There is still a service remaining to be done, so -wait a little." Then there took place the triumphal feast of Indra, -with the songs of Háhá and Húhú, and the dances of Rambhá and others, -which they accompanied with their own voices. And when the Disposer -had witnessed the festive rejoicing, he departed, and Indra honoured -the Lokapálas and dismissed them to their several stations. [695] -And after honouring that Gandharva monarch Padmasekhara and his -train, he dismissed them to their own Gandharva city. And Indra, -after treating with the utmost respect the noble Muktáphalaketu -and Chandraketu, sent them to their own Vidyádhara city to enjoy -themselves. And then Muktáphalaketu, having destroyed the plague of -the universe, returned to his palace, accompanied by his father, and -followed by many Vidyádhara kings. And on account of the prince having -returned victorious with his father, after a long absence, that city -displayed its joy, being adorned with splendid jewels, and garlanded -with flags. And his father Chandraketu at once bestowed gifts on all -his servants and relations, and kept high festival in the city for -the triumph of his son, showering wealth on it, as a cloud showers -water. But Muktáphalaketu, though he had gained glory by conquering -Vidyuddhvaja, derived no satisfaction from his enjoyments without -Padmávatí. However, being comforted in soul by a friend named Samyata, -who reminded him of the decree of Siva, and consoling topics of that -kind, he managed, though with difficulty, to get through those days. - - - - - - -CHAPTER CXVII. - - -In the meanwhile, that king of the Gandharvas, Padmasekhara, re-entered -his city, celebrating a splendid triumph; and hearing from his wife -that his daughter Padmávatí had performed asceticism in the temple -of Gaurí, to procure for him victory, he summoned her. And when his -daughter came, emaciated with asceticism and separation from her lover, -and fell at his feet, he gave her his blessing, and said to her, -"Dear girl, for my sake you have endured great hardship in the form -of penance, so obtain quickly for a husband the noble Muktáphalaketu, -the son of the king of the Vidyádharas, the slayer of Vidyuddhvaja, -the victorious protector of the world, who has been appointed to -marry you by Siva himself." - -When her father said this to her, she remained with face fixed on -the ground, and then her mother Kuvalayávali said to him, "How, -my husband, was so terrible an Asura, that filled the three worlds -with consternation, slain by that prince in fight?" When the king -heard that, he described to her the valour of that prince, and -the battle between the gods and Asuras. Then Padmávatí's companion, -whose name was Manoháriká, described the easy manner in which he slew -the two Rákshasís. Then the king and queen, finding out that he and -their daughter had met and fallen in love, were pleased, and said, -"What could those Rákshasís do against one, who swallowed the whole -army of the Asuras, as Agastya swallowed the sea?" Then the fire -of Padmávatí's love blazed up more violently, being fanned by this -description of her lover's surpassing courage, as by a breeze. - -Then the princess left her parents' presence, and immediately ascended -in eager longing a jewelled terrace in the women's apartments, which -had pillars of precious stone standing in it, and lattices of pearl -fastened to them, and had placed on its pavement, of costly mosaic, -luxurious couches and splendid thrones, and was rendered still more -delightful by means of the various enjoyments which there presented -themselves as soon as thought of. Even when there, she was exceedingly -tortured with the fire of separation. And she saw from the top of -this terrace a magnificent heavenly garden, planted with trees and -creepers of gold, and full of hundreds of tanks adorned with costly -stone. And when she saw it, she said to herself, "Wonderful! This -splendid city of ours is more beautiful even than the world of the -moon in which I was born. And yet I have not explored this city which -is the very crest-jewel of the Himálayas, in which there is such a -splendid suburban garden excelling Nandana. So I will go into this -lovely shrubbery, cool with the shade of trees, and alleviate a little -the scorching of the fires of separation." - -After the young maiden had gone through these reflections, she -dexterously managed to descend slowly from the terrace alone, and -prepared to go to that city garden. And as she could not go on foot, -she was carried there by some birds that were brought to her by her -power, and served as her conveyance. When she reached the garden, -she sat in an arbour formed of plantains growing together, on a carpet -of flowers, with heavenly singing and music sounding in her ears. And -even there she did not obtain relief, and her passion did not abate; -on the contrary, the fire of her love increased still more, as she -was separated from her beloved. - -Then in her longing she was eager to behold that loved one, though only -in a picture, so by her magic power she summoned for herself a tablet -for painting and colour-pencils. And she said to herself, "Considering -even the Disposer is unable to create a second like my beloved, how can -I, reed [696] in hand, produce a worthy likeness of him? Nevertheless, -I will paint him as well as I can for my own consolation." After going -through these reflections she proceeded to paint him on a tablet, and -while she was thus engaged, her confidante Manoháriká, who had been -troubled at not seeing her, came to that place to look for her. She -stood behind the princess, and saw her languishing alone in the bower -of creepers, with her painting-tablet in her hand. She said to herself, -"I will just see now what the princess is doing here alone." So the -princess's confidante remained there concealed. - -And then Padmávatí, with her lotus-like eyes gushing with tears, began -to address in the following words her beloved in the painting. "When -thou didst slay the formidable Asuras and deliver Indra, how comes it -that thou dost not deliver me from my woe, though near me, by speaking -to me at any rate? To one whose merits in a former life are small, even -a wishing-tree is ungenerous, even Buddha is wanting in compassion, -and even gold becomes a stone. Thou knowest not the fever of love, -and canst not comprehend my pain; what could the poor archer Love, -whose arrows are but flowers, do against one whom the Daityas found -invincible? But what am I saying? Truly Fate is adverse to me, for Fate -stops my eyes with tears, and will not allow me to behold thee for -long together, even in a picture." When the princess had said this, -she began to weep with teardrops that were so large that it appeared -as if her necklace were broken, and great pearls were falling from it. - -At that moment her friend Manoháriká advanced towards her, and the -princess concealed the picture and said to her, "My friend, I have not -seen you for ever so long; where have you been?" When Manoháriká heard -this, she laughed and said, "I have been wandering about, my friend, -for a long time to look for you; so, why do you hide the picture? I -saw a moment ago a wonderful picture." [697] - -When Padmávatí's friend said this to her, she seized her hand, and -said to her with a face cast down from shame, and a voice choked -with tears, "My friend, you knew it all long ago; why should I try to -conceal it? [698] The fact is, that prince, though on that occasion, -in the sacred enclosure of Gaurí, he delivered me from the terrible -fire of the Rákshasí's wrath, plunged me nevertheless in the fire -of love, with its intolerable flame of separation. So I do not know, -where to go, whom to speak to, what to do, or what expedient I must -have recourse to, since my heart is fixed on one hard to obtain." - -When the princess said this, her friend answered her, "My dear, -this attachment of your mind is quite becoming and suitable; your -union would certainly be to the enhancement of one another's beauty, -as the union of the digit of the new moon with the hair of Siva matted -into the form of a diadem. And do not be despondent about this matter: -of a truth he will not be able to live without you; did you not see -that he was affected in the same way as yourself? Even women, who -see you, [699] are so much in love with your beauty that they desire -to become men; so what man would not be a suitor for your hand? Much -more will he be, who is equal to you in beauty. Do you suppose that -Siva, who declared that you should be man and wife, can say what -is false? However, what afflicted one feels quite patient about an -object much desired, even though it is soon to be attained? So cheer -up! He will soon become your husband. It is not hard for you to win -any husband, but all men must feel that you are a prize hard to win." - -When the princess's attendant said this to her, she answered her, -"My friend, though I know all this, what am I to do? My heart cannot -endure to remain for a moment without that lord of my life, to whom it -is devoted, and Cupid will not bear to be trifled with any further. For -when I think of him, my mind is immediately refreshed, [700] but my -limbs burn, and my breath seems to leave my body with glowing heat." - -Even as the princess was saying this, she, being soft as a flower, fell -fainting with distraction into the arms of that friend of hers. Then -her weeping friend gradually brought her round by sprinkling her with -water and fanning her with plantain-leaves. Her friend employed with -her the usual remedies of a necklace and bracelet of lotus-fibres, a -moist anointing with sandal-wood unguent, and a bed of lotus-leaves; -but these contracted heat by coming in contact with her body, -and seemed by their heating and withering to feel the same pain as -she felt. - -Then Padmávatí, in her agitation, said to that friend, "Why do you -weary yourself in vain? My suffering cannot be alleviated in this -way. It would be a happy thing, if you would take the only step -likely to alleviate it." When she said this in her pain, her friend -answered her, "What would not I do for your sake? Tell me, my friend, -what that step is." - -When the princess heard this, she said with difficulty, as if ashamed, -"Go, my dear friend, and bring my beloved here quickly; for in no other -way can my suffering be allayed, and my father will not be angry; on -the contrary, as soon as he comes here, he will give me to him." When -her friend heard that, she said to her in a tone of decision, "If it be -so, recover your self-command. This is but a little matter. Here am I, -my friend, setting out for Chandrapura the famous and splendid city of -Chandraketu the king of the Vidyádharas, the father of your beloved, -to bring your beloved to you. Be comforted! What is the use of grief?" - -When the princess had been thus comforted by Manoháriká, she said, -"Then rise up, my friend, may your journey be prosperous! Go at -once! And you must say courteously from me to that heroic lord -of my life, who delivered the three worlds, 'When you delivered -me so triumphantly in that temple of Gaurí from the danger of the -Rákshasís, how is that you do not deliver me now, when I am being -slain by the god Cupid, the destroyer of women? Tell me, my lord, -what kind of virtue is this in persons like yourself able to deliver -the worlds--to neglect in calamity one whom you formerly saved, -though she is devoted to you.' [701] This is what you must say, -auspicious one, or something to this effect as your own wisdom may -direct." When Padmávatí had said this, she sent that friend on her -errand. And she mounted a bird which her magic knowledge brought to -her, to carry her, and set out for that city of the Vidyádharas. - -And then Padmávatí, having to a certain extent recovered her spirits -by hope, took the painting-tablet, and entered the palace of her -father. There she went into her own apartment surrounded by her -servants, and bathed and worshipped Siva with intense devotion, and -thus prayed to him, "Holy one, without thy favouring consent no wish, -great or small, is fulfilled for any one in these three worlds. So if -thou wilt not give me for a husband that noble son of the emperor of -the Vidyádharas, on whom I have set my heart, I will abandon my body -in front of thy image." - -When she addressed this prayer to Siva, her attendants were filled -with grief and astonishment, and said to her, "Why do you speak -thus, princess, regardless of your body's weal? Is there anything in -these three worlds difficult for you to obtain? Even Buddha would -forget his self-restraint, if loved by you. So he must be a man of -exceptional merit, whom you thus love." When the princess heard this, -carried away by the thought of his virtues, she said, "How can I help -loving him, who is the only refuge of Indra and the rest of the gods, -who alone destroyed the army of the Asuras, as the sun destroys the -darkness, and who saved my life?" Saying such things, she remained -there full of longing, engaged in conversation about her beloved with -her confidential attendants. - -In the meanwhile her friend Manoháriká, travelling at full speed, -reached Chandrapura, that city of the king of the Vidyádharas; which -Visvakarman made wonderful, and of unparalleled magnificence, as if -dissatisfied with the city of the gods, though of that also he was the -architect. There she searched for Muktáphalaketu, but could not find -him, and then, riding on her bird, she went to the garden belonging -to that city. She derived much pleasure from looking at that garden, -the magic splendour of which was inconceivable; the trees of which -were of glittering jewels, and had this peculiarity that one tree -produced a great many flowers of different kinds; which was rendered -charming by the blending of the notes of various birds with the sound -of heavenly songs; and which was full of many slabs of precious stone. - -And then, various gardeners, in the form of birds, saw her, and came -up to her, speaking with articulate voice, and addressing her kindly, -and they invited her to sit down on a slab of emerald at the foot of -a párijáta-tree, and when she was seated, served her with appropriate -luxuries. And she received that attention gratefully, and said to -herself, "Wonderful are the magic splendours of the princes of the -Vidyádharas, since they possess such a garden in which enjoyments -present themselves unlooked for, in which the servants are birds, -and the nymphs of heaven keep up a perpetual concert." When she had -said this to herself, she questioned those attendants, and at last, -searching about, she found a thicket of párijáta and other trees of -the kind, and in it she saw Muktáphalaketu appearing to be ill, [702] -lying on a bed of flowers sprinkled with sandal-wood juice. And she -recognized him, as she had become acquainted with him in the hermitage -of Gaurí, and she said to herself, "Let me see what his illness is, -that he is lying here concealed." - -In the meanwhile Muktáphalaketu began to say to his friend Samyataka, -who was attempting to restore him with ice, and sandal-wood, and -fanning, "Surely this god of love has placed hot coals in the ice for -me, and in the sandal-wood juice a flame of chaff, and in the air of -the fan a fire as of a burning forest, since he produces a scorching -glow on every side of me, who am tortured with separation. So why, -my friend, do you weary yourself in vain? In this garden, which -surpasses Nandana, even the delightful songs and dances and other -sports of heavenly nymphs afflict my soul. And without Padmávatí, -the lotus-faced, the daughter of Padmasekhara, this fever produced -by the arrows of love cannot be alleviated. But I do not dare to say -this, and I do not find a refuge in any one; indeed I know only of one -expedient for obtaining her. I will go to the temple of Gaurí, where -I saw my beloved, and where she tore out my heart with the arrows of -her sidelong glances, and carried it away. There Siva, who is united -with the daughter of the king of mountains, will, when propitiated -with penance, shew me how to become united with my beloved." - -When the prince had said this, he was preparing to rise up, and then -Manoháriká, being much pleased, shewed herself; and Samyataka, -delighted, said to that prince, "My friend, you are in luck; -your desire is accomplished. Look! here is that beloved's female -attendant come to you. I beheld her at the side of the princess in -the hermitage of the goddess Ambiká." Then the prince, beholding the -friend of his beloved, was in a strange state, a state full of the -bursting forth of joy, astonishment, and longing. And when she came -near him, a rain of nectar to his eyes, he made her sit by his side, -and asked her about the health of his beloved. - -Then she gave him this answer, "No doubt my friend will be well enough, -when you become her husband; but at present she is afflicted. For -ever since she saw you, and you robbed her of her heart, she has been -despondent, and neither hears nor sees. The maiden has left off her -necklace, and wears a chain of lotus-fibres; and has abandoned her -couch, and rolls on a bed of lotus-leaves. Best of conquerors, I tell -you, her limbs, now white with the sandal-wood juice which is drying -up with their heat, seem laughingly [703] to say, 'That very maiden, -who formerly was too bashful to endure the mention of a lover [704], -is now reduced to this sad condition by being separated from her dear -one.' And she sends you this message." Having said so much, Manoháriká -recited the two verses which Padmávatí had put into her mouth. - -When Muktáphalaketu heard all that, his pain departed, and he joyfully -welcomed Manoháriká, and said to her, "This my mind has been irrigated -by your speech, as by nectar, and is refreshed; and I have recovered -my spirits, and got rid of my languor: my good deeds in a former life -have to-day borne fruit, in that that daughter of the Gandharva king -is so well-disposed towards me. But, though I might possibly be able -to endure the agony of separation, how could that lady, whose body -is as delicate as a sirísha-flower, endure it? So I will go to that -very hermitage of Gaurí; and do you bring your friend there, in order -that we may meet at once. And go quickly, auspicious one, and comfort -your friend, and give her this crest-jewel, which puts a stop to all -grief, which the Self-existent gave me, when pleased with me. And -this necklace, which Indra gave me, is a present for yourself." When -the prince had said this, he gave her the crest-jewel from his head, -and he took the necklace from his neck, and put it on hers. - -Then Manoháriká was delighted, and she bowed before him, and set out, -mounted on her bird, to find her friend Padmávatí. And Muktáphalaketu, -his languor having been removed by delight, quickly entered his own -city with Samyataka. - -And Manoháriká, when she came into the presence of Padmávatí, told her -of the love-pain of her beloved, as she had witnessed it, and repeated -to her his speech, sweet and tender with affection, as she had heard -it; and told her of the arrangement to meet her in the hermitage of -Gaurí, which he had made, and then gave her the crest-jewel which he -had sent, and shewed her the chain which he had given herself as a -present. Then Padmávatí embraced and honoured that friend of hers who -had been so successful; and forgot that pain of the fire of love which -had tortured her before, and she fastened that crest-jewel on her head, -as if it were joy, and began to prepare to go to the wood of Gaurí. - -In the meanwhile it happened that a hermit, of the name of Tapodhana, -came to that grove of Gaurí, with his pupil, named Dridhavrata. And -while there, the hermit said to his pupil Dridhavrata, "I will engage -in contemplation for a time in this heavenly garden. You must remain -at the gate, and not let any one in, and after I have finished my -contemplation, I will worship Párvatí." When the hermit had said this, -he placed that pupil at the gate of the garden, and began to engage -in contemplation under a párijáta-tree. After he rose up from his -contemplation, he went into the temple to worship Ambiká, but he did -not tell his pupil, who was at the gate of the garden. - -And in the meanwhile Muktáphalaketu came there adorned, with Samyataka, -mounted on a heavenly camel. And as he was about to enter that -garden, that pupil of the hermit forbade him, saying, "Do not do -so! My spiritual superior is engaged in contemplation within." But -the prince, longing to see his beloved, said to himself, "The area -of this garden is extensive, and it is possible that she may have -arrived and may be somewhere within it, whereas the hermit is only -in one corner of it." So he got out of sight of that hermit's pupil, -and with his friend entered the garden by flying through the air. - -And while he was looking about, the hermit's pupil came in to see -if his spiritual superior had completed his meditation. He could not -see his superior there, but he did see the noble Muktáphalaketu with -his friend, who had entered the garden by a way by which it was not -meant to be entered. Then that pupil of the hermit cursed the prince -in his anger, saying to him, "As you have interrupted the meditation -of my spiritual guide, and driven him away, go with your friend to the -world of men on account of this disrespect." After he had pronounced -this curse, he went in search of his superior. But Muktáphalaketu -was thrown into great despondency by this curse having fallen on -him like a thunderbolt, when his desire was on the point of being -fulfilled. And in the meanwhile, Padmávatí, eager to meet her beloved, -came mounted on a bird, with Manoháriká and her other attendants. And -when the prince saw that lady, who had come to meet him of her own -accord, but was now separated from him by a curse, he was reduced to -a painful frame of mind in which sorrow and joy were blended. And at -that very moment Padmávatí's right eye throbbed, boding evil fortune, -and her heart fluttered. Then the princess, seeing that her lover was -despondent, thought that he might be annoyed because she had not come -before he did, and approached him with an affectionate manner. Then -the prince said to her, "My beloved, our desire, though on the point -of fulfilment, has been again baffled by Fate." She said excitedly, -"Alas! how baffled?" And then the prince told her how the curse was -pronounced on him. - -Then they all went, in their despondency, to entreat the hermit, who -was the spiritual guide of him who inflicted the curse, and was now -in the temple of the goddess, to fix an end to the curse. When the -great hermit, who possessed supernatural insight, saw them approach -in humble guise, he said with a kind manner to Muktáphalaketu, -"You have been cursed by this fool who acted rashly before he had -reflected; [705] however you have not done me any harm, since I rose -up of myself. And this curse can only be an instrument, not the real -reason of your change; in truth you have in your mortal condition -to do the gods a service. You shall come in the course of destiny -to behold this Padmávatí, and sick with love, you shall abandon your -mortal body, and be quickly released from your curse. And you shall -recover this lady of your life, wearing the same body that she wears -now; for being a deliverer of the universe, you do not deserve to -lie long under a curse. And the cause of all this that has befallen -you is the slight stain of unrighteousness which attaches to you, -on account of your having slain with that weapon of Brahmá, which -you employed, old men and children." - -When Padmávatí heard this, she said, with tears in her eyes, to that -sage, "Holy Sir, let me now have the same lot as my future husband! I -shall not be able to live for a moment without him." When Padmávatí -made this request, the hermit said to her, "This cannot be: do you -remain here for the present engaged in asceticism, in order that he -may be quickly delivered from his curse, and may marry you. And then, -as the consort of that Muktáphalaketu, you shall rule the Vidyádharas -and Asuras for ten kalpas. And while you are performing asceticism, -this crest-jewel, which be gave you, shall protect you; for it is of -great efficacy, having sprung from the water-pot of the Disposer." - -When the hermit, possessing divine insight, had said this to Padmávatí, -Muktáphalaketu, bending low, addressed this prayer to him, "Holy Sir, -may my faith in Siva be unwavering during my life as a man, and may my -mind never be inclined to any lady but Padmávatí." The hermit replied, -"So let it be!" and then Padmávatí, sorely grieved, pronounced on that -pupil, whose fault had entailed these misfortunes, the following curse, -"Since you cursed in your folly my destined husband, you shall be -a vehicle for him to ride on in his human condition, possessing the -property of going with a wish and changing your shape at will." When -the pupil had been thus cursed, he was despondent, and then the hermit -Tapodhana disappeared with him. - -Then Muktáphalaketu said to Padmávatí, "I will now go to my city, -and see what will happen to me there." When Padmávatí heard this, -being terrified at separation, she at once fell on the earth with all -her ornaments, as a creeper, broken by the wind, falls with all its -flowers. And Muktáphalaketu comforted, as well as he could, his crying -love, and departed with his friend, frequently turning round his eyes -to look at her. And after he was gone, Padmávatí was much grieved, -and weeping, said to her friend Manoháriká, who tried to comfort her, -"My friend, I am certain that I saw the goddess Párvatí to-day in -a dream, and she was about to throw a garland of lotuses round my -neck, when she said, 'Never mind! I will give it you on some future -occasion,' and desisted from her intention. So I understand that she -wished in this way to let me know that my union with my beloved would -be hindered." When she was mourning in this way over what had occurred, -her friend said to her, "This dream was no doubt sent to you when you -say, by the goddess, in order to comfort you. And the hermit said -the very same to you, and the gods have clearly thus ordained: so, -be of good cheer, you will soon be reunited with your beloved." - -This and other speeches from her friend, and the magic efficacy -of the crest-jewel made Padmávatí recover her self-command, and -she remained there in the hermitage of Gaurí. And she performed -asceticism, worshipping there Siva and Párvatí, three times a day, -and also the picture of her beloved, which she had brought from her -own city, looking upon it as the image of a divinity. Her parents, -hearing what had taken place, came to her in tears, and tried to -prevent her, saying, "Do not uselessly fatigue yourself with penance, -to bring about a desired end, which will anyhow take place." But -she said to them, "How could I live here with any comfort, now that -the husband recently appointed for me by the god has fallen into -misery owing to a curse? For to ladies of good family a husband is -a god. And no doubt, this calamity may soon be brought to an end by -austerities, and Siva may be propitiated, and then I may be reunited -with my beloved, for there is nothing [706] that austerities cannot -accomplish." When Padmávatí had said this with firm resolution, -her mother Kuvalayávalí said to her father the king, "King, let her -perform this severe asceticism! Why trouble her further on false -grounds? This is appointed for her by destiny: there is a reason for -it; listen. Long ago, in the city of Siva, the daughter of the king of -the Siddhas, named Devaprabhá, was performing a very severe penance, -in order to obtain the husband she desired. Now my daughter Padmávatí -had gone there with me to visit the shrine of the god, and she went up -to the Siddha maiden and laughed at her, saying, 'Are you not ashamed -to practise austerities in order to obtain a husband?' Then the Siddha -maiden cursed her in her rage, saying, 'Fool! your laughter proceeds -from childishness: you also shall perform painful austerities to your -heart's content to obtain a husband.' Accordingly she must of necessity -endure the misery which the curse of the Siddha maiden has entailed; -who can alter that? So let her do what she is doing?" When the queen -had said this to the king of the Gandharvas, he took leave at last, -though reluctantly, of his daughter, who bowed at his feet, and went -to his own city. And Padmávatí remained in that hermitage of Párvatí, -intent on religious observances and prayers, and every day she went -through the air and worshipped that Siddhísvara, that was worshipped -by Brahmá and the other gods, of which Siva had told her in a dream. - - - - - - -CHAPTER CXVIII. - - -While Padmávatí was engaged in asceticism, in order that she might be -reunited to Muktáphalaketu, the son of the emperor of the Vidyádharas, -that prince, feeling that his descent into the world of men was nigh -at hand owing to the curse of the Bráhman, in his fear, fled to Siva -as a refuge. - -And while he was worshipping Siva, he heard a voice issue from the -inner cell of his temple, "Fear not, for thou shalt not have to -endure misery while dwelling in the womb, and thou shalt not have -to suffer during thy life as a mortal, nor shalt thou long remain -in that condition. [707] Thou shalt be born as a strong and valorous -prince. Thou shalt obtain from the hermit Tapodhana the control of all -weapons, and my Gana named Kinkara shall be thy younger brother. With -his help thou shalt conquer thy enemies, and accomplish the required -service for the gods, and thou shalt be reunited with Padmávatí and -rule the Vidyádharas." When that prince had heard this voice, he -conceived hope, and remained waiting for the ripening, so to speak, -of the fruit of the curse pronounced upon him. - -At this point of my story there was a city in the eastern region -named Devasabha, that surpassed in splendour the court of the -gods. In it there lived a universal monarch named Merudhvaja, the -comrade of Indra when war arose between the gods and Asuras. That -great-hearted prince was greedy of glory, not of the goods of others; -his sword was sharp, but not his punishments; he feared sin, but not -his enemy. His brows were sometimes curved in anger, but there was -no crookedness in his heart. His arm was hard, where it was marked -with the horny thickening produced by the bowstring, but there was -no hardness in his speech. He spared his helpless enemies in battle, -but he did not exhibit any mean parsimony with regard to his treasure; -[708] and he took pleasure in virtuous deeds and not in women. - -That king had always two anxieties in his heart, the first was that not -even one son was as yet born to him, the second was that the Asuras, -who escaped from the slaughter in the great fight long ago between -the gods and Asuras, and fled to Pátála, kept continually sallying -out to a distance from it, and treacherously destroying holy places, -temples, and hermitages in his land, and then retiring into Pátála -again; and the king could not catch them, as they could move through -the air as well as through Pátála; that afflicted the brave monarch, -though he had no rivals upon earth. - -It happened that once, when he was afflicted with these anxieties, -he went to the assembly of the gods, on the day of the full moon in -the month Chaitra, in Indra's splendid chariot, which he sent to fetch -him; for Indra always held a general assembly in the early part of -that day, and king Merudhvaja always went to it in his chariot. But -on that occasion the king kept sighing, though he was amused with -the dances and songs of the heavenly nymphs, and honoured by Indra. - -When the king of the gods saw that, knowing what was in his -heart, he said to him, "King, I know what thy grief is; dismiss it -from thy mind. One son shall be born to thee, who shall be called -Muktáphaladhvaja, and shall be a portion of Siva, and a second named -Malayadhvaja, who shall be an incarnation of a Gana. Muktáphaladhvaja -and his younger brother shall obtain from the hermit Tapodhana -the sciences and all weapons and a creature to ride on, that shall -possess the power of assuming any shape. And that invincible warrior -shall again obtain the great weapon of Pasupati, and shall slay the -Asuras, and get into his power the earth and Pátála. And receive from -me these two air-going elephants Kánchanagiri and Kánchanasekhara, -together with mighty weapons." When Indra had said this to Merudhvaja, -he gave him the arms and the elephants, and dismissed him, and he went -delighted to his own city on the earth. But those Asuras, who had -managed by their treachery to cast discredit upon the king, escaped -being caught by him, even when mounted on the sky-going elephant, -for they took refuge in Pátála. - -Then the king, desiring a son, went, on his heavenly elephant, to the -hermitage of that hermit Tapodhana, of whom Indra had told him. There -he approached that hermit, and told him that command of Indra, and said -to him, "Reverend Sir, quickly tell me what course I ought to take to -gain my end." And the hermit recommended that the king and his wife -should immediately take upon them a vow for the propitiation of Siva, -in order that they might attain their end. The king then proceeded -to propitiate Siva with that vow, and then that god, being pleased, -said to the king in a dream, "Rise up, king, thou shalt soon [709] -obtain one after another two invincible sons for the destruction of -the Asuras." When the king had heard this, he told it to the hermit -when he woke up in the morning, and after he and his wife had broken -their fast, he returned to his own city. - -Then that august and beautiful lady, the queen of Merudhvaja, became -pregnant within a few days. And Muktáphalaketu was in some mysterious -way conceived in her, having been compelled by the curse to abandon -his Vidyádhara body. And that body of his remained in his own city of -Chandrapura, guarded by his relations, kept by magic from corrupting. - -So the queen of king Merudhvaja, in the city of Devasabha, delighted -her husband by becoming pregnant. And the more the queen was oppressed -by her condition, the more sprightly was her husband the king. And -when the time came, she gave birth to a boy resembling the sun, who, -though an infant, was of great might, even as Párvatí gave birth to -the god of war. And then not only did rejoicing take place over the -whole earth, but in the heaven also in which the gods struck their -drums. And the hermit Tapodhana, who possessed heavenly insight, -came there in person, to congratulate that king Merudhvaja. With -the help of that hermit, the rejoicing king gave his son the name -Muktáphaladhvaja mentioned by Indra. - -Then the hermit departed; but after the lapse of a year a second -son was born to the king by that queen, and the king, with the help -of that hermit, who, in the same way, came there out of joy, named -him Malayadhvaja. - -Then Samyataka was born as the son of the king's minister in accordance -with the curse, and his father gave him the name of Mahábuddhi. Then -those two princes gradually grew up, like lions' whelps, with that -minister's son, and as they grew, their might developed also. - -And after eight years only had passed, the hermit Tapodhana came -and invested those princes with the sacred thread. And during -eight more years he instructed them [710] in knowledge, and in the -accomplishments, and in the use of all the mighty weapons. Then king -Merudhvaja, seeing that his sons were young men, able to fight with -all weapons, considered that he had not lived in vain. - -Then the hermit was about to return to his hermitage, but the king -said to him, "Reverend Sir, now take whatever present you desire." The -great sage answered, "This is the present I desire from you, king, -that, with your sons, you would slay the Asuras that impede my -sacrifices. The king said to him, "Then, reverend sir, you must now -take your present; so begin a sacrifice; the Asuras will come to impede -it, and then I will come with my sons. For formerly those Daityas, -after they had treacherously wrought you wrong, used to fly up into -the air, and dive into the sea, and go to Pátála. But now I have two -air-going elephants given me by Indra, by means of those two I and -my sons will catch them, even if they do fly through the air." - -When the hermit heard that, he was pleased and he said to the king, -"Then do you make in the mean time fit preparation for my sacrifice, -in order that I may go and begin a long sacrificial session that -will be famous in every corner of the earth. And I will send you, as -a messenger, this my pupil Dridhavrata, who has acquired the shape -of an unrestrained mighty bird going with a wish; and on him shall -Muktáphaladhvaja ride." - -When the hermit had said this, he returned to his hermitage, and the -king sent after him the preparations for the sacrifice. With those he -began a sacrifice, at which the gods and rishis assembled in a body, -and the Dánavas, dwelling in Pátála, were excited when they heard -of it. - -When the hermit knew that, he sent his pupil Dridhavrata, who had -been made by the curse to assume the form of a bird, to the city of -Devasabha. When king Merudhvaja saw him arrive there, he remembered the -words of the hermit, and got ready those two heavenly elephants. And -he himself mounted the chief one, which was named Kánchanagiri, -and the lesser one, which was named Kánchanasekhara, he gave to -the younger of his sons. But Muktáphaladhvaja, taking with him the -heavenly weapons, mounted the great bird Dridhavrata, and the bards -hailed him with songs. Then those three heroes sent their armies on -in front, and set forth, mounted on air-going steeds, and blessed -by holy Bráhmans. And when they reached the hermitage, the hermit, -being pleased with them, granted them this boon, that they should be -invulnerable by all weapons. - -In the meanwhile the army of the Asuras came to impede the sacrifice, -and the soldiers of Merudhvaja, when they saw the Asuras, charged -them with a shout. Then a battle took place between the Daityas -and the men, but the Daityas, being in the air, pressed sore the -men who were on the ground. Then Muktáphaladhvaja, mounted on his -winged steed, rushed forward, and cut and crushed the Daityas with a -shower of arrows. And those Daityas who escaped his destroying hand, -seeing him mounted on a bird, and resplendent with brightness, took -to flight, supposing that he was Náráyana. And all of them fled in -fear to Pátála, and told what had happened to Trailokyamálin, who -was at that time king of the Daityas. - -When the king of the Asuras heard that, he quickly enquired into the -matter by means of his spies, and found out that Muktáphaladhvaja was a -mortal; and unable to endure the disgrace of having been defeated by a -man, he collected all the Dánavas in Pátála, and though warned by omens -to desist, he went to that hermitage to fight. But Muktáphaladhvaja -and his men, who were on the alert there, rushed to attack the king -of the Dánavas, as soon as they saw him arrive with his army. Then a -second great battle took place between the Asuras and the men; and the -gods, headed by Rudra and Indra, came in their chariots to witness it. - -And then Muktáphaladhvaja saw instantly presenting itself before him -there a great weapon of Pasupati, of irresistible might, of huge size, -with a flame of fire streaming up from it, with three eyes, with four -faces, with one leg, and eight arms, looking like the fire which is -to burn up the world at the end of the kalpa. The weapon said, "Know -that I have come by the command of Siva, to ensure your victory." When -the weapon said this, the prince worshipped it and clutched it. - -In the meanwhile those Asuras in the air, raining arrows, pressed -hard the fainting army of Merudhvaja that was below them. Then -Muktáphaladhvaja, who fought in various manners, came to deliver that -army and fought with the Asuras, placing a net of arrows between them -and his own men. - -And when Trailokyamálin, the king of the Asuras, saw him and his -father and brother, mounted on their air-going steeds, he sent forth -the snake-weapon. Innumerable terrible venomous snakes came out of it, -and these Malayadhvaja slew with Garuda-birds, that came out of the -Garuda-weapon. Then Muktáphalaketu repelled with case every weapon -that the king of the Daityas and his son sent forth. - -Then that enemy of the gods, and his son, and the other Dánavas -were enraged, and they all at one time launched at him their fiery -weapons. But those weapons, seeing the weapon of Pasupati blazing in -front of him, were immediately terrified and fled. - -Then the Daityas were terrified and tried to escape, but the hero -Muktáphaladhvaja perceived their intention, and immediately constructed -above them, and on all sides of them, an impenetrable net of arrows, -like a cage of adamant. And while the Dánavas were circling within -this, like birds, Muktáphaladhvaja with the help of his father and -brother, smote them with sharp arrows. And the severed hands, feet, -bodies, and heads of those Daityas fell on the ground, and streams of -blood [711] flowed. Then the gods exclaimed "Bravo!" and followed up -their acclamation with a rain of flowers, and Muktáphaladhvaja used -the bewildering weapon against those enemies. That made the Asuras -and their king fall senseless on the earth, and then by means of the -weapon of Varuna the prince bound them all with nooses. - -Then the hermit Tapodhana said to king Merudhvaja, "You must by no -means kill those Asura warriors that have escaped the slaughter: but -you must win them over and enter Rasátala with them. As for this king -of the Daityas, and his son, and his ministers, you must take them with -the great Asuras, and the malignant Nágas, and the principal Rákshasas, -and imprison them in the cave of Svetasaila in Devasabha." [712] When -the hermit had said this to Merudhvaja, he said to the Daitya warriors, -"Do not be afraid, we must not slay you, but you must henceforth be -subject to the sway of this Muktáphaladhvaja and his brother." When -the king said this to the Dánavas, they joyfully consented to his -proposal. Then the king had Trailokyamálin, the sovereign of the -Daityas, with his son and the others, conveyed to Svetasaila. And he -placed them in confinement in that cave, and had them guarded by his -principal minister, who was backed by a force of many brave warriors. - -Then, the battle having come to an end, and the gods, who were -present in their chariots, having departed, after showering mandára -flowers, an universal rejoicing took place over the whole world, -and the victorious king Merudhvaja said to his two sons, "I will -remain here for the present to guard the sacrifice, and do you march -to Pátála with these soldiers of ours, who have possessed themselves -of many chariots belonging to the Daityas, and with those soldiers of -the Asura army who have escaped destruction. And conciliate and win -over to our allegiance the inhabitants of Pátála, and appoint chief -governors throughout the territory, and having thus taken possession -of it you must return here." - -When the heroic Muktáphaladhvaja, who was mounted on his heavenly -steed, that went with a wish, and Malayadhvaja heard this, the two -brothers, with their forces, entered Rasátala, together with that -portion of the army of the Dánavas, that had made submission, which -marched in front of them. And they killed the guards that opposed them -in various places, and proclaimed an amnesty to the others by beat -of drum. And, as the people shewed confidence and were submissive, -they took possession of the seven Rasátalas, adorned with splendid -palaces [713] built of various jewels, and they enjoyed those palaces -which were rendered delightful by gardens that gratified every wish, -and had in them lakes of heavenly wine with many ladders of precious -stone. And there they beheld Dánava ladies of wonderful beauty, -and their daughters, who by means of magic concealed their forms -within trees. - -And then Svayamvaraprabhá, the wife of Trailokyamálin, began -austerities in order to bring about the welfare of her imprisoned -husband, and in the same way her daughters, Trailokyaprabhá and -Tribhuvanaprabhá, began austerities for the welfare of their father. - -And those princes honoured with various favours all the inhabitants -of Pátála, who were happy now that they had obtained repose; and they -appointed Sangrámasinha and others governors, and went to their father -in the hermitage of Tapodhana. - -And in the meanwhile the sacrifice of the hermit there reached -completion, and the gods and the rishis prepared to go to their own -abodes. [714] And as Indra was exceedingly pleased, Merudhvaja said -to him, "Come with me to my city, king of heaven, if thou be pleased -with me." When Indra heard that, he went, in order to please him, -with the king and his son to the city of Devasabha, after taking leave -of the hermit. And there the king, who was sovereign of two worlds, -entertained Indra so sumptuously, that he forgot his happiness in -heaven. Then Indra too, being gratified, took the king and his sons -in his own heavenly chariot to his celestial abode, and in that place -which was charming with the pleasures of a concert in which Nárada, -Rambhá and others performed, he made Merudhvaja, with Muktáphaladhvaja -and Malayadhvaja, forget their toils, and gave them garlands from -the Párijáta-tree, and celestial diadems, and after honouring them, -sent them home. - -And they, when they returned, kept going to and fro between the earth -and Pátála, and though kings of men, bare sway in two worlds. Then -Merudhvaja said to Muktáphaladhvaja, "Our enemies are conquered; -you two brothers are young men, and I have various princesses who -are subject to my sway, and I have sent for some of them: the fitting -time has come; so take to yourselves wives." - -When Muktáphaladhvaja's father said this to him, he answered, -"Father, my mind is not inclined to marriage at present. I will now -perform a course of austerities to propitiate [715] Siva; but let -this Malayadhvaja my dear younger brother, be married." When his -younger brother Malayadhvaja heard this, he said, "Noble brother, -is it fitting that I should be married, before you have taken a wife, -or that I should hold sway while you are without a kingdom? I follow -in your footsteps." - -When Malayadhvaja said this, king Merudhvaja said to his eldest son -Muktáphaladhvaja, "Your younger brother here has spoken rightly, but -what you have just said is not right; it is no time for asceticism -in this fresh youth of yours; the present should be to you a time of -enjoyment; so abandon, my son, this perverse crotchet of yours, which -is most inopportune." Though the king addressed these admonitions -to his eldest son, that prince resolutely refused to take a wife: -so the king remained silent, to wait for a more favourable time. - -In the meanwhile, in Pátála, the two daughters of Trailokyamálin's -wife, Svayamprabhá, who were engaged in austerities, said to their -mother, "Mother, when one of us was seven and the other eight years -old, owing to our want of merits, [716] our father was imprisoned, -and we were hurled from the royal rank. It is now the eighth year, -that we have been engaged in austerities, and yet Siva is not -pleased with us, and our father has not, as yet, been released from -his imprisonment. So let us even consume these unlucky bodies in the -fire, before we also are imprisoned, or experience some other insult -at the hands of our enemy." - -When Svayamprabhá's daughters said this to her, she answered them, -"Wait a while, my daughters, we shall regain our former glory. For -I know that, while I was engaged in austerities, the god Siva said -to me in a dream, 'My child, be of good courage; thy husband shall -recover his kingdom, and the princes Muktáphaladhvaja and Malayadhvaja -shall be the husbands of thy two daughters. And do not suppose that -they are men; for one of them is a noble Vidyádhara, and the other -is a Gana of mine.' When I had received this revelation from Siva, I -woke up at the close of night; and supported by this hope I have borne -great suffering. So I will inform the king your father of this matter, -and with his consent, I will endeavour to bring about your marriage." - -When the queen Svayamprabhá had in these words comforted her daughters, -she said to Indumatí, an old woman of the harem, "Go to my husband in -the cave of Svetasaila, and fall at his feet, and say to him from me, -'My husband, the Creator has formed me of such strange wood, that, -though the fire of separation from you burns fiercely, I have not yet -been consumed by it. But it is because I entertain a hope of seeing -you again that I have not abandoned life.' When you have said this, -tell him the revelation that Siva made to me in a dream, then ask him -about the marriage of our daughters, and come back, and tell me what -he says; I will then act accordingly." - -When she had said this, she sent off Indumatí; and she left Pátála and -reached the well-guarded entrance of that mountain-cave. She entreated -the guards and entered, and seeing Trailokyamálin there a prisoner, -she burst into tears, and embraced his feet; and when he asked her -how she was, she slowly told him all his wife's message; then that -king said, "As for what Siva says about my restoration to my kingdom, -may that turn out as the god announced, but the idea of my giving my -daughters to the sons of Merudhvaja is preposterous. I would rather -perish here than give my daughters as a present to enemies and men too, -while myself a prisoner." - -When Indumatí had been sent away by the king with this message, -she went and delivered it to his wife Svayamprabhá. And when -Trailokyaprabhá and Tribhuvanaprabhá the daughters of the Daitya -sovereign heard it, they said to their mother Svayamprabhá, "Anxiety -lest our youthful purity should be outraged makes the fire seem our -only place of safety, so we will enter it, mother, on the fourteenth -day, that is now approaching." When they had thus resolved, their -mother and her suite also made up their minds to die. And when the -fourteenth day arrived, they all worshipped Hátakesvara, and made -pyres in a holy bathing-place called Páparipu. - -Now it happened that on that very day king Merudhvaja, with his son, -and his wife, was coming there to worship Hátakesvara. And as he -was going to the holy water of Páparipu, with his suite, to bathe, -he saw smoke rising from the midst of a grove on its bank. And when -the king asked, "How comes smoke to be rising here?" those governors -he had set over Pátála, Sangrámasinha and the others, said to him, -"Great king, Svayamprabhá, the wife of Trailokyamálin, is engaged -in austerities here with her daughters the princesses. Without doubt -they are now performing here some sacrificial rite in honour of the -fire, or possibly they are wearied out with excessive asceticism, -and are immolating themselves by entering it." - -When the king heard that, he went to see what was going on, with -his sons, and his wife, and those governors of Pátála, ordering the -rest of his suite to remain behind. And concealing himself there, -he beheld those Daitya maidens, with their mother, worshipping the -fire of the pyres, which was burning brightly. [717] They seemed -with the effulgence of the great beauty of their faces which shone -out in all directions, to be creating in the lower world a hundred -discs of the moon: and to be installing the god of love as king after -the conquest of the three worlds, with their swiftly-moving necklaces -that looked like liquid streams poured down from the golden pitchers -of their breasts. Their broad hips, surrounded with the girdles which -they wore, looked like the head of the elephant of love adorned with -a girdle of constellations. The long wavy masses of hair which they -bore, seemed like snakes made by the Creator to guard the treasure of -their beauty. When the king saw them, he was astonished, and he said, -"The creation of the Maker of All is surprising for the novelty that is -ever being manifested in it: [718] for neither Rambhá, nor Urvasí, nor -Tilottamá is equal in beauty to these two daughters of the Asura king." - -While the king was making these reflections to himself, -Trailokyaprabhá, the elder of the two Daitya maidens, after worshipping -the god present in the Fire, addressed this prayer to him, "Since, from -the time that my mother told me of the revelation of Siva received by -her in a dream, my mind has been fixed upon prince Muktáphaladhvaja, -that treasure-house of virtue, as my chosen husband, I pray, holy one, -that he may be my husband in a future birth, inasmuch as, though in -this birth my mother wishes to give me to him, my haughty father, -being a captive, will not consent to it." When Tribhuvanaprabhá heard -that, she, in the same way, prayed to the Fire-god that Malayadhvaja -might be her husband in a future life. - -Then king Merudhvaja, who was delighted at hearing that, and the -queen his wife said to one another, "If our two sons could obtain -these two maidens for their wives, they would reap fruit from their -conquest of the two worlds. So let us go to them and their mother, -before they have cast themselves into the fire, as they intend to -do in a moment, and dissuade them from doing so." When the king, in -consultation with the queen, had made up his mind to this, he went up -to them, and said, "Do not act rashly: for I will put a stop to your -sorrow." When all the Asura ladies heard this speech of the king's, -that seemed like a rain of nectar to their ears, and afterwards saw -him, they all bowed before him. - -And Svayamprabhá said to him, "Before we were concealed by magic, and -you did not see us, though we saw you, but now we have been seen here -by you, the sovereign of the two worlds. And now that we have been seen -by you, our sorrow will soon come to an end; much more since you have -bestowed on us by your own mouth a boon we never craved; so take a seat -and receive the arghya and water for the feet. [719] For you deserve -to be honoured by the three worlds; and this is our hermitage." When -she said this, the king answered laughing, "Give the arghya and water -for the feet to these your sons-in-law." Then Svayamprabhá said, "To -them the god Siva will give the arghya and soon, but do you receive -it to-day." Then Merudhvaja said, "I have already received it all; -but do you, ladies, immediately give up your intention of committing -suicide; and go and dwell in one of your cities where every wish can -be gratified; then I will take steps to ensure your welfare." - -When the king said this, Svayamprabhá said to him, "In accordance with -your Majesty's order we have given up our intention of abandoning the -body, but while our lord is in prison, how would it be becoming for us -to live in our palace? So we will remain here, king, for the present, -until your Highness shall perform the promise which you spontaneously -made to us, and shall cause our lord to be set free with his servants -and ministers. And he will hold sway as your Majesty's zealous officer, -and will make over his realm to you if you desire it; indeed he will -make a strict agreement [720] with you to this effect. And for this -we and all the inhabitants of Pátála will be your sureties, so take -our jewels from the regions of Pátála, and make them your own." - -When she said this, king Merudhvaja said to her, "I will see about -that, but you must remember your promise." When the king had said -this, he bathed and worshipped Hátakesa. And those Daitya princesses, -having now seen his sons with their own eyes, had their minds entirely -fixed on them. Then all the inhabitants of Rasátala [721] fell at the -feet of the virtuous king Merudhvaja, and asked that Trailokyamálin -should be set at liberty; and then king Merudhvaja, with his wife, -sons, and servants, left the world of the Asuras, and returned to -his own city, covering the regions with his umbrellas white as his -own glory. There his son Malayadhvaja spent the night in thinking on -the younger daughter of the king of the Dánavas, being tortured with -the fever of love, and though he closed his eyes, he never slept. But -that sea of self-control Muktáphaladhvaja, though he thought upon -the elder daughter of the Asura monarch who was deeply in love with -him, and though he was young, and she was fair enough to shake with -love the saintly minds of anchorites, still in virtue of the boon -he had craved from the hermit, was no whit disturbed in mind. But -Merudhvaja, finding that his elder son was determined not to take -a wife, while Malayadhvaja was desperately in love, and that on the -other hand that great Asura was averse to giving him his daughters, -remained with his mind bewildered as to how to devise an expedient. - - - - - - -CHAPTER CXIX. - - -Then king Merudhvaja, seeing that Malayadhvaja was thus overpowered -with the fever of love, said to his queen, "If those two daughters of -Trailokyamálin, whom I saw in Pátála, do not become the wives of my two -sons, what advantage shall I have gained? And my son Malayadhvaja is -consumed with smouldering flame, because he cannot obtain the younger -of the two, though shame makes him conceal the fire of love. It is for -this very reason that, though I promised Trailokyamálin's queen that I -would set him at liberty, I do not at once make my promise good. For, -if he is set free from his imprisonment, his pride as an Asura will -prevent his ever giving his daughters to my sons as being men. So it is -now advisable to propose this matter to him in a conciliatory manner." - -When he had gone through these reflections with the queen, he said -to his warder, "Go to the cave of Svetasaila, and say, as from me, -in a kind manner to Trailokyamálin, the king of the Daityas, who is -imprisoned there, 'King of the Daityas, by the appointment of Destiny -you have been long afflicted here, so now do what I advise, and bring -your affliction to an end. Give to my two sons your two daughters, -who fell in love with them at first sight, and thus procure your -release, and rule your kingdom, after you have given security for -your fidelity.'" - -With this message the king sent off his warder, and he went and -delivered it to the Daitya monarch in that cave. The monarch answered, -"I will not give my two daughters to two men;" and the warder returned -and reported his answer to the king. - -Then king Merudhvaja began to look about for some other means of -attaining his end, and in the course of some days Svayamprabhá heard -how he had sped, so she again sent Indumatí from Pátála to his palace -with a message. - -And Indumatí arrived, and had herself announced by the female -warder, and went into the presence of the great queen, who received -her graciously. And she bowed before her, and said to her, "Queen, -queen Svayamprabhá sends you this message, 'Have you forgotten your -own promise? The seas and the principal mountains will suffer change -at the day of doom, but the promises of people like you will not -change even then. Although my husband has not consented to bestow our -daughters as you wished, reflect, how could he have given them as a -present while himself a prisoner? If you release him in a proper way -as an act of kindness, [722] he will certainly make you a return by -giving you his daughters. Otherwise Svayamprabhá and her daughters -will abandon their lives, and in this way you will fail to obtain -daughters-in-law, and also to keep your promise? So manage, queen, -to make the king set our lord free on the conditions of compact and -security and so on, in order that all may turn out well; and accept -this ornament sent by Svayamprabhá, studded with various gems, that -confer the power of becoming a Vidyádhara, and other advantages.'" - -When Indumatí said this, the queen answered her, "How can I take -this from your mistress now that she is in trouble?" But Indumatí -urged her vehemently to take it, saying, "We shall be quite unhappy -if you refuse to accept it, but if you take it, we shall consider -our affliction alleviated." Being thus strongly urged by Indumatí, -the queen took from her that jewelled ornament, to comfort her; and -she made her wait there, saying to her, "Remain here, noble lady, -until the king shall come this way." - -In the meanwhile the king came there, and Indumatí rose up, -and having been introduced by the queen, bowed before him, and he -received her graciously. And she gave to that king a crest-jewel sent -by Svayamprabhá, that was a talisman against poison, Rákshasas, old -age, and disease. [723] The king said, "I will accept this jewel when -I have kept my promise; but the ready-witted Indumatí said to him, -"A promise made by the king is as good as kept. But, if your Majesty -will accept this, we shall be very much comforted." When she made this -speech, the queen observed, "Well said," and took that crest-jewel, -and fastened it on the king's head. - -Then Indumatí repeated to the king the message of Svayamprabhá, as -she had delivered it to the queen; then the king, being entreated -to the same effect by the queen, went on to say to Indumatí, "Remain -here for to-day; to-morrow morning I will give you an answer." - -Having said this, king Merudhvaja allowed a night to pass, and -the next morning he summoned his ministers, and said to Indumatí, -"Noble lady, go with these ministers of mine, and after informing -Trailokyamálin, bring from Pátála those Asura ladies, Svayamprabhá -and the others, and all the principal inhabitants of Pátála, and the -water of ordeal connected with Hátakesvara, in a sealed vessel. And let -Svayamprabhá and the others touch the feet of Svayamprabhá's husband, -in the presence of my ministers, and by solemn oaths make themselves -sureties for this, namely, that Trailokyamálin, with his friends and -servants, shall ever remain firm in his allegiance to me, and that the -Nágas shall not injure the crops. And let all the lords in Pátála be -sureties to the same effect, and let them all, with their king, give -their children as hostages, [724] and let them all, with their king, -put this in writing, and drink the water of ordeal in which the image -of Hátakesvara has been washed: then I will release Trailokyamálin -from prison." - -Having said so much, the king sent off Indumatí with his ministers. She -went with them, and informed Trailokyamálin of what was being done, and -as he approved of her proceedings, she went in the same way to Pátála, -and she brought there Svayamprabhá and the others, and the water of -ordeal, [725] and she made them all do in the presence of the king's -ministers all that he had prescribed. And when king Trailokyamálin -had in this way given security, king Merudhvaja set him free from -prison with his suite. And he had brought him to his own palace with -his family and his attendants, and courteously entertained him; and -then he took possession of all the jewels of the Asuras, and sent -Trailokyamálin back to his kingdom. And Trailokyamálin returned to -Rasátala his home, and having recovered his kingdom, rejoiced with his -servants and relations. And Merudhvaja filled the earth with abundant -treasures that came from Pátála, as a rain-cloud showers water. - -Then Trailokyamálin, the king of the Daityas, took counsel with his -wife, desiring to bestow his two beautiful daughters on Merudhvaja's -sons, and he invited him to his palace, with his relations, and came -himself to escort him there, remembering the benefit conferred on -him. So he came to king Merudhvaja, who entertained him, and then he -said to him, "On a former occasion, your great joy prevented your -seeing Rasátala properly. But now come and see it, while we give -ourselves up to attending on you; and accept from me my two beautiful -daughters for your sons." - -When the Asura king had said this to Merudhvaja, the latter summoned -his wife and his two sons. And he told them the speech of the Asura -king, and how he proposed to give his two daughters; then his eldest -son Muktáphaladhvaja said to him, "I will not marry until I have -propitiated Siva; I said this long ago; you must pardon this fault -in me. When I have gone, let Malayadhvaja marry; for he will never -be happy without that Pátála maiden." When the younger son heard -this, he said to his elder brother, "Noble sir, while you are alive, -I will never perform such a disgraceful and unrighteous act." Then -king Merudhvaja earnestly exhorted Muktáphaladhvaja to marry, but he -would not consent to do so; and therefore Trailokyamálin took leave -of the king, who was in a state of despondency, and went back with -his suite to Pátála as he had come. - -There he told what had taken place and said to his wife and son, -"Observe how exclusively bent on humiliating us Fortune is. Those very -men, to whom formerly I refused to give my daughters in marriage when -they asked for them, now refuse to accept them, though I ask them to -do so." When they heard it, they said, "Who can tell how this matter -is in the mind of Destiny? Can Siva's promise be falsified?" - -While they were saying these things, those maidens, Trailokyaprabhá -and Tribhuvanaprabhá, heard what had happened, and took upon them the -following vow, "We will remain without food for twelve days, and if -at the end of that time the god does not shew us favour by bringing -about our marriage, we will enter the fire together, and we will not -preserve our bodies for insult, or merely for the sake of continuing in -life." When the daughters of the Daitya sovereign had made this vow, -they remained fasting in front of the god, engaged in meditation and -muttering prayers. And their mother and their father the sovereign of -the Daityas, hearing of it, and being very fond of their daughters, -remained fasting in the same way. - -Then Svayamprabhá their mother quickly sent off Indumatí once more to -Merudhvaja's queen consort, to tell her how matters were going. She -went and told that queen the trouble in her master's house, and so -Merudhvaja also came to hear of it. Then that couple abandoned food -out of regard for the other royal couple, and their sons did so as -well, out of regard for their parents. - -Thus in two worlds the royal families were in trouble. And -Muktáphaladhvaja remained without eating, and meditated on Siva as -his refuge. And, after six nights had passed, in the morning the -prince woke up, and said to his friend Mahábuddhi, who had formerly -been Samyataka, "My friend, I remember that last night in a dream -I mounted my steed given me by the hermit Tapodhana, that changes -its shape at will, and goes where the mind directs, and had become a -flying chariot, and, in my despondency I went to a heavenly temple of -Siva, very far from here, on the slope of Meru. There I saw a certain -celestial maiden emaciated with austerities; and a certain man with -matted hair, pointing to her, said to me laughing, 'You have come -here in this way to escape from one maiden, and lo! here is another -waiting for you.' When I heard this speech of his, I remained gazing -at the beauty of that maiden, but found it impossible to gaze my fill, -and so at the end of the night I suddenly woke up. - -"So I will go there to obtain that heavenly maiden, and if I do not -find her there, I will enter the fire. What can Destiny mean, by -causing my mind to become attached to this maiden seen in a dream, -after rejecting, in the way I did, the Daitya maiden, offered to me -a short time ago? At any rate, I am persuaded that, if I go there, -good fortune will certainly befall me." - -Having said this, he called to mind that vehicle given to him by the -hermit, which would carry him to any place conceived in the mind, -and assume any desired form. It turned into an air-going chariot, and -he mounted it, and set out for that heavenly temple of Siva, and when -he reached it, he saw that it was just as it had seemed in his dream, -and he rejoiced. Then he proceeded to perform religious ablution with -all the attendant rites, in the holy water there, named Siddhodaka, -with no one to wait on him but his friend. - -Then his father king Merudhvaja, who was in his own city, emaciated -with fasting, accompanied by his wife, son, and suite, heard that -he had gone off somewhere secretly, and became bewildered with -grief. And all this was at once known in Pátála, exactly as it had -taken place. Then Trailokyamálin took with him his two daughters, and -came fasting, with his wife and suite, to visit king Merudhvaja. And -they all resolved on the following course of action; "Surely, as it -is the fourteenth day, the prince has gone somewhere to worship Siva; -so we will wait for him here this day. But to-morrow, if he has not -returned, we will go where he is: then, happen what will." - -In the meanwhile Padmávatí, who was in that hermitage of Siva, named -Meghavana, said that very day to her ladies-in-waiting; "My friends, -I remember that last night I went in a dream to Siddhísvara, and a -certain man wearing matted hair came out of the temple of the god, and -said to me, 'My daughter, thy sorrow is at an end, thy reunion with thy -husband is nigh at hand.' When he had said this, he departed, and night -and sleep left me together. So come, let us go there." When Padmávatí -had said this, she went to that temple of Gaurí on the slope of Meru. - -There she saw with astonishment that Muktáphaladhvaja at a distance -bathing in Siddhodaka, and she said to her friends, "This man is like -my beloved. Observe how very like he is. Wonderful! Can he be the very -same? It cannot be, for he is a mortal." When her ladies-in-waiting -heard that, and saw him, they said to her, "Princess, not only is this -man very like your beloved, but observe, his companion also bears a -resemblance to your lover's friend Samyataka. So we know for certain -that, in accordance with your last night's dream which you related to -us, Siva has by his power brought those two here, after their becoming -incarnate as men owing to a curse. Otherwise, how, being mortals, -could they have come to this region of the gods?" When Padmávatí had -been thus addressed by her ladies-in-waiting, she worshipped Siva, -and in a state of eager excitement, remained concealed near the god's -symbol to find out who the stranger was. - -In the meanwhile Muktáphaladhvaja, having bathed, came into the temple -to worship the god, and after looking all round, said to Mahábuddhi, -"Strange to say, here is that very temple, which I saw in my dream, -made of precious stone, with the form of Siva visible within the -linga. And now I behold here those very localities, which I saw in my -dream, full of jewel-gleaming trees, which are alive with heavenly -birds. But I do not see here that heavenly maiden, whom I then saw; -and if I do not find her, I am determined to abandon the body in -this place." - -When he said this, Padmávatí's ladies-in-waiting said to her in a -whisper, "Listen! it is certain that he has come here, because he -saw you here in a dream, and if he does not find you, he intends to -surrender his life; so let us remain here concealed, and see what he -means to do." - -And while they remained there in concealment, Muktáphaladhvaja -entered, and worshipped the god, and came out. And when he came out, -he devoutly walked round the temple three times, keeping his right -hand towards it, and then he and his friend remembered their former -birth, and in their joy they were telling to one another the events -of their life as Vidyádharas, when Padmávatí met their view. And -Muktáphaladhvaja, remembering the occurrences of his former life, -as soon as he saw her, was filled with joy, and said to his friend, -"Lo! this very princess Padmávatí, the lady I saw in my dream! and -she has come here by good luck; so I will at once go and speak to her." - -When he had said this, he went up to her weeping and said, -"Princess, do not go away anywhere now; for I am your former lover -Muktáphalaketu. I became a man by the curse of the hermit Dridhavrata, -and I have now remembered my former birth." When he had said this, -he tried, in his eagerness, to embrace her. But she was alarmed and -made herself invisible, and remained there with her eyes full of tears: -and the prince, not seeing her, fell on the ground in a swoon. - -Then his friend sorrowfully spoke these words into the air, "How -is it, princess Padmávatí, that, now this lover has come, for whom -you suffered such severe austerities, you will not speak to him? I -too am Samyataka the comrade of your beloved: why do you not say -something kind to me, as I was cursed for you?" After saying this, -he restored the prince, and said to him, "This punishment has come -upon you as the result of the crime you committed in not accepting -the Daitya princess, who offered herself to you out of love." - -When Padmávatí, who was concealed, heard this, she said to her -ladies-in-waiting, "Listen, he has no inclination for Asura -maidens." Then her ladies said to her, "You see that all tallies -together. Do you not remember that long ago, when your beloved was -cursed, he craved as a boon from the hermit Tapodhana, that while -he was a man, his heart might never be inclined to any one but -Padmávatí. It is in virtue of that boon that he now feels no love -for other women." When the princess heard this, she was bewildered -with doubt. - -Then Muktáphaladhvaja, who had no sooner seen his beloved, than she -disappeared from his eyes, cried out, "Ah! my beloved Padmávatí, do you -not see that when I was a Vidyádhara, I incurred a curse in Meghavana -for your sake? And now be assured that I shall meet my death here." - -When Padmávatí heard him utter this and other laments, she said -to her ladies-in-waiting, "Though all indications seem to tally, -still these two may possibly have heard these things at some time -or other by communication from mouth to mouth, and therefore my -mind is not convinced. But I cannot bear to listen to his sorrowful -exclamations, so I will go to that temple of Gaurí; moreover it is -the hour of worship for me there." When Padmávatí had said this, -she went with her ladies-in-waiting to that hermitage of Ambiká, -and after worshipping the goddess she offered this prayer, "If the -man I have just seen in Siddhísvara is really my former lover, bring -about for me, goddess, my speedy reunion with him." - -And while Padmávatí was there, longing for her beloved, -Muktáphaladhvaja, who had remained behind in Siddhísvara, said to his -friend Mahábuddhi, who had been in a former life his friend Samyataka, -"I am convinced, my friend, that she has gone to her own haunt, that -temple of Gaurí; so come, let us go there." When he had said this, -he ascended that chariot of his, which went wherever the mind desired, -and flew to that hermitage of Ambiká. - -When Padmávatí's ladies-in-waiting saw him afar off, coming down in the -chariot from the sky, they said to Padmávatí, "Princess, behold this -marvel. He has come here also, travelling in an air-going chariot; -how can he, a mere man, have such power?" Then Padmávatí said, "My -friends, do you not remember that on Dridhavrata, who cursed him, -I laid the following curse, 'When my beloved is incarnate as a man, -you shall be his vehicle, assuming any desired shape, and moving in -obedience to a wish.' So, no doubt, this is that hermit's pupil, -his vehicle, wearing at present the form of an air-going chariot, -and by means of it he roams everywhere at will." - -When she said this, her ladies-in-waiting said to her, "If you know -this to be the case, princess, why do you not speak to him? What are -you waiting for?" When Padmávatí heard this speech of her ladies', -she went on to say, "I think that this probably is the case, but I -am not absolutely certain as yet. But, even supposing he really is my -beloved, how can I approach him, now that he is not in his own body, -but in another body? So, let us for a time watch his proceedings, -being ourselves concealed." When the princess had said this, she -remained there concealed, surrounded by her ladies-in-waiting. - -Then Muktáphaladhvaja descended from the chariot in that hermitage -of Ambiká, and being full of longing, said to his friend, "Here I -had my first interview with my beloved, when she had been terrified -by the Rákshasís; and I again saw her in the garden here, when she -came having chosen me for her own; and here I received the curse, and -she wished to follow me by dying; but was, though with difficulty, -prevented by that great hermit: and now, see, that very same lady -flies out of reach of my eyes." - -When Padmávatí heard him speak thus, she said to her ladies-in-waiting, -"True, my friends, it is really my beloved, but how can I approach him, -before he has entered his former body? In this matter Siddhísvara -is my only hope. He sent me the dream, and he will provide for me -a way out of my difficulties." When she had formed this resolution, -she went back to Siddhísvara. And she worshipped that manifestation -of Siva, and offered this prayer to him, "Unite me with my beloved in -his former body, or bestow death on me. I see no third way of escape -from my woe." And then she remained with her friends in the court of -the god's temple. - -In the meanwhile Muktáphaladhvaja searched for the princess in the -temple of Gaurí, and not finding her was despondent, and said to that -friend, "I have not found her here; let us go back to that temple of -Siva; if I cannot find her there, I will enter the fire." - -When that friend heard it, he said, "Good luck will befall you! The -word of the hermit and Siva's promise in your dream cannot be -falsified." With those words did Muktáphaladhvaja's friend try to -comfort him; and then Muktáphaladhvaja ascended the chariot, and went -with him to Siddhísvara. - -When Padmávatí saw him arrive, she still remained there invisible, -and she said to her ladies-in-waiting, "Look! he has come to this very -place." He too entered, and seeing that offerings had been recently -placed in front of the god, prince Muktáphaladhvaja said to that -companion of his, "Look, my friend, some one has been quite recently -worshipping this symbol of the god; surely, that beloved of mine -must be somewhere here, and she must have done this worship." When -he had said this, he looked for her, but could not find her; and -then in the anguish of separation he cried out again and again, -"Ah! my beloved Padmávatí!" - -Then, thinking that the cry of the cuckoo was her voice, and that the -tail of the peacock was her hair, and that the lotus was her face, -the prince ran wildly about, overpowered with an attack of the fever -of love, and with difficulty did his friend console him; and coaxing -him, he said to him, "What is this that you have taken up, being weak -with much fasting? Why do you disregard your own welfare, though you -have conquered the earth and Pátála? Your father Merudhvaja, and king -Trailokyamálin, the king of the Dánavas, your future father-in-law, -and his daughter Trailokyaprabhá, who wishes to marry you, and your -mother Vinayavatí, and your younger brother Malayadhvaja will, if -you do not go to them, suspect that some misfortune has happened, -and fasting as they are, will give up their breath. So come along! Let -us go and save their lives, for the day is at an end." - -When Muktáphaladhvaja's friend said this to him, he answered him, -"Then go yourself in my chariot and comfort them." Then his friend -said, "How will that hermit's pupil, who has been made your vehicle by -a curse, submit to me?" When the prince's friend said this, he replied, -"Then wait a little, my friend; let us see what will happen here." - -When Padmávatí heard this conversation of theirs, she said to her -ladies-in-waiting, "I know that this is my former lover by all the -notes tallying, but he is degraded by the curse, being enclosed in -a human body, and I too am thus afflicted with a curse, because I -laughed at the Siddha-maiden." While she was saying this, the moon -rose, red in hue, the fire that devours the forest of separated -lovers. And gradually the moonlight filled the world on every side, -and the flame of love's fire filled the heart of Muktáphaladhvaja. - -Then the prince began to lament like a chakraváka at the approach of -night; and Padmávatí, who was concealed, being despondent, said to -him, "Prince, though you are my former lover, still, as you are now -in another body, you are to me a strange man, and I am to you as the -wife of another; so why do you lament again and again? Surely some -means will be provided, if that speech of the hermit's was true." - -When Muktáphaladhvaja heard this speech of hers, and could not see her, -he fell into a state which was painful from the contending emotions of -joy and despondency; and he said to her, "Princess, my former birth -has returned to my recollection, and so I recognised you, as soon as -I saw you, for you still wear your old body, but as you saw me when I -was dwelling in my Vidyádhara [726] body, how can you recognise me, -now that I am in a mortal body? So I must certainly abandon this -accursed frame." When he had said this, he remained silent, and his -beloved continued in concealment. - -Then, the night being almost gone, and his friend Mahábuddhi, who -was formerly Samyataka, having gone to sleep out of weariness, prince -Muktáphaladhvaja, thinking that he could never obtain Padmávatí, as -long as he continued in that body, collected wood, [727] and lighted a -fire; and worshipped Siva embodied in the linga, uttering this prayer, -"Holy one, may I by thy favour return to my former body, and soon -obtain my beloved Padmávatí!" And having said this, he consumed his -body in that blazing fire. - -And in the meanwhile Mahábuddhi woke up, and not being able, in spite -of careful search, to find Muktáphaladhvaja, and seeing the fire -blazing up, he came to the conclusion that his friend, distracted -with separation, had burnt himself, and out of regret for his loss, -he flung himself into that same fire. - -When Padmávatí saw that, she was tortured with grief, and she said to -her ladies-in-waiting, "Alas! Fie! the female heart is harder than -the thunderbolt, otherwise my breath must have left me beholding -this horror. So, how long am I to retain this wretched life? Even -now, owing to my demerits, there is no end to my woe; moreover, the -promise of that hermit has been falsified; so it is better that I -should die. But it is not fitting that I should enter this fire and be -mixed up with strange men, so in this difficult conjuncture hanging, -which gives no trouble, is my best resource." When the princess had -said this, she went in front of Siva, and proceeded to make a noose -by means of a creeper, which she fastened to an asoka-tree. - -And while her ladies-in-waiting were trying to prevent her by -encouraging speeches, that hermit Tapodhana came there. He said, -"My daughter, do not act rashly, that promise of mine will not be -falsified. Be of good courage, you shall see that husband of yours -come here in a moment. His curse has been just now cancelled by virtue -of your penance; so why do you now distrust the power of your own -austerities? And why do you shew this despondency when your marriage -is at hand? I have come here because I learnt all this by my power of -meditation." When Padmávatí saw the hermit approaching uttering these -words, she bowed before him, and was for a moment, as it were, swung -to and fro by perplexity. Then her beloved Muktáphalaketu, having by -the burning of his mortal body entered his own Vidyádhara body, came -there with his friend. And Padmávatí, seeing that son of the king of -the Vidyádharas coming through the air, as a female chátaka beholds -a fresh rain-cloud, or a kumudvatí the full moon newly risen, felt -indescribable joy in her heart. And Muktáphalaketu, when he saw her, -rejoiced, and so to speak, drank her in with his eyes, as a traveller, -wearied with long wandering in a desert, rejoices, when he beholds -a river. And those two, reunited like a couple of chakravákas by the -termination of the night of their curse, took their fill of falling at -the feet of that hermit of glowing brilliancy. [728] Then that great -hermit welcomed them in the following words, "My heart has been fully -gratified to-day by seeing you reunited, happy at having come to the -end of your curse." - -And when the night had passed, king Merudhvaja came there in search -of them, mounted on the elephant of Indra, accompanied by his wife -and his youngest son, and also Trailokyamálin the sovereign of the -Daityas, with his daughter Trailokyaprabhá, mounted on a chariot, -attended by his harem and his suite. Then the hermit pointed out -Muktáphalaketu to those two kings and described what had taken place, -how he had become a man by a curse, in order to do a service to the -gods, and how he had been delivered from his human condition. And -when Merudhvaja and the others heard that, though they were before -eager to throw themselves into the fire, they bathed in Siddhodaka and -worshipped Siva, by the hermit's direction, and were at once delivered -from their sorrow. Then that Trailokyaprabhá suddenly called to mind -her birth and said to herself "Truly I am that same Devaprabhá, the -daughter of the king of the Siddhas, who, when undergoing austerities -[729] in order that the emperor of all the Vidyádharas might be my -husband, was ridiculed by Padmávatí, and entered the fire to gain -the fulfilment of my desire. And now I have been born in this Daitya -race, and here is this very prince with whom I was in love, who has -recovered his Vidyádhara body. But it is not fitting that, now that -his body is changed, he should be united to this body of mine, so I -will consume my Asura body also in the fire, in order to obtain him." - -Having gone through these reflections in her mind, and having -communicated her intention to her parents, she entered [730] the fire -which had consumed Muktáphaladhvaja; and then the god of fire himself -appeared with her, on whom out of pity he had bestowed her former body, -and said to Muktáphaladhvaja, "Muktáphaladhvaja, this lady Devaprabhá, -the daughter of the king of the Siddhas, for thy sake abandoned her -body in me; so receive her as thy wife." When the god of fire had -said this, he disappeared; and Brahmá came there with Indra and the -rest of the gods, and Padmasekhara the king of the Gandharvas, with -Chandraketu, the sovereign of the Vidyádharas. Then that prosperous -king of the Gandharvas [731] gave his daughter Padmávatí, with due -rites and much activity on the part of his followers, as wife to -Muktáphalaketu, who bowed before him, congratulated by all. And then -that prince of the Vidyádharas, having obtained that beloved, whom -he had so long desired, considered that he had gathered the fruit -of the tree of his birth, and married also that Siddha-maiden. And -prince Malayadhvaja was united to that Daitya princess, his beloved -Tribhuvanaprabhá, whom her father bestowed on him with due rites. Then -Merudhvaja, having, on account of his son Malayadhvaja's complete -success, anointed him to be sole ruler of a kingdom extending over -the earth with all its islands, went with his wife to the forest to -perform austerities. And Trailokyamálin, the king of the Daityas, went -with his wife to his own region, and Indra gave to Muktáphalaketu the -splendid kingdom of Vidyuddhvaja. And this voice came from heaven, -"Let this Muktáphalaketu enjoy the sovereignty over the Vidyádharas -and Asuras, and let the gods go to their own abodes!" When they heard -that voice, Brahmá and Indra and the other gods went away delighted, -and the hermit Tapodhana went with his pupil, who was released from -his curse, and Chandraketu went to his own Vidyádhara home, with his -son Muktáphalaketu who was graced by two wives. And there the king, -together with his son, long enjoyed the dignity of emperor over the -Vidyádharas, but at last he threw on him the burden of his kingdom, -and, disgusted with the world and its pleasures, went with the queen to -an ascetic grove of hermits. And Muktáphalaketu, having before obtained -from Indra the rule over the Asuras, and again from his father the -empire over the Vidyádharas, enjoyed, in the society of Padmávatí, -who seemed like an incarnation of happiness, for ten kalpas, the good -fortune of all the pleasures which the sway of those two wealthy realms -could yield, and thus obtained the highest success. But he saw that -passions are in their end distasteful, and at last he entered a wood -of mighty hermits, and by the eminence of his asceticism obtained -the highest glory, and became a companion of the lord Siva. - -Thus king Brahmadatta and his wife and his minister heard this -romantic tale from the couple of swans, and gained knowledge from their -teaching, and obtained the power of flying through the air like gods; -and then they went accompanied by those two birds to Siddhísvara, -[732] and there they all laid aside the bodies they had entered in -consequence of the curse, and were reinstated in their former position -as attendants upon Siva. [733] - -Hearing this story from Gomukha in the absence of Madanamanchuká, -for a moment only, hermits, I cheered my heart with hope. - -When the emperor Naraváhanadatta had told this story, those hermits -in the hermitage of Kasyapa, accompanied by Gopálaka, rejoiced -exceedingly. - - - - - - - -BOOK XVIII. - - -CHAPTER CXX. - - -Glory be to that god, half of whose body is the moon-faced Párvatí, -who is smeared with ashes white as the rays of the moon, whose eyes -gleam with a fire like that of the sun and moon, who wears a half-moon -on his head! - -May that elephant-faced god protect you, who, with his trunk bent at -the end, uplifted in sport, appears to be bestowing successes! - - - -Then Naraváhanadatta, in the hermitage of the hermit Kasyapa, -on that Black Mountain, said to the assembled hermits, "Moreover, -when, during my separation from the queen, Vegavatí, who was in love -with me, took me and made me over to the protection of a Science, -I longed to abandon the body, being separated from my beloved and -in a foreign land; but while, in this state of mind, I was roaming -about in a remote part of the forest, I beheld the great hermit Kanva. - -"That compassionate hermit, seeing me bowing at his feet, and knowing -by the insight of profound meditation that I was miserable, took me -to his hermitage, and said to me, 'Why are you distracted, though you -are a hero sprung from the race of the Moon? As the ordinance of the -god standeth sure, why should you despair of reunion with your wife? - -"'The most unexpected meetings do take place for men in this world; I -will tell you, to illustrate this, the story of Vikramáditya; listen.'" - - - -The story of Vikramáditya. - -There is in Avanti a famous city, named Ujjayiní, the dwelling-place -of Siva, built by Visvakarman in the commencement or the Yuga; which, -like a virtuous woman, is invincible by strangers; like a lotus-plant -is the resort of the goddess of prosperity; like the heart of the good, -is rich in virtue; like the earth, is full of many wonderful sights. - -There dwelt in that city a world-conquering king, named Mahendráditya, -the slayer of his enemies' armies, like Indra in Amarávatí. In regard -of prowess he was a wielder of many weapons; in regard of beauty he -was the flower-weaponed god [734] himself; his hand was ever open in -bounty, but was firmly clenched on the hilt of his sword. That king had -a wife named Saumyadarsaná, who was to him as Sachí to Indra, as Gaurí -to Siva, as Srí to Vishnu. And that king had a great minister named -Sumati, and a warder named Vajráyudha, in whose family the office was -hereditary. With these the king remained ruling his realm, propitiating -Siva, and ever bearing various vows in order to obtain a son. - -In the meanwhile, as Siva was with Párvatí on the mighty mountain -Kailása, the glens of which are visited by troops of gods, which is -beautiful with the smile that the Northern quarter smiles joyous at -vanquishing all the others, all the gods with Indra at their head came -to visit him, being afflicted by the oppression of the Mlechchhas; -and the immortals bowed, and then sat down and praised Siva; and when -he asked them the reason of their coming, they addressed to him this -prayer: "O god, those Asuras, who were slain by thee and Vishnu, have -been now again born on the earth in the form of Mlechchhas. They slay -Bráhmans, they interfere with the sacrifices and other ceremonies, -and they carry off the daughters of hermits: indeed, what crime do not -the villains commit? Now, thou knowest, lord, that the world of gods -is ever nourished by the earth, for the oblation offered in the fire by -Bráhmans nourishes the dwellers in heaven. But, as the Mlechchhas have -overrun the earth, the auspicious words are nowhere pronounced over -the burnt-offering, and the world of gods is being exhausted by the -cutting off of their share of the sacrifice and other supplies. [735] -So devise an expedient in this matter; cause some hero to become -incarnate on the earth, mighty enough to destroy those Mlechchhas." - -When Siva had been thus entreated by the gods, he said to them, -"Depart; you need not be anxious about this matter; be at your -ease. Rest assured that I will soon devise an expedient which will -meet the difficulty." When Siva had said this, he dismissed the gods -to their abodes. [736] - -And when they had gone, the Holy one, with Párvatí at his side, -summoned a Gana, named Mályavat, and gave him this order, "My son, -descend into the condition of a man, and be born in the city of -Ujjayiní as the brave son of king Mahendráditya. That king is a -portion of me, and his wife is sprung from a portion of Ambiká; -be born in their family, and do the heaven-dwellers the service they -require. Slay all those Mlechchhas that obstruct the fulfilment of the -law contained in the three Vedas. And by my favour thou shalt be a king -ruling over the seven divisions of the world; moreover the Rákshasas, -the Yakshas and the Vetálas shall own thy supremacy; [737] and after -thou hast enjoyed human pleasures, thou shalt again return to me." - -When the Gana Mályavat received this command from Siva, he said -"The command of you two divine beings cannot be disobeyed by me: -but what enjoyments are there in the life of a man, which involves -separations from relations, friends, and servants, very hard to bear, -and the pain arising from loss of wealth, old age, disease, and the -other ills of humanity?" When the Gana said this to Siva, the god -thus replied, "Go, blameless one! These woes shall not fall to thy -lot; by my favour thou shalt be happy throughout the whole of thy -sojourn on earth." When Siva said this to Mályavat, that virtuous Gana -immediately disappeared. And he went and was conceived in Ujjayiní, -in the proper season, in the womb of the queen of king Mahendráditya. - -And at that time the god, whose diadem is fashioned of a digit of the -moon, said to that king in a dream, "I am pleased with thee, king, so -a son shall be born to thee, who by his might shall conquer the earth -with all its divisions; and that hero shall reduce under his sway the -Yakshas, Rákshasas, Pisáchas and others, even those that move in the -air, and dwell in Pátála, and shall slay the hosts of the Mlechchhas; -for this reason he shall be named Vikramáditya; and also Vishamasíla -on account of his stern hostility [738] to his enemies." - -When the god had said this, he disappeared; and next morning the -king woke up, and joyfully related his dream to his ministers. And -they also told the king, one after another, with great delight, -that Siva had made a revelation to each of them in a dream that he -was to have a son. And at that moment a handmaid of the harem came -and shewed the king a fruit, saying, "Siva gave this to the queen in -a dream." Then the king rejoiced, saying, again and again, "Truly, -Siva has given me a son," and his ministers congratulated him. - -Then his illustrious queen became pregnant, like the eastern quarter -in the morning, when the orb of the sun is about to arise, and she -was conspicuous for the black tint of the nipples of her breasts, -which appeared like a seal to secure the milk for the king with whom -she was pregnant. In her dreams at that time she crossed seven seas, -being worshipped by all the Yakshas, Vetálas, and Rákshasas. And -when the due time was come, she brought forth a glorious son, who -lit up the chamber, as the rising sun does the heaven. And when he -was born, the sky became indeed glorious, laughing with the falling -rain of flowers, and ringing with the noise of the gods' drums. And -on that occasion the city was altogether distracted with festive -joy, and appeared as if intoxicated, as if possessed by a demon, -as if generally wind-struck. And at that time the king rained wealth -there so unceasingly, that, except the Buddhists, no one was without -a god. [739] And king Mahendráditya gave him the name of Vikramáditya, -which Siva had mentioned, and also that of Vishamasíla. - -When some more days had passed, there was born to that king's minister, -named Sumati, a son of the name of Mahámati, and the warder Vajráyudha -had a son born to him, named Bhadhráyudha, and the chaplain Mahídhara -had a son of the name of Srídhara. And that prince Vikramáditya -grew up with those three minister's sons, as with spirit, courage, -and might. When he was invested with the sacred thread, and put -under teachers, they were merely the occasions of his learning the -sciences, which revealed themselves to him without effort. And whatever -science or accomplishment he was seen to employ, was known by those, -who understood it, to be possessed by him to the highest degree of -excellence. And when people saw that prince fighting with heavenly -weapons, they even began to pay less attention to the stories about -the great archer Ráma and other heroes of the kind. And his father -brought for him beautiful maidens, given by kings who had submitted -after defeat, like so many goddesses of Fortune. - -Then his father, king Mahendráditya, seeing that his son was in the -bloom of early manhood, of great valour, and beloved by the subjects, -duly anointed him heir to his realm, and being himself old, retired -with his wife and ministers to Váránasí, [740] and made the god Siva -his refuge. - -And king Vikramáditya, having obtained that kingdom of his father, -began in due course to blaze forth, as the sun, when it has occupied -the sky. Even haughty kings, when they saw the string fitted into -the notch of his bending bow, [741] learnt a lesson from that weapon, -and bent likewise on every side. Of godlike dignity, having subdued -to his sway even Vetálas, Rákshasas and other demons, he chastised -righteously those that followed evil courses. The armies of that -Vikramáditya roamed over the earth like the rays of the sun, shedding -into every quarter the light of order. Though that king was a mighty -hero, he dreaded the other world, though a brave warrior, he was -not hard-handed, [742] though not uxorious, he was beloved by his -wives. He was the father of all the fatherless, the friend of all -the friendless, and the protector of all the unprotected among his -subjects. Surely his glory furnished the Disposer with the material -out of which he built up the White Island, the Sea of Milk, Mount -Kailása, and the Himálayas. [743] - -And one day, as the king Vikramáditya was in the hall of assembly, the -warder Bhadráyudha came in and said to him, "Your Majesty despatched -Vikramasakti with an army to conquer the southern region and other -territories, and then sent to him a messenger named Anangadeva; -that messenger has now returned, and is at the gate with another, -and his delighted face announces good tidings, my lord." The king -said, "Let him enter," and then the warder respectfully introduced -Anangadeva, with his companion. The messenger entered and bowed, -and shouted "Victory" [744] and sat down in front of the king; and -then the king said to him, "Is it well with king Vikramasakti, the -general of my forces, and with Vyághrabala and the other kings? And -does good fortune attend on the other chief Rájpúts in his army, -and on the elephants, horses, chariots and footmen?" - -When Anangadeva had been thus questioned by the king, he answered, "It -is well with Vikramasakti and the whole of the army. And Your Majesty -has conquered the Dekkan and the western border, and Madhyadesa and -Sauráshtra and all the eastern region of the Ganges; and the northern -region and Kasmíra have been made tributary, and various forts and -islands have been conquered, and the hosts of the Mlechchhas have -been slain, and the rest have been reduced to submission, and various -kings have entered the camp of Vikramasakti, and he himself is coming -here with those kings, and is now, my lord, two or three marches off." - -When the messenger had thus told his tale, king Vikramáditya -was pleased and loaded [745] him with garments, ornaments, and -villages. Then the king went on to say to that noble messenger, -"Anangadeva, when you went there, what regions did you see, and -what object of interest did you meet with anywhere? Tell me, my -good fellow!" When Anangadeva had been thus questioned by the king, -he began to recount his adventures, as follows:-- - - - -The adventures of Anangadeva. - -Having set out hence by Your Majesty's orders, I reached in course -of time that army of yours assembled under Vikramasakti, which -was like a broad sea resorted to by allied kings, adorned by many -princes of the Nágas that had come together with horses and royal -magnificence. [746] And when I arrived there, that Vikramasakti bowed -before me, and treated me with great respect, because I had been -sent by his sovereign; and while I was there considering the nature -of the triumphs he had gained, a messenger from the king of Sinhala -[747] came there. - -And that messenger, who had come from Sinhala, told to Vikramasakti -in my presence his master's message as follows, "I have been told -by messengers, who have been sent by me to your sovereign and have -returned, that your sovereign's very heart Anangadeva is with you, -so send him to me quickly, I will reveal to him a certain auspicious -affair, that concerns your king." Then Vikramasakti said to me, -"Go quickly to the king of Sinhala; and see what he wishes to say to -you when he has you before him." - -Then I went through the sea in a ship to the island of Sinhala with -that king of Sinhala's ambassador. And in that island I saw a palace -all made of gold, with terraces of various jewels, like the city of -the gods. And in it I saw that king of Sinhala, Vírasena, surrounded -by obedient ministers, as Indra is by the gods. When I approached him, -he received me politely, and asked me about Your Majesty's health, -and then he refreshed me with most sumptuous hospitality. - -The next day the king summoned me, when he was in his hall of audience; -and showing his devotion to you, said to me in the presence of his -ministers, "I have a maiden daughter, the peerless beauty of the world -of mortals, Madanalekhá by name, and I offer her to your king. She -is a fitting wife for him, and he is a suitable husband for her; -for this reason I have invited you; so accept her in the name of your -king. [748] And go on in front with my ambassador to tell your master; -I will send my daughter here close after you." - -When the king had said this, he summoned into that hall his daughter -whose load of ornaments was adorned by her graceful shape, loveliness, -and youth. And he made her sit on his lap, and shewing her, said to -me, "I offer this girl to your master, receive her." And when I saw -that princess, I was astonished at her beauty, and I said joyfully, "I -accept this maiden on behalf of my sovereign," and I thought to myself, -"Well, the Creator is never tired of producing marvels, since even -after creating Tilottamá, he has produced this far superior beauty." - -Then, having been honoured by that king, I set forth from that island, -with this ambassador of his, Dhavalasena. So we embarked on a ship, -and as we were sailing along in it, through the sea, we suddenly -saw a great sandbank in the middle of the ocean. And on it we saw -two maidens of singular beauty; one had a body as dark as priyangu, -the other gleamed white like the moon, and they both looked more -splendid from having put on dresses and ornaments suited to their -respective hues. They made a sound like the clashing of cymbals with -their bracelets adorned with splendid gems, and they were making -a young toy-deer, which, though of gold and studded with jewels -to represent spots, possessed life, dance in front of them. [749] -When we saw this, we were astonished and we said to one another, -"What can this wonder mean? Is it a dream, magic, or delusion? Who -would ever expect to see a sandbank suddenly start up in the middle -of the ocean, or such maidens upon it? And who would ever have thought -of seeing such a thing as this living golden deer studded with jewels, -which they possess? Such things are not usually found together." - -While we were saying this to one another, king, in the greatest -astonishment, a wind suddenly began to blow, tossing up the sea. That -wind broke up our ship, which was resting on the surging waves, -and the people in it were whelmed in the sea, and the sea-monsters -began to devour them. But those two maidens came and supported both -of us in their arms, and lifted us up and carried us to the sandbank, -so that we escaped the jaws of the sea-monsters. And then that bank -began to be covered with waves, at which we were terrified, but those -two ladies cheered us, and made us enter what seemed like the interior -of a cave. There we began to look at a heavenly wood of various trees, -and while we were looking at it, the sea disappeared, and the bank, -and the young deer, and the maidens. - -We wandered about there for a time, saying to ourselves, "What is this -strange thing? It is assuredly some magic." And then we saw there -a great lake, transparent, deep, and broad, like the heart of great -men, looking like a material representation of Nirvána that allays -the fire of desire. [750] - -And we saw a certain beautiful woman, coming to bathe in it, -accompanied by her train, looking like an incarnation of the beauty -of the wood. And that lady alighted from her covered chariot, [751] -and gathered lotuses in that lake, and bathed in it, and meditated on -Siva. And thereupon, to our astonishment, Siva arose from the lake, -a present god, in the form of a linga, composed of splendid jewels, -and came near her; and that fair one worshipped him with various -luxuries suited to her majesty, and then took her lyre. And she played -upon it, singing skilfully to it with rapt devotion, following the -southern style in respect of notes, time, and words. So splendid was -her performance that even the Siddhas and other beings appeared there -in the air, having their hearts attracted by hearing it, and remained -motionless as if painted. And after she had finished her music, [752] -she dismissed the god, and he immediately sank in the lake. Then the -gazelle-eyed lady rose up, and mounted her chariot, and proceeded to -go away slowly with her train. - -We followed her, and eagerly asked her train over and over again, who -she was, but none of them gave us any answer. Then, wishing to shew -that ambassador of the king of Sinhala your might, I said to her aloud, -"Auspicious one, I adjure thee by the touch of king Vikramáditya's -feet, that thou depart not hence without revealing to me who thou -art." When the lady heard this, she made her train retire, and alighted -from her chariot, and coming up to me, she said with a gentle voice, -"Is my lord the noble king Vikramáditya well? But why do I ask, -Anangadeva, since I know all about him? For I exerted magic power, -and brought you here for the sake of that king, for I must honour him, -as he delivered me from a great danger. So come to my palace; there -I will tell you all, who I am, and why I ought to honour that king, -and what service he needs to have done him." - -When she had said this, having left her chariot out of courtesy, that -fair one went along the path on foot and respectfully conducted me to -her castle, which looked like heaven; it was built of various jewels -and different kinds of gold; its gates were guarded on every side by -brave warriors wearing various forms, and bearing various weapons; -and it was full of noble ladies of remarkable beauty, looking as if -they were charms that drew down endless heavenly enjoyments. There -she honoured us with baths, unguents, splendid dresses and ornaments, -and made us rest for a time. - - - - - - -CHAPTER CXXI. - - -When Anangadeva had told this to king Vikramáditya in his hall of -audience, he continued as follows:-- - -Then, after I had taken food, that lady, sitting in the midst of her -attendants, said to me, "Listen, Anangadeva, I will now tell you all." - - - -Story of Madanamanjarí. - -I am Madanamanjarí, the daughter of Dundubhi the king of the Yakshas, -and the wife of Manibhadra the brother of Kuvera. I used always to -roam about happily with my husband on the banks of rivers, on hills, -and in charming groves. - -And one day I went with my beloved to a garden in Ujjayiní called -Makaranda to amuse myself. There it happened that in the dawn -a low hypocritical scoundrel of a kápálika [753] saw me, when I -had just woke up from a sleep brought on by the fatigue of roaming -about. That rascal, being overcome with love, went into a cemetery, -and proceeded to try and procure me for his wife by means of a spell, -and a burnt-offering. But I by my power found out what he was about, -and informed my husband; and he told his elder brother Kuvera. And -Kuvera went and complained to Brahmá, and the holy Brahmá, after -meditating, said to him, "It is true that kápálika intends to rob -your brother of his wife, for such is the power of those spells for -mastering Yakshas, which he possesses. But when she feels herself -being drawn along by the spell, she must invoke the protection of king -Vikramáditya; he will save her from him." Then Kuvera came and told -this answer of Brahmá's to my husband, and my husband told it to me, -whose mind was troubled by that wicked spell. - -And in the meanwhile that hypocritical kápálika, offering a -burnt-offering in the cemetery, began to draw me to him by means of -a spell, duly muttered in a circle. And I, being drawn by that spell, -reached in an agony of terror that awful cemetery, full of bones and -skulls, haunted by demons. And then I saw there that wicked kápálika: -he had made an offering to the fire, and he had in a circle a corpse -lying on its back, which he had been worshipping. And that kápálika, -when he saw that I had arrived, was beside himself with pride, and -with difficulty tore himself away to rinse his mouth in a river, -which happened to be near. - -At that moment I called to mind what Brahmá had said, and I thought, -"Why should I not call to the king for aid? He may be roaming about -in the darkness somewhere near." When I had said this to myself, -I called aloud for his help in the following words, "Deliver me, -noble king Vikramáditya! See, protecting talisman of the world, this -kápálika is bent on outraging by force, in your realm, me a chaste -matron, the Yakshí Madanamanjarí by name, the daughter of Dundubhi, -and the wife of Manibhadra the younger brother of Kuvera." - -No sooner had I finished this plaintive appeal, than I saw that king -coming towards me, sword in hand; he seemed to be all resplendent with -brightness of valour, and he said to me, "My good lady, do not fear; -be at ease; I will deliver you from that kápálika, fair one. For who -is able to work such unrighteousness in my realm?" When he had said -this, he summoned a Vetála, named Agnisikha. And he, when summoned, -came, tall, with flaming eyes, with upstanding hair; and said to -the king, "Tell me what I am to do." Then the king said, "Kill and -eat this wicked kápálika, who is trying to carry off his neighbour's -wife." Then that Vetála Agnisikha entered the corpse that was in the -circle of adoration, and rose up, and rushed forward, stretching out -his arms and mouth. And when the kápálika, who had come back from -rinsing his mouth, was preparing to fly, he seized him from behind -by the legs; and he whirled him round in the air and then dashed him -down with great force on the earth, and so at one blow crushed his -body and his aspirations. - -When the demons saw the kápálika slain, they were all eager for flesh, -and a fierce Vetála, named Yamasikha, came there. As soon as he came, -he seized the body of the kápálika; then the first Vetála Agnisikha -said to him, "Hear, villain! I have killed this kápálika by the -order of king Vikramáditya; pray what have you to do with him?" When -Yamasikha heard that, he said to him, "Then tell me, what kind of -power has that king?" Then Agnisikha said, "If you do not know the -nature of his power, listen, I will tell you." - - - -Story of the gambler Dágineya, who was too cunning for the Vetála -Agnisikha, and of Agnisikha's submission to king Vikramáditya. - -There once lived in this city a very resolute gambler of the name -of Dágineya. Once on a time some gamblers, by fraudulent play, won -from him all he possessed, and then bound him in order to obtain from -him the borrowed money which he had lost in addition. And as he had -nothing, they beat him with sticks and other instruments of torture, -[754] but he made himself like a stone, and seemed as rigid as a -corpse. Then all those wicked gamblers took him and threw him into a -large dark well, fearing that, if he lived, he might take vengeance -on them. - -But that gambler Dágineya, when flung down into that very deep well, -saw in front of him two great and terrible men. But they, when they -saw him fall down terrified, said to him kindly, "Who are you, and -how have you managed to fall into this deep well? Tell us!" Then the -gambler recovered his spirits, and told them his story, and said to -them "Do you also tell me who you are and whence you come." When -those men, who were in the pit, heard that, they said, "Good Sir, -we were Bráhman demons [755] dwelling in the cemetery belonging -to this city, and we possessed two maidens in this very city; one -was the daughter of the principal minister, the other of the chief -merchant. And no conjurer on the earth, however powerful his spells, -was able to deliver those maidens from us. - -"Then king Vikramáditya, who had an affection for their fathers, heard -of it, and came to the place, where those maidens were with a friend -of their fathers'. The moment we saw the king, we left the maidens, -and tried to escape, but we were not able to do so, though we tried -our utmost. We saw the whole horizon on fire with his splendour. Then -that king, seeing us, bound us by his power. And seeing us unhappy, -as we were afraid of being put to death, he gave us this order, -'Ye wicked ones, dwell for a year in a dark pit, and then ye shall -be set at liberty. But when freed, ye must never again commit such -a crime; if ye do, I will punish you with destruction.' After king -Vishamasíla had given us this order, he had us flung into this dark -pit; but out of mercy he did not destroy us. - -"And in eight more days the year will be completed, and with it -the period during which we were to dwell in this cave, and we shall -then be released from it. Now, friend, if you engage to supply us -with some food during those days, we will lift you out of this pit, -and set you down outside it; but if you do not, when lifted out, -supply us with food according to your engagement, we will certainly, -when we come out, devour you." - -When the Bráhman demons made this proposal to the gambler, he consented -to it, and they put him out of the pit. When he got out of it, he went -to the cemetery at night to deal in human flesh, as he saw no other -chance of getting what he wanted. And I, happening to be there at that -time, saw that gambler, who was crying out, "I have human flesh for -sale; buy it somebody." Then I said, "I will take it off your hands; -what price do you want for it?" And he answered, "Give me your shape -and power." Then I said again to him, "My fine fellow, what will you do -with them?" The gambler then told me his whole story, and said to me, -"By means of your shape and power I will get hold of those enemies of -mine, the gamblers, together with the keeper of the gambling-house, -and will give them to the Bráhman demons to eat." When I heard that, -I was pleased with the resolute spirit of that gambler, and gave him -my shape and my power for a specified period of seven days. And by -means of them he drew those men that had injured him into his power, -one after another, and flung them into the pit, and fed the Bráhman -demons on them during seven days. - -Then I took back from him my shape and power, and that gambler -Dágineya, beside himself with fear, said to me, "I have not given -those Bráhman demons any food this day, which is the eighth, so they -will now come out and devour me. Tell me what I must do in this case, -for you are my friend." When he said this, I, having got to like him -from being thrown with him, said to him, "If this is the case, since -you have made those two demons devour the gamblers, I for your sake -will in turn eat the demons. So shew them to me, my friend." When I -made the gambler this offer, he at once jumped at it, and took me to -the pit where the demons were. - -I, suspecting nothing, bent my head down to look into the pit, -and while I was thus engaged, the gambler put his hand on the back -of my neck, and pushed me into it. When I fell into it, the demons -took me for some one sent for them to eat, and laid hold of me, and -I had a wrestling-match with them. When they found that they could -not overcome the might of my arms, they desisted from the struggle, -and asked me who I was. - -Then I told them my own story from the point where my fortunes became -involved with those of Dágineya, [756] and they made friends with me, -and said to me, "Alas! What a trick that evil-minded gambler has played -you, and us two, and those other gamblers! But what confidence can be -placed in gamblers, who profess exclusively the science of cheating, -whose minds are proof against friendship, pity, and gratitude for a -benefit received? Recklessness and disregard of all ties are ingrained -in the nature of gamblers; hear in illustration of this the story -of Thinthákarála." - - - -Story of Thinthákarála the bold gambler. - -Long ago there lived in this very city of Ujjayiní a ruffianly gambler, -who was rightly named Thinthákarála. [757] He lost perpetually, -and the others, who won in the game, used to give him every day a -hundred cowries. With those he bought wheat-flour from the market, -and in the evening made cakes by kneading them somewhere or other in -a pot with water, and then he went and cooked them in the flame of -a funeral pyre in the cemetery, and ate them in front of Mahákála, -smearing them with the grease from the lamp burning before him: and -he always slept at night on the ground in the court of the same god's -temple, pillowing his head on his arm. - -Now, one night, he saw the images of all the Mothers and of the Yakshas -and other divine beings in the temple of Mahákála trembling from the -proximity of spells, and this thought arose in his bosom, "Why should -I not employ an artful device here to obtain wealth? If it succeeds, -well and good; if it does not succeed, wherein am I the worse?" When -he had gone through these reflections, he challenged those deities -to play, saying to them, "Come now, I will have a game with you, and -I will act as keeper of the gaming-table, and will fling the dice; -and mind, you must always pay up what you lose." When he said this -to the deities they remained silent; so Thinthákarála staked some -spotted cowries, and flung the dice. For this is the universally -accepted rule among gamblers, that, if a gambler does not object to -the dice being thrown, he agrees to play. - -Then, having won much gold, he said to the deities, "Pay me the money -I have won, as you agreed to do." But though the gambler said this to -the deities over and over again, they made no answer. Then he flew in -a passion and said to them, "If you remain silent, I will adopt with -you the same course as is usually adopted with a gambler, who will not -pay the money he has lost, but makes himself as stiff as a stone. [758] -I will simply saw through your limbs with a saw as sharp as the points -of Yama's teeth, for I have no respect for anything." When he had said -this, he ran towards them, saw in hand; and the deities immediately -paid him the gold he had won. Next morning he lost it all at play, -and in the evening he came back again, and extorted more money from -the Mothers in the same way by making them play with him. - -He went on doing this every day, and those deities, the Mothers, were -in very low spirits about it; then the goddess Chámundá said to them, -"Whoever, when invited to gamble, says 'I sit out of this game' cannot -be forced to play; this is the universal convention among gamblers, -ye Mother deities. So when he invites you, say this to him, and so -baffle him." When Chámundá had said this to the Mothers, they laid -her advice up in their minds. And when the gambler came at night and -invited them to play with him, all the goddesses said with one accord -"We sit out of this game." - -When Thinthákarála had been thus repulsed by those goddesses, he -invited their sovereign Mahákála himself to play. But that god, -thinking that the fellow had taken this opportunity of trying to -force him to gamble, said, "I sit out of this game." Even gods, you -see, like feeble persons, are afraid of a thoroughly self-indulgent, -ruffianly scoundrel, flushed with impunity. - -Then that Thinthákarála, being depressed at finding his gambler's -artifice baffled by a knowledge of the etiquette of play, was -disgusted, and said to himself, "Alas! I am baffled by these deities -through their learning the conventions of gamblers; so I must now -flee for refuge to this very sovereign of the gods." Having formed -this resolution in his heart, Thinthákarála embraced the feet of -Mahákála, and praising him, addressed to him the following petition; -"I adore thee that sittest naked [759] with thy head resting on thy -knee; thy moon, thy bull, and thy elephant-skin having been won at -play by Deví. When the gods give all powers at thy mere desire, and -when thou art free from longings, having for thy only possessions the -matted lock, the ashes and the skull, how canst thou suddenly have -become avaricious with regard to hapless me, in that thou desirest -to disappoint me for so small a gain? Of a truth the wishing-tree -no longer gratifies the hope of the poor, as thou dost not support -me, lord Bhairava, though thou supportest the world. So, as I have -fled to thee as a suppliant, holy Sthánu, with my mind pierced with -grievous woe, thou oughtest even to pardon presumption in me. Thou -hast three eyes, I have three dice, [760] so I am like thee in one -respect; thou hast ashes on thy body, so have I; thou eatest from a -skull, so do I; shew me mercy. When I have conversed with you gods, -how can I afterwards bear to converse with gamblers? So deliver me -from my calamity." - -With this and similar utterances the gambler praised that -Bhairava, until at last the god was pleased, and manifesting -himself, said to him, "Thinthákarála, I am pleased with thee; do -not be despondent. Remain here with me; I will provide thee with -enjoyments." In accordance with this command of the god's that gambler -remained there, enjoying all kinds of luxuries provided by the favour -of the deity. - -Now, one night, the god saw certain Apsarases, that had come to -bathe in that holy pool of Mahákála, and he gave this command to -Thinthákarála, "While all these nymphs of heaven are engaged in -bathing, quickly snatch up the clothes, which they have laid on the -bank, and bring them here; and do not give them back their garments, -until they surrender to you this young nymph, named Kalávatí." [761] - -"When Thinthákarála had received this command from Bhairava, he went -and carried off the garments of those heavenly beauties, while they -were bathing; and they said to him, "Give us back our garments, please; -do not leave us naked." But he answered them, confident in the power -which Siva gave, "If you will give me the young nymph Kalávatí, I will -give you back these garments, but not otherwise." When they heard that, -seeing that he was a stubborn fellow to deal with, and remembering -that Indra had pronounced a curse of this kind upon Kalávatí, they -agreed to his demand. And on his giving back the garments, they -bestowed on him, in due form, Kalávatí the daughter of Alambushá. - -Then the Apsarases departed, and Thinthákarála remained there with -that Kalávatí in a house built by the wish of Siva. And Kalávatí -went in the day to heaven to attend upon the king of the gods, but at -night she always returned [762] to her husband. And one day she said -to him in the ardour of her affection, "My dear, the curse of Siva, -which enabled me to obtain you for a husband, has really proved a -blessing." Thereupon her husband Thinthákarála asked her the cause -of the curse, and the nymph Kalávatí thus answered him: - -"One day, when I had seen the gods in a garden, I praised the -enjoyments of mortals, depreciating the pleasures of the dwellers in -heaven, as giving joys that consist only in seeing. [763] When the -king of the gods heard that, he cursed me, saying, 'Thou shalt go and -be married by a mortal, and enjoy those human pleasures.' In this way -has come about our union that is mutually agreeable. And to-morrow I -shall return to heaven after a long absence; do not be unhappy about -it; for Rambhá is going to dance a new piece before Vishnu, and I -must remain there, my beloved, until the exhibition is at an end." - -Then Thinthákarála, whom love had made like a spoiled child, said to -her, "I will go there and look at that dance unperceived, take me -there." When Kalávatí heard that, she said, "How is it fitting for -me to do this? The king of the gods might be angry, if he found it -out." Though she said this to him, he continued to press her; then -out of love she agreed to take him there. - -So the next morning Kalávatí by her power concealed Thinthákarála -in a lotus, which she placed as an ornament in her ear, and took -him to the palace of Indra. When Thinthákarála saw that palace, -the doors of which were adorned by the elephant of the gods, which -was set off by the garden of Nandana, he thought himself a god, and -was highly delighted. And in the court of Indra, frequented by gods, -he beheld the strange and delightful spectacle of Rambhá's dance, -accompanied by the singing of all the nymphs of heaven. And he heard -all the musical instruments played by Nárada and the other minstrels; -for what is hard to obtain in this world if the supreme god [764] -is favourable to one? - -Then, at the end of the exhibition a mime, in the shape of a divine -goat, rose up, and began to dance with heavenly [765] movements. And -Thinthákarála, when he saw him, recognized him, and said to himself, -"Why, I see this goat in Ujjayiní, figuring as a mere animal, and here -he is dancing as a mime before Indra. Of a truth this must be some -strange incomprehensible heavenly delusion." While Thinthákarála was -going through these reflections in his mind, the dance of the goat-mime -came to an end, and then Indra returned to his own place. And then -Kalávatí, in high spirits, also took back Thinthákarála to his own -home, concealed in the lotus-ornament of her ear. - -And the next day Thinthákarála beheld in Ujjayiní that goat-formed mime -of the gods, who had returned there, and he insolently said to him, -"Come, dance before me, as you dance before Indra. If you do not, I -shall be angry with you; show off your dancing powers, you mime." When -the goat heard this, he was astonished, and remained silent, saying -to himself, "How can this mere mortal know so much about me?" But -when, in spite of persistent entreaties, the goat refused to dance, -Thinthákarála beat him on the head with sticks. - -Then the goat went with bleeding head to Indra, and told him all that -had taken place. And Indra by his supernatural powers of contemplation -discovered the whole secret, how Kalávatí had brought Thinthákarála to -heaven when Rambhá was dancing, and how that profane fellow had there -seen the goat dancing. Then Indra summoned Kalávatí, and pronounced -on her the following curse, "Since, out of love, thou didst secretly -bring here the man who has reduced the goat to this state, to make -him dance, depart and become an image on a pillar in the temple built -by king Narasinha in the city of Nágapura." - -When Indra had said this, Alambushá, the mother of Kalávatí, tried -to appease him, and at last he was with difficulty appeased, and he -thus fixed an end to the curse, "When that temple, which it has taken -many years to complete, shall perish and be levelled with the ground, -then shall her curse come to an end." So Kalávatí came weeping and -told to Thinthákarála the curse Indra had pronounced, together with -the end he had appointed to it, and how he himself was to blame, -and then, after giving him her ornaments, she entered into an image -on the front of a pillar in the temple in Nágapura. - -Thinthákarála for his part, smitten with the poison of separation -from her, could neither hear nor see, but rolled swooning on the -ground. And when that gambler came to his senses, he uttered this -lament, "Alas! fool that I was, I revealed the secret, though I knew -better all the time; for how can people like myself, who are by nature -thoughtless, shew self-restraint? So now this intolerable separation -has fallen to my lot." However in a moment he said to himself, "This -is no time for me to despond; why should I not recover firmness and -strive to put an end to her curse?" - -After going through these reflections, the cunning fellow thought -carefully over the matter, and assuming the dress of a mendicant -devotee, went with rosary, antelope-skin, and matted hair, to -Nágapura. There he secretly buried in a forest outside the city, -four pitchers containing his wife's ornaments, one towards each of -the cardinal points; and one full of sets of the five precious things -[766] he deliberately buried within the city, in the earth of the -market-place, in front of the god himself. - -When he had done this, he built a hut on the bank of the river, and -remained there, affecting a hypocritical asceticism, pretending to -be meditating and muttering. And by bathing three times in the day, -and eating only the food given him as alms, after washing it with -water on a stone, he acquired the character of a very holy man. - -In course of time his fame reached the ears of the king, and the king -often invited him, but he never went near him: so the king came to -see him, and remained a long time in conversation with him. And in -the evening, when the king was preparing to depart, a female jackal -suddenly uttered a yell at a distance. When the cunning gambler, who -was passing himself off as an ascetic, heard that, he laughed. And -when the king asked him the meaning of the laugh, he said, "Oh! never -mind." But when the king went on persistently questioning him, -the deceitful fellow said, "In the forest to the east of this city, -under a ratan, there is a pitcher full of jewelled ornaments; so take -it. This, king, is what that female jackal told me, for I understand -the language of animals." - -Then the king was full of curiosity: so the ascetic took him to -the spot, and dug up the earth, and took out that pitcher, and gave -it to him. Then the king, having obtained the ornaments, began to -have faith in the ascetic, and considered that he not only possessed -supernatural knowledge but was a truthful and unselfish devotee. So he -conducted him to his cell, and prostrated himself at his feet again -and again, and returned to his palace at night with his ministers, -praising his virtues. - -In the same way, when the king again came to him, the ascetic pretended -to understand the cry of an animal, and in this way made over to the -king the other three pitchers, buried towards the other three cardinal -points. Then the king, and the citizens, and the king's wives became -exclusively devoted to the ascetic, and were, so to speak, quite -absorbed in him. - -Now, one day, the king took that wicked ascetic to the temple for -a moment; so he contrived to hear in the market-place the cry of a -crow. Then he said to the king, "Did you hear what the crow said? 'In -this very market-place there is a pitcher full of valuable jewels -buried in front of the god: why do you not take it up also?' This was -the meaning of his cry; so come, and take possession of it." When -the deceitful ascetic had said this, he conducted him there, and -took up out of the earth the pitcher full of valuable jewels, and -gave it to the king. Then the king, in his excessive satisfaction, -entered the temple holding that pretended seer by the hand. - -There the mendicant brushed against that image on the pillar, -which his beloved Kalávatí had entered, and saw her. And Kalávatí, -wearing the form of the image on the pillar, was afflicted when she -saw her husband, and began to weep then and there. When the king and -his attendants saw this, they were amazed, and cast down, and said to -that pretended seer, "Reverend Sir, what is the meaning of this?" Then -the cunning rascal, pretending to be despondent and bewildered, said -to the king, "Come to your palace: there I will tell you this secret, -though it is almost too terrible to be revealed." - -When he had said this, he led the king to the palace, and said to him, -"Since you built this temple on an unlucky spot and in an inauspicious -moment, on the third day from now a misfortune will befall you. It -was for this reason that the image on the pillar wept when she saw -you. So, if you care for your body's weal, my sovereign, take this -into consideration, and this very day quickly level this temple with -the earth; and build another temple somewhere else, on a lucky spot, -and in an auspicious moment. Let the evil omen be averted, and ensure -the prosperity of yourself and your kingdom." When he had said this -to the king, he, in his terror, gave command to his subjects, and in -one day levelled that temple with the earth, and he began to build -another temple in another place. So true is it that rogues with their -tricks gain the confidence of princes, and impose upon them. - -Accordingly, the gambler Thinthákarála, having gained his object, -abandoned the disguise of a mendicant, and fled, and went to -Ujjayiní. And Kalávatí, finding it out, went to meet him on the road, -freed from her curse and happy, and she comforted him, and then went to -heaven to visit Indra. And Indra was astonished, but when he heard from -her mouth the artifice of her husband the gambler, he laughed and was -highly delighted. Then Vrihaspati, who was at his side, said to Indra, -"Gamblers are always like this, abounding in every kind of trickery." - - - -Story of the gambler who cheated Yama. [767] - -For instance, in a previous kalpa there was in a certain city a -gambler, of the name of Kuttaníkapata, accomplished in dishonest -play. When he went to the other world, Indra said to him, "Gambler, -you will have to live a kalpa in hell on account of your crimes, but -owing to your charity you are to be Indra for one day, for once on a -time you gave a gold coin to a knower of the Supreme Soul. So say, -whether you will take out first your period in hell or your period -as Indra." When the gambler heard that, be said, "I will take out -first my period as Indra." - -Then Yama sent the gambler to heaven, and the gods deposed Indra for -a day, and crowned him sovereign in his stead. He, having obtained -sovereign sway, summoned to heaven the gamblers his friends and his -female favourites, and in virtue of his regal authority gave this order -to the gods, "Carry us all in a moment to all the holy bathing-places, -[768] those in heaven, and those on earth, and those in the seven -dvípas: and enter this very day into all the kings on the earth, -and bestow without ceasing, great, gifts for our benefit." - -When he gave this order to the gods, they did everything as he had -desired, and by means of those holy observances his sins were washed -[769] away, and he obtained the rank of Indra permanently. And by his -favour his friends and his female favourites, that he had summoned to -heaven, had their sins destroyed and obtained immortality. The next -day Chitragupta informed Yama that the gambler had by his discretion -obtained the rank of Indra permanently. Then Yama, hearing of his -meritorious actions, was astonished, and said, "Dear me! this gambler -has cheated us." - -When Vrihaspati had told this story, he said, "Such, O wielder of -the thunderbolt, are gamblers," and then held his peace. And then -Indra sent Kalávatí to summon Thinthákarála to heaven. There the king -of the gods, pleased with his cleverness and resolution, honoured -him, and gave him Kalávatí to wife, and made him an attendant on -himself. Then the brave Thinthákarála lived happily, like a god, -in heaven, with Kalávatí, by the favour of Siva. - -"So, you see, such is the style in which gamblers exhibit their -treachery and audacity; accordingly Agnisikha the Vampire, what is -there to be surprised at in your having been treacherously thrown -into this well by Dágineya the gambler? So come out of this pit, -friend, and we will come out also." - -When the Bráhman demons said this to me, I came up out of that pit, -and being hungry, I came across a Bráhman traveller that night in the -city. So I rushed forward and seized that Bráhman to eat him, but he -invoked the protection of king Vikramáditya. And the moment the king -heard his cry, he rushed out like flame, and while still at a distance, -checked me by exclaiming "Ah villain! do not kill the Bráhman:" -and then he proceeded to cut off the head of a figure of a man he -had drawn; that did not sever my neck, but made it stream with blood. - -Then I left the Bráhman and clung to the king's feet, and he spared -my life. - -"Such is the power of that god, king Vikramáditya. And it is by his -orders that I have slain this hypocritical kápálika. So he is my proper -prey, to be devoured by me as being a Vetála; let him go, Yamasikha!" - -Though Agnisikha made this appeal to Yamasikha, the latter proceeded -contumaciously to drag with his hand the corpse of that hypocritical -kápálika. Then king Vikramáditya appeared there, and drew the figure -of a man on the earth and then cut off its hand with his sword. That -made the hand of Yamasikha fall severed; so he left the corpse, and -fled in fear. And Agnisikha immediately devoured the corpse of that -kápálika. And I witnessed all this, securely protected by the might -of the king. [770] - -"In these words did that wife of the Yaksha, Madanamanjarí by name, -describe your power, O king, and then she went on to say to me." - -Then, Anangadeva, the king said to me in a gentle voice, "Yakshí, being -delivered from the kápálika, go to the house of your husband." Then -I bowed before him, and returned to this my own home, thinking how I -might repay to that king the benefit he had conferred on me. In this -way your master gave me life, family and husband; and when you tell -him this story of mine, it will agree with his own recollections. - -Moreover, I have to-day found out that the king of Sinhala has sent -to that king his daughter, the greatest beauty in the three worlds, -who has of her own accord elected to marry him. And all the kings, -being jealous, have gathered themselves together and formed the -intention of killing Vikramasakti, and the dependent kings, [771] -and of carrying off that maiden. So, do you go, and make known that -their intention to Vikramasakti, in order that he may be on his guard -and ready to repel their attack. And I will exert myself to enable -king Vikramáditya to conquer those enemies and gain the victory. - -"For this reason I brought you here by my own deluding power, in order -that you might tell all this to king Vikramasakti and the dependent -monarchs; and I will send to your sovereign such a present as shall to -a certain small extent be a requital for the benefit that he conferred -on me." - -While she was saying this, the two maidens, that we had seen in the -sea, came there with the deer; one had a body white as the moon, the -other was dark as a priyangu; so they seemed like Gangá and Yamuná -returned from worshipping the ocean, the monarch of rivers. When they -had sat down, I put this question to the Yakshí, "Goddess, who are -these maidens, and what is the meaning of this golden deer?" When -the Yakshiní heard this, king, she said to me, "Anangadeva, if you -feel any curiosity about the matter, listen, I will tell you." - - - -Story of Ghanta and Nighanta and the two maidens. - -Long ago there came to impede Prajápati, in his creation of creatures, -two terrible Dánavas, named Ghanta and Nighanta, invincible even by -gods. And the Creator, being desirous of destroying them, created -these two maidens, the splendour of whose measureless beauty seemed -capable of maddening the world. And those two mighty Asuras, when they -saw these two exceedingly wonderful maidens, tried to carry them off; -and fighting with one another, they both of them met their death. [772] - -Then Brahmá bestowed these maidens on Kuvera, saying, "You must give -these girls to some suitable husband;" and Kuvera made them over to my -husband, who is his younger brother; and in the same way my husband -passed these fair ones [773] on to me; and I have thought of king -Vikramáditya as a husband for them, for, as he is an incarnation of -a god, he is a fit person for them to marry. - -"Such are the facts with regard to these maidens, now hear the history -of the deer." - - - -Story of the golden deer. - -Indra has a beloved son, named Jayanta. Once on a time, when he, -still an infant, was being carried about in the air by the celestial -nymphs, he saw some princes in a wood on earth playing with some young -deer. Then Jayanta [774] went to heaven, and cried in the presence of -his father because he had not got a deer to play with, as a child would -naturally do. Accordingly Indra had a deer made for him by Visvakarman -of gold and jewels, and life was given to the animal by sprinkling it -with nectar. Then Jayanta played with it, and was delighted with it, -and the young deer was continually roaming about in heaven. - -In course of time that son of Rávana, who was rightly named Indrajit, -[775] carried off the young deer from heaven and took it to his -own city Lanká. And after a further period had elapsed, Rávana -and Indrajit having been slain by the heroes Ráma and Lakshmana, -to avenge the carrying off of Sítá, and Vibhíshana having been set -upon the throne of Lanká, as king of the Rákshasas, that wonderful -deer of gold and jewels remained in his palace. And once on a time, -when I was taken by my husband's relations to Vibhíshana's palace on -the occasion of a festival, he gave me the deer as a complimentary -present. And that young heaven-born deer is now in my house, and I -must bestow it on your master. - -And while the Yakshiní was telling me this string of tales, the sun, -the friend of the kamaliní, went to rest. Then I and the ambassador -of the king of Sinhala went to sleep, both of us, after the evening -ceremonies, in a palace which the Yakshiní assigned to us. - -In the morning we woke up and saw, my sovereign, that the army of -Vikramasakti, your vassal, had arrived. We reflected that that must -be a display of the Yakshiní's power, and quickly went wondering -into the presence of Vikramasakti. And he, as soon as he saw us, -showed us great honour, and asked after our welfare; and was on -the point of asking us what message the king of Sinhala had sent, -when the two heavenly maidens, whose history the Yakshiní had -related to us, and the young deer arrived there, escorted by the -army of the Yakshas. When king Vikramasakti saw this, he suspected -some glamour of malignant demons, and he said to me apprehensively -"What is the meaning of this?" Then I told him in due course the -commission of the king of Sinhala, and the circumstances connected -with the Yakshiní, the two maidens, and the deer. Moreover I informed -him of the hostile scheme of your majesty's enemies, which was to be -carried out by all the kings in combination, and which I had heard -of from the Yakshí. Then Vikramasakti honoured us two ambassadors, -and those two heavenly maidens; and being delighted made his army -ready for battle with the assistance of the other vassal kings. - -And immediately, king, there was heard in the army the loud beating of -drums, and immediately there was seen the mighty host of hostile kings, -accompanied by the Mlechchhas. Then our army and the hostile army, -furious at beholding one another, closed with a rush, and the battle -began. Thereupon some of the Yakshas sent by the Yakshí entered our -soldiers, and so smote the army of the enemies, and others smote them -in open fight. [776] And there arose a terrible tempest of battle, -overspread with a cloud formed of the dust raised by the army, in -which sword-blades fell thick as rain, and the shouts of heroes -thundered. And the heads of our enemies flying up, as they were -cut off, and falling again, made it seem as if the Fortune of our -victory were playing at ball. And in a moment those kings that had -escaped the slaughter, their troops having been routed, submitted -and repaired for protection to the camp of your vassal. - -Then, lord of earth, as you had conquered the four cardinal points -and the dvípas, and had destroyed all the Mlechchhas, that Yakshiní -appeared, accompanied by her husband, and said to king Vikramasakti -and to me, "You must tell your master that what I have done has been -done merely by way of service to him, and you must also request him, -as from me, to marry these two god-framed maidens, and to look upon -them with favour, and to cherish this deer also, for it is a present -from me." When the Yakshí had said this, she bestowed a heap of jewels, -and disappeared with her husband, and her attendants. The next day, -Madanalekhá, the daughter of the king of Sinhala, came with a great -retinue and much magnificence. And then Vikramasakti went to meet -her, and bending low, joyfully conducted her into his camp. And -on the second day Vikramasakti, having accomplished his object, -set out with the other kings from that place, in order to come here -and behold your Majesty's feet, bringing with him that princess and -the two heavenly maidens, and that deer composed of gold and jewels, -a marvel for the eyes of the three worlds. And now, sovereign, that -vassal prince has arrived near this city, and has sent us two on in -front to inform Your Highness. So let the king, out of regard for -the lord of Sinhala and the Yakshí, go forth to meet those maidens -and the deer, and also the subject kings. - -When Anangadeva had said this to king Vikramáditya, though the king -recollected accomplishing that difficult rescue of the Yakshiní, he -did not consider it worth a straw, when he heard of the return she had -made for it; great-souled men, even when they have done much, think it -worth very little. And, being much pleased, he loaded [777] Anangadeva -for the second time, with elephants, horses, villages, and jewels, -and bestowed similar gifts on the ambassador of the king of Sinhala. - -And after he had spent that day, the king set out from Ujjayiní, with -his warriors mounted on elephants and horses, to meet that daughter -of the king of Sinhala, and those two maidens created by Brahmá. And -the following speeches of the military officers, assigning elephants -and horses, were heard in the neighbourhood of the city when the -kings started, and within the city itself when the sovereign started; -"Jayavardhana must take the good elephant Anangagiri, and Ranabhata -the furious elephant Kálamegha, and Sinhaparákrama Sangrámasiddhi, -and the hero Vikramanidhi Ripurákshasa, and Jayaketu Pavanajava, -and Vallabhasakti Samudrakallola, and Báhu and Subáhu the two horses -Saravega and Garudavega, and Kírtivarman the black Konkan mare -Kuvalayamálá, and Samarasinha the white mare Gangálaharí of pure -Sindh breed." - -When that king, the supreme sovereign of all the dvípas, had started -on his journey, the earth was covered with soldiers, the quarters -were full of nothing but the shouts that they raised, even the heaven -was obscured with the dust that was diffused by the trampling of his -advancing army, and all men's voices were telling of the wonderful -greatness of his might. - - - - - - -CHAPTER CXXII. - - -Then king Vikramáditya reached that victorious army commanded by that -Vikramasakti his general, and he entered it at the head of his forces, -accompanied by that general, who came to meet him, eager and with -loyal mind, together with the vassal kings. - -The kings were thus announced by the warders in the tent of assembly, -"Your Majesty, here is Saktikumára the king of Gauda come to pay -you his respects, here is Jayadhvaja the king of Karnáta, here is -Vijayavarman of Láta, here is Sunandana of Kasmíra, here is Gopála -king of Sindh, here is Vindhyabala the Bhilla, and here is Nirmúka the -king of the Persians." And when they had been thus announced, the king -honoured them, and the feudal chiefs, and also the soldiers. And he -welcomed in appropriate fashion the daughter of the king of Sinhala, -and the heavenly maidens, and the golden deer, and Vikramasakti. And -the next day the successful monarch Vikramáditya set out with them -and his forces, and reached the city of Ujjayiní. - -Then, the kings having been dismissed with marks of honour [778] -to their own territories, and the world-gladdening festival of the -spring season having arrived, when the creepers began, so to speak, to -adorn themselves with flowers for jewels, and the female bees to keep -up a concert with their humming, and the ranges of the wood to dance -embraced by the wind, and the cuckoos with melodious notes to utter -auspicious prayers, king Vikramáditya married on a fortunate day that -daughter of the king of Sinhala, and those two heavenly maidens. And -Sinhavarman, the eldest brother of the princess of Sinhala, who had -come with her, bestowed at the marriage-altar a great heap of jewels. - -And at that moment the Yakshiní Madanamanjarí appeared, and gave -those two heavenly maidens countless heaps of jewels. The Yakshí said, -"How can I ever, king, recompense you for your benefits? But I have -done this unimportant service to testify my devotion to you. So you -must shew favour to these maidens, and to the deer." When the Yakshí -had said this, she departed honoured by the king. - -Then the successful king Vikramáditya, having obtained those wives -and the earth with all its dvípas, ruled a realm void of opponents; -and he enjoyed himself roaming in all the garden grounds; during -the hot season living in the water of tanks and in artificial -fountain-chambers, during the rains in inner apartments charming on -account of the noise of cymbals that arose in them, during the autumn -on the tops of palaces, joyous with banquets under the rising moon, -during the winter in chambers where comfortable couches were spread, -and which were fragrant with black aloes, being ever surrounded by -his wives. - - - -Story of Malayavatí the man-hating maiden. - -Now this king, being such as I have described, had a painter named -Nagarasvámin, who enjoyed the revenues of a hundred villages, and -surpassed Visvakarman. That painter used every two or three days -to paint a picture of a girl, and give it as a present to the king, -taking care to exemplify different types of beauty. - -Now, once on a time, it happened that that painter had, because a -feast was going on, forgotten to paint the required girl for the -king. And when the day for giving the present arrived, the painter -remembered and was bewildered, saying to himself, "Alas! what can -I give to the king?" And at that moment a traveller come from afar -suddenly approached him and placed a book in his hand, and went off -somewhere quickly. The painter out of curiosity opened the book, -and saw within a picture of a girl on canvas. Inasmuch as the girl -was of wonderful beauty, no sooner did he see her picture then he -took it and gave it to the king, rejoicing that, so far from having -no picture to present that day, he had obtained such an exceedingly -beautiful one. But the king, as soon as he saw it, was astonished, -and said to him, "My good fellow, this is not your painting, this is -the painting of Visvakarman: for how could a mere mortal be skilful -enough to paint such beauty?" When the painter heard this, he told -the king exactly what had taken place. - -Then the king kept ever looking at the picture of the girl, and -never took his eyes off it, and one night he saw in a dream a girl -exactly like her, but in another dvípa. But as he eagerly rushed to -embrace her, who was eager to meet him, the night came to an end, -and he was woke up by the watchman. [779] When the king awoke, he was -so angry at the interruption of his delightful interview with that -maiden, that he banished that watchman from the city. And he said to -himself, "To think that a traveller should bring a book, and that in -it there should be the painted figure of a girl, and that I should -in a dream behold this same girl apparently alive! All this elaborate -dispensation of destiny makes me think that she must be a real maiden, -but I do not know in what dvípa she lives; how am I to obtain her?" - -Full of such reflections, the king took pleasure in nothing, [780] -and burnt with the fever of love so that his attendants were full -of anxiety. And the warder Bhadráyudha asked the afflicted king in -private the cause of his grief, whereupon he spake as follows: - -"Listen, I will tell you, my friend. So much at any rate you know, -that that painter gave me the picture of a girl. And I fell asleep -thinking on her, and I remember that in my dream I crossed the sea, -and reached and entered a very beautiful city. There I saw many -armed maidens in front of me, and they, as soon as they saw me, -raised a tumultuous cry of 'Kill, kill.' [781] Then a certain female -ascetic came and with great precipitation made me enter her house, -and briefly said to me this, 'My son, here is the man-hating princess -Malayavatí come this way, diverting herself as she pleases. And the -moment she sees a man, she makes these maidens of hers kill him: -so I brought you in here to save your life.' [782] - -"When the female ascetic had said this, she immediately made me put -on female attire; and I submitted to that, knowing that it was not -lawful to slay those maidens. But, when the princess entered into -the house with her maidens, I looked at her, and lo! she was the -very lady that had been shewn me in a picture. And I said to myself, -'Fortunate am I in that, after first seeing this lady in a picture, -I now behold her again in flesh and blood, dear as my life.' - -"In the meanwhile the princess, at the head of her maidens, said to -that female ascetic, 'We saw some male enter here.' The ascetic shewed -me, and answered, 'I know of no male; here is my sister's daughter, -who is with me as a guest.' Then the princess seeing me, although -I was disguised as a woman, forgot her dislike of men, and was at -once overcome by love. She remained for a moment, with every hair -on her body erect, motionless as if in thought, being, so to speak, -nailed to the spot at once with arrows by Love, who had spied his -opportunity. And in a moment the princess said to the ascetic, 'Then, -noble lady, why should not your sister's daughter be my guest also? Let -her come to my palace; I will send her back duly honoured.' Saying -this, she took me by the hand, and led me away to her palace. And I -remember, I discerned her intention, and consented, and went there, -and that sly old female ascetic gave me leave to depart. - -"Then I remained there with that princess, who was diverting herself -with the amusement of marrying her maidens to one another, and so -forth. Her eyes were fixed on me, and she would not let me out of her -sight for an instant, and no occupation pleased her in which I did not -take part. Then those maidens, I remember, made the princess a bride, -and me her husband, and married us in sport. And when we had been -married, we entered at night the bridal chamber, and the princess -fearlessly threw her arms round my neck. And then I told her who I -was, and embraced her, and delighted at having attained her object, -she looked at me and then remained a long time with her eyes bashfully -fixed on the ground. And at that moment that villain of a watchman -woke me up. So, Bhadráyudha, the upshot of the whole matter is that -I can no longer live without that Malayavatí, whom I have seen in a -picture and in a dream." - -When the king said this, the warder Bhadráyudha perceived that it -was a true dream, and he consoled the monarch, and said to him, -"If the king remembers it all exactly, let him draw that city on a -piece of canvas in order that some expedient may be devised in this -matter." The moment the king heard this suggestion of Bhadráyudha's, -he proceeded to draw that splendid city on a piece of canvas, and -all the scene that took place there. Then the warder at once took -the drawing, and had a new monastery [783] made, and hung it up -there on the wall. And he directed that in relief-houses attached to -the monastery, a quantity of food, with pairs of garments and gold, -should be given to bards coming from distant countries. And he gave -this order to the dwellers in the monastery, "If any one comes here, -who knows the city represented here in a picture, let me be informed -of it." - -In the meanwhile the fierce elephant of the rainy season with -irresistible loud deep thunder-roar and long ketaka tusks came down -upon the forest of the heats, a forest the breezes of which were -scented with the perfume of the jasmine, in which travellers sat -down on the ground in the shade, and trumpet-flowers bloomed. At -that time the forest-fire of separation of that king Vikramáditya -began to burn more fiercely, fanned by the eastern breeze. [784] -Then the following cries were heard among the ladies of his court, -"Háralatá, bring ice! Chitrángí, sprinkle him with sandal-wood -juice! Patralekhá, make a bed cool with lotus-leaves! Kandarpasená, -fan him with plantain-leaves!" And in course of time the cloudy season -terrible with lightning passed away for that king, but the fever of -love burning [785] with the sorrow of separation did not pass away. - -Then the autumn with her open lotus-face, and smile of unclosed -flowers, came, vocal with the cries of swans, [786] seeming to -utter this command, "Let travellers advance on their journey; let -pleasant tidings be brought about absent dear ones; happy may their -merry meetings be!" On a certain day in that season a bard, who had -come from a distance, of the name of Sanvarasiddhi, having heard -the fame of that monastery, built by the warder, entered it to get -food. After he had been fed, and presented with a pair of garments, -he saw that painting on the wall of the monastery. When the bard -had carefully scanned the city delineated there, he was astonished, -and said, "I wonder who can have drawn this city? For I alone have -seen it, I am certain, and no other; and here it is drawn by some -second person." When the inhabitants of the monastery heard that, -they told Bhadráyudha; then he came in person, and took that bard to -the king. The king said to Sanvarasiddhi, "Have you really seen that -city?" Then Sanvarasiddhi gave him the following answer. - -"When I was wandering about the world, I crossed the sea that separates -the dvípas, and beheld that great city Malayapura. In that city there -dwells a king of the name of Malayasinha, and he has a matchless -daughter, named Malayavatí, who used to abhor males. But one night -she somehow or other saw in a dream a great hero in a convent. [787] -The moment she saw him, that evil spirit of detestation of the male -sex fled from her mind, as if terrified. Then she took him to her -palace, and in her dream married him, and entered with him the bridal -chamber. And at that moment the night came to an end, and an attendant -in her room woke her up. Then she banished that servant in her anger, -and thinking upon that dear one, whom she had seen in her dream, -seeing no way of escape owing to the blazing fire of separation, -utterly overpowered by love, she never rose from her couch except -to fall back upon it again with relaxed limbs. She was dumb, as if -possessed by a demon, as if stunned by a blow, [788] for when her -attendants questioned her, she gave them no answer. - -"Then her father and mother came to hear of it, and questioned her; -and at last she was, with exceeding difficulty, persuaded to tell them -what happened to her in the dream, by the mouth of a confidential -female friend. Then her father comforted her, but she made a solemn -vow that, if she did not obtain her beloved in six months, she would -enter the fire. And already five months are past; who knows what will -become of her? This is the story that I heard about her in that city." - -When Sanvarasiddhi had told this story, which tallied so well with -the king's own dream, the king was pleased at knowing the certainty -of the matter, and Bhadráyudha said to him, "The business is as -good as effected, for that king and his country own your paramount -supremacy. So let us go there before the sixth month has passed -away." When the warder had said this, king Vikramáditya made him inform -Sanvarasiddhi of all the circumstances connected with the matter, and -honoured him with a present of much wealth, and bade him shew him the -way, and then he seemed to bequeath his own burning heat to the rays -of the sun, his paleness to the clouds, and his thinness to the waters -of the rivers, [789] and having become free from sorrow, set out at -once, escorted by a small force, for the dwelling-place of his beloved. - -In course of time, as he advanced, he crossed the sea, and reached -that city, and there he saw the people in front of it engaged in loud -lamentation, and when he questioned them, he received this answer, -"The princess Malayavatí here, as the period of six months is at -an end, and she has not obtained her beloved, is preparing to enter -the fire." Then the king went to the place where the pyre had been -made ready. - -"When the people saw him, they made way for him, and then the princess -beheld that unexpected nectar-rain to her eyes. And she said to her -ladies-in-waiting, "Here is that beloved come who married me in a -dream, so tell my father quickly." They went and told this to her -father, and then that king, delivered from his grief, and filled -with joy, submissively approached the sovereign. At that moment the -bard Sanvarasiddhi, who knew his time, lifted up his arm, and chanted -aloud this strain, "Hail thou that with the flame of thy valour hast -consumed the forest of the army of demons and Mlechchhas! Hail king, -lord of the seven-sea-girt earth-bride! Hail thou that hast imposed -thy exceedingly heavy yoke on the bowed heads of all kings, conquered -by thee! Hail, Vishamasíla, hail Vikramáditya, ocean of valour!" - -When the bard said this, king Malayasinha knew that it was Vikramáditya -himself that had come, and embraced his feet. [790] And after he -had welcomed him, he entered his palace with him, and his daughter -Malayavatí, thus delivered from death. And that king gave that daughter -of his to king Vikramáditya, thinking himself fortunate in having -obtained such a son-in-law. And king Vikramáditya, when he saw in his -arms, in flesh and blood, that Malayavatí, whom he had previously seen -in a picture and in a dream, considered it a wonderful fruit of the -wishing-tree of Siva's favour. Then Vikramáditya took with him his -wife Malayavatí, like an incarnation of bliss, and crossed the sea -resembling his long regretful [791] separation, and being submissively -waited upon at every step by kings, with various presents in their -hands, returned to his own city Ujjayiní. And on beholding there that -might of his, that satisfied [792] freely every kind of curiosity, -what people were not astonished, what people did not rejoice, what -people did not make high festival? - - - - - - -CHAPTER CXXIII. - - -Then, once on a time, in the course of conversation, one of -Vikramáditya's queens, called Kalingasená, said to her rival queens, -"What the king did for the sake of Malayavatí was not wonderful, for -this king Vishamasíla has ever been famous on the earth for such like -acts. Was not I swooped down on by him and married by force, after he -had seen a carved likeness of me and been overcome by love? On this -account the kárpatika [793] Devasena told me a story: that story I -will proceed to tell you; listen." - -"I was very much vexed, and exclaimed 'How can the king be said to -have married me lawfully?' Then the kárpatika said to me, 'Do not -be angry, queen, for the king married you in eager haste out of a -violent passion for you; hear the whole story from the beginning.'" - - - -Story of Kalingasená's marriage - -Once on a time, when I was serving your husband as a kárpatika, I saw a -great boar far away in the wood. Its mouth was formidable with tusks, -its colour was black as a Tamála tree, it looked like an incarnation -of the black fortnight devouring the digits of the moon. And I came, -queen, and informed the king of it, describing it to him as I have -done to you. And the king went out to hunt, attracted by his love for -the sport. And when he reached the wood, and was dealing death among -the tigers and deer, he saw in the distance that boar of which I had -informed him. And when he saw that wonderful boar, he came to the -conclusion that some being had assumed that form with an object, and -he ascended his horse called Ratnákara, the progeny of Ucchaihsravas. - -For every day at noon, the sun waits a brief space in the sky, and -then his charioteer the dawn lets the horses loose, that they may -bathe and feed: and one day Uchchhaihsravas, having been unyoked from -the chariot of the sun, approached a mare of the king's, that he saw -in the forest, and begot that horse. [794] - -So the king mounted that swift horse, and quickly pursued that boar, -that fled to a very remote [795] part of the forest. Then that boar -escaped somewhere from his view, being swifter even than that horse -that had Uchchhaihsravas for a sire. Then the king, not having caught -him, and seeing that I alone had followed him, while he had left -the rest of his suite far behind, asked me this question, "Do you -know how much ground we have traversed to get to this place?" When -I heard that, queen, I made the king this answer, "My lord, we have -come three hundred yojanas." Then the king being astonished said, -"Then how have you managed to come so far on foot?" When he asked me -this question, I answered, "King, I have an ointment for the feet; -hear the way in which I acquired it." - - - -How Devasena obtained the magic ointment. - -Long ago, on account of the loss of my wife, I went forth to make -a pilgrimage to all the holy bathing places, and in the course of -my journey I came one evening to a temple with a garden. And I went -in there to pass the night, and I saw inside a woman, and I remained -there hospitably welcomed by her. And during the course of the night -she elevated one lip to heaven, resting the other on the earth, and -with expanded jaws said to me, "Have you seen before anywhere such a -mouth as this?" Then I fearlessly drew my dagger with a frown, and said -to her, "Have you seen such a man as this?" Then she assumed a gentle -appearance without any horrible distortion of shape, and said to me, -"I am a Yakshí, Vandhyá by name, and I am pleased with your courage; -so now tell me what I can do to gratify you." - -When the Yakshiní said this, I answered her, "If you are really -pleased with me, then enable me to go round to all the holy waters -without any suffering." When the Yakshí heard this, she gave me an -ointment for my feet; [796] by means of it I travelled to all the -holy bathing-places, and I have been able to run behind you now so -far as this place. And by its aid I come to this wood here every day, -and eat fruits, and then return to Ujjayiní and attend upon you. - -When I told that tale to the king, I saw by his pleased face that -he thought in his heart that I was a follower well-suited to him. I -again said to him, "King, I will bring you here some very sweet -fruits, if you will be pleased to eat them." The king said to me, -"I will not eat; I do not require anything; but do you eat something, -as you are exhausted." Then I got hold of a gourd and ate it, and no -sooner had I eaten it, than it turned me into a python. - -But king Vishamasíla, when he saw me suddenly turn into a python, -was astonished and despondent. So, being there alone, he called to -mind the Vetála Bhútaketu, whom he had long ago made his servant, by -delivering him with a look from a disease of the eyes. That Vetála -came, as soon as the king called him to mind, and bowing before -him said, "Why did you call me to mind, great king? Give me your -orders." Then the king said, "Good sir, this my kárpatika has been -suddenly turned into a python by eating a gourd; restore him to his -former condition." But the Vetála said, "King, I have not the power -to do this. Powers are strictly limited: can water quench the flame -of lightning?" Then the king said, "Then let us go to this village, my -friend. We may eventually hear of some remedy from the Bhillas there." - -When the king had come to this conclusion, he went to that village -with the Vetála. There the bandits surrounded him, seeing that he wore -ornaments. But when they began to rain arrows upon him, the Vetála, -by the order of the king, devoured five hundred of them. The rest -fled and told their chief what had occurred, and he, whose name was -Ekákikesarin, came there in wrath, with his host. But one of his -servants recognised the monarch, and the chief hearing from him -who it was, came and clung to Vikramáditya's feet, and announced -himself. Then the king welcomed kindly the submissive chief, and -asked after his health, and said to him, "My kárpatika has become a -python by eating the fruit of a gourd in the forest; so devise some -plan for releasing him from his transformation." - -When that chief heard this speech of the king's, he said to him, -"King, let this follower of yours shew him to my son here." Then that -son of his came with the Vetála, and made me a man as before by means -of a sternutatory made of the extract of a plant. And then we went -joyful into tho presence of the king; and when I bent at the feet of -the king, the king informed the delighted chief who I was. - -Then the Bhilla chief Ekákikesarin, after obtaining the king's consent, -conducted him and us to his palace. And we beheld that dwelling of -his, crowded with Savaras, having its high walls covered with the -tusks of elephants, adorned with tiger-skins; in which the women -had for garments the tails of peacocks, for necklaces strings of -gunjá-fruit, and for perfume the ichor that flows from the foreheads of -elephants. There the wife of the chief, having her garments perfumed -with musk, adorned with pearls and such like ornaments, herself waited -on the king. - -Then the king, having bathed and taken a meal, observed that the -chief's sons were old, while he was a young man, and put this question -to him, "Chief, explain, I pray you, this that puzzles me. How comes -it, that you are a young man, whereas these children of yours are -old?" When the king had said this to the Savara chief, he answered him, -"This, king, is a strange story; listen if you feel any curiosity -about it." - - - -Story of the grateful Monkey. [797] - -I was long ago a Bráhman named Chandrasvámin, and I lived in the city -of Máyápur. One day I went by order of my father to the forest to fetch -wood. There a monkey stood barring my way, but without hurting me, -looking at me with an eye of grief, pointing out to me another path. I -said to myself, "This monkey does not bite me, so I had better go along -the path which he points out, and see what his object is." Thereupon -I set out with him along that path, and the monkey kept going along -in front of me, and turning round to look at me. And after he had -gone some distance, he climbed up jambu-tree, and I looked at the -upper part of the tree, which was covered with a dense network of -creepers: and I saw a female monkey there with her body fettered by -a mass of creepers twisted round her, and I understood that it was -on this account that the monkey had brought me there. Then I climbed -up the tree, and cut with my axe the creepers [798] that had twisted -round and entangled her, and set that female monkey at liberty. - -And when I got down from the tree, the male and female monkey came -down also and embraced my feet. And the male monkey left that female -clinging to my feet for a moment, and went and fetched a heavenly -fruit, and gave it to me. I took it and returned home after I had got -my fuel, and there I and my wife ate that splendid fruit together, -and as soon as we had eaten it, we ceased to be liable to old age -and disease. [799] - -Then there arose in that country of ours the scourge of famine. And -afflicted by that calamity the people of that land fled in all -directions. And I happened in course of time to reach this country -with my wife. And at that time there was a king of the Savaras here -named Kánchanadanshtra: I entered his service with my sword. And as -Kánchanadanshtra saw that I came to the front in several engagements, -he appointed me general. And as I had won the affections of that -master of mine by my exclusive devotion to him, when he died, having -no son, he bestowed on me his kingdom. And twenty-seven hundred years -have passed over my head, since I have been in this place, and yet, -owing to eating that fruit, I do not suffer from old age. - -When Ekákikesarin, the king of the Bhillas, had told in these -words his own history, he went on to ask a favour of the astonished -monarch, saying, "By the fruit given by the monkey I gained a long -life, and by that long life I have again obtained a perfect fruit, -namely, the sight of your august self. So I entreat, king, that the -condescension towards me, which you have shown by coming to my house, -may be developed into gracious approval. I have, king, a daughter -of matchless beauty, born to me by a Kshatriyá wife, and her name is -Madanasundarí. That pearl of maidens ought not to fall to the lot of -any one but your Highness. Therefore I bestow her on you; marry her -with due ceremonies. And I, my sovereign, will follow you as your -slave with twenty thousand archers." - -When the Bhilla chief addressed this petition to the king, he granted -it. And in an auspicious hour he married the daughter of that chief, -who gave him a hundred camels laden with pearls and musk. And after -the king had remained there seven days, he set out thence with -Madanasundarí and the army of the Bhillas. - -In the meanwhile, after the king had been carried away by his horse, -our army remained despondent in the forest, where the hunting -took place; but the warder Bhadráyudha said to them, "Away with -despondency! Even though our king has been away for a long time, -he is of divine power, and no serious misfortune will happen to -him. Do you not remember how he went to Pátála and married there the -daughter of a Nága, whose name was Surúpá, and came back here alone, -and how the hero went to the world of the Gandharvas, and returned -here with Tárávalí the daughter of the king of the Gandharvas?" With -these words Bhadráyudha consoled them all, and they remained at the -entrance of the forest waiting for the king. - -And while that Madanasundarí was advancing leisurely by an open path, -accompanied by the Savara hosts, the king entered that forest on -horseback, with myself and the Vetála, in order to get a sight of the -boar he had before seen: and when he entered it, the boar rushed out -in front of him, and the moment the king saw it, he killed it with five -arrows. When it was slain, the Vetála rushed to it, and tore its belly -open, and suddenly there issued from it a man of pleasing appearance. - -The king, astonished, asked him who he was, and then there came there -a wild elephant, resembling a moving mountain. When the king saw that -wild elephant charging down on him, he smote it in a vital place and -slew it with a single arrow. The Vetála tore open its belly also, -and there issued from it a man of heavenly appearance, and a woman -beautiful in all her limbs. And when the king was about to question -the man, who issued from the boar, he said to him, "Listen, king; -I am going to tell you my history. - -"We two, king, are two sons of gods: [800] this one's name is Bhadra, -and I am Subha. As we were roaming about we observed the hermit Kanva -engaged in meditation. We assumed in sport the forms of an elephant -and a boar, and having done so, we terrified the great sage in our -reckless folly, and he pronounced on us this curse, 'Become in this -forest an elephant and boar such as you are now; but when you shall be -killed by king Vikramáditya, you shall be released from the curse.' So -we became an elephant and a boar by the curse of the hermit, and we -have to-day been set free by you; as for this woman, let her tell -her own story. But touch this boar on the neck and this elephant on -the back; and they will become for you celestial sword and shield." - -When he had said this, he disappeared with his companion, and the boar -and elephant, touched by the hand of the king, became for him a sword -and a shield. Then the woman, being questioned about her history, -spoke as follows: - -"I am the wife of a great merchant in Ujjayiní named Dhanadatta. One -night, as I was sleeping on the top of a palace, this elephant came and -swallowed me and brought me here; however this man was not inside the -elephant, but when its belly was torn open, he came out of it with me." - -When the woman said this in grief, the king said to her, "Be of good -courage: I will take you to your husband's house: go and journey -along in security with my harem." When he had said this, he made -the Vetála take her and hand her over to the queen Madanasundarí, -who was travelling by a different path. - -Then, the Vetála having returned, we suddenly saw there in the wood -two princesses, with a numerous and splendid retinue. And the king -sent me and summoned their chamberlains, and they, when asked whence -the two maidens came, told the following story; - - - -Story of the two princesses. - -There is a dvípa named Katáha, the home of all felicities. In it -there is a king rightly named Gunaságara. [801] He had born to him -by his principal queen a daughter named Gunavatí, who by her beauty -produced astonishment even in the Creator who made her. And holy -seers announced that she should have for a husband the lord of the -seven dvípas; whereupon her father the king deliberated with his -counsellors; and came to this conclusion, "King Vikramáditya is a -suitable husband for my daughter; so I will send her to marry him." - -Accordingly, the king made his daughter embark in a ship on the sea, -with her retinue and wealth, and sent her off. But it so happened -that when the ship came near Suvarnadvípa, it was swallowed, with -the princess and the people on board, by a large fish. But that -monstrous fish was carried by the current of the sea as if by the -course of Destiny, and thrown up on a coast near that dvípa, and there -stranded. And the people of the neighbourhood, the moment they saw it, -ran with many weapons in their hands, and killed that marvellous fish, -and cut open its belly. [802] And then there came out of it that -great ship full of people; and when the king of that dvípa heard of -it, he came there greatly wondering. And that king, whose name was -Chandrasekhara, and who was the brother-in-law of king Gunaságara, -heard the whole story from the people in the ship. Then the king, -finding that Gunavatí was the daughter of his sister, took her into his -palace, and out of joy celebrated a feast. And the next day that king -put on board a ship in a lucky moment his daughter Chandravatí, whom -he had long intended to give to king Vikramáditya, with that Gunavatí, -and sent her off with much magnificence as a gift to that sovereign. - -These two princesses, having crossed the sea, by advancing gradually, -have at length arrived here; and we are their attendants. And when -we reached this place, a very large boar and a very large elephant -rushed upon us; then, king, we uttered this cry, "These maidens have -come to offer themselves for wives to king Vikramáditya: so preserve -them for him, ye Guardians of the World, as is meet." When the boar -and the elephant heard this, they said to us with articulate speech, -"Be of good courage! the mere mention of that king's name ensures your -safety. And you shall see him arrive here in a moment." When the boar -and the elephant, who were, no doubt, some heavenly beings or other, -had said this, they went away. - -"This is our story," said the chamberlain, and then, queen, I said to -them, "And this is the king you seek." Then they fell at the king's -feet rejoicing, and made over to him those two princesses Gunavatí -and Chandravatí. And the king gave orders to the Vetála and had those -two fair ones also taken to his queen, saying, "Let all three travel -with Madanasundarí." - -The Vetála returned immediately, and then, queen, the king went with -him and myself by an out-of-the-way path. And as we were going along in -the forest, the sun set; and just at that time we heard there the sound -of a drum. The king asked, "Whence comes this sound of a drum?" The -Vetála answered him, "King, there is a temple here. It is a marvel -of heavenly skill, having been built by Visvakarman; and this beating -of the drum is to announce the commencement of the evening spectacle." - -When the Vetála had said this, he and the king and I went there out -of curiosity, and after we had tied up the horse, we entered. And -we saw worshipped there a great linga of tárkshyaratna [803] and in -front of it a spectacle with blazing lights. And there danced there -for a long time three nymphs of celestial beauty, in four kinds of -measures, accompanied with music and singing. And at the end of the -spectacle we beheld a wonder, for the dancing nymphs disappeared in -the figures carved on the pillars of the temple: and in the same way -the singers and players went into the figures of men painted on the -walls. When the king saw this, he was astonished, but the Vetála said -to him, "Such is this heavenly enchantment produced by Visvakarman, -lasting for ever, for this will always take place at both twilights." - -When he had said this, we wandered about in the temple, and saw in -one place a female figure on a pillar, of extraordinary beauty. When -the king saw her, he was bewildered by her beauty, and remained for -a moment absent-minded and motionless, so that he himself was like a -figure cut on a pillar. And he exclaimed, "If I do not see a living -woman like this figure, of what profit to me is my kingdom or my -life?" When the Vetála heard this, he said, "Your wish is not hard to -gratify, for the king of Kalinga has a daughter named Kalingasená, and -a sculptor of Vardhamána seeing her, and being desirous of representing -her beauty, carved this figure in imitation of her. [804] So return -to Ujjayiní, king, and ask that king of Kalinga for his daughter, -or carry her off by force." This speech of the Vetála's the king laid -up in his heart. - -Then we spent that night there, and the next morning we set out, and -we saw two handsome men under an asoka-tree, and then they rose up -and bowed before the king. Then the king said to them, "Who are you, -and why are you in the forest?" One of them answered, "Listen, king, -I will tell you the whole story." - - - -Story of Dhanadatta. - -I am the son of a merchant in Ujjayiní, and my name is Dhanadatta. Once -on a time I went to sleep with my wife on the top of my palace. In -the morning I woke up and looked about me, and lo! my wife was not -in the palace, nor in the garden attached to it, nor anywhere about -it. I said to myself, "She has not lost her heart to another man; of -that I am convinced by the fact that the garland which she gave me, -telling me that as long as she remained chaste, it would certainly not -fade, is still as fresh as ever. [805] So I cannot think where she -has gone, whether she has been carried off by a demon or some other -evil being, or what has happened to her." With these thoughts in my -mind, I remained looking for her, crying out, lamenting, and weeping; -consumed by the fire of separation from her; taking no food. Then -my relations succeeded at last in consoling me to a certain extent, -and I took food, and I made my abode in a temple, and remained there -plunged in grief, feasting Bráhmans. - -Once when I was quite broken down, this Bráhman came to me there, -and I refreshed him with a bath and food, and after he had eaten, -I asked him whence he came, and he said, "I am from a village -near Váránasí." My servants told him my cause of woe, and he said, -"Why have you, like an unenterprising man, allowed your spirits to -sink? The energetic man obtains even that which it is hard to attain; -so rise up my friend, and let us look for your wife; I will help you." - -I said, "How are we to look for her, when we do not even know in what -direction she has gone?" When I said this, he answered me kindly, -"Do not say this; did not Kesata long ago recover his wife, when it -seemed hopeless that he should ever be reunited with her? Hear his -story in proof of it." - - - -Story of Kesata and Kandarpa. - -There lived in the city of Pátaliputra a wealthy young Bráhman, the son -of a Bráhman; his name was Kesata, and he was in beauty like a second -god of love. He wished to obtain a wife like himself, and so he went -forth secretly [806] from his parents' house, and wandered through -various lands on the pretext of visiting holy bathing-places. And in -the course of his wanderings he came once on a time to the bank of -the Narmadá, and he saw a numerous procession of bridegroom's friends -coming that way. And a distinguished old Bráhman, belonging to that -company, when he saw Kesata in the distance, left his companions, -and coming up to him accosted him, and respectfully said to him in -private, "I have a certain favour to ask of you, and it is one which -you can easily do for me, but the benefit conferred on me will be a -very great one; so, if you will do it, I will proceed to say what it -is." When Kesata heard this, he said, "Noble sir, if what you say is -possible, I must certainly do it: let the benefit be conferred on you." - -When the Bráhman heard that, he said, "Listen, my good young -man; I have a son, who is the prince of ugly, as you are of -good-looking, men. He has projecting teeth, a flat nose, a black -colour, squinting eyes, a big belly, crooked feet, and ears like -winnowing baskets. Though he is such, I, out of my love for him, -described him as handsome, and asked a Bráhman, named Ratnadatta, -to give him his daughter, named Rúpavatí, and he has agreed to do -it. The girl is as beautiful as her name expresses, and to-day they -are to be married. For this reason we have come, but I know that, -when that purposed connexion of mine sees my son, he will refuse to -give him his daughter, and this attempt will be fruitless. And while -thinking how I could find some way out of the difficulty, I have met -you here, courteous sir; so quickly perform for me my desire, as you -have pledged your word to do. Come with us, and marry that maiden, -and hand her over to my son to-day, for you are as good-looking as -the bride." - -When Kesata heard this, he said, "Agreed," and so the old Bráhman -took Kesata with him, and they crossed the Narmadá in boats and landed -on the opposite bank. And so he reached the city, and rested outside -it with his followers, and at that time the sun also, the traveller -of the sky, went to his rest on the mountain of setting. Then the -darkness began to diffuse itself abroad, and Kesata, having gone -to rinse his mouth, saw a terrible Rákshasa rise up near the water; -and the Rákshasa said, "Where will you go from me, [807] Kesata? I -am about to devour you." Thereupon Kesata said to the Rákshasa, -"Do not devour me now; I will certainly come back to you presently, -when I have done the Bráhman the service I promised." When the Rákshasa -heard this, he made Kesata take an oath to this effect, and then let -him go; and he returned to the company of the bridegroom's friends. - -Then the old Bráhman brought Kesata adorned with the ornaments -of a bridegroom, and entered that city with all the bridegroom's -party. And then he made him enter the house of Ratnadatta, in which an -altar-platform was ready prepared, and which was made to resound with -the music of various instruments. And Kesata married there with all -due ceremonies that fair-faced maiden Rúpavatí, to whom her father -gave great wealth. And the women there rejoiced, seeing that the -bride and bridegroom were well-matched; and not only Rúpavatí, when -she saw that such a bridegroom had arrived, but her friends also, -fell in love with him. But Kesata at that time was overpowered with -despondency and astonishment. - -And at night Rúpavatí seeing that her husband, as he lay on the bed, -was plunged in thought, and kept his head turned away, pretended to be -asleep. And in the dead of night Kesata, thinking that she was asleep, -went out to that Rákshasa to keep his promise. And that faithful wife -Rúpavatí also gently rose up unobserved, and followed her husband, -full of curiosity. And when Kesata arrived where the Rákshasa was, -the latter said to him, "Bravo! you have kept your promise faithfully, -Kesata; you are a man of noble character. You sanctify your city -of Pátaliputra and your father Desata by your virtue, so approach, -that I may devour you." When Rúpavatí heard that, she came up quickly -and said, "Eat me, for, if my husband is eaten, what will become of -me?" The Rákshasa said, "You can live on alms." She replied, "Who, -noble sir, will give alms to me who am a woman?" The Rákshasa said, -"If any one refuses to give you alms, when asked to do so, his head -shall split in a hundred pieces." [808] Then she said, "This being so, -give me my husband by way of alms." And, as the Rákshasa would not -give him, his head at once split asunder, and he died. Then Rúpavatí -returned to her bridal-chamber, with her husband, who was exceedingly -astonished at her virtue, and at that moment the night came to an end. - -And the next morning the bridegroom's friends took food and set out -from that city, and reached the bank of the Narmadá with the newly -married pair. Then the old Bráhman, who was their leader, put the wife -Rúpavatí with her attendants on board one boat, and went on board a -second himself, and cunningly made Kesata embark on a third, having -previously made an agreement with the boatmen; and before he went -on board took from him all the ornaments he had lent him. Then the -Bráhman was ferried across with the wife and the bridegroom's party, -but Kesata was kept out in the middle of the stream by the boatmen, -and carried to a great distance. Then those boatmen pushed the boat -and Kesata into a place where the current ran full and strong, and -swam ashore themselves, having been bribed by the old Bráhman. - -But Kesata was carried with the boat, by the river which was lashed -into waves by the wind, into the sea, and at last a wave flung him up -on the coast. There he recovered strength and spirits, as he was not -doomed to die just yet, and he said to himself, "Well, that Bráhman -has made me a fine recompense. But was not the fact that he married -his son by means of a substitute, in itself sufficient proof that he -was a fool and a scoundrel?" - -While he remained there, buried in such thoughts, the night came on -him, when the companies of air-flying witches begin to roam about. He -remained sleepless through it, and in the fourth watch he heard a -noise in the sky, and saw a handsome [809] man fall from heaven in -front of him. Kesata was terrified at first, but after some time -he saw that he had nothing uncanny about him, so he said to him, -"Who are you, Sir?" Then the man said, "First tell me who you are; -and then I will tell you who I am." Hearing that, Kesata told him -his history. Then the man said, "My friend, you are exactly in the -same predicament as myself, so I will now tell you my history, listen. - -"There is on the bank of the river Vená a city named Ratnapura; -I am a Bráhman householder in that city, the son of a rich man, -and my name is Kandarpa. One evening I went down to the river Vená -to draw water, and I slipped and fell into it, and was carried away -by the current. The current carried me a long way during that night, -and when the morning came, as I was not doomed to die yet, it brought -me to the foot of a tree that grew on the bank. I climbed up the bank -by the help of the tree, and when I had recovered breath, I saw in -front of me a great empty temple dedicated to the Mothers. I entered -it, and when I saw before me the Mothers flashing, as it were, with -brightness and power, my fear was allayed, and I bowed before them, -and praised them and addressed this prayer to them, 'Venerable ones, -deliver me a miserable man; for I have to-day come here as a suppliant -for your protection.' When I had uttered this prayer, being exhausted -with my struggles in the current of the river, I rested, my friend, -till my fatigue gradually disappeared, and the day disappeared -also. And then there appeared the horrible female ascetic called -night, furnished with many stars by way of a bone-necklace, white with -moonlight instead of ashes, and carrying the moon for a gleaming seull. - -"And then, I remember, a band of witches came out from the company -of the Mothers, and they said to one another, 'To night we must go -to the general assembly of the witches in Chakrapura, [810] and how -can this Bráhman be kept safe in this place which is full of wild -beasts? So let us take him to some place where he will be happy: -and afterwards we will bring him back again; he has fled to us for -protection.' When they had said this, they adorned me, and carrying -me through the air, placed me in the house of a rich Bráhman in a -certain city, and went away. - -"And when I looked about me there, lo! the altar was prepared for -a marriage, and the auspicious hour had arrived, but the procession -of bridegroom's friends was nowhere to be seen. And all the people, -seeing me in front of the door arrayed in bridegroom's garments -of heavenly splendour, said, 'Here is the bridegroom at any rate -arrived.' Then the Bráhman of the house took me to the altar, and -led his daughter there adorned, and gave her to me with the usual -ceremonies. And the women said to one another, 'Fortunate is it that -the beauty of Sumanas has borne fruit by winning her a bridegroom like -herself!' Then, having married Sumanas, I slept with her in a palace, -gratified by having every want supplied in the most magnificent style. - -"Then those witches came back from their assembly in this last watch -of the night, and by their supernatural power carried me off, and flew -up into the air with me. And while they were flying through the air, -they had a fight with another set of witches, who came, wishing to -carry me off, and they let me go and I fell down here. And I do not -know the city where I married that Sumanas; and I cannot tell what will -become of her now. This succession of misfortunes, which Destiny has -brought upon me, has now ended in happiness by my meeting with you." - -When Kandarpa had given this account of his adventure, Kesata said -to him, "Do not be afraid, my friend; the witches will have no power -over you henceforth; since I possess a certain irresistible charm, -which will keep them at a distance: now let us roam about together: -Destiny will bestow on us good fortune." And while they were engaged -in this conversation, the night came to an end. - -In the morning Kesata and Kandarpa set out from that place together, -and crossing the sea, reached in due course a city named Bhímapura -near the river called Ratnanadí. There they heard a great noise on the -bank of that river, and when they went to the place whence it came, -they saw a fish that filled the channel of the stream from bank to -bank. It had been thrown up by the tide of the sea, and got fast in the -river owing to the vastness of its bulk, and men with various weapons -in their hands were cutting it up to procure flesh. And while they -were cutting it open, there came out of its belly a woman, and being -beheld by the people with astonishment, she came terrified to the bank. - -Then Kandarpa looked at her, and said exultingly to Kesata, "My friend, -here is that very Sumanas, whom I married. But I do not know how -she came to be living in the belly of a fish. So let us remain here -in silence, until the whole matter is cleared up." Kesata consented, -and they remained there. And the people said to Sumanas, "Who are you, -and what is the meaning of this?" Then she said very reluctantly, - -"I am the daughter of a crest-jewel of Bráhmans, named Jayadatta, -who lived in the city of Ratnákara. My name is Sumanas, and one night -I was married to a certain handsome young Bráhman, who was a suitable -match for me. That very night, my husband went away somewhere, while -I was asleep; and though my father made diligent search for him, he -could not find him anywhere. Then I threw myself into the river to -cool the fire of grief at separation from him, and I was swallowed -by this fish; and now Destiny has brought me here." - -While she was saying this, a Bráhman named Yajnasvámin rushed out of -the crowd, and embraced her and said this to her, "Come, come with -me, niece; you are the daughter of my sister; for I am Yajnasvámin, -your mother's own brother." When Sumanas heard that, she uncovered her -face and looked at him, and recognising her uncle, she embraced his -feet weeping. But after a moment she ceased weeping, and said to him, -"Do you give me fuel, for, as I am separated from my husband, I have -no other refuge but the fire." - -Her uncle did all he could to dissuade her, but she would not abandon -her intention; and then Kandarpa, having thus seen her real feelings -tested, came up to her. When the wise Sumanas saw him near her, she -recognised him, and fell weeping at his feet. And when the discreet -woman was questioned by the people, and by that uncle of hers, she -answered, "He is my husband." Then all were delighted, and Yajnasvámin -took her husband Kandarpa to his house, together with Kesata. There -they told their adventures, and Yajnasvámin and his family lovingly -waited on them with many hospitable attentions. - -After some days had passed, Kesata said to Kandarpa, "You have gained -all you want by recovering your longed-for wife; so now go with her -to Ratnapura your own city; but, as I have not attained the object of -my desire, I will not return to my own country: I, my friend, will -make a pilgrimage to all the holy bathing-places and so destroy my -body." When Yajnasvámin, in Bhímapura, heard this, he said to Kesata, -"Why do you utter this despondent speech? As long as people are alive, -there is nothing they cannot get: in proof of this hear the story of -Kusumáyudha, which I am about to tell you." - - - -Story of Kusumáyudha and Kamalalochaná. - -There was in a town named Chandrapura a Bráhman named Devasvámin: -he had a very beautiful daughter named Kamalalochaná. And he had a -young Bráhman pupil named Kusumáyudha; and that pupil and his daughter -loved one another well. - -One day her father made up his mind to give her to another suitor, -and at once that maiden sent by her confidante the following message -to Kusumáyudha, "Though I have long ago fixed my heart on you for a -husband, my father has promised to give me to another, so devise a -scheme for carrying me off hence." So Kusumáyudha made an arrangement -to carry her off, and he placed outside her house at night a servant -with a mule for that purpose. So she quietly went out and mounted -the mule, but that servant did not take her to his master; he took -her somewhere else, to make her his own. - -And during the night he took Kamalalochaná a long distance, and they -reached a certain city by the morning, when that chaste woman said to -the servant, "Where is my husband your master? Why do you not take me -to him?" When the cunning rogue heard this, he said to her who was -alone in a foreign country, "I am going to marry you myself: never -mind about him; how can you get to him now?" When the discreet woman -heard this, she said, "Indeed I love you very much." [811] Then the -rascal left her in the garden of the city, and went to the market to -buy the things required for a wedding. In the meanwhile that maiden -fled, with the mule, and entered the house of a certain old man who -made garlands. She told him her history, and he made her welcome, so -she remained there. And the wicked servant, not finding her in the -garden, went away from it disappointed, and returned to his master -Kusumáyudha. And when his master questioned him, he said, "The fact is, -you are an upright man yourself, and you do not understand the ways -of deceitful women. No sooner did she come out and was seen, than -I was seized there by those other men, and the mule was taken away -from me. By good luck I managed to escape and have come here." When -Kusumáyudha heard this, he remained silent, and plunged in thought. - -One day his father sent him to be married, and as he was going -along, he reached the city, where Kamalalochaná was. There he -made the bridegroom's followers encamp in a neighbouring garden, -and while he was roaming about alone, Kamalalochaná saw him, and -told the garland-maker in whose house she was living. He went and -told her intended husband what had taken place, and brought him to -her. Then the garland-maker collected the necessary things, and the -long-desired marriage between the youth and the maiden was immediately -celebrated. Then Kusumáyudha punished that wicked servant, and married -in addition that second maiden, who was the cause of his finding -Kamalalochaná, and in order to marry whom he had started from home, -and he returned rejoicing to his own country with those two wives. - -"Thus the fortunate are reunited in the most unexpected manner, and so -you may be certain, Kesata, of regaining your beloved soon in the same -way." When Yajnasvámin had said this, Kandarpa, Sumanas and Kesata, -remained for some days in his house, and then they set out for their -own country. But on the way they reached a great forest, and they -were separated from one another in the confusion produced by a charge -of wild elephants. Of the party Kesata went on alone and grieved, -and in course of time reached the city of Kásí and found his friend -Kandarpa there. And he went with him to his own city Pátaliputra, -and he remained there some time welcomed by his father. And there -he told his parents all his adventures, beginning with his marrying -Rúpavatí, and ending with the story of Kandarpa. - -In the meanwhile Sumanas fled, terrified at the elephants, and entered -a thicket, and while she was there, the sun set for her. And when -night came on, she cried out in her woe, "Alas, my husband! Alas, -my father! Alas, my mother!" and resolved to fling herself into a -forest fire. And in the meanwhile that company of witches, that were -so full of pity for Kandarpa, having conquered the other witches, -reached their own temple. There they remembered Kandarpa, and finding -out by their supernatural knowledge that his wife had lost her way in -a wood, they deliberated as follows, "Kandarpa, being a resolute man, -will unaided obtain his desire; but his wife, being a young girl, -and having lost her way in the forest, will assuredly die. So let us -take her and put her down in Ratnapura, in order that she may live -there in the house of Kandarpa's father with his other wife." When -the witches had come to this conclusion, they went to that forest -and comforted Sumanas there, and took her and left her in Ratnapura. - -When the night had passed, Sumanas, wandering about in that city, -heard the following cry in the mouths of the people who were running -hither and thither, "Lo! the virtuous Anangavatí, the wife of the -Bráhman Kandarpa, who, after her husband had gone somewhere or other, -lived a long time in hope of reunion with him, not having recovered -him, has now gone out in despair to enter the fire, followed by her -weeping father-in-law and mother-in-law." When Sumanas heard that, she -went quickly to the place where the pyre had been made, and going up to -Anangavatí, said to her, in order to dissuade her, "Noble lady, do not -act rashly, for that husband of yours is alive." Having said this, she -told the whole story from the beginning. And she shewed the jewelled -ring that Kandarpa gave her. Then all welcomed her, perceiving that her -account was true. Then Kandarpa's father honoured that bride Sumanas -and gladly lodged her in his house with the delighted Anangavatí. - -Then Kandarpa left Pátaliputra [812] without telling Kesata, as -he knew he would not like it, in order to roam about in search of -Sumanas. And after he had gone, Kesata, feeling unhappy without -Rúpavatí, left his house without his parents' knowledge, and went -to roam about hither and thither. And Kandarpa, in the course of his -wanderings, happened to visit that very city, where Kesata, married -Rúpavatí. And hearing a great noise of people, he asked what it meant, -and a certain man said to him, "Here is Rúpavatí preparing to die, as -she cannot find her husband Kesata,; the tumult is on that account; -listen to the story connected with her." Then that man related the -strange story of Rúpavatí's marriage with Kesata and of her adventure -with the Rákshasa, and then continued as follows: - -"Then that old Bráhman, having tricked Kesata, went on his way, -taking with him Rúpavatí for his son: but nobody knew where Kesata -had gone after marrying her. And Rúpavatí, not seeing Kesata on the -journey, said, 'Why do I not see my husband here, though all the rest -of the party are travelling along with me?' When the old Bráhman heard -that, he shewed her that son of his, and said to her, 'My daughter, -this son of mine is your husband; behold him.' Then Rúpavatí said -in a rage to the old man there, 'I will not have this ugly fellow -for a husband; I will certainly die, if I cannot get that husband, -who married me yesterday.' - -"Saying this, she at once stopped eating and drinking; and the old -Bráhman, through fear of the king, had her taken back to her father's -house. There she told the trick that the old Bráhman had played her, -and her father, in great grief, said to her, 'How are we to discover, -my daughter, who the man that married you, is?' Then Rúpavatí said, -'My husband's name is Kesata, and he is the son of a Bráhman named -Desata in Pátaliputra; for so much I heard from the mouth of a -Rákshasa.' When she had said this, she told her father the whole -story of her husband and the Rákshasa. Then her father went and saw -the Rákshasa lying dead, and so he believed his daughter's story, -and was pleased with the virtue of that couple. - -"He consoled his daughter with hopes of reunion with her husband, and -sent his son to Kesata's father in Pátaliputra, to search for him. And -after some time they came back and said, 'We saw the householder -Desata in Pátaliputra. But when we asked him where his son Kesata was, -he answered us with tears, "My son Kesata is not here; he did return -here, and a friend of his named Kandarpa came with him; but he went -away from here without telling me, pining for Rúpavatí"--When we -heard this speech of his, we came back here in due course.' - -"When those sent to search had brought back this report, Rúpavatí said -to her father, 'I shall never recover my husband, so I will enter the -fire; how long, father, can I live here without my husband?' She went -on saying this, and as her father has not been able to dissuade her, -she has come out to-day to perish in the fire. And two maidens, -friends of hers, have come out to die in the same way; one is -called Sringáravatí and the other Anurágavatí. For long ago, at the -marriage of Rúpavatí, they saw Kesata and made up their minds that -they would have him for a husband, as their hearts were captivated -by his beauty. This is the meaning of the noise which the people here -are making." - -When Kandarpa heard this from that man, he went to the pyre which had -been heaped up for those ladies. He made a sign to the people from -a distance to cease their tumult, and going up quickly, he said to -Rúpavatí, who was worshipping the fire; "Noble lady; desist from this -rashness; that husband of yours Kesata is alive; he is my friend; know -that I am Kandarpa." When he had said this, he told her all Kesata's -adventures, beginning with the circumstance of the old Bráhman's -treacherously making him embark on the boat. Then Rúpavatí believed -him, as his story tallied so completely with what she knew, and she -joyfully entered her father's house with those two friends. And her -father kindly welcomed Kandarpa and took good care of him; and so he -remained there, to please him. - -In the meanwhile it happened that, as Kesata was roaming about, he -reached Ratnapura and found there the house of Kandarpa, in which -his two wives were. And as he was wandering about near the house, -Sumanas, the wife of Kandarpa, saw him from the top of the house -and said delighted to her father-in-law and mother-in-law, and the -other people in the house, "Here now is Kesata my husband's friend -arrived; we may hear news of my husband from him; quickly invite -him in." Then they went and on some pretext or other brought in -Kesata as she advised, and when he saw Sumanas come towards him, -he was delighted. And after he had rested she questioned him, and -he immediately told her his own and Kandarpa's adventures, after the -scare produced by the wild elephants. - -He remained there some days, hospitably entertained, and then a -messenger came from Kandarpa with a letter. The messenger said, -"Kandarpa and Rúpavatí are in the town where Kandarpa's friend Kesata -married Rúpavatí;" and the contents of the letter were to the same -effect; and Kesata communicated the tidings with tears to the father -of Kandarpa. - -And the next day Kandarpa's father sent in high glee a messenger -to bring his son, and dismissed Kesata, that he might join his -beloved. And Kesata went with that messenger, who brought the letter, -to that country where Rúpavatí was living in her father's house. There, -after a long absence, he greeted and refreshed the delighted Rúpavatí, -as the cloud does the chátakí. He met Kandarpa once more, and he -married at the instance of Rúpavatí her two before-mentioned friends, -Anurágavatí and Sringáravatí. And then Kesata went with Rúpavatí and -them to his own land, after taking leave of Kandarpa. And Kandarpa -returned to Ratnapura with the messenger, and was once more united -to Sumanas and Anangavatí and his relations. So Kandarpa regained -his beloved Sumanas, and Kesata his beloved Rúpavatí, and they lived -enjoying the good things of this life, each in his own country. - -Thus men of firm resolution, though separated by adverse destiny, are -reunited with their dear ones, despising even terrible sufferings, -and taking no account of their interminable duration. So rise up -quickly my friend, let us go; you also will find your wife, if you -search for her; who knows the way of Destiny? I myself regained my -wife alive after she had died. - -"Telling me this tale my friend encouraged me; and himself accompanied -me; and so roaming about with him, I reached this land, and here I -saw a mighty elephant and a wild boar. And, (wonderful to say!) I saw -that elephant bring my helpless wife out of his mouth, and swallow her -again; and I followed that elephant, which appeared for a moment and -then disappeared for a long time, and in my search for it I have now, -thanks to my merits, beheld your Majesty here." - -When the young merchant had said this, Vikramáditya sent for his wife, -whom he had rescued by killing the elephant, and handed her over -to him. And then the couple, delighted at their marvellous reunion, -recounted their adventures to one another, and their mouths were loud -in praise of the glorious king Vishamasíla. - - - - - - -CHAPTER CXXIV. - - -Then King Vikramáditya put this question to the friend of the young -merchant, who came with him, "You said that you recovered your wife -alive after she was dead; how could that be? Tell us, good sir, the -whole story at length." When the king said this to the friend of the -young merchant, the latter answered, "Listen, king, if you have any -curiosity about it; I proceed to tell the story." - - - -Story of Chandrasvámin who recovered his wife alive after her death. - -I am a young Bráhman of the name of Chandrasvámin, living on that -magnificent grant to Bráhmans, called Brahmasthala, and I have a -beautiful wife in my house. One day I had gone to the village for some -object, by my father's orders, and a kápálika, who had come to beg, -cast eyes on that wife of mine. She caught a fever from the moment -he looked at her, and in the evening she died. Then my relations took -her, and put her on the pyre during the night. And when the pyre was -in full blaze, I returned there from the village; and I heard what -had happened from my family who wept before me. - -Then I went near the pyre, and the kápálika came there with the -magic staff dancing [813] on his shoulder, and the booming drum in his -hand. He quenched the flume of the pyre, king, by throwing ashes on it, -[814] and then my wife rose up from the midst of it uninjured. The -kápálika took with him my wife who followed him, drawn by his magic -power, and ran off quickly, and I followed him with my bow and arrows. - -And when he reached a cave on the bank of the Ganges, he put the -magic staff down on the ground, and said exultingly to two maidens -who were in it, "She, without whom I could not marry you, though I -had obtained you, has come into my possession; and so my vow has been -successfully accomplished," [815] Saying this he shewed them my wife, -and at that moment I flung his magic staff into the Ganges; and when he -had lost his magic power by the loss of the staff, I reproached him, -exclaiming, "Kápálika, as you wish to rob me of my wife, you shall -live no longer." Then the scoundrel, not seeing his magic staff, -tried to run away; but I drew my bow and killed him with a poisoned -arrow. Thus do heretics, who feign the vows of Siva only for the -pleasure of accomplishing nefarious ends, fall, though their sin has -already sunk them deep enough. - -Then I took my wife, and those other two maidens, and I returned -home, exciting the astonishment of my relations. Then I asked those -two maidens to tell me their history, and they gave me this answer, -"We are the daughters respectively of a king and a chief merchant in -Benares, and the kápálika carried us off by the same magic process -by which he carried off your wife, and thanks to you we have been -delivered from the villain without suffering insult." This was their -tale; and the next day I took them to Benares, and handed them over -to their relations, after telling what had befallen them. [816] - -And as I was returning thence, I saw this young merchant, who had lost -his wife, and I came here with him. Moreover, I anointed my body with -an ointment that I found in the cave of the kápálika; and, observe, -perfume still exhales from it, even though it has been washed. - -"In this sense did I recover my wife arisen from the dead." When -the Bráhman had told this story, the king honoured him and the young -merchant, and sent them on their way. And then that king Vikramáditya, -taking with him Gunavatí, Chandravatí, and Madanasundarí, and having -met his own forces, returned to the city of Ujjayiní, and there he -married Gunavatí and Chandravatí. - -Then the king called to mind the figure carved on a pillar that he -had seen in the temple built by Visvakarman, and he gave this order to -the warder, "Let an ambassador be sent to Kalingasena to demand from -him that maiden whose likeness I saw carved on the pillar." When the -warder received this command from the king, he brought before him an -ambassador named Suvigraha, and sent him off with a message. - -So the ambassador went to the country of Kalinga, and when he had seen -the king Kalingasena, he delivered to him the message with which he had -been entrusted, which was as follows, "King, the glorious sovereign -Vikramáditya sends you this command, 'You know that every jewel on -the earth comes to me as my due; and you have a pearl of a daughter, -so hand her over to me, and then by my favour you shall enjoy in your -own realm an unopposed sway.'" When the king of Kalinga heard this, -he was very angry, and he said, "Who is this king Vikramáditya? Does he -presume to give me orders and ask for my daughter as a tribute? Blinded -with pride he shall be cast down." When the ambassador heard this -from Kalingasena, he said to him, "How can you, being a servant, -dare to set yourself up against your master? You do not know your -place. What, madman, do you wish to be shrivelled like a moth in the -fire of his wrath?" - -When the ambassador had said this, he returned and communicated to king -Vikramáditya that speech of Kalingasena's. Then king Vikramáditya, -being angry, marched out with his forces to attack the king of -Kalinga, and the Vetála Bhútaketu went with him. As he marched along, -the quarters, re-echoing the roar of his army, seemed to say to the -king of Kalinga, "Surrender the maiden quickly," and so he reached -that country. When king Vikramáditya saw the king of Kalinga ready -for battle, he surrounded him with his forces; but then he thought -in his mind, "I shall never be happy without this king's daughter; -and yet how can I kill my own father-in-law? Suppose I have recourse -to some stratagem." - -When the king had gone through these reflections, he went with -the Vetála, and by his supernatural power entered the bedchamber -of the king of Kalinga at night, when he was asleep, without being -seen. Then the Vetála woke up the king, and when he was terrified, -said to him laughing, "What! do you dare to sleep, when you are at -war with king Vikramáditya?" Then the king of Kalinga rose up, and -seeing the monarch, who had thus shown his daring, standing with a -terrible Vetála at his side, and recognising him, bowed trembling at -his feet, and said, "King, I now acknowledge your supremacy; tell me -what I am to do." And the king answered him, "If you wish to have me -as your overlord, give me your daughter Kalingasená." Then the king -of Kalinga agreed, and promised to give him his daughter, and so the -monarch returned successful to his camp. - -And the next day, queen, your father the king of Kalinga bestowed -you on king Vishamasíla with appropriate ceremonies, and a splendid -marriage-gift. Thus, queen, you were lawfully married by the king -out of his deep love for you, and at the risk of his own life, and -not out of any desire to triumph over an enemy. - -"When I heard this story, my friends, from the mouth of the kárpatika -Devasena, I dismissed my anger, which was caused by the contempt with -which I supposed myself to have been treated. So, you see, this king -was induced to marry me by seeing a likeness of me carved on a pillar, -and to marry Malayavatí by seeing a painted portrait of her." In these -words Kalingasená, the beloved wife of king Vikramáditya, described -her husband's might, and delighted his other wives. Then Vikramáditya, -accompanied by all of them, and by Malayavatí, remained delighting -in his empire. - -Then, one day, a Rájpút named Krishnasakti, who had been oppressed by -the members of his clan, came there from the Dakkan. He went to the -palace-gate surrounded by five hundred Rájpúts, and took on himself the -vow of kárpatika to the king. And though the king tried to dissuade -him, he made this declaration, "I will serve king Vikramáditya for -twelve years." And he remained at the gate of the palace, with his -followers, determined to carry out this vow, and while he was thus -engaged, eleven years passed over his head. - -And when the twelfth year came, his wife, who was in another land, -grieved at her long separation from him, sent him a letter; and he -happened to be reading this Áryá verse which she had written in the -letter, at night, by the light of a candle, when the king, who had -gone out in search of adventures, was listening concealed, "Hot, long, -and tremulous, do these sighs issue forth from me, during thy absence, -my lord, but not the breath of life, hard-hearted woman that I am!" - -When the king had heard this read over and over again by the kárpatika, -he went to his palace and said to himself, "This kárpatika, whose -wife is in such despondency, has long endured affliction, and if his -objects are not gained, he will, when this twelfth year is at an end, -yield his breath. So I must not let him wait any longer." After going -through these reflections, the king at once sent a female slave, -and summoned that kárpatika. And after he had caused a grant to be -written, he gave him this order, "My good fellow, go towards the -northern quarter through Omkárapítha; there live on the proceeds of a -village of the name of Khandavataka, which I give you by this grant; -you will find it by asking your way as you go along." - -When the king had said this, he gave the grant into his hands; and -the kárpatika went off by night without telling his followers. He -was dissatisfied, saying to himself, "How shall I be helped to -conquer my enemies by a single village that will rather disgrace -me? Nevertheless my sovereign's orders must be obeyed." So he slowly -went on, and having passed Omkárapítha, he saw in a distant forest -many maidens playing, and then he asked them this question, "Do you -know where Khandavataka is?" When they heard that, they answered, -"We do not know; go on further; our father lives only ten yojanas -from here; ask him; he may perhaps know of that village." - -When the maidens had said this to him, the kárpatika went on, and -beheld their father, a Rákshasa of terrific appearance. He said to him, -"Whereabouts here is Khandavataka? Tell me, my good fellow." And the -Rákshasa, quite taken aback by his courage, said to him, "What have you -got to do there? The city has been long deserted; but if you must go, -listen; this road in front of you divides into two: take the one on the -left hand, and go on until you reach the main entrance of Khandavataka, -the lofty ramparts on each side of which make it attract the eye." - -When the Rákshasa had told him this, he went on, and reached that -main street, and entered that city, which, though of heavenly beauty, -was deserted and awe-inspiring. And in it he entered the palace, which -was surrounded with seven zones, and ascended the upper storey of it, -which was made of jewels and gold. There he saw a gem-bestudded throne, -and he sat down on it. Thereupon a Rákshasa came with a wand in his -hand, and said to him, "Mortal, why have you sat down here on the -king's throne?" When the resolute kárpatika Krishnasakti heard this, -he said, "I am lord here; and you are tribute-paying house-holders -whom king Vikramáditya has made over to me by his grant." - -When the Rákshasa heard that, he looked at the grant, and bowing before -him, said, "You are king here, and I am your warder; for the decrees -of king Vikramáditya are binding everywhere." When the Rákshasa had -said this, he summoned all the subjects, and the ministers and the -king's retinue presented themselves there; and that city was filled -with an army of four kinds of troops. And every one paid his respects -to the kárpatika; and he was delighted, and performed his bathing -and his other ceremonies with royal luxury. - -Then, having become a king, he said to himself with amazement; -"Astonishing truly is the power of king Vikramáditya; and strangely -unexampled is the depth of his dignified reserve, in that he bestows a -kingdom like this and calls it a village!" Full of amazement at this, -he remained there ruling as a king: and Vikramáditya supported his -followers in Ujjayiní. - -And after some days this kárpatika become a king went eagerly to pay -his respects to king Vikramáditya, shaking the earth with his army. And -when he arrived and threw himself at the feet of Vikramáditya, -that king said to him, "Go and put a stop to the sighs of your wife -who sent you the letter." When the king despatched him with these -words, Krishnasakti, full of wonder, went with his friends to his -own land. There he drove out his kinsmen, and delighted his wife, -who had been long pining for him; and having gained more even than -he had ever wished for, enjoyed the most glorious royal fortune. - -So wonderful were the deeds of king Vikramáditya. - -Now one day he saw a Bráhman with every hair on his head and body -standing on end; and he said to him, "What has reduced you, Bráhman, -to this state?" Then the Bráhman told him his story in the following -words: - - - -Story of Devasvámin the permanently horripilant Bráhman. - -There lived in Pátaliputra a Bráhman of the name of Agnisvámin, -a great maintainer of the sacrificial fire; and I am his son, -Devasvámin by name. And I married the daughter of a Bráhman who lived -in a distant land, and because she was a child, I left her in her -father's house. One day I mounted a mare, and went with one servant -to my father-in-law's house to fetch her. There my father-in-law -welcomed me; and I set out from his house with my wife, who was -mounted on the mare, and had one maid with her. - -And when we had got half way, my wife got off the mare, and went to -the bank of the river, pretending that she wanted to drink water. And -as she remained a long time without coming back, I sent the servant, -who was with me, to the bank of the river to look for her. And as he -also remained a long time without coming back, I went there myself, -leaving the maid to take care of the mare. And when I went and looked, -I found that my wife's mouth was stained with blood, and that she had -devoured my servant, and left nothing of him but the bones. [817] In -my terror I left her, and went back to find the mare, and lo! her maid -had in the same way eaten that. Then I fled from the place, and the -fright I got on that occasion still remains in me, so that even now I -cannot prevent the hair on my head and body from standing on end. [818] - -"So you, king, are my only hope." When the Bráhman said this, -Vikramáditya by his sovereign fiat relieved him of all fear. Then the -king said, "Out on it! One cannot repose any confidence in women, -for they are full of daring wickedness." When the king said this, -a minister remarked, "Yes, king! women are fully as wicked as you -say. By the bye, have you not heard what happened to the Bráhman -Agnisarman here?" - - - -Story of Agnisarman. [819] - -There lives in this very city a Bráhman named Agnisarman, the son of -Somasarman; whom his parents loved as their life, but who was a fool -and ignorant of every branch of knowledge. He married the daughter of a -Bráhman in the city of Vardhamána; but her father, who was rich, would -not let her leave his house, on the ground that she was a mere child. - -And when she grew up, Agnisarman's parents said to him, "Son, why do -you not now go and fetch your wife?" When Agnisarman heard that, the -stupid fellow went off alone to fetch her, without taking leave of his -parents. When he left his house a partridge appeared on his right hand, -and a jackal howled on his left hand, a sure prophet of evil. [820] -And the fool welcomed the omen saying, "Hail! Hail!" and when the -deity presiding over the omen heard it, she laughed at him unseen. And -when he reached his father-in-law's place, and was about to enter it, -a partridge appeared on his right, and a jackal on his left, boding -evil. And again he welcomed the omen, exclaiming "Hail! Hail!" and -again the goddess of the omen, hearing it, laughed at him unseen. And -that goddess presiding over the omen said to herself, "Why, this -fool welcomes bad luck as if it were good! So I must give him the -luck which he welcomes, I must contrive to save his life." While the -goddess was going through these reflections, Agnisarman entered his -father-in-law's house, and was joyfully welcomed. And his father-in-law -and his family asked him, why he had come alone, and he answered them, -"I came without telling any one at home." - -Then he bathed and dined in the appropriate manner, and when night -came on, his wife came to his sleeping apartment adorned. But he fell -asleep fatigued with the journey; and then she went out to visit a -paramour of hers, a thief, who had been impaled. But, while she was -embracing his body, the demon that had entered it, bit off her nose; -and she fled thence in fear. And she went and placed an unsheathed -[821] dagger at her sleeping husband's side; and cried out loud -enough for all her relations to hear, "Alas! Alas! I am murdered; -this wicked husband of mine has got up and without any cause actually -cut off my nose." When her relations heard that, they came, and seeing -that her nose was cut off, they beat Agnisarman with sticks and other -weapons. And the next day they reported the matter to the king, and -by his orders they made him over to the executioners, to be put to -death, as having injured his innocent wife. - -But when he was being taken to the place of execution, the goddess -presiding over that omen, who had seen the proceedings of his wife -during the night, said to herself, "This man has reaped the fruit of -the evil omens, but as he said, 'Hail! Hail!' I must save him from -execution." Having thus reflected, the goddess exclaimed unseen from -the air, "Executioners, this young Bráhman is innocent; you must not -put him to death: go and see the nose between the teeth of the impaled -thief." When she had said this, she related the proceedings of his -wife during the night. Then the executioners, believing the story, -represented it to the king by the mouth of the warder, and the king, -seeing the nose between the teeth of the thief, remitted the capital -sentence passed on Agnisarman, and sent him home; and punished that -wicked wife, and imposed a penalty on her relations [822] also. - -"Such, king, is the character of women." When that minister had -said this, King Vikramáditya approved his saying, exclaiming, -"So it is." Then the cunning Múladeva, who was near the king, said, -"King, are there no good women, though some are bad? Are there no -mango-creepers, as well as poisonous creepers? In proof that there -are good women, hear what happened to me." - - - -Story of Múladeva. [823] - -I went once to Pátaliputra with Sasin, thinking that it was the home -of polished wits, and longing to make trial of their cleverness. In a -tank outside that city I saw a woman washing clothes, and I put this -question to her, "Where do travellers stay here?" The old woman gave -me an evasive answer, saying, "Here the Brahmany ducks stay on the -banks, the fish in the water, the bees in the lotuses, but I have -never seen any part where travellers stay." When I got this answer, -I was quite nonplussed, and I entered the city with Sasin. - -There Sasin saw a boy crying at the door of a house, with a warm [824] -rice-pudding on a plate in front of him, and he said, "Dear me! this -is a foolish child not to eat the pudding in front of him, but to vex -himself with useless weeping." When the child heard this, he wiped his -eyes, and said laughing, "You fools do not know the advantages I get by -crying. The pudding gradually cools and so becomes nice, and another -good comes out of it; my phlegm is diminished thereby. These are the -advantages I derive from crying; I do not cry out of folly; but you -country bumpkins are fools because you do not see what I do it for." - -When the boy said this, Sasin and I were quite abashed at our -stupidity, and we went away astonished to another part of the -town. There we saw a beautiful young lady on the trunk of a mango-tree, -gathering mangoes, while her attendants stood at its foot. We said -to the young lady, "Give us also some mangoes, fair one." And she -answered, "Would you like to eat your mangoes cold or hot?" When -I heard that, I said to her, wishing to penetrate the mystery, "We -should like, lovely one, to eat some warm ones first, and to have -the others afterwards." When she heard this, she flung down some -mango-fruits into the dust on the ground. We blew the dust off them -and then ate them. Then the young lady and her attendants laughed, and -she said to us, "I first gave you these warm mangoes, and you cooled -them by blowing on them, and then ate them; catch these cool ones, -which will not require blowing on, in your clothes." When she had -said this, she threw some more fruits into the flaps of our garments. - -We took them, and left that place thoroughly ashamed of ourselves. Then -I said to Sasin and my other companions, "Upon my word I must -marry this clever girl, and pay her out for the way in which she -has made a fool of me; otherwise what becomes of my reputation for -sharpness?" When I said this to them, they found out her father's -house, and on a subsequent day we went there disguised so that we -could not be recognised. - -And while we were reading the Veda there, her father the Bráhman -Yajnasvámin came up to us, and said, "Where do you come from?" We -said to that rich and noble Bráhman, "We have come here from the -city of Máyápurí to study;" thereupon he said to us, "Then stay the -next four months in my house; shew me this favour, as you have come -from a distant country." When we heard this, we said, "We will do -what you say, Bráhman, if you will give us, at the end of the four -months, whatever we may ask for." When we said this to Yajnasvámin, -he answered, "If you ask for anything that it is in my power to give, -I will certainly give it." When he made this promise, we remained -in his house. And when the four months were at an end, we said to -that Bráhman, "We are going away, so give us what we ask for, as -you long ago promised to do." He said, "What is that?" Then Sasin -pointed to me and said, "Give your daughter to this man, who is our -chief." Then the Bráhman Yajnasvámin, being bound by his promise, -thought, "These fellows have tricked me; never mind; there can be no -harm in it; he is a deserving youth." So he gave me his daughter with -the usual ceremonies. - -And when night came, I said laughing to the bride in the bridal -chamber, "Do you remember those warm and those cool mangoes?" When she -heard this, she recognised me, and said with a smile, "Yes, country -bumpkins are tricked in this way by city wits." Then I said to her, -"Rest you fair, city wit; I vow that I the country bumpkin will desert -you and go far away." When she heard this, she also made a vow, saying, -"I too am resolved, for my part, that a son of mine by you shall bring -you back again." When we had made one another these promises, she went -to sleep with her face turned away, and I put my ring on her finger, -while she was asleep. Then I went out, and joining my companions, -started for my native city of Ujjayiní, wishing to make trial of -her cleverness. - -The Bráhman's daughter, not seeing me next morning, when she woke up, -but seeing a ring on her finger marked with my name, said to herself, -"So he has deserted me, and gone off; well, he has been as good as -his word; and I must keep mine too, dismissing all regrets. And I -see by this ring that his name is Múladeva; so no doubt he is that -very Múladeva, who is so renowned for cunning. And people say that -his permanent home is Ujjayiní; so I must go there, and accomplish -my object by an artifice." When she had made up her mind to this, -she went and made this false statement to her father, "My father, -my husband has deserted me immediately after marriage; and how can I -live here happily without him; so I will go on a pilgrimage to holy -waters, and will so mortify this accursed body." - -Having said this, and having wrung a permission from her unwilling -father, she started off from her house with her wealth and her -attendants. She procured a splendid dress suitable to a hetæra, and -travelling along she reached Ujjayiní, and entered it as the chief -beauty of the world. And having arranged with her attendants every -detail of her scheme, that young Bráhman lady assumed the name of -Sumangalá. And her servants proclaimed everywhere, "A hetæra named -Sumangalá has come from Kámarúpa, and her goodwill is only to be -procured by the most lavish expenditure." - -Then a distinguished hetæra of Ujjayiní, named Devadattá, came to -her, and gave her her own palace worthy of a king, to dwell in by -herself. And when she was established there, my friend Sasin first -sent a message to her by a servant, saying, "Accept a present from me -which is won by your great reputation." But Sumangalá sent back this -message by the servant, "The lover who obeys my commands may enter -here: I do not care for a present, nor for other beast-like men." Sasin -accepted the terms, and repaired at night-fall to her palace. - -And when he came to the first door of the palace, and had himself -announced, the door-keeper said to him, "Obey our lady's commands. Even -though you may have bathed, you must bathe again here; otherwise -you cannot be admitted." When Sasin heard this, he agreed to bathe -again as he was bid. Then he was bathed and anointed all over by her -female slaves, in private, and while this was going on, the first -watch of the night passed away. When he arrived, having bathed, -at the second door, the door-keeper said to him, "You have bathed; -now adorn yourself appropriately." He consented, and thereupon the -lady's female slaves adorned him, and meanwhile the second watch of the -night came to an end. Then he reached the door of the third zone, and -there the guards said to him, "Take a meal, and then enter." He said -"Very well," and then the female slaves managed to delay him with -various dishes until the third watch passed away. Then he reached -at last the fourth door, that of the lady's private apartments, -but there the door-keeper reproached him in the following words, -"Away, boorish suitor, lest you draw upon yourself misfortune. Is the -last watch of the night a proper time for paying the first visit to -a lady?" When Sasin had been turned away in this contemptuous style -by the warder, who seemed like an incarnation of untimeliness, he -went away home with countenance sadly fallen. - -In the same way that Bráhman's daughter, who had assumed the name -of Sumangalá, disappointed many other visitors. When I heard of -it, I was moved with curiosity, and after sending a messenger to -and fro I went at night splendidly adorned to her house. There I -propitiated the warders at every door with magnificent presents, -and I reached without delay the private apartments of that lady. And -as I had arrived in time I was allowed by the door-keepers to pass -the door, and I entered and saw my wife, whom I did not recognise, -owing to her being disguised as a hetæra. But she knew me again, -and she advanced towards me, and paid me all the usual civilities, -made me sit down on a couch, and treated me with the attentions of a -cunning hetæra. Then I passed the night with that wife of mine, who -was the most beautiful woman of the world, and I became so attached -to her, that I could not leave the house in which she was staying. - -She too was devoted to me, and never left my side, until, after some -days, the blackness of the tips of her breasts shewed that she was -pregnant. Then the clever woman forged a letter, and shewed it to me, -saying, "The king my sovereign has sent me a letter: read it." Then -I opened the letter and read as follows, "The august sovereign of the -fortunate Kámarúpa, Mánasinha, sends thence this order to Sumangalá, -'Why do you remain so long absent? Return quickly, dismissing your -desire of seeing foreign countries.'" - -When I had read this letter, she said to me with affected grief, -"I must depart; do not be angry with me; I am subject to the will of -others." Having made this false excuse, she returned to her own city -Pátaliputra: but I did not follow her, though deeply in love with her, -as I supposed that she was not her own mistress. - -And when she was in Pátaliputra, she gave birth in due time to a -son. And that boy grew up and learned all the accomplishments. And -when he was twelve years old, that boy in a childish freak happened -to strike with a creeper a fisherman's son of the same age. When the -fisherman's son was beaten, he flew in a passion and said, "You beat -me, though nobody knows who your father is; for your mother roamed -about in foreign lands, and you were born to her by some husband or -other." [825] - -When this was said to the boy, he was put to shame; so he went and -said to his mother, "Mother, who and where is my father? Tell me!" Then -his mother, the daughter of the Bráhman, reflected a moment, and said -to him, "Your father's name is Múladeva: he deserted me, and went to -Ujjayiní." After she had said this, she told him her whole story from -the beginning. Then the boy said to her, "Mother, then I will go and -bring my father back a captive; I will make your promise good." - -Having said this to his mother, and having been told by her how -to recognise me, the boy set out thence, and reached this city of -Ujjayiní. And he came and saw me playing dice in the gambling-hall, -making certain of my identity from the description his mother had given -him, and he conquered in play all who were there. And he astonished -every one there by shewing such remarkable cunning, though he was -a mere child. Then he gave away to the needy all the money he had -won at play. And at night he artfully came and stole my bedstead -from under me, letting me gently down on a heap of cotton, while I -was asleep. So when I woke up, and saw myself on a heap of cotton, -without a bedstead, I was at once filled with mixed feelings of shame, -amusement and astonishment. - -Then, king, I went at my leisure to the market-place, and roaming -about, I saw that boy there selling the bedstead. So I went up to him -and said, "For what price will you give me this bedstead?" Then the -boy said to me, "You cannot get the bedstead for money, crest-jewel -of cunning ones; but you may get it by telling some strange and -wonderful story." When I heard that, I said to him, "Then I will tell -you a marvellous tale. And if you understand it and admit that it is -really true, you may keep the bedstead; but if you say that it is not -true and that you do not believe it, [826] you will be illegitimate, -and I shall get back the bedstead. On this condition I agree to tell -you a marvel; and now listen!--Formerly there was a famine in the -kingdom of a certain king; that king himself cultivated the back of -the beloved of the boar with great loads of spray from the chariots -of the snakes. Enriched with the grain thus produced the king put a -stop to the famine among his subjects, and gained the esteem of men." - -When I said this, the boy laughed and said, "The chariots of the -snakes are clouds; the beloved of the boar is the earth, for she -is said to have been most dear to Vishnu in his Boar incarnation; -and what is there to be astonished at in the fact that rain from the -clouds made grain to spring on the earth?" - -When the cunning boy had said this, he went on to say to me, who was -astonished at his cleverness, "Now I will tell you a strange tale. If -you understand it, and admit that it is really true, I will give you -back this bedstead, otherwise you shall be my slave." - -I answered "Agreed;" and then the cunning boy said this, "Prince of -knowing ones, there was born long ago on this earth a wonderful boy, -who, as soon as he was born, made the earth tremble with the weight -of his feet, and when he grew bigger, stepped into another world." - -When the boy said this, I, not knowing what he meant, answered him, -"It is false; there is not a word of truth in it." Then the boy said -to me, "Did not Vishnu, as soon as he was born, stride across the -earth, in the form of a dwarf, and make it tremble? And did he not, -on that same occasion, grow bigger, and step into heaven? So you -have been conquered by me, and reduced to slavery. And these people -present in the market are witnesses to our agreement. So, wherever -I go, you must come along with me." When the resolute boy had said -this, he laid hold of my arm with his hand; and all the people there -testified to the justice of his claim. - -Then, having made me his prisoner, bound by my own agreement, he, -accompanied by his attendants, took me to his mother in the city -of Pátaliputra. And then his mother looked at him, and said to me, -"My husband, my promise has to-day been made good, I have had you -brought here by a son of mine begotten by you." When she had said this, -she related the whole story in the presence of all. - -Then all her relations respectfully congratulated her on having -accomplished her object by her wisdom, and on having had her disgrace -wiped out by her son. And I, having been thus fortunate, lived there -for a long time with that wife, and that son, and then returned to -this city of Ujjayiní. - -"So you see, king, honourable matrons are devoted to their husbands, -and it is not the case that all women are always bad." When king -Vikramáditya had heard this speech from the mouth of Múladeva, he -rejoiced with his ministers. Thus hearing, and seeing, and doing -wonders, that king Vikramáditya [827] conquered and enjoyed all the -divisions of the earth. - -"When the hermit Kanva had told during the night this story of -Vishamasíla, dealing with separations and reunions, he went on to -say to me who was cut off from the society of Madanamanchuká; 'Thus -do unexpected separations and reunions of beings take place, and so -you, Naraváhanadatta, shall soon be reunited to your beloved. Have -recourse to patience, and you shall enjoy for a long time, son of the -king of Vatsa, surrounded by your wives and ministers, the position of -a beloved emperor of the Vidyádharas.' This admonition of the hermit -Kanva enabled me to recover patience; and so I got through my time of -separation, and I gradually obtained wives, magic, science, and the -sovereignty over the Vidyádharas. And I told you before, great hermits, -how I obtained all these by the favour of Siva, the giver of boons." - -By telling this his tale, in the hermitage of Kasyapa, Naraváhanadatta -delighted his mother's brother Gopálaka and all the hermits. And after -he had passed there the days of the rainy season, he took leave of his -uncle and the hermits in the grove of asceticism, and mounting his -chariot, departed thence with his wives and his ministers, filling -the air with the hosts of his Vidyádharas. And in course of time he -reached the mountain of Rishabha his dwelling-place; and he remained -there delighting in the enjoyments of empire, in the midst of the -kings of the Vidyádharas, with queen Madanamanchuká, and Ratnaprabhá -and his other wives; and his life lasted for a kalpa. - -This is the story called Vrihatkathá, told long ago, on the summit -of mount Kailása, by the undaunted [828] Siva, at the request of -the daughter of the Himálaya, and then widely diffused in the world -by Pushpadanta and his fellows, who were born on the earth wearing -the forms of Kátyáyana and others, in consequence of a curse. And on -that occasion that god her husband attached the following blessing -to this tale, "Whoever reads this tale that issued from my mouth, -and whoever listens to it with attention, and whoever possesses it, -shall soon be released from his sins, and triumphantly attain the -condition of a splendid Vidyádhara, and enter my everlasting world." - - - - END OF THE COLLECTION OF TALES CALLED THE KATHÁ SARIT SÁGARA. - - - - - - - -NOTES TO VOLUME I - - -[1] Dr. Brockhaus explains this of Ganesa, he is probably associated -with Siva in the dance. So the poet invokes two gods, Siva and Ganesa, -and one goddess Sarasvatí, the goddess of speech and learning. - -[2] Sítkára a sound made by drawing in the breath, expressive of -pleasure. - -[3] There is a double meaning: padártha also means words and their -meanings. - -[4] Possibly the meaning is that the mountain covers many thousand -yojanas. - -[5] This mountain served the gods and Asuras as a churning stick at -the churning of the ocean for the recovery of the Amrita and fourteen -other precious things lost during the deluge. - -[6] Siva himself wears a moon's crescent. - -[7] The Sanskrit word Asti meaning "thus it is" is a common -introduction to a tale. - -[8] The linga or phallus is a favourite emblem of Siva. Flame is one -of his eight tanus or forms. - -[9] He was burnt up by the fire of Siva's eye. - -[10] Compare Kumára Sambhava Sarga V, line 86. - -[11] Reading tatsanchayáya as one word. Dr. Brockhaus omits the -line. Professor E. B. Cowell would read priyam for priye. - -[12] One of Siva's favourite attendants. - -[13] Attendants of Siva, presided over by Ganesa. - -[14] For the ativiníta of Dr. Brockhaus's text I read aviníta. - -[15] Pramatha, an attendant on Siva. - -[16] Kausámbí succeeded Hastinápur as the capital of the emperors of -India. Its precise site has not been ascertained, but it was probably -somewhere in the Doabá, or at any rate not far from the west bank -of the Yamuná, as it bordered upon Magadha and was not far from the -Vindhya hills. It is said that there are ruins at Karáli or Karári -about 14 miles from Allahábád on the western road, which may indicate -the site of Kausámbí. It is possible also that the mounds of rubbish -about Karrah may conceal some vestiges of the ancient capital--a -circumstance rendered more probable by the inscription found there, -which specifies Kata as comprised within Kausámba mandala or the -district of Kausámbí. [Note in Wilson's Essays, p. 163.] See note on -page 281. - -[17] A tree of Indra's Paradise that grants all desires. - -[18] More literally, the goddess that dwells in the Vindhya hills. Her -shrine is near Mirzápúr. - -[19] Dr. Brockhaus makes parusha a proper name. - -[20] Ficus Indica. - -[21] Pumán = Purusha, the spirit. - -[22] Prakriti, the original source or rather passive power of creating -the material world. - -[23] Prajápati. - -[24] The spirit was of course Brahmá whose head Siva cut off. - -[25] It appears from an article in Mélusine by A Bart, entitled An -Ancient Manual of Sorcery, and consisting mainly of passages translated -from Burnell's Sámavidhána Bráhmana, that this power can be acquired -in the following way, "After a fast of three nights, take a plant of -soma (Asclepias acida;) recite a certain formula and eat of the plant -a thousand times, you will be able to repeat anything after hearing -it once. Or bruise the flowers in water, and drink the mixture for a -year. Or drink soma, that is to say the fermented juice of the plant -for a month. Or do it always." (Mélusine, 1878, p. 107; II, 7, 4-7.) - -In the Milinda Pañho, (Pali Miscellany by V. Trenckner, Part. I, -p. 14,) the child Nágasena learns the whole of the three Vedas by -hearing them repeated once. - -[26] A grammatical treatise on the rules regulating the euphonic -combination of letters and their pronunciation peculiar to one of -the different Sákhás or branches of the Vedas.--M. W. s. v. - -[27] i. e., died. - -[28] Here we have a pun which it is impossible to render in -English. Anátha means without natural protectors and also poor. - -[29] Taking chháyá in the sense of sobhá. It might mean "affording -no shelter to the inmates." - -[30] Dr. Brockhaus translates the line--Von diesem wurde ich meinem -Manne vermählt, um seinem Hauswesen vorzustehen. - -[31] Like the Roman fascinum. guhya = phallus. - -[32] I read tat for táh according to a conjecture of Professor -E. B. Cowell's. He informs me on the authority of Dr. Rost that the -only variants are sá for táh and yoshitá for yoshitah. Dr. Rost would -take evamkrite as the dative of evamkrit. If táh be retained it may -be taken as a repetition "having thus prepared it, I say, the women -give it." Professor Cowell would translate (if táh be retained) -"the women then do not need to receive anything to relieve their -fatigue during the cold and hot weather." - -Professor E. B. Cowell has referred me to an article by Dr. Liebrecht -in the Zeitschrift der Morgenländischen Gesellschaft. - -He connects the custom with that of the Jewish women mentioned in -Jeremiah VII. 18, "The women knead their dough to make cakes to -the queen of heaven," and he quotes a curious custom practised on -Palm Sunday in the town of Saintes. Dulaure states that in his time -the festival was called there La fête des Pinnes; the women and -children carried in the procession a phallus made of bread, which -they called a pinne, at the end of their palm branches; those pinnes -were subsequently blessed by the priest, and carefully preserved by -the women during the year. This article has been republished by the -learned author in his "Zur Volkskunde" (Heilbronn, 1879) p. 436 and -f f. under the title of "der aufgegessene Gott." It contains many -interesting parallels to the custom described in the text. - -[33] Literally bodiless--she heard the voice, but saw no man. - -[34] Vara = excellent ruch = to please. - -[35] I. e. Palibothra. - -[36] Wilson remarks (Essays on Sanskrit Literature, Vol. I, -p. 165). "The contemporary existence of Nanda with Vararuchi and Vyádi -is a circumstance of considerable interest in the literary history -of the Hindus, as the two latter are writers of note on philological -topics. Vararuchi is also called in this work Kátyáyana, who is one of -the earliest commentators on Pánini. Nanda is the predecessor or one -of the predecessors of Chandragupta or Sandrakottos; and consequently -the chief institutes of Sanskrit grammar are thus dated from the -fourth century before the Christian era. We need not suppose that -Somadeva took the pains to be exact here; but it is satisfactory -to be made acquainted with the general impressions of a writer who -has not been biassed in any of his views by Pauránik legends and -preposterous chronology." - -[37] I. e., of learning and material prosperity. - -[38] Literally the gate of the Ganges: it is now well known under -the name of Haridvár (Hurdwar). - -[39] Dr. Brockhaus renders the passage "wo Siva die Jahnaví im goldenen -Falle von den Gipfeln des Berges Usínara herabsandte." - -[40] Skanda is Kártikeya and his mother is of course Durgá or Párvatí -the consort of Siva. - -[41] This may be compared with Grimm's No. 60, "Die zwei Brüder." Each -of the brothers finds every day a gold piece under his pillow. In one -of Waldau's Böhmische Märchen, Vogelkopf und Vogelherz (p. 90) a boy -named Fortunat eats the heart of the Glücksvogel and under his pillow -every day are found three ducats. See also Der Vogel Goldschweif, -in Gaal's Märchen der Magyaren, p. 195. - -[42] In this case the austerities which he had performed in a former -birth to propitiate Siva. - -[43] This story is, according to Dr. Rajendra Lál Mitra, found in a -MS. called the Bodhisattva Avadána. (Account of the Buddhist Literature -of Nepal, p. 53). - -[44] I. e., bali, a portion of the daily meal offered to creatures of -every description, especially the household spirits. Practically the -bali generally falls to some crow, hence that bird is called balibhuj. - -[45] A similar incident is found in Grimm's Fairy Tales translated by -Mrs. Paull, p. 370. The hero of the tale called the Crystal Ball finds -two giants fighting for a little hat. On his expressing his wonder, -"Ah", they replied, "you call it old, you do not know its value. It -is what is called a wishing-hat, and whoever puts it on can wish -himself where he will, and immediately he is there." "Give me the hat," -replied the young man, "I will go on a little way and when I call you -must both run a race to overtake me, and whoever reaches me first, -to him the hat shall belong." The giants agreed and the youth taking -the hat put it on and went away; but he was thinking so much of the -princess that he forgot the giants and the hat, and continued to go -further and further without calling them. Presently he sighed deeply -and said, "Ah, if I were only at the Castle of the golden sun." - -Wilson (Collected Works, Vol. III, p. 169, note,) observes that -"the story is told almost in the same words in the Bahár Dánish, -a purse being substituted for the rod; Jahándár obtains possession -of it, as well as the cup, and slippers in a similar manner. Weber -[Eastern Romances, Introduction, p. 39] has noticed the analogy which -the slippers bear to the cap of Fortunatus. The inexhaustible purse, -although not mentioned here, is of Hindu origin also, and a fraudulent -representative of it makes a great figure in one of the stories of -the Dasa Kumára Charita" [ch. 2, see also L. Deslongchamps Essai sur -les Fables Indiennes, Paris, 1838, p. 35 f. and Grässe, Sagen des -Mittelalters, Leipzig, 1842, p. 19 f.] The additions between brackets -are due to Dr. Reinholdt Rost the editor of Wilson's Essays. - -The Mongolian form of the story may be found in Sagas from the Far -East, p. 24. A similar incident is also found in the Swedish story -in Thorpe's Scandinavian Tales, entitled "the Beautiful Palace East -of the Sun and North of the Earth." A youth acquires boots by means -of which he can go a hundred miles at every step, and a cloak, that -renders him invisible, in a very similar way. - -I find that in the notes in Grimm's 3rd Volume, page 168, (edition -of 1856) the passage in Somadeva is referred to, and other parallels -given. The author of these notes compares a Swedish story in Cavallius, -p. 182, and Pröhle, Kindermärchen, No. 22. He also quotes from the -Sidi Kür, the story to which I have referred in Sagas from the Far -East, and compares a Norwegian story in Ashbjörnsen, pp. 53, 171, -a Hungarian story in Mailath and Gaal, N. 7, and an Arabian tale in -the continuation of the 1001 Nights. See also Sicilianische Märchen -by Laura Gonzenbach, Part I, Story 31. Here we have a table-cloth, -a purse, and a pipe. When the table-cloth is spread out one has -only to say--Dear little table-cloth, give macaroni or roast-meat -or whatever may be required, and it is immediately present. The -purse will supply as much money as one asks it for, and the pipe is -something like that of the pied piper of Hamelin,--every one who -hears it must dance. Dr. Köhler in his notes, at the end of Laura -Gonzenbach's collection, compares (besides the story of Fortunatus, -and Grimm III. 202,) Zingerle, Kinder- und Hausmärchen, II. 73 and -193. Curze, Popular Traditions from Waldock, p. 34. Gesta Romanorum, -Chap. 120. Campbell's Highland Tales, No. 10, and many others. The -shoes in our present story may also be compared with the bed in the -IXth Novel of the Xth day of the Decameron. - -See also Ralston's Russian Folk-Tales, p. 230 and Veckenstedt's -Wendische Sagen, p. 152. - -See also the story of "Die Kaiserin Trebisonda" in a collection -of South Italian tales by Woldemar Kaden, entitled "Unter den -Olivenbäumen" and published in 1880. The hero of this story plays -the same trick as Putraka, and gains thereby an inexhaustible purse, -a pair of boots which enable the wearer to run like the wind, and a -mantle of invisibility. See also "Beutel, Mäntelchen und Wunderhorn" -in the same collection, and No. XXII in Miss Stokes's Indian Fairy -Tales. The story is found in the Avadánas translated by Stanislas -Julien: (Lévêque, Mythes et Légendes de L'Inde et de la Perse, p. 570, -Liebrecht, Zur Volkskunde, p. 117.) M. Lévêque thinks that La Fontaine -was indebted to it for his Fable of L' Huître et les Plaideurs. See -also De Gubernatis, Zoological Mythology, Vol. I, pp. 126-127, and 162. - -We find a magic ring, brooch and cloth in No. XLIV of the English -Gesta. See also Syrische Sagen und Märchen, von Eugen Prym und -Albert Socin, p. 79, where there is a flying carpet. There is a magic -table-cloth in the Bohemian Story of Büsmanda, (Waldau, p. 44) and a -magic pot on p. 436 of the same collection; and a food-providing mesa -in the Portuguese story of A Cacheirinha (Coelho, Contos Portuguezes, -p. 58). In the Pentamerone No. 42 there is a magic chest. Kuhn has -some remarks on the "Tischchen deck dich" of German tales in his -Westfälische Märchen, Vol. I, p. 369. - -For a similar artifice to Putraka's, see the story entitled -Fischer-Märchen in Gaal, Märchen der Magyaren, p. 168, Waldau, -Böhmische Märchen, pp. 260 and 564, and Dasent's Norse Tales, pp. 213 -and 214. - -[46] Compare the way in which Zauberer Vergilius carries off the -daughter of the Sultán of Babylon, and founds the town of Naples, -which he makes over to her and her children: (Simrock's Deutsche -Volksbücher, Vol. VI, pp. 354, 355.) Dunlop is of opinion that the -mediæval traditions about Vergil are largely derived from Oriental -sources. - -[47] I. e., infantry, cavalry, elephants, and archers. - -[48] Literally she was splendid with a full bosom, ... glorious with -coral lips. For uttama in the 1st half of sloka 6 I read upama. - -[49] Considered to be indicative of exalted fortune.--Monier Williams. - -[50] The bimba being an Indian fruit, this expression may he paralleled -by "currant lip" in the Two Noble Kinsmen I. I. 216 or "cherry lip" -Rich. III. I. I. 94. - -[51] Goddess of eloquence and learning. - -[52] See Dr. Burnett's "Aindra grammar" for the bearing of this -passage on the history of Sanskrit literature. - -[53] And will not observe you. - -[54] Instead of the walls of a seraglio. - -[55] This story occurs in Scott's Additional Arabian Nights as the -Lady of Cairo and her four Gallants, [and in his Tales and Anecdotes, -Shrewsbury, 1800, p. 136, as the story of the Merchant's wife and -her suitors]. It is also one of the Persian tales of Arouya [day 146 -ff.]. It is a story of ancient celebrity in Europe as Constant du Hamel -or la Dame qui attrapa un Prêtre, un Prévôt et un Forestier [Le Grand -d'Aussy, Fabliaux et Contes. Paris, 1829, Vol. IV, pp. 246-56]. It -is curious that the Fabliau alone agrees with the Hindu original in -putting the lovers out of the way and disrobing them by the plea of -the bath. (Note in Wilson's Essays on Sanskrit Literature, edited by -Dr. Rost, Vol. I, p. 173.) See also a story contributed by the late -Mr. Damant to the Indian Antiquary, Vol. IX, pp. 2 and 3, and the -XXVIIIth story in Indian Fairy Tales collected and translated by Miss -Stokes, with the note at the end of the volume. General Cunningham is -of opinion that the dénouement of this story is represented in one of -the Bharhut Sculptures; see his Stúpa of Bharhut, p. 53. A faint echo -of this story is found in Gonzenbach's Sicilianische Märchen, No. 55, -pp. 359-362. Cp. also No. 72(b) in the Novellæ Morlini. (Liebrecht's -Dunlop, p. 497.) - -Cp. the 67th Story in Coelho's Contos Populares Portuguezes, and -the 29th in the Pentamerone of Basile. There is a somewhat similar -story in the English Gesta (Herrtage, No. XXV) in which three knights -are killed. - -A very similar story is quoted in Mélusine, p. 178, from Thorburn's -Bannu or our Afghan Frontier. - -[56] Dr. Brockhaus translates "alle drei mit unsern Schülern." - -[57] This forms the leading event of the story of Fadlallah in the -Persian tales. The dervish there avows his having acquired the faculty -of animating a dead body from an aged Bráhman in the Indies. (Wilson.) - -[58] Compare the story in the Panchatantra, Benfey's Translation, -p. 124, of the king who lost his body but eventually recovered -it. Benfey in Vol. I, page 128, refers to some European -parallels. Liebrecht in his Zur Volkskunde, p. 206, mentions a story -found in Apollonius (Historia Mirabilium) which forms a striking -parallel to this. According to Apollonius, the soul of Hermotimos -of Klazomenæ left his body frequently, resided in different places, -and uttered all kinds of predictions, returning to his body which -remained in his house. At last some spiteful persons burnt his -body in the absence of his soul. There is a slight resemblance to -this story in Sagas from the Far East, p. 222. By this it may be -connected with a cycle of European tales about princes with ferine -skin &c. Apparently a treatise has been written on this story by Herr -Varnhagen. It is mentioned in the Saturday Review of 22nd July, 1882 -as, "Ein Indisches Märchen auf seiner Wanderung durch die Asiatischen -und Europäischen Litteraturen." - -[59] Or Yogananda. So called as being Nanda by yoga or magic. - -[60] I read ásvásya. - -[61] Compare this with the story of Ugolino in Dante's Inferno. - -[62] Dr. Liebrecht in Orient und Occident, Vol. I, p. 341 compares -with this story one in the old French romance of Merlin. There -Merlin laughs because the wife of the emperor Julius Cæsar had -twelve young men disguised as ladies-in-waiting. Benfey, in a note -on Dr. Liebrecht's article, compares with the story of Merlin one -by the Countess D'Aulnoy, No. 36 of the Pentamerone of Basile, -Straparola IV. I, and a story in the Suka Saptati. This he quotes -from the translation of Demetrios Galanos. In this some cooked fish -laugh so that the whole town hears them. The reason is the same as -in the story of Merlin and in our text. - -[63] Cp. the following passage in a Danish story called Svend's -exploits, in Thorpe's Yuletide Stories, page 341. Just as he was going -to sleep, twelve crows came flying and perched in the elder trees -over Svend's head. They began to converse together, and the one told -the other what had happened to him that day. When they were about to -fly away, one crow said, "I am so hungry; where shall I get something -to eat?" "We shall have food enough to-morrow when father has killed -Svend," answered the crow's brother. "Dost thou think then that such -a miserable fellow dares fight with our father?" said another. "Yes, -it is probable enough that he will, but it will not profit him much as -our father cannot be overcome but with the Man of the Mount's sword, -and that hangs in the mound, within seven locked doors, before each of -which are two fierce dogs that never sleep." Svend thus learned that -he should only be sacrificing his strength and life in attempting a -combat with the dragon, before he had made himself master of the Man of -the Mount's sword. So Sigfrid hears two birds talking above his head -in Hagen's Helden-Sagen, Vol. I, p. 345. In the story of Lalitánga -extracted by Professor Nilmani Mukerjea from a collection of Jaina -tales called the Kathá Kosha, and printed in his Sáhitya Parichaya, -Part II, we have a similar incident. - -[64] Compare the "mole cinque-spotted" in Cymbeline. - -[65] Compare Measure for Measure. - -[66] Cp. the story of OEdipus and the Mahábhárata, Vanaparvan, -C. 312. where Yudhishthira is questioned by a Yaksha. Benfey compares -Mahábhárata XIII (IV, 206) 5883-5918 where a Bráhman seized by a -Rákshasa escaped in the same way. The reader will find similar -questioning demons described in Veckenstedt's Wendische Sagen, -pp. 54-56, and 109. - -[67] Reading chuddhis for the chudis of Dr. Brockhaus' text. - -[68] Sâmanta seems to mean a feudatory or dependent prince. - -[69] Benfey considers that this story was originally Buddhistic. A very -similar story is quoted by him from the Karmasataka. (Panchatantra I, -p. 209) cp. also c. 65 of this work. - -[70] Probably his foot bled, and so he contracted defilement. - -[71] The preceptor of the gods. - -[72] See the Mudrá Rákshasa for another version of this story. (Wilson, -Hindu Theatre, Vol. II.) Wilson remarks that the story is also told -differently in the Puránas. - -[73] Sanskrit, Prákrit and his own native dialect. - -[74] I change Dr. Brockhaus's Sákásana into Sákásana. - -[75] As, according to my reading, he ate vegetables, his blood was -turned into the juice of vegetables. Dr. Brockhaus translates machte -dass das herausströmende Blut zu Krystallen sich bildete. - -[76] A celebrated place of pilgrimage near the source of the Ganges, -the Bhadrinath of modern travellers. (Monier Williams, s. v.) - -[77] Pratishthána according to Wilson is celebrated as the capital -of Saliváhana. It is identifiable with Peytan on the Godávarí, the -Bathana or Paithana of Ptolemy,--the capital of Siripolemaios. Wilson -identifies this name with Saliváhana, but Dr. Rost remarks that Lassen -more correctly identifies it with that of Srí Pulimán of the Andhra -dynasty who reigned at Pratishthána after the overthrow of the house -of Saliváhana about 130 A. D. - -[78] Fabulous serpent-demons having the head of a man with the tail -of a serpent.--(Monier Williams, s. v.) - -[79] It seems to me that tvam in Dr. Brockhaus' text must be a misprint -for tam. - -[80] I. e., rich in virtues, and good qualities. - -[81] From the Greek dênarion = denarius. (Monier Williams s. v.) Dramma -= Gr. drachmê is used in the Panchatantra; see Dr. Bühler's Notes to -Panchatantra, IV and V, Note on p. 40, l. 3. - -[82] Literally wood-carriers. - -[83] He had made money without capital, so his achievements are -compared to pictures suspended in the air? - -[84] hetaira. - -[85] The vita or roué meant "conciliation" but the chanter of the -Sáma Veda took it to mean "hymn." - -[86] I. e., seize him with curved hand, and fling him out neck and -crop. The Precentor supposed them to mean a crescent-headed arrow. - -[87] I.e., rich in accomplishments. - -[88] Indra's pleasure-ground or Elysium. For a similar Zaubergarten see -Liebrecht's translation of Dunlop's History of Fiction, p. 251, and -note 325; and Gonzenbach's Sicilianische Märchen, Vol. I, p. 224. To -this latter story there is a very close parallel in Játaka No. 220, -(Fausböll, Vol. II, p. 188) where Sakko makes a garden for the -Bodhisattva, who is threatened with death by the king, if it is -not done. - -[89] Guhyaka here synonymous with Yaksha. The Guhyakas like the -Yakshas are attendants upon Kuvera the god of wealth. - -[90] The tilaka a mark made upon the forehead or between the eyebrows -with coloured earths, sandal-wood, &c., serving as an ornament or a -sectarial distinction. Monier Williams s. v. - -[91] The negative particle má coalesces with udakaih (the plural -instrumental case of udaka) into modakaih, and modakaih (the single -word) means "with sweetmeats." The incident is related in Táránátha's -Geschichte des Buddhismus in Indien, uebersetzt von Schiefner, p. 74. - -[92] So explained by Böhtlingk and Roth s. v. cp. Taranga 72 sl. 103. - -[93] He afterwards learns to speak in the language of the Pisáchas, -goblins, or ogres. - -[94] Called also Kumára. This was no doubt indicated by the Kumára -or boy, who opened the lotus. - -[95] The chátaka lives on rain-drops, but the poor swan has to take -a long journey to the Mánasa lake beyond the snowy hills, at the -approach of the rainy season. - -[96] Kártikeya. - -[97] More literally sprinkling her with water. See also the 60th Tale -in Gonzenbach's Sicilianische Märchen, Vol. II, p. 17. - -[98] Skanda is another name of Kártikeya. - -[99] This grammar is extensively in use in the eastern parts of -Bengal. The rules are attributed to Sarvavarman, by the inspiration of -Kártikeya, as narrated in the text. The vritti or gloss is the work -of Durgá Singh and that again is commented on by Trilochana Dása and -Kavirája. Vararuchi is the supposed author of an illustration of the -Conjugations and Srípati Varmá of a Supplement. Other Commentaries -are attributed to Gopí Nátha, Kula Chandra and Visvesvara. (Note in -Wilson's Essays, Vol. I. p. 183.) - -[100] Rishis. - -[101] Sanskára means tendency produced by some past influence, often -works in a former birth. This belief seems to be very general in Wales, -see Wirt Sikes, British Goblins, p. 113. See also Kuhn's Herabkunft des -Feuers, p. 93, De Gubernatis, Zoological Mythology, Vol. II, p. 285. - -[102] For the idea cp. Shakespeare, Hamlet, Act I. Sc. 1. (towards -the end) and numerous other passages in the same author. - -[103] Brockhaus renders it Fromme, Helden und Weise. - -[104] Vaisvánara is an epithet of Agni or Fire. - -[105] Siva. - -[106] Cp. the 1st story in the Vetála Panchavinsati, Chapter 75 of -this work. See also Ralston's Russian Folk-Tales, p. 241, where Prince -Ivan by the help of his tutor Katoma propounds to the Princess Anna -the fair, a riddle which enables him to win her as his wife. - -[107] The god of justice. - -[108] Benfey considers this story as Buddhistic in its origin. In the -"Memoires Sur les Contrées Occidentales traduits du Sanscrit par Hiouen -Thsang et du Chinois par Stanislas Julien" we are expressly told -that Gautama Buddha gave his flesh to the hawk as Sivi in a former -state of existence. It is told of many other persons, see Benfey's -Panchatantra, Vol. I, p. 388, cp. also Campbell's West Highland Tales, -p. 239, Vol. I, Tale XVI. M. Lévêque (Les Mythes et Légendes de L'Inde -p. 327) connects this story with that of Philemon and Baucis. He lays -particular stress upon the following lines of Ovid: - - - Unicus anser erat, minimæ custodia villæ - Quem Dîs hospitibus domini mactare parabant: - Ille celer penna tardos ætate fatigat, - Eluditque diu, tandemquo est visus ad ipsos - Confugisse deos. Superi vetuere necari. - - -See also Gubernatis, Zoological Mythology, Vol. II, pp. 187, 297 -and 414. - -[109] I. e., Siva. - -[110] Vrihat Kathá. - -[111] Compare the story of Orpheus. - -[112] It is unnecessary to remind the reader of the story of the Sibyl. - -[113] I. e., Durgá. - -[114] I believe this refers to Arjuna's combat with the god when he -had assumed the form of a Kiráta or mountaineer. Siva is here called -Tripurári, the enemy or destroyer of Tripura. Dr. Brockhaus renders -it quite differently. - -[115] Composed of rice, milk, sugar and spices. - -[116] Certain female divinities who reside in the sky and are the -wives of the Gandharvas. Monier Williams, s. v. - -[117] Brahmá. He emerges from a lotus growing from the navel of Vishnu. - -[118] In the word sasnehe there is probably a pun; sneha meaning love, -and also oil. - -[119] The charioteer of Indra. - -[120] For illustrations of this bath of blood see Dunlop's Liebrecht, -page 135, and the note at the end of the book. The story of Der arme -Heinrich, to which Liebrecht refers, is to be found in the VIth Volume -of Simrock's Deutsche Volksbücher. Cp. the story of Amys and Amylion, -Ellis's Early English Romances, pp. 597 and 598, the Pentamerone of -Basile, Vol. I, p. 367; Prym and Socin's Syrische Märchen, p. 73; -Grohmann's Sagen aus Böhmen, p. 268; Gonzenbach's Sicilianische -Märchen, p. 354, with Dr. Köhler's notes. - -[121] This is the Roc or Rokh of Arabian romance, agreeing in the -multiplicity of individuals as well as their propensity for raw flesh. - -(See Sindbad's Voyages ed. Langlès, p. 149.) The latter characteristic, -to the subversion of all poetical fancies, has acquired, it may be -supposed, for the Adjutant (Ardea Argila) the name of Garuda. A -wundervogel is the property of all people, and the Garuda of the -Hindoos is represented by the Eorosh of the Zend, Simoorgh of the -Persians, the Anka of the Arabs, the Kerkes of the Turks, the Kirni -of the Japanese, the sacred dragon of the Chinese, the Griffin of -Chivalry, the Phoenix of classical fable, the wise and ancient bird -that sits upon the ash Yggdrasil of the Edda, and according to Faber -with all the rest is a misrepresentation of the holy cherubim that -guarded the gate of Paradise. Some writers have even traced the -twelve knights of the round table to the twelve Rocs of Persian -story. (Wilson's Essays, Vol. I, pp. 192, 193, note.) - -Gigantic birds that feed on raw flesh are mentioned by the -Pseudo-Callisthenes, Book II, ch. 41. Alexander gets on the back of -one of them, and is carried into the air, guiding his bird by holding -a piece of liver in front of it. He is warned by a winged creature in -human shape to proceed no further, and descends again to earth. See -also Liebrecht's Dunlop, p. 143 and note. See also Birlinger, Aus -Schwaben, pp. 5, 6, 7. He compares Pacolet's horse in the story of -Valentine and Orson. - -[122] A wild mountaineer. Dr. Bühler observes that the names of these -tribes are used very vaguely in Sanskrit story-books. - -[123] Sovereign of the snakes. - -[124] I. e., given by Fortune. - -[125] Cp. the story of Sattvasíla, which is the seventh tale in -the Vetála Panchavinsati, and will be found in Chapter 81 of this -work. Cp. also the story of Saktideva in Book V. ch. 26, and Ralston's -remarks on it in his Russian Folk-Tales, p. 99. - -[126] Vishnu assumed the form of a dwarf and appeared before Bali, -and asked for as much land as he could step over. On Bali's granting -it, Vishnu dilating himself, in two steps deprived him of heaven and -earth, but left the lower regions still in his dominion. - -[127] This incident may be compared with one described in Veckenstedt's -Wendische Sagen, p. 82. - -[128] Ananta, endless, or infinite, is a name of the thousand-headed -serpent Sesha. - -[129] Reading khadgam for the khadge of Dr. Brockhaus's text. - -[130] Female demon. The Rákshasas are often called "night-wanderers." - -[131] Or more literally of the month Chaitra, i. e., March-April. - -[132] At nine o'clock in the morning. - -[133] Anas Casarca, commonly called the Brahmany duck. The male has -to pass the night separated from its female: if we are to trust the -unanimous testimony of Hindu poets. - -[134] A name of Durgá. Cp. Prescott's account of the human sacrifices -in Mexico, Vol. I pp. 62, 63. - -[135] This incident reminds us of the fifth rule in Wright's Gesta -Romanorum. - -[136] Or it may mean "from a distance," as Dr. Brockhaus takes it. - -[137] Pulinda, name of a savage tribe. - -[138] Mr. Growse remarks: "In Hindi the word Nágasthala would assume -the form Nágal; and there is a village of that name to this day in -the Mahában Pargana of the Mathurá District." - -[139] A common way of carrying money in India at the present day. - -[140] Compare the last Scene of the Toy Cart in the 1st volume of -Wilson's Hindu Theatre. - -[141] The esculent white lotus (Sanskrit kumuda) expands its petals -at night, and closes them in the daytime. - -[142] In Sanskrit poetry horripilation is often said to be produced -by joy. I have here inserted the words "from joy" in order to make -the meaning clear. - -[143] Literally drunk in. - -[144] Alluding to his grey hairs. In all eastern stories the appearance -of the first grey hair is a momentous epoch. The point of the whole -passage consists in the fact that jará, old age, is feminine in -form. Cp. the perturbation of King Samson in Hagen's Helden-Sagen, -Vol. I, p. 26, and Spence Hardy's Manual of Buddhism (1860) pp. 129 -and 130. - -[145] There is a pun between the name of the king Udayana and -prosperity (udaya). - -[146] Not Vásuki, but his eldest brother. - -[147] Chháyá means "colour;" he drank their colour, i. e., made them -pale. It also means "reflection in the wine." - -[148] i. e., given by Buddha. - -[149] The four Upáyas or means of success are sáman, negotiation, -which his pride would render futile, dána, giving, which appeals to -avarice, bheda, sowing dissension, which would be useless where a -king is beloved by his subjects, and danda, open force, of no use in -the case of a powerful king like Udayana. - -[150] The chief vices of kings denounced by Hindu writers on statecraft -are: Hunting, gambling, sleeping in the day, calumny, addiction to -women, drinking spirits, dancing, singing, and instrumental music, -idle roaming, these proceed from the love of pleasure, others proceed -from anger, viz., tale-bearing, violence, insidious injury, envy, -detraction, unjust seizure of property, abuse, assault. See Monier -Williams s. v. vyasana. - -[151] Sudhádhauta may mean "white as plaster," but more probably here -"whitened with plaster" like the houses in the European quarter of the -"City of palaces." - -[152] A linga of Siva in Ujjayiní. Siva is here compared to an earthly -monarch subject to the vyasana of roaming. I take it, the poet means, -Ujjayiní is a better place than Kailása. - -[153] Cp. the way in which Kandar goes in search of a sword in Prym -and Socin's Syrische Märchen, p. 205. - -[154] Dr. Brockhaus translates it--Stürzte den Wagen des Königs -um. Can Syandana mean horses, like magni currus Achilli? If so, -áhatya would mean, having killed. - -[155] Rasa means nectar, and indeed any liquid, and also emotion, -passion. The pun is of course most intentional in the original. - -[156] Cp. the story of Ohimé in the "Sicilianische Märchen" collected -by Laura von Gonzenbach where Maruzza asks Ohimé how it would be -possible to kill him. So in Indian Fairy Tales, collected by Miss -Stokes, Hiralál Básá persuades Sonahrí Rání to ask his father where -he kept his soul. Some interesting remarks on this subject will be -found in the notes to this tale (Indian Fairy Tales, p. 260.) See -also No. I, in Campbell's Tales of the Western Highlands, and -Dr. Reinhold Köhler's remarks in Orient and Occident, Vol. II, -p. 100. Cp. also Ralston's Russian Folk-Tales, pp. 80, 81 and -136. Cp. also Veckenstedt's Wendische Sagen, p. 72. In the Gehörnte -Siegfried (Simrock's Deutsche Volksbücher, Vol. III, pp. 368 and 416), -the hero is made invulnerable everywhere but between the shoulders, -by being smeared with the melted fat of a dragon. Cp. also the story -of Achilles. For the transformation of Chandamahásena into a boar -see Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. II, -pp. 144, 145, and Gubernatis, Zoological Mythology, Vol. II, p. 14. See -also Schöppner's Geschichte der Bayerischen Lande, Vol. I, p. 258. - -[157] They would not go near for fear of disturbing it. Wild elephants -are timid, so there is more probability in this story, than in that -of the Trojan horse. Even now scouts who mark down a wild beast in -India, almost lose their heads with excitement. - -[158] I. e., they sat in Dharna outside the door of the palace. - -[159] Perhaps we should read samantatah one word. - -[160] Sattva, when applied to the forest, means animal, when applied -to wisdom, it means excellence. - -[161] Vetála is especially used of a goblin that tenants dead -bodies. See Colonel R. Burton's Tales of Vikramáditya and the -Vampire. They will be found in the 12th book of this work. In the -Vth Chapter of Ralston's Russian Folk-Tales will be found much -interesting information with regard to the Slavonic superstitions -about Vampires. They resemble very closely those of the Hindus. See -especially p. 311. "At cross-roads, or in the neighbourhood of -cemeteries, an animated corpse of this description often lurks, -watching for some unwary traveller whom it may be able to slay -and eat." - -[162] Cp. the way in which the Ritter Malegis transmutes Reinold in the -story of Die Heimonskinder (Simrock's Deutsche Volksbücher, Vol. II, -p. 86). "He changed him into an old man, a hundred years of age, with -a decrepit and misshapen body, and long hair." See also p. 114. So -Merlin assumes the form of an old man and disguises Uther and Ulfin, -Dunlop's History of Fiction, translated by Liebrecht, p. 66. - -[163] Such people dance in temples I believe. - -[164] Mr. Growse writes to me with reference to the name -Lohajangha--"This name still exists on the spot, though probably -not to be found elsewhere. The original bearer of the title is said -to have been one of the demons whom Krishna slew, and a village is -called Lohaban after him, where an ancient red sandstone image is -supposed to represent him, and has offerings of iron made to it at -the annual festival. - -[165] Ráginí means affectionate and also red. - -[166] Ataví is generally translated "forest." I believe the English -word "forest" does not necessarily imply trees, but it is perhaps -better to avoid it here. - -[167] For the vritam of the text I read kritam. Cp. this incident with -Joseph's adventure in the 6th story of the Sicilianische Märchen. He -is sewn up in a horse's skin, and carried by ravens to the top of a -high mountain. There he stamps and finds a wooden trap-door under his -feet. In the notes Dr. Köhler refers to this passage, Campbell No. 44, -the Story of Sindbad and other parallels. Cp. also Veckenstedt's -Wendische Sagen, p. 124. See also the story of Heinrich der Löwe, -Simrock's Deutsche Volksbücher, Vol. I, p. 8. Dr. Köhler refers to -the story of Herzog Ernst. The incident will be found in Simrock's -version of the story, at page 308 of the IIIrd Volume of his Deutsche -Volksbücher. - -[168] Names of Vishnu, who became incarnate in the hero Krishna. - -[169] See Chapter 22 sl. 181 and ff. Kasyapa's two wives disputed -about the colour of the sun's horses. They agreed that whichever was -in the wrong should become a slave to the other. Kadrú, the mother -of the snakes, won by getting her children to darken the horses. So -Garuda's mother Vinatá became a slave. - -[170] Divine personages of the size of a thumb; sixty thousand were -produced from Brahmá's body and surrounded the chariot of the sun. The -legend of Garuda and the Bálakhilyas is found in the Mahábhárata, -see De Gubernatis, Zoological Mythology, p. 95. - -[171] A yojana is probably 9 miles, some say 2-1/2, some 4 or 5. See -Monier Williams s. v. - -[172] Compare the 5th story in the first book of the Panchatantra, -in Benfey's translation. - -Benfey shows that this story found its way into Mahometan collections, -such as the Thousand and one Nights, and the Thousand and one Days, as -also into the Decamerone of Boccaccio, and other European story-books, -Vol. I, p. 159, and ff. - -The story, as given in the Panchatantra, reminds us of the Squire's -Tale in Chaucer, but Josephus in Ant. Jud. XVIII, 3, tells it of a -Roman knight named Mundus, who fell in love with Paulina the wife of -Saturninus, and by corrupting the priestess of Isis was enabled to pass -himself off as Anubis. On the matter coming to the ears of Tiberius, he -had the temple of Isis destroyed, and the priests crucified. (Dunlop's -History of Fiction, Vol. II, p. 27. Liebrecht's German translation, -p. 232). A similar story is told by the Pseudo-Callisthenes of -Nectanebos and Olympias. Cp. Coelho's Contos Populares Portuguezes, -No. LXXI, p. 155. - -[173] Thus she represented the Arddhanárísvara, or Siva half male, -and half female, which compound figure is to be painted in this manner. - -[174] She held on to it by her hands. - -[175] Wilson remarks that this presents some analogy to the story -in the Decamerone (Nov. 7 Gior. 8) of the scholar and the widow -"la quale egli poi, con un suo consiglio, di mezzo Luglio, ignuda, -tutto un dì fa stare in su una torre." It also bears some resemblance -to the story of the Master Thief in Thorpe's Yule-tide Stories, page -272. The Master thief persuades the priest that he will take him to -heaven. He thus induces him to get into a sack, and then he throws -him into the goose-house, and when the geese peck him, tells him that -he is in purgatory. The story is Norwegian. See also Sir G. W. Cox's -Mythology of the Aryan Nations, Vol. 1. p. 127. - -[176] Cp. the way in which Rüdiger carries off the daughter of king -Osantrix, Hagen's Helden-Sagen, Vol. I, p. 227. - -[177] têrêsantes nykta cheimerion hydati kai anemô kai ham' aselênon -exêsan. Thucyd. III. 22. - -[178] The word dasyu here means savage, barbarian. These wild mountain -tribes called indiscriminately Savaras, Pulindas, Bhillas &c., seem -to have been addicted to cattle-lifting and brigandage. So the word -dasyu comes to mean robber. Even the virtuous Savara prince described -in the story of Jímútaváhana plunders a caravan. - -[179] Cathay? - -[180] Compare the rose garland in the story of the Wright's Chaste -Wife; edited for the early English Text Society by Frederick -J. Furnivall, especially lines 58 and ff. - - - "Wete thou wele withowtyn fable - "Alle the whyle thy wife is stable - "The chaplett wolle holde hewe; - "And yf thy wyfe use putry - "Or telle eny man to lye her by - Then welle yt change hewe, - And by the garland thou may see, - Fekylle or fals yf that sche be, - Or elles yf she be true. - - -See also note in Wilson's Essays on Sanskrit Literature, Vol. I, -p. 218. He tells us that in Perce Forest the lily of the Kathá Sarit -Ságara is represented by a rose. In Amadis de Gaul it is a garland -which blooms on the head of her that is faithful, and fades on the -brow of the inconstant. In Les Contes à rire, it is also a flower. In -Ariosto, the test applied to both male and female is a cup, the wine -of which is spilled by the unfaithful lover. This fiction also occurs -in the romances of Tristan, Perceval and La Morte d'Arthur, and is -well known by La Fontaine's version, La Coupe Enchantée. In La Lai -du Corn, it is a drinking-horn. Spenser has derived his girdle of -Florimel from these sources or more immediately from the Fabliau, Le -Manteau mal taillé or Le Court Mantel, an English version of which is -published in Percy's Reliques, the Boy and the Mantel (Vol. III.) In -the Gesta Romanorum (c. 69) the test is the whimsical one of a shirt, -which will neither require washing nor mending as long as the wearer is -constant. (Not the wearer only but the wearer and his wife). Davenant -has substituted an emerald for a flower. - - - The bridal stone, - And much renowned, because it chasteness loves, - And will, when worn by the neglected wife, - Shew when her absent lord disloyal proves - By faintness and a pale decay of life. - - -I may remark that there is a certain resemblance in this story to -that of Shakespeare's Cymbeline, which is founded on the 9th Story of -the 2nd day in the Decamerone, and to the 7th Story in Gonzenbach's -Sicilianische Märchen. - -See also "The king of Spain and his queen" in Thorpe's Yule-tide -Stories, pp. 452-455. Thorpe remarks that the tale agrees in substance -with the ballad of the "Graf Von Rom" in Uhland, II, 784; and with -the Flemish story of "Ritter Alexander aus Metz und Seine Frau -Florentina." In the 21st of Bandello's novels the test is a mirror -(Liebrecht's Dunlop, p. 287). See also pp. 85 and 86 of Liebrecht's -Dunlop, with the notes at the end of the volume. - -[181] A man of low caste now called Dom. They officiate as -executioners. - -[182] Compare the way in which the widow's son, the shifty lad, -treats Black Rogue in Campbell's Tales of the Western Highlands -(Tale XVII d. Orient und Occident, Vol. II, p. 303.) - -[183] Datura is still employed, I believe, to stupefy people whom it -is thought desirable to rob. - -[184] I read iva for the eva of Dr. Brockhaus's text. - -[185] A precisely similar story occurs in the Bahár Dánish. The turn -of the chief incident, although not the same, is similar to that of -Nov VII, Part 4 of Bandello's Novelle, or the Accorto Avvedimento -di una Fantesca à liberare la padrona e l' innamorato di quella de -la morte. (Wilson's Essays, Vol. I, p. 224.) Cp. also the Mongolian -version of the story in Sagas from the Far East, p. 320. The story -of Saktimatí is the 19th in the Suka Saptati. I have been presented -by Professor Nílmani Mukhopádhyáya with a copy of a MS. of this work -made by Babu Umesa Chandra Gupta. - -[186] Cp. the story of the Chest in Campbell's Stories from the Western -Highlands. It is the first story in the 2nd volume and contains one -or two incidents which remind us of this story. - -[187] I read mahâkulodgatáh. - -[188] Alluding to Indra's having cut the wings of the mountains. - -[189] The peafowl are delighted at the approach of the rainy season, -when "their sorrow" comes to an end. - -[190] It is often the duty of these minstrels to wake the king with -their songs. - -[191] Weapons well known in Hindu mythology. See the 6th act of the -Uttara Ráma Charita. - -[192] Sútrapátam akarot she tested, so to speak. Cp. Taranga 21, -sl. 93. The fact is, the smoke made her eyes as red as if she had -been drinking. - -[193] Or "like Kuvera." There is a pun here. - -[194] Young Deformed. - -[195] Cp. the distribution of presents on the occasion of King Etzel's -marriage in the Nibelungen Lied. - -[196] It must be remembered that a king among the Hindus was -inaugurated with water, not oil. - -[197] The word "adders" must here do duty for all venomous kinds -of serpents. - -[198] A similar story is found in the IVth book of the Panchatantra, -Fable 5, where Benfey compares the story of Yayáti and his son -Puru. Benfey Panchatantra I. 436. Bernhard Schmidt in his Griechische -Märchen, page 37, mentions a very similar story, which he connects -with that of Admetos and Alkestis. In a popular ballad of Trebisond, -a young man named Jannis, the only son of his parents, is about to be -married, when Charon comes to fetch him. He supplicates St. George, -who obtains for him the concession, that his life may be spared, in -case his father will give him half the period of life still remaining -to him. His father refuses, and in the same way his mother. At last -his betrothed gives him half her allotted period of life, and the -marriage takes place. The story of Ruru is found in the Ádiparva of -the Mahábhárata, see Lévêque, Mythes et Légendes de l'Inde, pp. 278, -and 374. - -[199] I read dhátá for dhátrá. - -[200] i. e. Hastinápura. - -[201] Here Wilson observes: The circumstances here related are not -without analogies in fact. It is not marvellous therefore that we -may trace them in fiction. The point of the story is the same as -that of the "Deux Anglais à Paris," a Fabliau, and of "Une femme -à l'extremité qui se mit en si grosse colère voyant son mari qui -baisait sa servante qu'elle recouvra la santé" of Margaret of Navarre, -(Heptameron. Nouvelle 71). Cp. Henderson's Folk-lore of the Northern -Counties, p. 131. - -Webster, Duchess of Malfi, Act IV, Sc. 2, tells a similar story, - - - "A great physician, when the Pope was sick - Of a deep melancholy, presented him - With several sorts of madmen, which wild object, - Being full of change and sport, freed him to laugh, - And so the imposthume broke." - - -[202] Cp. Sagas from the far East, Tale XI, pp. 123, 124. Here -the crime contemplated is murder, and the ape is represented by a -tiger. This story bears a certain resemblance to the termination of -Alles aus einer Erbse, Kaden's Unter den Olivenbäumen, p. 22. See -also page 220 of the same collection. In the Pentamerone of Basile, -Tale 22, a princess is set afloat in a box, and found by a king, -whose wife she eventually becomes. There is a similar incident in -Kaden's Unter den Olivenbäumen, p. 220. - -[203] Literally a handful of water, such as is offered to the Manes, is -offered to Fortune. It is all over with his chance of attaining glory. - -[204] Cp. Sicilianische Märchen, Vol. I, p. 220. Liebrecht, in note -485 to page 413 of his translation of Dunlop's History of Fiction, -compares this story with one in The Thousand and One Days of a princess -of Kashmír, who was so beautiful that every one who saw her went mad, -or pined away. He also mentions an Arabian tradition with respect to -the Thracian sorceress Rhodope. "The Arabs believe that one of the -pyramids is haunted by a guardian spirit in the shape of a beautiful -woman, the mere sight of whom drives men mad." He refers also to -Thomas Moore, the Epicurean, Note 6 to Chapter VI, and the Adventures -of Hatim Tai, translated by Duncan Forbes, p. 18. - -[205] In the original it is intended to compare the locks to the -spots in the moon. - -[206] Reading yad hi. - -[207] The moon was the progenitor of the Pándava race. - -[208] One of the five trees of Paradise. - -[209] Káma the Hindu Cupid. - -[210] There is a certain resemblance in the story of Sunda and Upasunda -to that of Otus and Ephialtes; see Preller's Griechische Mythologie, -Vol. I p. 81. Cp. also Grohmann's Sagen aus Böhmen, p. 35. - -[211] The architect or artist of the gods. - -[212] This is literally true. The king was addicted to the vyasana -or vice of hunting. - -[213] I read hastagraháyogyám for the áhastagraháyogyám of -Dr. Brockhaus. - -[214] The flower closes when the sun sets. - -[215] To keep up his character as a Bráhman boy. - -[216] I read dáhaishiná. - -[217] This applies also to the god of love who bewilders the mind. - -[218] Kara means hand, and also tribute. - -[219] I read iva for eva. - -[220] Reading taddvárasthitamahattaram as one word. - -[221] For parallels to the story of Urvasí, see Kuhn's Herabkunft -des Feuer's, p. 88. - -[222] This, with the water weapon, and that of whirlwind, is mentioned -in the Rámáyana and the Uttara Ráma Charita. - -[223] Or Devarshi, belonging to the highest class of Rishis or -patriarchal saints. - -[224] This dance is mentioned in the 1st Act of the Málavikágnimitra. - -[225] Literally broke. The vyádhi or disease must have been of the -nature of an abscess. - -[226] Amare et sapere vix deo conceditur. (Publius Syrus.) - -[227] Liebrecht in an essay on some modern Greek songs (Zur -Volkskunde, p. 211) gives numerous stories of children who spoke -shortly after birth. It appears to have been generally considered an -evil omen. Cp. the Romance of Merlin. (Dunlop's History of Fiction, -p. 146.) See Baring Gould's Curious Myths of the Middle Ages (New -Edition, 1869) p. 170. In a startling announcement of the birth of -Antichrist which appeared in 1623, purporting to come from the brothers -of the Order of St. John, the following passage occurs,--"The child -is dusky, has pleasant mouth and eyes, teeth pointed like those of a -cat, ears large, stature by no means exceeding that of other children; -the said child, incontinent on his birth, walked and talked perfectly -well." - -[228] More literally; blockaded his house with policemen, and his -throat with tears. - -[229] So in the XXIst of Miss Stokes's Indian Fairy Tales the fakir -changes the king's son into a fly. Cp. also Veckenstedt's Wendische -Sagen, p. 127. - -[230] Ficus Indica. Such a tree is said to have sheltered an army. Its -branches take root and form a natural cloister. Cp. Milton's Paradise -Lost, Book IX, lines 1000 and ff. - -[231] Grimm in his Teutonic Mythology (translation by Stallybrass, -p. 121, note,) connects the description of wonderful maidens sitting -inside hollow trees or perched on the boughs, with tree-worship. See -also Grohmann's Sagen aus Böhmen, p. 41. - -[232] For the illuminating power of female beauty, see Note 3 to the -1st Tale in Miss Stokes's Collection, where parallels are cited from -the folk-lore of Europe and Asia. - -[233] Kámadhenu means a cow granting all desires; such a cow is said -to have belonged to the sage Vasishta. - -[234] Conciliation, bribery, sowing dissension, and war. - -[235] The Prákrit word majjáo means "a cat" and also "my lover." - -[236] Cp. Schiller's "Der Graf von Habsburg," lines 9-12. - -[237] The word pati here means king and husband. - -[238] A smile is always white according to the Hindu poetic canons. - -[239] The countenance of the fair ones were like moons. - -[240] There should be a mark of elision before nimishekshanáh. - -[241] The eyes of Hindu ladies are said to reach to their ears. I -read tadákhyátum for tadákhyátim with a MS. in the Sanskrit college, -kindly lent me by the Librarian with the consent of the Principal. - -[242] Love and affection, the wives of Kámadeva the Hindu Cupid. - -[243] So the mouse in the Panchatantra possesses power by means of a -treasure (Benfey's Panchatantra, Vol. I, p. 320. Vol. II, p. 178.) The -story is found also in the 61st Chapter of this work. Cp. also Sagas -from the Far East, pp. 257 and 263. The same idea is found in the 39th -Játaka, p. 322 of Rhys Davids' translation, and in the 257th Játaka, -Vol. II, p. 297 of Fausböll's edition. - -[244] Cp. Sagas from the Far East, p. 263. - -[245] I read darsayat. - -[246] Sati is a misprint for mati, Böhtlingk and Roth sv. - -[247] i. e. the Ganges. - -[248] In Sanskrit pratápa the word translated "valour," also means -heat, and chakra may refer to the wheels of the chariot and the orb -of the sun, so that there is a pun all through. - -[249] More literally, a torrent of pride and kicking. - -[250] Grimm in his Teutonic Mythology (translation by Stallybrass, -p. 392) remarks--"One principal mark to know heroes by is their -possessing intelligent horses, and conversing with them. The touching -conversation of Achilles with his Xanthos and Balios finds a complete -parallel in the beautiful Karling legend of Bayard. (This is most -pathetically told in Simrock's Deutsche Volksbücher, Vol. II, Die -Heimonskinder, see especially page 54). Grimm proceeds to cite many -other instances from European literature. See also Note 3 to the -XXth story in Miss Stokes's collection. See also De Gubernatis, -Zoological Mythology, Vol. I, p. 336 and ff. See the remarks in -Bernhard Schmidt's Griechische Märchen, p. 237. - -[251] The keeper of a burning or burial-ground would be impure. - -[252] Probably the people sprinkled one another with red powder as -at the Holi festival. - -[253] So in Grimm's Märchen von einem der auszog das Fürchten zu -lernen the youth is recommended to sit under the gallows where -seven men have been executed. Cp. also the story of "The Shroud" -in Ralston's Russian Folk-Tales, p. 307. - -The belief that the dead rose from the tomb in the form of Vampires -appears to have existed in Chaldæa and Babylon. Lenormant observes -in his Chaldæan Magic and Sorcery, (English Translation, p. 37) "In -a fragment of the Mythological epopée which is traced upon a tablet -in the British Museum, and relates the descent of Ishtar into Hades, -we are told that the goddess, when she arrived at the doors of the -infernal regions, called to the porter whose duty it was to open -them, saying, - - - "Porter, open thy door; - Open thy door that I may enter. - If thou dost not open the door, and if I cannot enter, - I will attack the door, I will break down its bars, - I will attack the enclosure, I will leap over its fences by force; - I will cause the dead to rise and devour the living; - I will give to the dead power over the living." - - -The same belief appears also to have existed in Egypt. The same author -observes (p. 92). "These formulæ also kept the body from becoming, -during its separation from the soul, the prey of some wicked spirit -which would enter, re-animate, and cause it to rise again in the form -of a vampire. For, according to the Egyptian belief, the possessing -spirits, and the spectres which frightened or tormented the living -were but the souls of the condemned returning to the earth, before -undergoing the annihilation of the 'second death.'" - -[254] Cp. Ralston's account of the Vampire as represented in -the Skazkas. "It is as a vitalized corpse that the visitor from -the other world comes to trouble mankind, often subject to human -appetites, constantly endowed with more than human strength and -malignity."--Ralston's Russian Folk-Tales, p. 306. - -[255] Cp. the way in which the witch treats the corpse of her son -in the VIth book of the Æthiopica of Heliodorus, ch. 14, and Lucan's -Pharsalia, Book VI, 754-757. - -[256] I. e., the corpse tenanted by the Vetála or demon. - -[257] Cp. Simrock's Deutsche Volksbücher, Vol. III, p. 399. - -[258] Lakshmí or Srí the goddess of Prosperity appeared after the -churning of the ocean with a lotus in her hand. According to another -story she is said to have appeared at the creation floating on the -expanded leaves of a lotus-flower. The hand of a lady is often compared -to a lotus. - -[259] I. e., rising; the eastern mountain behind which the sun is -supposed to rise. - -[260] I. e., semi-divine beings supposed to be of great purity and -holiness. - -[261] General Cunningham identifies Paundravardhana with the modern -Pubna. - -[262] There is a curious parallel to this story in Táránátha's History -of Buddhism, translated into German by Schiefner, p. 203. Here a -Rákshasí assumes the form of a former king's wife, and kills all -the subjects, one after another, as fast as they are elected to the -royal dignity. - -[263] Compare the Apocryphal book of Tobit. See also the 30th page -of Lenormant's Chaldæan Magic and Sorcery, English translation. - -[264] Ralston in his Russian Folk-Tales, p. 270, compares this incident -with one in a Polish story, and in the Russian story of the Witch -Girl. In both the arm of the destroyer is cut off. - -[265] I read iva; the arm was the long bar, and the whole passage is -an instance of the rhetorical figure called utprekshá. - -[266] Cp. the freeing of Argo by Hercules cutting off Pallair's arm -in the Togail Troi, ed. Stokes, p. 67. - -[267] There is probably a pun here. Rámártham may mean "for the sake -of a fair one." - -[268] I read na tad for tatra with a MS. in the Sanskrit College. - -[269] Here there is a pun on Ananga, a name of the Hindu Cupid. - -[270] Here there is a pun. The word guna also means rope. - -[271] For stories of transportation through the air, see Wirt Sikes, -British Goblins, p. 157 and ff. - -[272] Cp. the way in which Torello informs his wife of his presence -in Boccacio's Decameron Xth day Nov. IX. The novels of the Xth day -must be derived from Indian, and probably Buddhistic sources. There -is a Buddhistic vein in all of them. A striking parallel to the 5th -Novel of the Xth day will be found further on in this work. - -Cp. also, for the incident of the ring, Thorpe's Yuletide Stories, -p. 167. See also the story of Heinrich der Löwe, Simrock's Deutsche -Volksbücher, Vol. I, pp. 21 and 22. Cp. also Waldau's Böhmische -Märchen, pp. 365 and 432, Coelho's Contos Populares Portuguezes, -p. 76; and Prym und Socin's Syrische Märchen, p. 72. See also Ralston's -Tibetan Tales, Introduction pp. xlix and 1. - -[273] An oblation to gods, or venerable men of, rice, dúrva grass, -flowers, &c., with water, or of water only in a small boat-shaped -vessel. - -[274] Sneha means oil, and also affection. - -[275] Sattva when applied to the ocean probably means "monsters." So -the whole compound would mean "in which was conspicuous the fury of -gambling monsters." The pun defies translation. - -[276] I read aushadeh. The Rákshasa is compared to the mountain, -Vidúshaka to the moon, his wives to the gleaming herbs. - -[277] Thorpe in his Yule-tide Stories remarks that the story of -Vidúshaka somewhat resembles in its ground-plot the tale of the -Beautiful Palace East of the Sun and North of the Earth. With the -latter he also compares the story of Saktivega in the 5th book of the -Kathá Sarit Ságara. (See the table of contents of Thorpe's Yule-tide -Stories, p. xi.) Cp. also Sicilianische Märchen, Vol. II, p. 1, -and for the cutting off of the giant's arm, p. 50. - -[278] Perhaps we should read svádvaushadha = sweet medicine. - -[279] I. q., Bheels. - -[280] I read árúdhah. - -[281] A MS. in the Sanskrit College reads sambhavah for the sampadah -of Dr. Brockhaus's text. - -[282] Lustratio exercitus; waving lights formed part of the ceremony. - -[283] It also means "drawing cords." - -[284] He is sometimes represented as bearing the entire world on one -of his heads. - -[285] One of these poison-damsels is represented as having been -employed against Chandragupta in the Mudrá Rákshasa. Compare the -XIth tale in the Gesta Romanorum, where an Indian queen sends one to -Alexander the Great. Aristotle frustrates the stratagem. - -[286] Jayastambha. Wilson remarks that the erection of these columns is -often alluded to by Hindu writers, and explains the character of the -solitary columns which are sometimes met with, as the Lát at Delhi, -the pillars at Allahábád, Buddal, &c. - -[287] Kalinga is usually described as extending from Orissa to Drávida -or below Madras, the coast of the Northern Circars. It appears, -however, to be sometimes the Delta of the Ganges. It was known to -the ancients as Regio Calingarum, and is familiar to the natives of -the Eastern Archipelago by the name of Kling. Wilson. - -[288] The clouds are nihsára void of substance, as being no longer -heavy with rain. The thunder ceases in the autumn. - -[289] Chola was the sovereignty of the western part of the Peninsula -on the Carnatic, extending southwards to Tanjore where it was bounded -by the Pándyan kingdom. It appears to have been the Regio Soretanum -of Ptolemy and the Chola mandala or district furnishes the modern -appellation of the Coromandel Coast.--Wilson, Essays, p. 241 note. - -[290] Murala is another name for Kerala, now Malabar (Hall.) Wilson -identifies it with the Curula of Ptolemy. - -[291] Or perhaps more literally "creeper-like sword." Probably the -expression means "flexible, well-tempered sword," as Professor Nílmani -Mukhopádhyáya has suggested to me. - -[292] It had been employed for this purpose by the gods and -Asuras. Láta = the Larice of Ptolemy. (Wilson.) - -[293] Turks, the Indo-scythæ of the ancients. (Wilson.) - -[294] Persians. - -[295] A Daitya or demon. His head swallows the sun and moon. - -[296] Perhaps the Huns. - -[297] The western portion of Assam. (Wilson.) - -[298] For the worship of trees and tree-spirits, see Grimm's Teutonic -Mythology, p. 75 and ff., and Tylor's Primitive Culture, Vol. II, -p. 196 and ff. - -[299] I here read durdasáh for the durdarsáh of Dr. Brockhaus' text. It -must be a misprint. A MS. in the Sanskrit College reads durdasáh. - -[300] The Guhyakas are demi-gods, attendants upon Kuvera and guardians -of his wealth. - -[301] Literally--having the cardinal points as her only garment. - -[302] For the circle cp. Henry VI. Part II, Act I, Sc. IV, line -25 and Henry V. Act V, Sc. 2, line 420. "If you would conjure, -you must make a circle." See also Ralston's Russian Folk-Tales, -p. 272. Veckenstedt's Wendische Sagen, pp. 292, 302, 303. See also -Wirt Sikes, British Goblins, pp. 200, and 201; Henderson's Northern -Folk-lore, p. 19, Bartsch's Sagen, Märchen, und Gebräuche aus -Meklenburg, Vol. I, pp. 128, 213. Professor Jebb, in his notes on -Theophrastus' Superstitious man, observes "The object of all those -ceremonies, in which the offerings were carried round the person or -place to be purified, was to trace a charmed circle within which the -powers of evil should not come." Cp. also Grössler's Sagen aus der -Grafschaft Mansfeld, p. 217, Brand's Popular Antiquities, Vol. III, -p. 56; Grohmann's Sagen aus Böhmen, p. 226. - -[303] i. e. by the fire of Siva's eye. - -[304] Perhaps we ought to read sadehasya. I find this rending in a -MS. lent to me by the librarian of the Sanskrit College with the kind -permission of the Principal. - -[305] i. e. Siva. - -[306] In this wild legend, resembling one in the first book of the -Rámáyana, I have omitted some details for reasons which will be -obvious to those who read it in the original. - -[307] i. e. the six Pleiades. - -[308] Mr. Tylor (in his Primitive Culture, Vol. II, p. 176) speaking -of Slavonian superstitions, says, "A man whose eyebrows meet as if -his soul were taking flight to enter some other body, may be marked -by this sign either as a were-wolf or a vampire." In Icelandic Sagas -a man with meeting eyebrows is said to be a werewolf. The same idea -holds in Denmark, also in Germany, whilst in Greece it is a sign that -a man is a Brukolak or Vampire. (Note by Baring-Gould in Henderson's -Folk-lore of the Northern Counties). The same idea is found in Bohemia, -see Grohmann's Sagen aus Böhmen, p. 210. Cp. Grimm's Irische Märchen, -p. cviii. - -[309] I read ásta for ásu. - -[310] rajas in Sanskrit means dust and also passion. - -[311] i. e. immunity from future births. - -[312] i. e. desire, wrath, covetousness, bewilderment, pride and envy. - -[313] Cp. the Æthiopica of Heliodorus, Book VII, ch. 15, where the -witch is armed with a sword during her incantations; and Homer's -Odyssey, XI, 48. See also for the magic virtues of steel Liebrecht, -Zur Volkskunde, pp. 312, 313. - -[314] See Veckenstedt's Wendische Sagen, p. 289, where a young man -overhears a spell with similar results. See also Bartsch's Sagen, -Märchen und Gebräuche aus Meklenburg, Vol. I, p. 115. - -[315] I read tan tad. - -[316] Called more usually by English people Allahabad. - -[317] This incident reminds one of Schiller's ballad--Der Gang nach -dem Eisenhammer. (Benfey Panchatantra, Vol. I, p. 320.) - -The story of Fridolin in Schiller's ballad is identical with the -story of Fulgentius which is found in the English Gesta Romanorum, -see Bohn's Gesta Romanorum, Introduction, page 1. Douce says that the -story is found in Scott's Tales from the Arabic and Persian, p. 53 and -in the Contes devots or Miracles of the Virgin. (Le Grand, Fabliaux, -v. 74.) Mr. Collier states upon the authority of M. Boettiger that -Schiller founded his ballad upon an Alsatian tradition which he heard -at Mannheim. Cp. also the 80th of the Sicilianische Märchen which -ends with these words, "Wer gutes thut, wird gutes erhalten." There -is a certain resemblance in this story to that of Equitan in Murie's -lays. See Ellis's Early English Metrical Romances, pp. 46 and 47. It -also resembles the story of Lalitánga extracted from the Kathá Kosha -by Professor Nilmani Mukerjea in his Sáhitya Parichaya, Part II, and -the conclusion of the story of Damannaka from the same source found -in his Part I. The story of Fridolin is also found in Schöppner's -Sagenbuch der Bayerischen Lande, Vol. I, p. 204. - -[318] Literally creeper-like. - -[319] There is a double meaning here; kshetra means fit recipients -as well as field. The king no doubt distributed corn. - -[320] i. e. the god Ganesa, who has an elephant's head. - -[321] Seven principal mountains are supposed to exist in each Varsha -or division of a continent. - -[322] There is a reference here to the mada or ichor which exudes -from an elephant's temples when in rut. - -[323] rága also means passion. - -[324] The quarters are often conceived of as women. - -[325] In the XVIIIth tale of the Gesta Romanorum Julian is led into -trouble by pursuing a deer. The animal turns round and says to him, -"Thou who pursuest me so fiercely shalt be the destruction of thy -parents." See also Bernhard Schmidt's Griechische Märchen, p. 38. "A -popular ballad referring to the story of Digenis gives him a life -of 300 years, and represents his death as due to his killing a hind -that had on its shoulder the image of the Virgin Mary, a legend the -foundation of which is possibly a recollection of the old mythological -story of the hind of Artemis killed by Agamemnon." [Sophoclis Electra, -568.] In the Romance of Doolin of Mayence Guyon kills a hermit by -mistake for a deer. (Liebrecht's translation of Dunlop's History -of Fiction, p. 138) See also De Gubernatis, Zoological Mythology, -pp. 84-86. - -[326] I. g. Umá and Párvatí. Káma = the god of love. - -[327] Cp. Lane's Arabian Nights, Vol. I, p. 96; also an incident in -Gül and Sanaubar, (Liebrecht, Zur Volkskunde, p. 144). - -[328] Here there is a pun, suvritta meaning also well-rounded. - -[329] i. e. burnt herself with his body. - -[330] Purogaih means "done in a previous life," and also "going -before." - -[331] Cp. Gaal, Märchen der Magyaren, p. 364; Gonzenbach's -Sicilianische Märchen, Vol. I, pp. 285 and 294. - -[332] I read with a MS. in the Sanskrit College patisnehád for -pratisnehád. The two wives of the god of Love came out of lovo to -their husband, who was conceived in Vásavadattá. - -[333] Vidyádhara--means literally "magical-knowledge-holder." - -[334] The ceremony of coronation. - -[335] Ambiká, i. q., Párvatí the wife of Siva. - -[336] Liebrecht, speaking of the novel of Guerino Meschino, compares -this tree with the sun and moon-trees mentioned in the work of the -Pseudo-Callisthenes, Book III. c. 17. They inform Alexander that -the years of his life are accomplished, and that he will die in -Babylon. See also Ralston's Songs of the Russian people, p. 111. - -[337] A period of 432 million years of mortals. - -[338] More literally the cardinal and intermediate points. - -[339] Reading manomrigi, the deer of the mind. - -[340] Member of a savage tribe. - -[341] I. e. of the pearls in the heads of the elephants. - -[342] I. e. the sun. - -[343] Throbbing of the right eye in men portends union with the -beloved. - -[344] No doubt by offering the flowers which she had gathered. - -[345] Like the two physicians in Gesta Romanorum, LXXVI. - -[346] A peculiarly sacred kind of Darbha grass. - -[347] M. Lévêque considers that the above story, as told in the -Mahábhárata, forms the basis of the Birds of Aristophanes. He -identifies Garuda with the hoopoe. (Les Mythes et Légendes de l'Inde -et de la Perse, p. 14). - -[348] Rájila is a striped snake, said to be the same as the dundubha -a non-venomous species. - -[349] The remarks which Ralston makes (Russian Folk-tales, page 65) -with regard to the snake as represented in Russian stories, are -applicable to the Nága of Hindu superstition; "Sometimes he retains -throughout the story an exclusively reptilian character, sometimes -he is of a mixed nature, partly serpent and partly man." The snakes -described in Veckenstedt's Wendische Sagen, (pp. 402-409,) resemble -in some points the snakes which we hear so much of in the present -work. See also Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, -Vol. I, p. 277 and ff. - -[350] The word nága, which means snake, may also mean, as Dr. Brockhaus -explains it, a mountaineer from naga a mountain. - -[351] I conjecture kramád for krandat. If we retain krandat we must -suppose that the king of the Vidyádharas wept because his scheme of -self-sacrifice was frustrated. - -[352] I read adhah for adah. - -[353] In the Sicilian stories of the Signora von Gonzenbach an ointment -does duty for the amrita, cp. for one instance out of many, page 145 -of that work. Ralston remarks that in European stories the raven is -connected with the Water of Life. See his exhaustive account of this -cycle of stories on pages 231 and 232 of his Russian Folk-tales. See -also Veckenstedt's Wendische Sagen, p. 245, and the story which begins -on page 227. In the 33rd of the Syrian stories collected by Prym and -Socin we have a king of snakes and water of life. - -[354] The home of the serpent race below the earth. - -[355] Here equivalent to Pátála. - -[356] Here there is a pun: ákula may also mean "by descent." - -[357] Kulíná may mean falling on the earth, referring to the shade of -the tree. Márgasthá means "in the right path" when applied to the wife. - -[358] I. e. Madam Contentious. Her husband's name means "of lion-like -might." - -[359] I read (after Böhtlingk and Roth) Ityakápara. See Chapter -34. sl. 115. - -[360] Tejas = also means might, courage. For the idea see note on -page 305. - -[361] Sneha which means love, also means oil. This is a fruitful -source of puns in Sanskrit. - -[362] The Hindu Cupid. - -[363] Infinitely longer than a mortal kalpa. A mortal kalpa lasts -432 million years. - -[364] He is often called Ananga, the bodiless, as his body was consumed -by the fire of Siva's eye. - -[365] Or virtuous and generous. - -[366] It is still the custom to give presents of vessels filled with -rice and coins. Empty vessels are inauspicious, and even now if a -Bengali on going out of his house meets a person carrying an empty -pitcher, he turns back, and waits a minute or two. - -[367] A: Peace, war, march, halt, stratagem and recourse to the -protection of a mightier king. - -[368] The elephant-headed god has his trunk painted with red lead -like a tame elephant, and is also liable to become mast. - -[369] Followers and attendants upon Siva. - -[370] The modern Burdwan. - -[371] I. e. Gold-gleam. - -[372] For an account of the wanderjahre of young Bráhman students, -see Dr. Bühler's introduction to the Vikramánkadevacharita. - -[373] More literally--Those whose eyes do not wink. The epithet also -means "worthy of being regarded with unwinking eyes." No doubt this -ambiguity is intended. - -[374] I. e. the city of jewels. - -[375] Áskandin is translated "granting" by Monier Williams and the -Petersburg lexicographers. - -[376] These are worn on the fingers when offerings are made. - -[377] A particular posture in religious meditation, sitting with the -thighs crossed, with one hand resting on the left thigh, the other -held up with the thumb upon the heart, and the eyes directed to the -tip of the nose. - -[378] Kárpatika may mean a pilgrim, but it seems to be used in the -K. S. S. to mean a kind of dependant on a king or great man, usually -a foreigner. See chapters 38, 53, and 81 of this work. - -[379] First he should be a Brahmachárin or unmarried religious student, -next a Grihastha or householder, than a Vánaprastha or anchoret, -lastly a Bhikshu or beggar. - -[380] i. e. virtue, wealth, pleasure; dharma, artha, káma. - -[381] Graha, also means planet, i. e. inauspicious planet. Siva tells -the truth here. - -[382] i. e. the auspicious or friendly one. - -[383] There is probably a double meaning in the word -"incomprehensible." - -[384] Perhaps we ought to read dattvá for tatra. - -[385] A report similar to that spread against Harasvámin was in -circulation during the French Revolution. Taine in his history of -the Revolution, Vol. I, p. 418 tells the following anecdote: "M. de -Montlosier found himself the object of many unpleasant attentions -when he went to the National Assembly. In particular a woman of about -thirty used to sharpen a large knife when he passed and look at him in -a threatening manner. On enquiry he discovered the cause--Deux enfants -du quartier ont disparu enlevés par de bohémiens, et c'est maintenant -un bruit répandu que M. de Montlosier, le marquis de Mirabeau, et -d'autres députés du côté droit se rassemblent pour faire des orgies -dans lesquelles ils mangent de petits enfants." - -[386] The city of flowers, i. g. Pátaliputra. - -[387] Perhaps we ought to read yayau for dadau. This I find is the -reading of an excellent MS. in the Sanskrit college, for the loan of -which I am deeply indebted to the Principal and the Librarian. - -[388] Probably a poor pun. - -[389] Cf. Uttara Ráma Charita (Vidyáságara's edition) Act III, -p. 82, the speech of the river-goddess Tamasá. Lenormant in his -Chaldæan Magic and Sorcery, p. 41, (English Translation), observes: -"We must add to the number of those mysterious rites the use of certain -enchanted drinks, which doubtless really contained medicinal drugs, -as a cure for diseases, and also of magic knots, the efficacy of -which was firmly believed in, even up to the middle ages." See also -Ralston's Songs of the Russian people, p. 288. - -[390] In the story of the Beautiful Palace East of the Sun and North -of the Earth, (Thorpe, Yule-tide Stories, p. 158) an old woman sends -the youth, who is in quest of the palace, to her old sister, who again -refers him to an older sister dwelling in a small ruinous cottage on -a mountain. In Signora von Gonzenbach's Sicilianische Märchen, p. 86, -the prince is sent by one "Einsiedler" to his brother, and this brother -sends him to an older brother and he again to an older still, who is -described as "Steinalt" see also p. 162. Compare also the story of -Hasan of El Basra in Lane's Arabian Nights. Cp. also Kaden's Unter den -Olivenbäumen, p. 56. We have a similar incident in Melusine, p. 447, -The story is entitled La Montagne Noire on Les Filles du Diable. See -also the Pentamerone of Basile, Tale 49, Ralston's Russian Folk-Tales, -p. 76; Waldau's Böhmische Märchen, pp. 37 and 255 and ff; and Dasent's -Norse Tales, pp. 31-32, 212-213, and 330-331. - -[391] Wild aboriginal tribes not belonging to the Aryan race. - -[392] Destiny often elevates the worthless, and hurls down men -of worth. - -[393] The usual story is that Indra cut off the wings of all except -Maináka the son of Himavat by Mená. He took refuge in the sea. Here -it is represented that more escaped. So in Bhartrihari Níti Sataka -st. 76 (Bombay edition). - -[394] For Saktideva's imprisonment in the belly of the fish cp. Chapter -74 of this work, Indian Fairy Tales by Miss Stokes, No. XIV, and -Lucian's Vera Historia, Book I. In this tale the fish swallows a -ship. The crew discover countries in the monster's inside, establish -a "scientific frontier," and pursue a policy of Annexation. See also -Lane's Arabian Nights, Vol. III, p. 104. - -[395] Cf. Grimm's Märchen, No. 60, Sicilianische Märchen, Nos. 39 -and 40, with Dr. Köhler's notes. - -[396] If such a word can be applied to a place where bodies are burnt. - -[397] Samásvasya, the reading of a MS. in the Sanskrit College, -would perhaps give a better sense. - -[398] I. e. skull-cleaver. - -[399] Perhaps we ought to read smritvá for srutvá, "Remembering, -calling to mind." - -[400] So in Signora von Gonzenbach's Sicilian Stories, p. 66, a lovely -woman opens with a knife the veins of the sleeping prince and drinks -his blood. See also Veckenstedt's Wendische Sagen, p. 354. Ralston in -his Russian Folk-Tales, p. 17, compares this part of the story with a -Russian story and that of Sidi Noman in the "Thousand and One Nights," -he refers also to Lane's Translation, Vol. I, p. 32. - -[401] One is tempted to read vikritám for vikritim, but -vikriti is translated by the Petersburg lexicographers as -Gespensterscheinung. Vikritám would mean transformed into a Rákshasí. - -[402] Skandha when applied to the Rákshasas means shoulder. - -[403] Literally great flesh. "Great" seems to give the idea of -unlawfulness, as in the Greek mega ergon. - -[404] Cp. the golden rose in Gaal, Märchen der Magyaren, p. 44. - -[405] Reading tasyán for tasmán. - -[406] Somadeva no doubt means that the hairs on the king's body stood -on end with joy. - -[407] According to the canons of Hindu rhetoric glory is always white. - -[408] Night is compared to a female goblin, (Rákshasí). Those creatures -have fiery mouths. - -[409] Cp. Sicilianische Märchen collected by Laura von Gonzenbach, -Vol. I, p. 160. - -[410] Magical sciences, in virtue of which they were Vidyádharas -or science-holders. - -[411] A son or pupil of Visvámitra. - -[412] I.e. the Ocean. - -[413] Compare the erineos megas phylloisi tethêlôs in the Odyssey, -Book XII., 103. - -[414] The metre of this line is incorrect. There is a superfluous -syllable. Perhaps we ought to read ambuvegatah, by the current. - -[415] I think we ought to read adhah, downwards. - -[416] Cp. Odyssey XII., 432 - - - autar egô poti makron erineon hypsos' aertheis - tô prosphys echomên hôs nykteris. - - -See also Lane's Arabian Nights, Vol. III, p. 7. - -[417] all' ara hê ge kat' andrôn kraata bainei. Iliad XIX, v. 93. - -[418] Pakshapáta also means flapping of wings. So there is probably -a pun here. - -[419] So in the Swedish tale "The Beautiful Palace East of the Sun and -North of the Earth," the Phoenix carries the youth on his back to the -Palace. Dr. Rost compares Arabian Nights, Night 77. See Lane, Vol. III, -p. 17 and compare the Halcyon in Lucian's Vera Historia, Book II. 40, -(Tauchnitz edition,) whose nest is seven miles in circumference, -and whose egg is probably the prototype of that in the Arabian -Nights. Cp. the Glücksvogel in Prym and Socin, Syrische Märchen, -p. 269, and the eagle which carries Chaucer in the House of Fame. In -the story of Lalitánga, extracted by Professor Nilmani Mukerjea from -the Kathá Kosha, a collection of Jaina stories, a Bhárunda carries the -hero to the city of Champá. There he cures the princess by a remedy, -the knowledge of which he had acquired by overhearing a conversation -among the birds. - -[420] We should read sauvarnabhitti. - -[421] Or Chandraprabhá, whose name means "light of the moon." The -forbidden chamber will at once remind the reader of Perrault's La Barbe -Bleue. The lake incident is exactly similar to one in Chapter 81 of -this work and to that of Kandarpaketu in the Hitopadesa. See Ralston's -Russian Folk-tales page 99. He refers to this story and compares it -with that of the Third Royal Mendicant, Lane I, 160-173, and gives -many European equivalents. See also Veckenstedt's Wendische Sagen, -p. 214. Many parallels will be found in the notes to Grimm's Märchen, -Nos. 3 and 46; to which Ralston refers in his exhaustive note. In -Wirt Sikes's British Goblins, p. 84, a draught from a forbidden well -has the same effect. - -[422] The Dánavas are a class of demons or giants. Ruru was a Dánava -slain by Durgá. - -[423] In Sloka 172 b. I conjecture Saktihasto for Saktidevo, as we -read in sl. 181 b. that the boar was wounded with a sakti. - -[424] Literally, having auspicious marks. - -[425] A spirit that enters dead bodies. - -[426] I read Vidyutprabhám for Vidyádharím. But perhaps it is -unnecessary. - -[427] The Chakora is said to subsist upon moonbeams. - -[428] So making him a Vidyádhara or "magic-knowledge-holder." - -[429] I. e. Ganesa who is invoked to remove obstacles. - -[430] This is an elaborate pun in the original. Guna=string and virtue; -vansa=race and bamboo. - -[431] The Taxila of the Greek writers. The Vitastá is the Hydaspes -of the Greeks, now called Jhelum. - -[432] Monier Williams says that Tárá was the wife of the Buddha -Amoghasiddha. Benfey (Orient und Occident, Vol. I, p. 373) says -she was a well known Buddhist saint. The passage might perhaps mean -"The Buddha adorned with most brilliant stars." - -It has been suggested to me that Tárávara may mean Siva, and that -the passage means that the Saiva and Bauddha religions were both -professed in the city of Takshasilá. - -[433] I. e. Buddhist ascetics. - -[434] A MS. in the Sanskrit College reads sukála for svakála: the -meaning is much the same. - -[435] A MS. in the Sanskrit College reads nigrahah=blaming one's -relations without cause. - -[436] Cp. Ralston's Russian Folk-Tales, p. 122. See also Bartsch's -Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 90. - -[437] Moksha is the soul's final release from further transmigrations. - -[438] Cp. Gesta Romanorum CXLIII (Bohn's Edition). This idea is found -in the Telapattajátaka, Fausböll, Vol. I, p. 393. - -[439] A kind of Pandora. - -[440] Compare the argument in the Eunuchus of Terence (III. 5.36 & -ff) which shocked St. Augustine so much (Confessions I. 16). - -[441] Et tonantem Jovem et adulterantem. - -[442] I separate balavad from bhogadáyi. - -[443] This appears to be found in a slightly different form in the -Harivansa. (Lévêque, Mythes et Légendes de l'Inde, p. 220). - -[444] The name of certain aboriginal tribes described as hunters, -fishermen, robbers &c. - -[445] In the original Mahákála, an epithet of Siva in his character -as the destroying deity. - -[446] Generally only one mountain named Maináka is said to have fled -into the sea, and retained its wings when Indra clipped those of the -others. The passage is of course an elaborate pun. - -[447] i. e. lion of valour. - -[448] i. e. animals, horizontal goers. The pun defies translation, -the word I have translated arrow is literally "the not-sideways-goer." - -[449] i. e. by burning herself upon the funeral pyre. - -[450] The word táraká means also a star. So here we have one of those -puns in which our author delights. - -[451] Also full of affection. This is a common pun. - -[452] Beasts of prey, or possibly Rákshasas. - -[453] Compare the translation of the life of St. Brigit by Whitley -Stokes, (Three Middle Irish Homilies, p. 65.) - -"Shortly after that came a certain nobleman unto Dubthach to ask for -his daughter in marriage. Dubthach and his sons were willing, but -Brigit refused. Said a brother of her brethren named Beccán unto her: -'Idle is the fair eye that is in thy head not to be on a pillow near -a husband.' 'The son of the Virgin knoweth' said Brigit, 'it is not -lively for us if it brings harm upon us.' Then Brigit put her finger -under her eye and drew it out of her head till it was on her cheek; -and she said: 'Lo, here is thy delightful eye, O Beccán.' Then his -eye burst forthwith. When Dubthach and his brethren saw that, they -promised that she should never be told to go to a husband. Then she -put her palm to her eye and it was whole at once. But Beccán's eye -was not whole till his death." - -That the biographers of Christian saints were largely indebted to -Buddhist hagiology, has been shewn by Liebrecht in his Essay on -the sources of Barlaam and Josaphat, (Zur Volkskunde, p. 441.) In -Mr. Stokes's book, p. 34, will also be found a reference to the -practice of shewing reverence by walking round persons or things -keeping the right hand towards them. This is pointed out by Mr. Stokes -in his Preface as an interesting link between Ireland and India. - -Mr. Whitley Stokes has sent me the following quotation in the Revue -Celtique V, 130 from P. Cahier, Caracteristiques des Saints I, 105; - -"A certain virgin Lucia (doubtful whether of Bologna or of Alexandria) -se voyant fréquemment suivie par un jeune homme qui affectait de -l'accompagner partout dès q'elle quittait sa maison, lui demanda enfin -ce qui l'attachait si fort à ses pas. Celui-ci ayant répondu que c' -etait la beauté de ses yeux, la jeune fille se servit de son fuseau -pour faire sortir ses yeux de leur orbite, et dit à son poursuivant -qu'il pouvait les prendre et la laisser dèsormais en repos. On ajoute -que cette generosité effrayante changea si fort le coeur du jeune -homme qu'il embrassa la profession religieuse. The story of the -ascetic who conquered anger, resembles closely the Khantivádijátaka -No. 313 in Fausböll's edition, Vol. III, p. 39. It is also found -in the Bodhisattva Avadána, under the title Kshánti Játaka, and in -the Mahávastu Avadána in a form closely resembling that of the Páli -Játaka book. See Dr. Rajendra Lál Mitra's Nepalese Buddhist Literature, -pp. 55, 159, and 160. - -[454] They are compared to the five sacred fires. - -[455] Literally the worthless straw-heap of &c. - -[456] Here there is a pun on the two meanings of Srí. - -[457] In the Svayamvara the maiden threw a garland over the neck of -the favoured suitor. - -[458] Rasa also means water. - -[459] This story is compared by Benfey (Orient und Occident, -Vol. I, p. 374) with the story of the faithful servant Víravara -in the Hitopadesa, which is also found in the Vetálapanchavinsati, -(see chapter 78 of this work.) Víravara, according to the account in -the Vetálapanchavinsati, hears the weeping of a woman. He finds it is -the king's fortune deserting him. He accordingly offers up his son, -and finally slays himself. The king is about to do the same when -the goddess Durgá restores the dead to life. The story of "Der Treue -Johannes" will at once occur to readers of Grimm's tales. According -to Benfey, it is also found in the Pentamerone of Basile. The form -of the tale in our text is very similar to that in Grimm. (See -Benfey's Panchatantra, Vol. I, p. 416.) The story of the faithful -Víravara occurs twice in this collection, in chapter 53, and also -in chapter 78. Sir G. Cox (in his Aryan Mythology, Vol. I p. 148), -compares the German story with one in Miss Frere's Old Deccan Days, -the 5th in that collection. Other parallels will be found in the notes -in Grimm's third volume. A very striking parallel will be found in -Bernhard Schmidt's Griechische Märchen, Story No. 3, p. 68. In this -story the three Moirai predict evil. The young prince is saved by his -sister, from being burnt, and from falling over a precipice when a -child, and from a snake on his wedding-day. See also De Gubernatis, -Zoological Mythology, Vol. II, pp. 301-302. Cp. also Coelho's Contos -Portuguezes, No. 51, Pedro e Pedrito, p. 118, and Grimm's Irische -Märchen, pp. 106, 107. In the Gagga Játaka, No. 135, Fausböll, -Vol. II, p. 15, the Buddha tells how the custom of saying "Jíva" or -"God bless you" originated. A Yakka was allowed to eat all who did -not say "Jíva" and "Patijíva." Zimmer in his Alt-Indisches Leben, -p. 60, quotes from the Atharva Veda, "vor Unglück-bedeutendem Niesen." - -[460] The same idea is found in Midsummer Night's Dream, Act III, -Sc. 2, beginning, "We, Hermia, like two artificial gods &c." - -[461] Cp. Ralston's Russian Folk-Tales, pp. 69 and 71, for the three -dangers. The custom of saying "God bless you," or equivalent words, -when a man sneezes, is shewn by Tylor (Primitive Culture, Vol. I, -pp. 88-94) to exist in many parts of the world. He quotes many passages -from classical literature relating to it. "Even the emperor Tiberius, -that saddest of men, exacted this observance." See also Sir Thomas -Browne's Vulgar Errors, Book IV ch. 9, "Of saluting upon sneezing." - -[462] There is a story illustrating the "pertinacity" of goblins in -Wirt Sikes's British Goblins, p. 191. - -[463] I have been obliged to omit some portion of this story. "It was," -Wilson remarks, "acceptable to the couteurs of Europe, and is precisely -the same as that of 'Le petit diable de Papefigue' of Fontaine." - -[464] Suvrittayá means virtuous, and beautifully-rounded. - -[465] Cp. Chaucer's Squire's Tale, line 316, "Ye moten trille a pin, -stant in his ere." - -[466] This may remind the reader of the story of the pestle in Lucian's -Philopseudes, that was sent to fetch water. When the Ægyptian sorcerer -was away, his pupil tried to perform the trick. But he did not know -the charm for stopping the water-carrying process. Accordingly the -house was flooded. In despair he chopped the pestle in two with an -axe. That made matters worse, for both halves set to work to bring -water. The story has been versified by Goethe, and the author of the -Ingoldsby Legends. - -[467] Here Dr. Brockhaus supposes a line to be omitted. The transition -is somewhat abrupt. - -[468] Cp. with the story of Kírtisená the substance of two modern -Greek songs given in Liebrecht, Zur Volkskunde, p. 187. - -[469] i. e. Wealth-preserved. - -[470] Böhtlingk and Roth in their Dictionary explain the passage as -follows: imam, (i. e., patim) vyutthápya yátá iti, she was unfaithful -to her husband. - -[471] Gotraja nearly equivalent to the Gentile of Roman law, -and applied to kindred of the same general family connected by -offerings of food and water; hence opposed to the Bandhu or cognate -kindred. She represented that she was a prince whose clansmen were -trying to disinherit him. - -[472] Cp. Thorpe's Yuletide Stories, p. 341, cited before on p. 25, -also Sagas from the Far East, p. 162. The Mongolian version supplies -the connecting link between India and Europe. In the Sagas from the -Far East, the Rákshasas are replaced by crows. Compare also the way -in which the gardener in "Das Rosmarinsträuchlein," Kaden's Unter den -Olivenbäumen, p. 12, acquires some useful information. The story of -Kírtisená from this point to the cure of the king closely resembles -the latter half of Die Zauberkugeln in the same collection. A striking -parallel will be found in Basile's Pentamerone, Vol. I, p. 166. See -also Waldau's Böhmische Märchen, p. 272; Gaal, Die Märchen der -Magyaren, p. 178; Coelho, Contos Populares Portuguezes, p. 47. In -Waldau's Story there is a strange similarity in the behaviour of the -king, on first seeing the young physician, to that of Vasudatta. See -also the Sixth Tale in Ralston's Tibetan Tales and the remarks in -the Introduction, p. li. - -[473] Names of Rákshasas mentioned in the Rámáyana. - -[474] Water is the principal ingredient of the offering called argha -or arghya. - -[475] This gem is formed from the congelation of the rays of the moon, -and dissolves under the influence of its light. There is of course -an elaborate pun in Chandrakánta. - -[476] This is well known in India now. A crow alighted on a palm-tree -when just about to fall, and so it appeared that his weight made -it fall. For this and many other hints I am indebted to Pandit -S. C. Mookerjea, of the Hindu School. - -[477] Benfey considers that this, as well as "Haripriya," means -"blockhead," Orient und Occident, Vol. I, p. 374. - -[478] A MS. in the Sanskrit College reads jnánavijna, i. e., the -knowing one, the astrologer. - -[479] This word means tongue. - -[480] Cp. Ralston's Russian Folk-Tales, p. 240. So Arthur in the -Romance of Artus de la Bretagne (Liebrecht's Dunlop, p. 107) falls -in love with a lady he sees in a dream. Liebrecht in his note at the -end of the book tells us that this is a common occurrence in Romances, -being found in Amadis of Greece, Palmerin of Oliva, the Romans de Sept -Sages, the Fabliau of the Chevalier à la Trappe, the Nibelungen Lied, -&c., and ridiculed by Chaucer in his Rime of Sir Topas. He also refers -to Athenæus, p. 575, and the Hermotimus of Lucian. - -[481] The mountain Mandara which served as a churning-stick at the -churning of the ocean of milk. - -[482] Velátá is evidently corrupt. - -[483] This is to be understood literally of Siva and Párvatí, but -metaphorically of Ushá and Aniruddha. - -[484] I read evam for eva. - -[485] The wife of Indra. - -[486] i. e. Brihaspati. - -[487] For san I should prefer sa which is read in a MS. lent me by -the Principal of the Sanskrit College. - -[488] Takshasilá has been identified by General Cunningham with the -ruins of an ancient city near Shah-deri one mile to the north-east -of Kála-ka-serai. Mr. Growse has pointed out to me that I made -a mistake in stating (after Wilson) in a note on p. 5 of this -translation, that the precise site of Kausámbí, the capital of the -king of Vatsa, which Kalingasená reached in one day in the magic -chariot, has not been ascertained. He says: "It has been discovered -by General Cunningham. The place is still called Kosam, and is on -the Yamuná, about 30 miles above Allahabad. The ruins consist of -an immense fortress, with earthen ramparts from 30 to 35 feet high, -and bastions considerably higher, forming a circuit of 23,100 feet, -or exactly four miles and 3 furlongs. The parapets were of brick -and stone, some of the bricks measuring 19 in. × 12 1/2 × 2 1/2, -which is a proof of their great antiquity. In the midst of these -ruins is a large stone monolith, similar to those at Allahabad and -Delhi, but without any inscription. The portion of the shaft above -ground is 14 feet in length, and an excavation made at the base for -a depth of 20 feet did not come to the end of it. Its total length -probably exceeds 40 feet. There was, I believe, some talk of removing -it to Allahabad and setting it up there, but it was found to be too -expensive an undertaking." Srávastí, which Kalingasená passed on the -way from Takshasilá, has been identified by General Cunningham with -Sáhet-Mahet on the south bank of the Rapti in Oudh. - -[489] Here there is a slight omission in my translation. Cp. the -story of St. Macarius. - -[490] The country lying between the Himálayas on the north, the Vindhya -mountains on the south, Vinasana on the west and Prayága (Allahabad) -on the east. - -[491] A respectful offering to gods or venerable men of rice, -dúrva-grass, flowers &c. with water. - -[492] Cp. for the artifice used to ruin Kadalígarbhá, Dusent's Norse -Tales, pp. 65 and 66. - -[493] Cp. the 40th story in Grimm's Kinder- und Hausmärchen, where the -girl finds her way by the peas and lentiles which had sprung up. See -also the 2nd story in Gonzenbach's Sicilianische Märchen, where the -girl scatters bran. The author of the notes to Grimm's Märchen mentions -a story from Hesse in which the heroine scatters ashes. See also the -49th of the Sicilianische Märchen. See also Bartsch's Sagen, Märchen, -und Gebräuche aus Meklenburg, Vol. I, pp. 265, 313, 441-444, and 447, -where peas are used for the same purpose. See also De Gubernatis, -Zoological Mythology, p. 165. See also Perrault's Le petit Poucet; -Basile's Pentamerone, No. 48. - -[494] This is a reproduction of the story of Devasena and Unmádiní -in the 3rd book. - -[495] Compare the "death-darting eye of cockatrice" in Romeo and -Juliet. See also Schmidt's Shakespeare Dictionary under the word -"basilisk." - -[496] Benfey found this story in the Arabic Version of the Panchatantra -and in all the translations and reproductions of it. He finds it also -in the Mahábhárata, XII (III, 589) sl. 4930 and ff. He expresses his -opinion that it formed a portion of the original Panchatantra. See -Benfey's Panchatantra, pp. 544-560, Orient und Occident, -Vol. I. p. 383. The account in the Mahábhárata is very prolix. - -[497] For nihatya I conjecture nikhanya. - -[498] The plant Uraria Lagopodioides (Monier Williams). - -[499] For similar instances of forgetting in European stories, see -Nos. 13, 14, 54, 55 in the Sicilianische Märchen with Köhler's notes, -and his article in Orient und Occident, Vol. II, p. 103. - -[500] i. e. Káma the Hindu Cupid. - -[501] This probably means in plain English that she wore glittering -anklets. - -[502] Cp. the conduct of the Meerweib in Hagen's Helden-Sagen, Vol. I, -p. 55. - -[503] i. e. Siva. - -[504] Prajápati. - -[505] Literally--placing it upon his head.Cp. also the following -passage from Brand's Popular Antiquities, Vol. II, p. 78. "Borlase -quotes from Martin's Western Islands. 'The same lustration by -carrying of fire is performed round about women after child-bearing, -and round about children before they are christened, as an effectual -means to preserve both the mother and the infant from the power -of evil spirits.'" Brand compares the Amphidromia at Athens. See -Kuhn's Westfälische Märchen, Vol. I, pp. 125, and 289: Vol. II, -pp. 17 and 33-34. - -[506] The superstitious custom of lighting fires, lamps &c., to protect -children against evil spirits is found in many countries. Liebrecht -(Zur Volkskunde, p. 31,) refers us to Brand's Popular Antiquities, -edited by Hazlitt, Vol. II, p. 144, for the prevalence of the -practice in England. "Gregory mentions 'an ordinary superstition of -the old wives who dare not trust a child in a cradle by itself alone -without a candle.' This he attributes to their fear of the night-hag;" -(cp. Milton, P. L. II, 662-665). He cites authorities to prove that -it exists in Germany, Scotland, and Sweden. In the latter country, -it is considered dangerous to let the fire go out until the child is -baptized, for fear that the Trolls may substitute a changeling in its -place. The custom exists also in the Malay Peninsula, and among the -Tájiks in Bokhara. The Roman custom of lighting a candle in the room -of a lying-in woman, from which the goddess Candelifera derived her -name (Tertullian Adv. nation, 2, 11) is to be accounted for in the -same way. See also Veckenstedt, Wendische Sagen, p. 446. The same -notion will be found in Bartsch's Sagen, Märchen, und Gebräuche aus -Meklenburg, Vol. I, pp. 17, 64, 89, 91; Vol. II, p. 43. - -[507] For treasures and their guardians see Veckenstedt's Wendische -Sagen, pp. 356-374 and p. 394. For the candle of human fat see Benfey -in Orient und Occident, Vol. I, p. 383. For treasures and their -guardians see Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, -Vol. I, p. 243 and ff., and for the candle of human fat, Vol. II, -pp. 333 and 335 of the same work. Cp. also Birlinger, Aus Schwaben, -pp. 251 and 262-270. - -It appears from Henderson's Folk-lore of the Northern Counties, that in -Europe a candle of human fat is used with the Hand of Glory by robbers -for the purpose of preventing the inmates of a house from awaking. He -gives several instances of its use. The following will serve as a -specimen: "On the night of the 3rd of January 1831, some Irish thieves -attempted to commit a robbery on the estate of Mr. Napier of Loughcrew, -county Meath. They entered the house armed with a dead man's hand -with a lighted candle in it, believing in the superstitious notion -that a candle placed in a dead man's hand will not be seen by any but -those by whom it is used, and also that if a candle in a dead hand -be introduced into a house, it will prevent those who may be asleep -from awaking. The inmates however, were alarmed, and the robbers fled, -leaving the hand behind them." The composition of the candle is evident -from the following extract from the Dictionnaire Infernal of Colin de -Planey. "The Hand of Glory is the hand of a man who has been hanged, -and is prepared in the following manner. Wrap the hand in a piece of -winding-sheet, drawing it tight to squeeze out the little blood which -may remain; then place it in an earthen-ware vessel with saltpetre, -salt and long pepper all carefully and thoroughly powdered. Let -it remain a fortnight in this pickle till it is well dried, then -expose it to the sun in the dog-days till it is completely parched, -or if the sun be not powerful enough, dry it in an oven heated with -vervain and fern. Next make a candle with the fat of a hanged man, -virgin wax, and Lapland sesame. The Hand of Glory is used to hold this -candle when it is lighted. Wherever one goes with this contrivance, -those it approaches are rendered as incapable of motion as though they -were dead." Southey in Book V of his Thalaba the Destroyer represents -a hand and taper of this kind as used to lull to sleep Zohak, the -giant keeper of the caves of Babylon. (See the extracts from Grose -and Torquemada in the notes to Southey's poem.) Dousterswivel in -Sir Walter Scott's Antiquary tells us that the monks used the Hand -of Glory to conceal their treasures. (Henderson's Folk-lore of the -Northern Counties of England and the Borders, p. 200 and ff.) - -Preller, in his Römische Mythologie, p. 488, has a note on incubones -or treasure-guarding spirits. Treasures can often be acquired -by stealing the caps worn by these incubones as a symbol of their -secret and mysterious character. See also the Pentamerone of Basile, -p. 96; Grohmann, Sagen aus Böhmen, p. 29 and ff; Bernhard Schmidt's -Griechische Märchen, p. 28. The bug-bears were no doubt much of the -kind found in Schöppner's Sagenbuch der Bayerischen Lande, Vol. I, -p. 87. For the "hand of glory" see Baring Gould's Curious Myths of the -Middle Ages, pp. 405-409. Brand in his Popular Antiquities Vol. I, -p. 312, quotes from Bergerac's Satirical Characters and Handsome -descriptions in his Letters translated out of the French by a Person -of Honour, 1658, p. 45, "I cause the thieves to burn candles of dead -men's grease to lay the hosts asleep while they rob their houses." A -light has this property in Waldau's Böhmische Märchen, p. 360; and -in Kuhn's Westfälische Märchen, Vol. I, p. 146. - -[508] There is probably a pun too on varti, the wick of a lamp. - -[509] Literally "made by the gods." - -[510] i. e. prabhutva, the majesty or pre-eminence of the king himself; -mantra, the power of good counsel; utsáha energy. - -[511] Cp. Odyssey, VII. 116; Spenser's Faery Queene, III, 6, 42. - -[512] The pun here lies in the word kalá, which means "accomplishment," -and also a sixteenth of the moon's diameter. - -[513] This lotus is a friend of the moon's and bewails its absence. - -[514] Or perhaps books. - -[515] I read virága-vishabhrid. - -[516] i. e. Nágavana. For serpent-worship see Tylor's Primitive -Culture, Vol. II, pp. 217-220. The author of Sagas from the Far -East remarks; "Serpent-Cultus was of very ancient observance, and is -practised by both followers of Bráhmanism and Buddhism. The Bráhmans -seem to have desired to show their disapproval of it by placing -the serpent-gods in the lower ranks of their mythology, (Lassen. I, -707 and 544, n. 2). This cultus, however, seems to have received a -fresh development about the time of Asoka circa 250 B. C. (Vol. II, -p. 467). When Madhyantika went into Cashmere and Gandhára to teach -Buddhism after the holding of the third synod, it is mentioned -that he found sacrifices to serpents practised there (II. 234, -235). There is a passage in Plutarch from which it appears to have -been the custom to sacrifice an old woman (previously condemned to -death for some crime) to the serpent-gods by burying her alive on the -banks of the Indus (II. 467, note 4) Ktesias also mentions the serpent -worship (II. 642). In Buddhist legends serpents are often mentioned -as protecting patrons of certain towns. (Sagas from the Far East, -p. 355). See also Mr. F. S. Growse's Mathurá memoir, p. 71. - -[517] Literally thorns. - -[518] The upáyas which are usually enumerated are four, viz. sowing -dissension, negotiation, bribery and open attack. - -[519] The six gunas--peace, war, march, halt, stratagem and recourse -to the protection of a mightier king. - -[520] I read abhyagát with a MS. in the Sanskrit College. - -[521] I read vismitá with a MS. in the Sanskrit College. - -[522] i. e. mount Sumeru. The moon being masculine in Sanskrit, the -words "form of the moon" are used in the original, to satisfy the -requirements of classical Hindu Rhetoric, according to which feminine -things cannot be compared to masculine. - -[523] The sea is always spoken of as full of "inestimable stones, -unvalued jewels." There is a double meaning throughout. Sadváhiní, -when applied to the sea, may mean "beautiful rivers." - -[524] Játarúpá also means "having assumed a form," so that there is -another pun here. I read abhavan for abhavad, in accordance with a -MS. lent me from the Sanskrit College. - -[525] The cedille under the c of candra should be erased in -Dr. Brockhaus's text. - -[526] Ganesa, who bestows success or the reverse, and is invoked in -all undertakings. I read karan dánámbhasá. - -[527] The word also means "shade." - -[528] I have no idea what this word lílávajra means. It is translated -by Böhtlingk and Roth--ein wie ein Donnerkeil aussehendes Werkzeug. - -[529] Possibly there is a pun here: dána, giving, also means cutting. - -[530] The fruit of the Bel, well-known to Anglo-Indians. - -[531] Párvatí or Durgá, the wife of Siva. - -[532] The others are the Sun, Fire, Water, Earth, Air, the Moon and -the officiating Bráhman. For the latter is sometimes substituted -pasupati or lord of animals. - -[533] Possibly it also means "the swan of the temple of the mind." - -[534] An allusion to the Arddhanárísa form of Siva. - -[535] Kalá = digit of the moon and also accomplishment. - -[536] The vidyá of the Vidyáharas. I read pratíkshyate. - -[537] Here Professor Brockhaus supposes a hiatus. - -[538] Cp. this with the "jewel-lamps" on pp. 189 and 305, and the -luminous carbuncle in Gesta Romanorum, CVII. Sir Thomas Browne, in -his Vulgar Errors, Book II, chapter 5, says, "Whether a carbuncle -doth flame in the dark, or shine like a coal in the night, though -generally agreed on by common believers, is very much questioned -by many." See also Simrock's Deutsche Volksbücher, Vol. I, p. 301; -Vol. III, p. 12; Vol. VI, p. 289. Lucian in his De Deâ Syriâ ch. 32, -speaks of a precious stone of the name of lychnis which was bright -enough to light up a whole temple at night. We read in the history -of the Pseudo-Callisthenes, Book II, ch. 42, that Alexander found -in the belly of a fish a precious stone which he had set in gold and -used at night as a lamp. See also Baring Gould's Curious Myths of the -Middle Ages, p. 42. See Gaal, Märchen der Magyaren, p. 155; Ariosto, -Orlando Furioso, III, 14. - -[539] i. e. supreme lord of jewels. - -[540] i. e. as Indra mounts Airávata. - -[541] The modern Tamluk. The district probably comprised the small but -fertile tract of country lying to the westward of the Húghli river, -from Bardwán and Kalna on the north, to the banks of the Kosai river -on the south. (Cunningham's Ancient Geography of India, p. 504.) - -[542] In the 115th tale of the Gesta Romanorum we read that two chaste -virgins were able to lull to sleep and kill an elephant, that no one -else could approach. - -[543] Both were produced at the churning of the ocean. - -[544] A famous linga of Siva in Ujjayiní. - -[545] Perhaps the Pushkalávatí described by General Cunningham in -his Ancient Geography of India, p. 49. - -[546] There is a studied ambiguity in all these words, the usual -play on affection and oil being kept up. A marginal correction in a -Sanskrit College MS. lent to me, gives hridayam. The text has ránjitam -stháthaván. The latter is a vox nihili. Brockhaus's text may be -explained--My hand full of my heart was steeped in affection for you. - -[547] For "funeral human sacrifice for the service of the dead," -see Tylor's Primitive Culture, pp. 413-422. Cp. Hagen's Helden-Sagen, -Vol. III, pp. 165 and 166. - -[548] i. e. Producer of horns. - -[549] Cp. the 31st tale in Signora von Gonzenbach's Sicilianische -Märchen, (p. 209) where the black figs produce horns. There is also -in the same story a pipe that compels all that hear its sound to -dance. See Dr. Reinhold Köhler's notes on the tale: also Grimm's -No. 110 and his notes in his third volume. Cp. also Veckenstedt's -Wendische Sagen, p. 65. See also Ralston's Russian Folk-Tales, p. 283: -Bernhard Schmidt's Griechische Märchen, No. 20, and Liebrecht, Zur -Volkskunde, p. 484. The incident in Sicilianische Märchen closely -resembles one in the story of Fortunatus as told in Simrock's Deutsche -Volksbücher, Vol. III, p. 175. There is a pipe that compels all the -hearers to dance in Hug of Bordeaux, Vol. X, p. 263, and a very similar -fairy harp in Wirt Sikes's British Goblins, p. 97; and a magic fiddle -in Das Goldene Schachspiel, a story in Kaden's Unter den Olivenbäumen, -p. 160. A fiddler in Bartsch's Sagen aus Meklenburg, (Vol. I, p. 130) -makes a girl spin round like a top. From that day she was lame. See -also De Gubernatis, Zoological Mythology, Vol. I, pp. 182 and 288, -and Baring Gould, IInd Series, p. 152. Kuhn, in his Westfälische -Märchen, Vol. I, p. 183, mentions a belief that horns grew on the -head of one who looked at the Wild Huntsman. It is just possible that -this notion may be derived from the story of Actæon. A statue found -in the ruins of the villa of Antoninus Pius near Lavinium represents -him with his human form and with the horns just sprouting. (Engravings -from Ancient Marbles in the British Museum, Plate XLV.) Cp. also the -story of Cipus in Ovid's Metamorphoses XV, 552-621. For the magic -pipe see Grimm's Irische Märchen, Einleitung, p. lxxxiii; Rohde, -Der Griechische Roman, p. 264. Remarks on the pipe and horns will be -found in Ralston's Tibetan Tales, Introduction pp. liv-lvi. - -[550] Cp. Grimm's Märchen, No. 193. The parallel between Grimm's -story and that of Vidúshaka in Chapter 18 is still more striking. - -[551] This idea, which is met with so frequently in this work, is found -in China also. See Giles's Strange Stories from a Chinese Studio, -Vol. I, p. 177, where Miss Li, who is a devil, hears the cock crow -and vanishes. - -[552] Cp. Veckenstedt's Wendische Sagen, pp. 256 and 394. See also -No. CXXIX in Giles's Strange Stories from a Chinese Studio, Vol. II, -p. 265, the title of which is "Making of Animals." Cp. with the string -the gold rings in the Volsunga Saga, Hagen's Helden-Sagen, Vol. III, -p. 30. In Ovid's Metamorphoses VIII, 850, and ff. there is an account -of Mestra's transformations. Neptune gave her the power of transforming -herself whenever she was sold by her father. See also the story of -Achelous and Hercules in book IX of the Metamorphoses; Prym and Socin's -Syrische Märchen, p. 229, where we have the incident of the selling; -Waldau, Böhmische Märchen, p. 125; Coelho Contos Portuguezes, p. 32. - -[553] Pandit Syámá Charan Mukhopádhyáya conjectures ásoshyamáne. This -I adopt unhesitatingly. - -[554] Cp. Sagas from the Far East, p. 35. This story very closely -resembles that of Sidi Noman in the Arabian Nights, and the Golden -Ass of Apuleius. - -[555] Compare Lane's Arabian Nights, Vol. I, pp. 156, 157, also -Campbell's Tales from the Western Highlands, Vol. II, p. 422, -and Sagas from the Far East, p. 4. This part of the story comes -under Mr. Baring-Gould's Magical Conflict root. (See his Story -Radicals in the appendix to Henderson's Folklore of the Northern -Counties.) Cp. also Miss Keary's Heroes of Asgard, p. 223, where Loki -and Idúna in the forms of a falcon and a sparrow are pursued by the -giant Thiassi in the shape of an eagle. - -[556] The word samvara, which I have translated "congregation," -probably means "sorcery;" see Böhtlingk and Roth s. v. - -[557] I adopt kritam the reading of a MS. lent me from the Sanskrit -College. I should put a comma after álápam, as that word is used in -the masculine. - -[558] I. e. lord of horses. - -[559] I. e. lord of elephants. - -[560] I. e. Man-lion. - -[561] Kárpatika; for the use of this word see chapters 24, 63 and 81 -of this work. - -[562] I follow sákútam the reading of the MS in the Sanskrit -College. So the wounds of Sir Urro of Hungary were healed, as soon -as they were handled by the valiant Sir Launcelot (La Mort d'Arthure, -Vol. III, p. 270). - -[563] Here the word Sramana is used, which generally means--"Buddhist -ascetic." - -[564] I. e. deceitful-minded. - -[565] Cp. the story of Phalabhúti in the 20th Taranga. I may here -mention that Liebrecht points out a striking parallel to the story -of Fulgentius, (with which I have compared that of Phalabhúti,) -in the Nugæ Curialium of Gualterus Mapes: (Zur Volkskunde, p. 38). - -[566] Cp. Sicilianische Märchen, Vol. II, p. 46, where the giant -treacherously lets fall his gauntlet, and asks his adversary to pick -it up. His adversary, the hero of the story, tells him to pick it up -himself, and when the giant bends down for the purpose, cuts off his -head with one blow of his sword. - -[567] Here there is an elaborate pun--kara means hand and also -proboscis--dána giving and the ichor that exudes from the temples -of a mast elephant. "Surrounded with clustering bees" may also mean, -"surrounded with handmaids whose consolations worried her." - -[568] The word vibudha also means gods--and the gods feed on the moon. - -[569] Compare the lichi in the XVth of Miss Stokes's Indian Fairy -Tales, and the páyasa in the XVIth Sarga of the Rámáyana. See also -Sicilianische Märchen, page 269, and Bernhard Schmidt's Griechische -Märchen, pp. 104, 117 and 120. The beginning of this tale belongs to -Mr. Baring-Gould's Gold-child root. Another parallel is to be found -in Kaden's Unter den Olivenbäumen, p. 168. See also Sagas from the -Far East, p. 268; Birlinger, Aus Schwaben, p. 105. See Volsunga Saga -in Hagen's Helden-Sagen, Vol. III, pp. 8 and 9. - -[570] Kshetra here means "a holy field" or sacred spot. - -[571] This part of the story reminds one of the Clerk's Tale in -Chaucer's Canterbury Tales. - -[572] See Ralston's Russian Folk-Tales, p. 80 where numerous parallels -are adduced. Cp. also Gonzenbach's Sicilianische Märchen, Vol. I, -p. 199. - -[573] Compare the story of "The Golden Lion" in Laura von Gonzenbach's -Sicilianische Märchen, Vol. II, p. 76, where the lady places a white -cloth round her waist. See Dr. Köhler's note on the passage. Compare -also the hint which Messeria gives to her lover in the Mermaid, -Thorpe's Yule Tide Stories, p. 198, and the behaviour of Singorra on -page 214. See also "The Hasty Word," Ralston's Russian Folk-Tales, -p. 368, and The "Water King and Vasilissa the Wise", p. 128; -Veckenstedt's Wendische Märchen, pp. 256 and 258, and Liebrecht, -Zur Volkskunde, p. 408 and Wirt Sikes's British Goblins, p. 39. The -washing of the hero by a chetí is quite Homeric, (Odyssey XIX, 386.) In -a Welsh story (Professor Rhys, Welsh Tales, p. 8) a young man discovers -his lady-love by the way in which her sandals are tied. There are -only two to choose from, and he seems to have depended solely upon -his own observation. - -[574] A khárí = about 3 bushels. - -[575] Compare the way in which Psyche separated the seeds in the Golden -Ass of Apuleius, Lib. VI. cap X, and the tasks in Grimm's Märchen, -Nos. 62, 186, and 193. A similar incident is found in a Danish Tale, -Swend's Exploits, p. 353 of Thorpe's Yule-Tide Stories. Before the king -will allow Swend to marry the princess, he gives him a task exactly -resembling the one in our text. He is told to separate seven barrels -of wheat and seven barrels of rye, which are lying in one heap. The -ants do it for him, because he had on a former occasion crumbled -his bread for them. See also the story of the beautiful Cardia, -Gonzenbach's Sicilianische Märchen, p. 188. The hero has first to eat -a cellar full of beans; this he accomplishes by means of the king -of the ravens, his brother-in-law. He next disposes of a multitude -of corpses by means of another brother-in-law, the king of the wild -beasts; he then stuffs a large number of mattresses with feathers by -the help of a third brother-in-law, the king of the birds. See also -Miss Stokes's Indian Fairy Tales, Tale XXII, and the note at the end -of this chapter. So in No. 83 of the Sicilianische Märchen the ants -help Carnfedda because he once crumbled his bread for them. - -[576] i. e. Siva. - -[577] A forest in Kurukshetra sacred to Indra and burnt by Agni the -god of fire with the help of Arjuna and Krishna. - -[578] Hektor, atar sy moi essi patêr kai potnia mêtêr - êde kasignêtos, sy de moi thaleros parakoitês. - -[579] I. e., like an arrow in speed. - -[580] For this part of the story see Sicilianische Märchen, No 14, -with Dr. Köhler's note. - -[581] In Ovid's Metamorphoses VIII, 855, the dominus asks Mestra, -who has been transformed into a fisherman, if she has seen herself -pass that way. - -[582] Compare the story of "die kluge Else," the 34th in Grimm's -Kinder- und Hausmärchen, where the heroine has a doubt about her -own identity and goes home to ask her husband, and No. 59 in the same -collection. Cp. also Campbell's Tales from the West Highlands, Vol. II, -p. 375, where one man is persuaded that he is dead, another that he -is not himself, another that he is dressed when he is naked. See also -the numerous parallels given in Ralston's Russian Folk-Tales, p. 54., -Liebrecht (Zur Volkskunde, p. 128) mentions a story in which a woman -persuades her husband, that he is dead. See also Bartsch's Sagen, -Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 508. In Prym and -Socin's Syrische Märchen, No. LXII, page 250, the flea believes -himself to be dead, and tells every one so. - -[583] Cp. Hagen's Helden-Sagen, Vol. II, p. 167, where Ake makes his -wife Wolfriana intoxicated with the object of discovering her secret. - -[584] Reading avadishyáma. I find that this is the reading of a MS. in -the Sanskrit College. - -[585] I. e. a great or distinguished minister. "Bull" is more literal -than "ox," but does not suit the English idiom so well. Gomukha -means Ox-face. - -[586] Guna means virtue and also a thread. - -[587] This incident is found in the story of Yavakríta in the 135th -chapter of the Mahábhárata. - -[588] I read rúpam for rúpyam. - -[589] I. e. Indra. - -[590] Literally "having no auspicious marks." - -[591] I. e. Fond of enjoyment. - -[592] I. e. "New moon." - -[593] In the Mahávastu Avadána (in Dr. R. L. Mitra's Sanskrit Buddhist -Literature of Nepal, p. 123) a girl named Amitá is cured of leprosy -by being shut up in an underground chamber. - -[594] I suppose this must mean "prepared of the flesh of wild goats." A -MS. in the Sanskrit College reads ramyáni "pleasant." - -[595] Plushta is a mistake for pushta, see Böhtlingk and Roth s. v. - -[596] I. e. free from old age. - -[597] This reminds one of Story XII in the Gesta Romanorum. - -[598] I. e. long-lived. - -[599] See the IVth chapter of Ralston's Russian Folk-Tales, -Veckenstedt's Wendische Märchen, page 221, Bernhard Schmidt's -Griechische Märchen, p. 125. - -[600] Water, rice, dúrva grass, &c. offered to guests. - -[601] Fabulous animals with eight feet. - -[602] Cp. Sicilianische Märchen, Vol. I, p. 74. - -[603] I. e. Camphor-produced. In the Arabian Nights the Camphor -islands are mentioned. See Lane's Translation, Vol. I, page 544. - -[604] I find that a MS. in the Sanskrit College reads -avatitírshum. This is obviously the right reading. - -[605] The city of Kuvera the god of wealth. - -[606] The mother, i. e., Durgá. - -[607] See Ralston's remarks on this story in his Russian Folk-Tales, -p. 71. In Hagen's Helden-Sagen, Vol. I, p. 44, Hilda reunites, as -fast as she is cut in two, but at last Dietrich, by the advice of -Hildebrand, steps between the two pieces, and interferes with the vis -medicatrix. Baring Gould seems to identify this story of Indívarasena -with that of St. George. In his essay on that hero-saint, (p. 305, -New Edition,) he observes, "In the Kathá Sarit Ságara a hero fights a -demon monster, and releases a beautiful woman from his thraldom. The -story, as told by Soma Deva, has already progressed, and assumed a -form similar to that of Perseus and Andromeda. - -[608] The word literally means chariot of the mind. There is a -pun here. - -[609] This resembles the German story of the two brothers as given -in Cox's Aryan Mythology, Vol. I, p. 162. See also Gonzenbach's -Sicilianische Märchen, Nos. 39 and 40, with Dr. Köhler's note. He -there refers us to his own remarks on the 4th of Campbell's West -Highland Tales in Orient und Occident, Vol. II, p. 118, and to Grimm, -Nos. 60 and 85, Hahn No. 22, Widter-Wolf, No. 8, Vernaleken, No. 35, -&c. In Grimm's No. 60, we have a magic sword, and the temporary -death of one of the brothers is indicated by the dimming of one side -of a knife. This story resembles Grimm's more closely, than that of -Asokadatta and Vijayadatta in ch. 25. See also Bartsch's Sagen, Märchen -und Gebräuche aus Meklenburg, Vol. I, p. 474. See also De Gubernatis, -Zoological Mythology, Vol. I, p. 328, Vol. II, p. 317. The story of -Amys and Amylion, in Ellis's Metrical Romances, resembles closely -the tale, as given by Grimm and Gonzenbach. So too do the 7th and -9th stories of the 1st day in the Pentamerone of Basile, and the -52nd in Coelho's Contos Populares Portuguezes, p. 120. Perhaps the -oldest mythological pair of brothers are the Asvins, who have their -counterpart in the Dioscuri and in Heracles and Iphiclus. - -[610] I. e., brightness of the sun. Chandravatí means moonlike. - -[611] I. e. Siva the beloved of Párvatí. - -[612] I read sarastírát for sarittírát. - -[613] Here there is a pun, as the words may also be construed "woven -of excellent threads." - -[614] Maya was the architect of the Daityas. According to some Maya -= Ptolemaios. - -[615] I. e. holding life. - -[616] Cp. the Metamorphoses (Golden Ass) of Apuleius, Lib. V, -cap. III. Visoquestatim semirotundo suggestu propter instrumentum -coenatorum, rata refectui suo commodum, libens accumbit. Et illico -vini nectarei eduliumque variorum fercula copiosa, nullo serviento, -sed tantum spiritu quodam impulsa, subministrantur. See also the -romance of Parthenopex of Blois in Dunlop's History of Fiction, -(Liebrecht's translation, p. 175). See Liebrecht's translation of -the Pentamerone of Basile, Vol. I, p. 55. - -[617] I. e., holding or possessing a kingdom. - -[618] I. e., greed of wealth. - -[619] Cp. Die Sieben Weisen Meister c. 18, (Simrock's Deutsche -Volksbücher, Vol. XII, p. 185). - -[620] See note on page 305. - -[621] Cp. Herodotus III. 119; Antigone, vv. 909-912. See also the -Pentamerone of Basile, Vol. II, p. 131, and the Ucchanga Játaka, -No. 67 in Dr. Fausböll's edition. - -[622] A mere pun. - -[623] I read with a MS. in the Sanskrit College--bhayade há múrta -iva sáhase. - -[624] "Wish" is literally "chariot of the mind," so here there is -a pun. - -[625] Both Srí and the Amrita came out of the sea when it was -churned. Sudasárha kúlena seems to be corrupt. - -[626] i. e., Ganesa. - -[627] i. e., Diamond-peak. - -[628] For ubhayavedyeka the Petersburg lexicographers read -ubhayavedyardha. I have followed this reading. - -[629] Identified by General Cunningham with the Sangala of -Alexander. (Ancient Geography of India, p. 179 & ff.) - -[630] i. e., Siva. - -[631] I read bodhitah. - -[632] Kánchí means girdle, guna excellence and thread. The last clause -might be translated--made of threads. - -[633] I read Súryaprabha for Súryachandra. - -[634] Vidyunmálá means "garland of lightning." - -[635] Alluding to Indra's slaying the demon Vritra, who was regarded -as a Bráhman, and to his conduct with Ahalyá. - -[636] I. q. Siva. - -[637] i. e., Siva. - -[638] One of the seven under-worlds. - -[639] I. q. Acesines and Hydraotes. - -[640] I. e., a day of Brahmá consisting of 1000 yugas. - -[641] Cp. the halo or aureole round the heads of Christian saints, -the circle of rays and nimbus round the head of Greek divinities, -and the beam that came out of Charles the Great's mouth and illumined -his head. (Grimm's Teutonic Mythology, translated by Stallybrass, -p. 323.) Cp. Livy I, 39; and Le Lotus de la Bonne Loi (Burnouf) p. 4. - -[642] Kála means Time, Fate, Death. - -[643] I divide sa sivákhyánám and take sa to be the demonstrative -pronoun. - -[644] I. e. the Yoga system. - -[645] This superstition appears to be prevalent in China. See -Giles's Strange Stories from a Chinese Studio, Vol. I, p. 23, and -other passages. It was no doubt carried there by the same wave of -Buddhism that carried there many similar notions connected with the -transmigration of souls, for instance the belief that children are -born able to speak, and that this is very inauspicious. (Cp. Giles's -Strange Stories from a Chinese Studio, Vol. I, p. 184 with the story of -Dharmagupta and Chandraprabhá in the 17th chapter of this work.) The -existence of this latter belief in Europe is probably to be ascribed -to the influence of Buddhism. - -[646] Here I read Srutasarma-sapakshatvam. - -[647] Usanas here means Sukra, the spiritual guide of the Asuras. - -[648] I read pasyásya rúpam. This gives a better sense. It is partly -supported by a MS. in the Sanskrit College. The same MS. in the -next line reads tvám tu pasyati chaiko'pi--I read tvám tu pasyatu -chaisho'pi. - -[649] Lit. "the shape of the moon"; put for the moon, because the -author is speaking of a woman. See Böhtlingk and Roth s. v. - -[650] I. e. áryaputra, used by a wife in addressing a husband. - -[651] A MS. in the Sanskrit College reads asau where Brockhaus -reads amúr. - -[652] The Petersburg lexicographers remark that sampadád is "wohl -fehlerhaft." A MS. in the Sanskrit College has sádarád. But this -seems improbable with sádare in the line above. Babu Syámá Charan -Mukhopádhyáya conjectures sammadád which I have adopted. - -[653] The eight Lokapálas or guardians of the world. - -[654] I. e. the Vidyádharas. - -[655] His charioteer. - -[656] I read samárúdha-Bhútásana-vimánakáh. - -[657] Reading rabhasokti for nabhasokti. Perhaps siddhimitam in sl. 78, -a, should be siddhamidam. - -[658] In the MS. lent me from the Sanskrit College I find -sodháhidansasya and visodhavahnes. - -[659] Reading aneko dhanyártho. - -[660] Cp. Odyssey 4. 841 hôs hoi enarges oneiron epessyto nyktos -amolgô, where some suppose amolgos to mean the four hours before -daybreak. - -[661] I read cha ranadíksháyám. - -[662] The MS. in the Sanskrit College reads tatrásyástu sivam távat; -let him succeed in the battle. - -[663] I. e. attendants of Siva. - -[664] The word, which I have translated "human sacrifice," is -purushamedha. For the prevalence of human sacrifices among all nations -of antiquity see Grimm's Teutonic Mythology, translated by Stallybrass, -Vol. I, p. 44 and ff; see also Tylor's Primitive Culture, Vol. II, -p. 246, 353, 361, 365. Dr. Rajendralála Mitra. Rai Bahadúr, in an -essay in the Journal of the Asiatic Society for 1876, entitled "Human -Sacrifices in India," traces the history of the practice in India, and -incidentally among the principal nations of antiquity. The following -is his own summary of his conclusions with respect to the practice -in India. (1) That, looking to the history of human civilization, -and the rituals of the Hindus, there is nothing to justify the belief -that in ancient times the Hindus were incapable of sacrificing human -beings to their gods. (2) That the Sunahsepha hymns of the Rig Veda -Sanhitá most probably refer to a human sacrifice. (3) That the Aitareya -Bráhmana refers to an actual, and not a typical human sacrifice. (4) -That the Purushamedha originally required the actual sacrifice of -men. (5) That the Satapatha Bráhmana sanctions human sacrifice in some -cases, but makes the Purushamedha emblematic. (6) That the Taittiríya -Bráhmana enjoins the sacrifice of a man at the Horse sacrifice. (7) -That the Puránas recognise human sacrifices to Chandiká but prohibit -the Purushamedha rite. (8) That the Tantras enjoin human sacrifices -to Chandiká, and require that, when human victims are not available, -an effigy of a human being should be sacrificed to her. Of the -sacrifices to Chandiká we have enough and to spare in the Kathá -Sarit Ságara. Strange to say, it appears that human sacrifices were -offered in Greece on Mount Lykaion in Arcadia even in the time of -Pausanias. Dim traditions with respect to the custom are still found -among the inhabitants of that region, (Bernhard Schmidt, Griechische -Märchen, p. 27). Cp. the institution of the pharmakoi connected with -the worship of Apollo! Preller, Griechische Mythologie, Vol. I, p. 202; -see also pp. 240 and 257 and Vol. II, pp. 310 and 466; Herodotus VII, -197; Plato, Min. p. 315, C; Preller, Römische Mythologie, p. 104. - -[665] Cp. chapter 45. In chapter 73 will be found another instance -of a "rifted rock whose entrance leads to hell." Cp. the Hercules -Furens of Seneca, v. 662 & ff. - -[666] For a parallel to the absurdities that follow, see Campbell's -West Highland Tales, p. 202. - -[667] The personified energies of the principal deities, closely -connected with the worship of the god Siva. Professor Jacobi compares -them with the Greek goddesses called mêteres, to whom there was a -temple in the Sicilian town of Engyion. (Indian Antiquary, January -1880.) - -[668] For ávaham I read áhavam. - -[669] Labdhakakshyáh is probably a misprint for baddhakakshyáh. - -[670] I read abhikánkshá for abhikánksho which is found in Brockhaus's -text. This is supported by a MS. in the Sanskrit College. - -[671] The MS. in the Sanskrit College reads jagme. - -[672] Possibly an arrow with a head resembling two hands joined. - -[673] There is probably a pun here. Kshetra, besides its astrological -sense, means a wife on whom issue is begotten by some kinsman or duly -appointed person, as in the Jewish law. - -[674] Tvashtri is the Vulcan of the Hindus. Bhaga is an Áditya regarded -in the Vedas as bestowing wealth, and presiding over marriage, -his Nakshatra is the Uttara Phálguní. Aryaman is also an Áditya; -Púshan, originally the sun, is in later times an Áditya. The "canopy -of arrows" reminds us of the saying of Dieneces, Herodotus, VII. 227, -and of Milton, P. L., VI. 666. - -[675] An epithet of Siva in his character of the destroying deity. - -[676] There are three different styles of music called tára, udára, -and mudára. So the word márga contains a pun. - -[677] Ogha means current and also quick time in music. - -[678] Chhaláhatah is a mistake for chhaládritah. See Böhtlingk -and Roth, (s. v. han with á). The MS. in the Sanskrit College has -chhaládatah. - -[679] Here Brockhaus makes a hiatus. - -[680] I read Gunasarmanah or Gunasarmane. - -[681] The old story of Hippolyte, the wife of Acastus, (the "Magnessa -Hippolyte" of Horace,) and Peleus, of Antea and Bellerophon, of Phædra -and Hippolytus, of Fausta and Crispus. See also the beginning of -the Seven Wise Masters, Simrock's Deutsche Volksbücher, Vol. XII, -pp. 128, 129. Cp. also Grössler, Sagen der Grafschaft Mansfeld, -p. 192. See the remarkable statement in Rohde, Der Griechische Roman, -p. 31, quoted from Pausanias I, 22, 1, to the effect that the story -of Phædra was known to "Barbarians." - -[682] Cp. the English superstitions with regard to the raven, crow -and magpie (Henderson's Folk-lore of the Northern Counties, pp. 95 -and 96, Hunt's Romances and Drolls of the West of England, p. 429, -Thiselton Dyer, English Folk-lore, pp. 80 and 81). See also Horace, -Odes, III, 27. In Europe the throbbing or tingling of the left -ear indicates calamity, (Liebrecht, Zur Volkskunde, p. 327, Hunt's -Romances and Drolls of the West of England, p. 430, Thiselton Dyer, -English Folk-lore, p. 279). See also Bartsch's Sagen, Märchen und -Gebräuche aus Meklenburg, Vol. II, p. 313, and Birlinger, Aus Schwaben, -pp. 374-378, and 404. For similar superstitions in ancient Greece see -Jebb's Characters of Theophrastus, p. 163, "The superstitious man, -if a weasel run across his path, will not pursue his walk until some -one else has traversed the road, or until he has thrown three stones -across it. When he sees a serpent in his house, if it be the red snake, -he will invoke Sabazius, if the sacred snake, he will straightway place -a shrine on the spot * * * * If an owl is startled by him in his walk, -he will exclaim "Glory be to Athene!" before he proceeds." Jebb refers -us to Ar. Eccl. 792. - -[683] The Sanskrit College MS. reads nyáyam for práptam "hear my suit -against Gunasarman." This makes a far better sense. - -[684] Daridryo is probably a misprint for daridro. - -[685] Cp. Thiselton Dyer's English Folk-lore, p. 280. He remarks: "A -belief was formerly current throughout the country in the significance -of moles on the human body. When one of these appeared on the upper -side of the right temple above the eye, to a woman it signified good -and happy fortune by marriage. This superstition was especially -believed in in Nottinghamshire, as we learn from the following -lines, which, says Mr. Briscoe, (author of 'Nottinghamshire Facts -and Fictions') were often repeated by a poor girl at Bunny:-- - - - 'I have a mole above my right eye, - And shall be a lady before I die. - As things may happen, as things may fall - Who knows but that I may be Lady of Bunny Hall?' - - -The poor girl's hopes, it is stated, were ultimately realized, and -she became 'Lady of Bunny Hall.' See Brand's Popular Antiquities, -Vol. III, pp. 252-255. - -[686] I read dehatyágam and vánchasi. - -[687] I. e. "beautiful." There is a pun here. - -[688] Pátála = Hades, i. e., the world below, vasati = dwelling. - -[689] Here Brockhaus supposes a hiatus. - -[690] Savará should probably be saraká. - -[691] Here Brockhaus supposes a hiatus. - -[692] The god of Death. - -[693] i. e. Destruction (a goddess of death and corruption). - -[694] i. e. the god of the wind. - -[695] The god of wealth. - -[696] Cp. Homer's Iliad, Book XV, 113-141. - -[697] For anyonyais I read anye' anyais. - -[698] Or perhaps--with arrows having ten million points. - -[699] Cp. Thiselton Dyer's English Folk-lore, p. 203. - -[700] Probably some kind of sparkling gem. - -[701] Said to mean, planets or demons unfavourable to children. - -[702] Cp. Odyssey VII, 117. The same is asserted by Palladius of -the trees in the island of Taprobane, where the Makrobioi live. The -fragment of Palladius, to which I refer, begins at the 7th Chapter -of the IIIrd book of the History of the Pseudo-Callisthenes edited -by Carolus Mueller. - -[703] i. e., connected in some way with Buddha. See Böhtlingk and -Roth s. v. - -[704] i. e., the Himálaya. - -[705] This seems to agree with the story as told in the Bhágavata -Purána. For various forms of the Ráma legend, see the translation of -the Uttara Ráma Charita by M. Félix Nève. - -[706] The story of Genovefa in Simrock's Deutsche Volksbücher, Vol. I, -p. 371, bears a striking resemblance to that of Sítá. The way in -which Schmerzensreich and his father retire to the forest at the -end of the story is quite Indian. In the Greek novel of Hysminias -and Hysmine the innocence of the heroine is tested by the fountain -of Diana (Scriptores Erotici, p. 595). For parallels to the story -of Genoveva or Genovefa see Prym und Socin, Syrische Märchen, LII, -and the Introduction, p. xxii. - -[707] One of the five trees of Paradise. For the golden lotuses, see -Chapter XXV. In Ch. LII we find trees with trunks of gold and leaves -and fruit of jewels. A similar tree is found in the mediæval romance -of king Alexander. Dunlop compares the golden vine carried away by -Pompey. Liebrecht remarks that there was also a golden vine over the -gate of the temple at Jerusalem, and compares the golden lotus made by -the Chinese emperor Tunghwan. He refers also to Huon of Bordeaux, Ysaie -le Triste, and Grimm's Kindermärchen 130 and 133. (Liebrecht's Dunlop, -p. 184). See also Milton's Paradise Lost, IV. 220 and 256. Cp. Thalaba -the Destroyer, Book I, 30. The passage in the Pseudo-Callisthenes -will be found in III, 28, Karl Mueller's Edition. - -[708] See page 445. - -[709] Cp. the story of Seyf ul Mulk in the Persian Tales, and -the Bahar-Danush, c. 35 (Dunlop, Vol. II, p. 208, Liebrecht's -translation, p. 335) see also Dunlop's remarks upon the Polexandre of -Gomberville. In this romance Abdelmelec, son of the emperor of Morocco, -falls in love with Alcidiana by seeing her portrait (Vol. II, p. 276, -Liebrecht's translation, p 372.) A similar incident is found in the -romanco of Agesilaus of Colchos, (Liebrecht's Dunlop, p. 157.) See -Prym und Socin, Syrische Märchen, p. 3; Rohde, Der Griechische Roman, -p. 49; Coelho, Contos Populares Portuguezes, p. 109. - -[710] For the vidruteshu of Brockhaus's edition I read nihateshu, -which I find in the Sanskrit College MS. - -[711] An elaborate pun. Rasika also means "full of (poetical) flavour." - -[712] Dim traditions of this mountain seem to have penetrated to Greece -and Rome. Aristophanes (Acharnians v. 82) speaks of the king of Persia -as engaged for 8 months epi chrysôn orôn. Clark tells us that Bergler -quotes Plautus, Stichus 24, Neque ille mereat Persarum sibi montes -qui esse perhibentur aurei. (Philological Journal, VIII. p. 192.) See -also Ter. Phormio I, 2, 18, Pers. III, 65. Naraváhanadatta's journey -through the air may remind the reader of the air-voyage of Alexander -in the Pseudo-Callisthenes, II, 41. He sees a serpent below him, -and a halôs in the middle of it. A divine being, whom he meets, -tells him, that these objects are the earth and the sea. - -[713] I. e. Siva. - -[714] See note on page 488. - -[715] i. e. city of heroes. See Cunningham's Ancient Geography of -India, p. 99. - -[716] Cp. the properties of the magic ring given to Canace in the -Squire's tale, and Grimm's story of "Die drei Sprachen," (No. 33, -Kindermärchen). See also Tylor's Primitive Culture, Vol. I, pp. 18, -423. In the Edda, Sigurd learns to understand the language of birds -by tasting the blood of Fafner. For other parallels see Liebrecht's -Dunlop, p. 184, and note 248. - -[717] Cp. the 77th chapter of this work, the second in the Vetála -Panchavinsati, and Ralston's exhaustive note, in his Russian -Folk-tales, pp. 231, 232, 233. Cp. also Bernhard Schmidt's Griechische -Märchen, p. 114, and Bartsch's Sagen, Märchen, und Gebräuche aus -Meklenburg, Vol. I, p. 486. The Pseudo-Callisthenes (Book II, c. 40) -mentions a fountain that restored to life a salt fish, and made one of -Alexander's daughters immortal. This is perhaps the passage that was -in Dunlop's mind, when he said (page 129 of Liebrecht's translation) -that such a fountain is described in the Greek romance of Ismenias -and Ismene, for which Liebrecht takes him to task. See the parallels -quoted by Dunlop and Liebrecht. Wheeler, in his Noted Names of Fiction, -tells us that there was a tradition current among the natives of -Puerto Rico, that such a fountain existed in the fabulous island of -Bimini, said to belong to the Bahama group. This was an object of -eager and long-continued quest to the celebrated Spanish navigator, -Juan Ponce de Leon. By Ismenias and Ismene Dunlop probably means -Hysminias and Hysmine. See also Birlinger, Aus Schwaben, p. 185. Kuhn -in his "Herabkunft des Feuers" traces this story back to the Satapatha -Bráhmana. - -[718] Here there is an elaborate pun. "King" may also mean "mountain," -"race" may mean "wings," and the whole passage refers to Indra's -clipping the wings of the mountains. - -[719] Compare the remarkable passage which M. Lévêque quotes from -the works of Empedocles (Les Mythes et les Légendes de l'Inde, p. 90). - - - Estin anankês chrêma, theôn psêphisma palaion, - aidion, plateessi katesphrêgismenon horkois, - eute tis amplakiêsi phonô phila gyia miênê - haimasin ê epiorkon hamartêsas epomossê - daimôn, hoi te makraiônos lelachasi bioio, - tris min myrias hôras apo makarôn alalêsthai, - phyomenon pantoia dia chronou eidea thnêtôn, - argaleas biotoio metallassonta keleuthous. - - -I have adopted the readings of Ritter and Preller, in their Historia -Philosophiæ, in preference to those of M. Lévêque. It is clear that -Empedocles supposed himself to be a Vidyádhara fallen from heaven in -consequence of a curse. As I observed in an article in the Calcutta -Review of 1875, "The Bhagavad Gítá and Christianity," his personality -is decidedly Indian. - -[720] Cp. Odyssey IX. 27, 28. - -[721] Comprising the modern provinces of Allahabad, Agra, Delhi -and Oude. - -[722] For anrityata I should like to read anartyata. - -[723] i. e., one who has obtained a prize. - -[724] Badarínátha is a place sacred to Vishnu in the Himálayas. The -Badarínátha peaks, in British Gurwhal, form a group of six summits, -from 22,000 to 23,400 feet above the sea. The town of Badarínátha is -55 miles north-east of Srínagar, on the right bank of the Vishnuganga, -a feeder of the Alakananda. The temple is situated in the highest -part of the town, and below it a tank, supplied by a sulphureous -thermal spring, is frequented by thousands of pilgrims. The temple -is 10,294 feet above the sea. (Akbar, an Eastern Romance, by Dr. Van -Limburg-Brouwer, with an introduction by Clements Markham, p. 1, note.) - -[725] Prajá means subjects and also offspring. - -[726] The word artha means wealth, and also meaning. - -[727] The story of Anangaprabhá may be the origin of the seventh -Novel of the IInd day in the Decameron of Boccacio. - -[728] Prayága--Allahabad, the place of sacrifice kat' exochên. Here -the Gangá and Yamuná unite with the supposed subterranean Sarasvatí. - -[729] The word in the original is kárpatika. Böhtlingk and Roth -explain it in this passage as "ein im Dienste eines Fürsten -stehender Bettler." It appears from Taranga 81, that a poor man -became a kárpatika by tearing a karpata, a ragged garment, in a king's -presence. The business of a kárpatika seems to have been to do service -without getting anything for it. - -[730] Cp. the 1st Novel in the 10th Day of the Decameron and Ralston's -Russian Folk Tales, p. 197. - -[731] There is a pun here. The word palása also means "cruel, -unmerciful." - -[732] The word used shews that he was probably a Buddhist mendicant. - -[733] Cp. Miss Frere's Old Deccan days, p. 171, and Giles's Strange -Stories from a Chinese Studio, p. 430, where the young lady says to Ma; -"You have often asked me for money, but on account of your weak luck -I have hitherto refrained from giving you any." - -[734] This story is found in the Hitopadesa, p. 89 of Johnson's -translation. - -[735] These two lines are an elaborate pun--ku = evil, and also earth, -guna = virtue, and also string, avichára = injustice, also the movement -of sheep. - -[736] I follow the MS. in the Sanskrit College which reads rodorandhre. - -[737] Here with the Sanskrit College MS. I read ruditam for the -unmetrical kranditam. - -[738] I read dhrishyan, i. e., rejoicing, from hrish. - -[739] The word sattvavara here means "possessing pre-eminent virtue." - -[740] In sl. 163 (a) I read mama for mayá with the Sanskrit College MS. - -[741] The story, as told in Chapter 78, is somewhat different from -this. - -[742] There is a pun in this word mahásattva. It means noble, good, -virtuous, and also full of great monsters. - -[743] This reminds one of the description which Palladius gives of -the happy island of Taprobane. St. Ambrose in his version speaks of -it as governed by four kings or satraps. The fragment begins at the -7th chapter of the 3rd book of the History of the Pseudo-Callisthenes -edited by Carolus Müller. See Rohde, Der Griechische Roman, p. 239. - -[744] i. e. Lakshmí or Srí. - -[745] Hansa--means swan and also supreme soul, i. e., Vishnu. - -[746] War, peace, marching, encamping, dividing one's forces, seeking -the alliance of a more powerful king. - -[747] Or sects. The word used for "bee" means literally the -six-footed. The whole passage is full of double meanings, charana -meaning foot, line, i. e., the fourth part of a stanza, and also sect. - -[748] Darsana utsukah should probably be read here for the sake of -the metre. - -[749] Here there is a pun. - -[750] This passage is an elaborate pun throughout. - -[751] I read phalam which I find in the Sanskrit College MS. instead -of param. - -[752] i. e., possessor of much gold. - -[753] i. e., Durgá. For mritajátir I read mritajánir which is the -reading of the MS. in the Sanskrit College. In the next line jívitá -should be jívatá. - -[754] Cp. the story of Dhanagupta and Upabhuktadhana, Benfey's -Panchatantra, Vol. II, p. 197. It is part of the fifth story, that -of Somilaka. See Benfey, Vol. I, p. 321, where he traces it to a -Buddhist source. - -[755] I read tapahstha-púrva-drishtáyás one word. - -[756] Siva is invoked by a different name for each limb which he is -asked to protect. See the quotations in Brand's Popular Antiquities -(Bohn's Edition, Vol. I, pp. 365 and 366) from Moresini Papatus and -Melton's Astrologaster. Brand remarks, "The Romanists, in imitation of -the heathens, have assigned tutelary gods to each member of the body." - -[757] Víra means hero. - -[758] The puns here defy translation. - -[759] Here the Sanskrit text has "and so resembled himself." Each -of the Sanskrit compounds may be taken in another sense. The "heat" -is valour; the "swans" subject kings; the sight of the king delighted -his subjects, and he possessed furious elephants. - -[760] The Sanskrit College MS. reads Asíkalahayárúdhah. - -[761] Cp. The Lament of Moschos for Bion, 1. 99-104. - -[762] I. e. Female snake, somewhat of the nature of the Echidna of -our boyhood; - - - hêmisy men nymphên helikôpida kalliparêon - hêmisy d' aute pelôron ophin, deinon te megan te. - - Hesiod. Theog. 298. - - -[763] Cp. the following passage which Wirt Sikes (British Goblins, -p. 385) quotes from the Mabinogion. "Take the bowl and throw a bowlful -of water on the slab," says the black giant of the wood to Sir Kai, -"and thou wilt hear a mighty peal of thunder, so that thou wilt think -that heaven and earth are trembling with its fury. With the thunder -will come a shower so severe that it will be hardly possible for thee -to endure and live. And the shower will be of hailstones; and after -the shower the weather will become fair, but every leaf that was -upon the tree will have been carried away by the shower." Cp. Prym -und Socin, Syrische Märchen, p. 116, and Gaal, Märchen der Magyaren, -pp. 101 and 102. - -[764] I read with the Sanskrit College MS. ajayyah. - -[765] Böhtlingk conjectures súrpa for súrya; súrpa is a -winnowing-basket. - -[766] This is the sense, but--épsur cannot be right; the Sanskrit -College MS. reads--echchhum. Perhaps--echchhuh will do. - -[767] I read tadá for padá, a conjecture of Babu S. C. Mookerjea's. The -Sanskrit College MS. reads atyánandabhrite yuktam návartetám yadátmani. - -[768] I. e. showerer of riches. - -[769] The MS. in the Sanskrit College reads svasainyam which saves -the metre. - -[770] Svasuravesmavartmásritas is the reading of the MS. in the -library of the Sanskrit College. - -[771] I read mánitaprakritih, following the MS. in the Sanskrit -College. - -[772] I. e. earth-protector, king. - -[773] Compare for the idea Richard II. Act III, Sc. 2. line 41 and ff. - -[774] Here I have omitted a short story. - -[775] He seems to correspond to the Junker Voland or Herr Urian of -the Walpurgisnacht; (see Bayard Taylor's notes to his translation -of Goethe's Faust). See also, for the assembly of witches and their -uncanny president, Birlinger, Aus Schwaben, pp. 323 and 372. In -Bartsch's Sagen &c. aus Meklenburg, pp. 11--44, will be found the -recorded confessions of many witches, who deposed to having danced -with the Teutonic Bhairava on the Blocksberg. The Mothers of the -second part of Faust probably come from Greece. - -[776] Mukta for yukta, which is clearly a misprint. - -[777] This story is identical with the story of "The merchant who -struck his mother," as given by the Rev. S. Beal in the Antiquary -for September 1880. It is also found in the Avadána Sataka: see -Dr. R. L. Mitra's Buddhist Literature of Nepal, p. 28, where the above -MS. is described. See also Dr. R. Morris's remarks in the Academy of -the 27th of August, 1881. - -[778] A similar transferable wheel is found in the Panchatantra, -Vth Book, 3rd Story. Benfey's Panchatantra, Vol. II, p. 331. - -[779] Cp. Ralston's Russian Folk-Tales, p. 358. "Great stress is laid -in the skazkas and legends upon the terrible power of a parent's -curse. The hasty word of a father or mother will condemn even an -innocent child to slavery among devils and when it is once uttered, -it is irrevocable." Throughout the present work curses appear to -be irrevocable but susceptible of modification and limitation. See -Waldau's Böhmische Märchen, p. 537, and the remarks of Preller in -his Griechische Mythologie, Vol. II, p. 345. - -[780] Perhaps we should read mrishyatám, forgive me, be patient. - -[781] This character is probably taken from the Mahábhárata (see -Dowson's Classical Dictionary of Hindu Mythology, p. 90). - -[782] I have followed the Sanskrit College MS. which gives ádarsa. - -[783] I. e. Benevolent, and also satisfied at heart. - -[784] Sadguna means good quality, also "good thread." - -[785] The epithet refers also to the arrows and means "bright with -excellent heads." - -[786] So in Heliodorus, Æthiopica, Lib. III, cap. XIII. - -alla tois t' aphthalmois an gnôstheien atenes diolou blepontes kai to -blepharon ou pot' epimyontes.--In the third canto of the Purgatorio -Dante is much troubled at finding that Virgil, being a disembodied -spirit, casts no shadow. - -[787] Kali is the side of the die marked with one point. Dvápara -is the side marked with two. They are personified here as demons of -gambling. They are also the present, i. e., the fourth and the third -Yugas or ages of the world. - -[788] Cp. Milton's Comus, v. 421 and ff. The word "might" also means -"fire". This "fire" burnt up the hunter. - -The pun in the previous sentence cannot be rendered in English. - -[789] Here there is a pun. Ambara also means the sky. - -[790] Preller in his Griechische Mythologie, Vol. II, p. 475, refers -to a Servian story, in which a shepherd saves the life of a snake in -a forest fire. In return for this service, the snake's father gives -him endless treasures, and teaches him the language of birds. - -[791] For the jewels in the heads of reptiles see the long note in -Benfey's Panchatantra, Vol. I, p. 214. The passage in "As you like it" -will occur to every one. Snakes' crowns are mentioned in Grössler, -Sagen der Grafschaft Mansfeld, p. 178, in Veckenstedt's Wendische -Märchen, pp. 403-405, and in Grohmann, Sagen aus Böhmen, pp. 219 -and 223. - -[792] Dasa means "ten," and also "bite." - -[793] In Prester John's letter quoted by Baring Gould, Curious Myths -of the Middle Ages, New Edition, p. 43, we find, "In one of our lands, -hight Zone, are worms called in our tongue Salamanders. These worms -can only live in fire, and they build cocoons like silkworms, which -are unwound by the ladies of our palace, and spun into cloth and -dresses, which are worn by our Exaltedness. These dresses, in order -to be cleansed and washed, are cast into flames." - -[794] Or robe. The pun is obvious. - -[795] Cp. the 28th story in the 1st Part of Sicilianische Märchen by -Laura Gonzenbach, "Von der Tochter der Sonne." Here Lattughina says -"Fire, be lighted," and immediately a clear fire burned upon the -hearth. Then she said "Come along, pan," and a golden pan came and -placed itself upon the fire. "Come along oil," and the oil came and -poured itself into the pan. In "The story of Shams ul dín and his son," -Hasan Badr ul dín is discovered by his skill in cooking (Lane's Arabian -Nights, Vol. I, p. 266.) De Gubernatis (Zoological Mythology, Vol. I, -p. 158,) remarks that service in the kitchen is especially dear to -the young hero. Bhíma disguises himself as a cook in the Viráta parvan -of the Mahábhárata. Pausanias tells us, Book I, ch. 16, Seleukô gar, -hos hôrmato ek Makedonias syn Alexandrô, Thyonti en Pellê tô Dii, -ta xyla epi tou bômou keimena proubê te automata pros to agalma, -kai aneu pyros hêphthê. - -[796] The Petersburg lexicographers think that samvritti should -be sadvritti. - - - - - - - -NOTES TO VOLUME II - - -[1] I read mada for madya. - -[2] Nrisinha, Vishnu assumed this form for the destruction of -Hiranyukasipu. - -[3] See the note on page 14 of this work. Parallels will be found also -in the notes to No. 52 of the Sicilian Tales, collected by Laura von -Gonzenbach. I have referred, in the Addenda to the 1st Fasciculus, -to Ralston's Russian Folk-tales, p. 230, and Veckenstedt's Wendische -Sagen, p. 152. The Mongolian form of the story is found in Sagas from -the Far East, p. 148. See also Corrigenda and Addenda to Vol. I, -and Dasent's Norse Tales, pp. 12, 264, and 293-295, and xcv of the -Introduction. The first parallel is very close, as the hero of the -tale lets out his secret, when warmed with wine. For the most ancient -example of this kind of tale, see Rhys Davids, Buddhist Birth Stories, -Introduction, pp. xvi-xxi. Cp. Prym und Socin Syrische Märchen, -p. 343; Grimm, Irische Märchen, No. 9, "Die Flasche," p. 42. In -the Bhadraghatajátaka, No. 291 Sakko gives a pitcher, which is lost -in the same way. Grimm in his Irische Elfenmärchen, Introduction, -p. xxxvii, remarks that "if a man discloses any supernatural power -which he possesses, it is at once lost." - -[4] In Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, -p. 41, a man possesses himself of an inexhaustible beer-can. But as -soon as he told how he got it, the beer disappeared. Another (page 84) -spoils the charm by looking into the vessel, at the bottom of which -he sees a loathsome toad. This he had been expressly forbidden to do. - -[5] Wealth in her case, salvation in that of the hermit. - -[6] Cp. Winter's Tale, Act VI, Scene 4, line 140. - -[7] i. e., beautiful. - -[8] I find in the Sanskrit College MS. kimmuchyate for vimuchyate. - -[9] In La Fontaine's Contes et Nouvelles III, 13, there is a little -dog qui secoue de l'argent et des pierreries. The idea probably -comes from the Mahábhárata. In this poem Srinjaya has a son named -Suvarnashtívin. Some robbers treat him as the goose that laid the -golden eggs was treated. There are also birds that spit gold in -the Mahábhárata. (See Lévêque, Les Mythes et Légendes de l'Inde, -pp. 289-294.) There is an ass with the same gift in Sicilianische -Märchen, No. 52. For the wishing-stone see Dasent's Norse Tales, -Introduction, p. xcv. He remarks that the stone in his tale No. LIX, -which tells the prince all the secrets of his brides, "is plainly -the old Okastein or wishing-stone." - -[10] The reading should be Makarakatyevam. - -[11] There is a certain resemblance between this story and the -Xth Novel of the VIIIth day in Boccacio's Decameron. Dunlop traces -Boccacio's story to the Disciplina Clericalis of Petrus Alphonsus -(c. 16). It is also found in the Arabian Nights (story of Ali Khoja, -the merchant of Baghdad) in the Gesta Romanorum (c. 118), and in the -Cento Novelle Antiche (No. 74), see also Fletcher's Rule a Wife and -have a Wife. (Dunlop's History of Fiction, p. 56, Liebrecht's German -translation, p. 247). - -[12] An elaborate pun. - -[13] Ralston remarks (Songs of the Russian people, p. 327.) "The fact -that in Slavonic lands, a thousand years ago, widows used to destroy -themselves, in order to accompany their dead husbands to the world -of spirits, seems to rest upon incontestable evidence, and there -can be no doubt that 'a rite of suttee, like that of modern India' -prevailed among the heathen Slavonians, the descendant, perhaps as -Mr. Tylor remarks (Primitive Culture, I, 421) of 'widow-sacrifice' -among many of the European nations, of 'an ancient Aryan rite belonging -originally to a period even earlier then the Veda'". See also Zimmer, -Alt-Indisches Leben, pp. 329-331. - -[14] i. e., of bad character. - -[15] The Sanskrit College MS. inserts nícho after kritam. - -[16] Cp. the falcon in Chaucer's Squire's Tale and the parallels -quoted by Skeat in his Introduction to Chaucer's Prioresses Tale &c., -p. xlvii. - -[17] An elaborate pun on dvija and sákhá. - -[18] For the conception of the sun as an eye see Kuhn, Die Herabkunft -des Feuers und des Göttertranks, pp. 52, 53. The idea is common in -English poetry. See for instance Milton, P. L. V. 171, Spenser's -Faery Queene, I, 3, 4. For instances in classical poetry, see Ovid, -Met. IV, 228, Ar. Nub. 286, Soph. Tr. 101. - -[19] I read tvadvákyam with the Sanskrit College MS. and ahitásanki -tachcha in sl. 141 with the same MS. - -[20] Cp. Aristophanes, Aves, pp. 169, 170. - - - anthrôpos ornis astathmêtos, petomenos - atekmartos, ouden oudepot' en tautô menôn - - -[21] This is also found in the Panchatantra and the Hitopadesa. See -Benfey's Panchatantra, Vol. I, (Einleitung), p. 100. In fact the -present chapter corresponds to the 2nd book of the Hitopadesa, "The -separation of friends," Johnson's Translation, p. 40, and to the 1st -book of the Panchatantra. In sl. 15, I read, with Dr. Kern, sashpán. - -[22] Weber supposes that the Indians borrowed all the fables -representing the jackal as a wise animal, as he is not particularly -cunning. He thinks that they took the Western stories about the fox, -and substituted for that animal the jackal. Benfey argues that this -does not prove that these fables are not of Indian origin. German -stories represent the lion as king of beasts, though it is not a -German animal. (Benfey's Panchatantra, Vol. I, pp. 102, 103). See -also De Gubernatis, Zoological Mythology, p. 122. - -[23] This story is found in the Hitopadesa, the Panchatantra, -the Kalilah and Dimnah, Anvár-i-Suhaili, Livre des Lumières, -p. 61, Cabinet des Fées, XVII. 152, and other collections (Benfey's -Panchatantra, Vol. I, p. 105.) For the version of the Panchatantra, -see Benfey, Vol. II, p. 9, for that of the Hitopadesa, Johnson's -Translation, p. 44. For that of the Kalíla and Dimna Benfey refers us -to Knatchbull's translation, p. 88, for that of the Anvár-i-Suhaili -to Eastwick's translation, p. 86. Benfey considers a fable of Æsop, -in which an ape tries to fish and is nearly drowned, an imitation of -this. It reminds one of the trick which the fox played the bear in -Reineke Fuchs, (Simrock's Deutsche Volksbücher, Vol. I, p. 148.) - -[24] Cp. Panchatantra, Vol. II, p. 21. In the 1st volume Benfey tells -us that in the old Greek version of the fables of Bidpai, the fox, -who represents the jackal, loses through fear his appetite for other -food, and for a hen in the Anvár-i-Suhaili, 99. The fable is also -found in Livre des Lumières, p. 72, Cabinet des Fées, p. XVII, 183, -and other collections. The Arabic version and those derived from -it leave out the point of the drum being found on a battle-field -(Benfey's Panchatantra, Vol. I, p. 132). - -Cp. also Campbell's West Highland Tales, p. 268, "A fox being hungry -one day found a bagpipe, and proceeded to eat the bag, which is -generally made of hide. There was still a remnant of breath in the -bag, and when the fox bit it, the drone gave a groan, when the fox, -surprised but not frightened, said--'Here is meat and music.'" - -[25] I follow the reading of the Sanskrit College MS. múdhabuddih -prabhur nyáyam ukshnánenádya sikshyate. This satisfies the metre, -which Brockhaus's reading does not. - -[26] This word generally means crocodile. But in the Hitopadesa the -creature that kills the crane is a crab. - -[27] This fable is the 7th in Benfey's translation of the Panchatantra, -Vol. II, p. 58. It is found in the 4th book of the Hitopadesa, -Johnson's translation, p. 103. It is also found in the Arabic version -(Wolff, I, 41, Knatchbull, 114), Symeon Seth (Athenian edition, p. 16,) -John of Capua, c. 4, b., German translation (Ulm., p. 1483. D., -V, b.,) Spanish translation, XIII, 6, Firenzuola, 39, Doni, 59, -Anvár-i-Suhaili, 117, Livre des Lumières, 92, Cabinet des Fées, XVII, -221, Thousand and one Nights (Weil, III, 915.) Cp. Lafontaine, X, -4. (Benfey, Vol. I, p. 175). Benfey shews that it may be Buddhistic in -origin, quoting a story from Upham's Sacred and Historical Books of -Ceylon, III, 292. He also shews that it may have come into Buddhist -books from the Greek, as Alcæus appears to have been acquainted -with a similar Greek fable, (Æsopus, Furia 231, Cor., 70). See also -Weber's Indische Studien, III, 343. I may as well mention that in -the notes taken from Benfey's Panchatantra I substitute Johnson's -translation of the Hitopadesa for Max Mueller's. The story is found -in Rhys Davids' translation of the Játakas, (pp. 317-321,) which has -just been published. - -[28] Here he is called a jhasha which means "large fish." - -[29] Cp. Hitopadesa, Johnson's translation, Fable, IX, p. 61, Arabic, -(Wolff., 46, Knatchbull, 117,) Symeon Seth, 18, John of Capua c., 5, -b., German translation (Ulm edition) 1483, E., II, a, Spanish, XIII, -6, Firenzuola, 43, Doni, 62, Anvár-i-Suhaili, 124, Livre des Lumières, -99, Cabinet des Fées, XVII, 236, Baldo 4th Fable, Livre des Merveilles -(in Edéléstand du Méril, Poésies Inédites, 234), also Sukasaptati, -31. Benfey considers it to be Buddhistic in origin, referring -to Memoires sur les contrées occidentales traduits du Sanscrit -par Hiouen Thsang et du Chinois par Stan. Julien I, 361, Köppen, -Religion des Buddha, p. 94, Note I, (Benfey's Panchatantra, Vol. I, -p. 179 and ff.) This is the 30th story in my copy of the Sukasaptati. - -[30] Dr. Kern conjectures abhigarjinam but the Sanskrit College -MS. reads matvá tatrátigarjitam iti sinham, thinking that he was -outroared there, however, the word sinham must be changed if this -reading is to be adopted. - -[31] I prefer the reading kas of the Sanskrit College MS., and would -render, "Whom can the king make his equal? Fortune does not proceed -in that way." - -[32] I read dosham for dosho with the Sanskrit College MS. - -[33] Cp. the ninth in Benfey's translation, Vol. II, p. 71. Cp. also -Kalilah and Dimnah, (Wolff. I, 59, Knatchbull, 126), Symeon Seth, -p. 22, John of Capua d, 1, b, German translation (Ulm, 1483) E., V., -a, Spanish translation, XVI a, Firenzuola, 49, Doni, 75, (Benfey, -Vol. I, p. 223). - -[34] Cp. Johnson's translation of the Hitopadesa, Fable XI, -p. 110. Benfey compares Kalilah and Dimnah (Wolff. 1, 78, Knatchbull -138), John of Capua, d., 3, Symeon Seth, p. 25, German translation -(Ulm 1483) F. 1, 6, Spanish translation, XVII, 6 and ff, Firenzuola, -57, Doni 54, Anvár-i-Suhaili, 153, Livre des Lumières, 118, Cabinet -des Fées, XVII, 294, (Benfey's Panchatantra, Vol. I, p. 230.) Cp. also -Sagas from the Far East, Tale XIX. In sl. 145, I read vairaktyam; -see Böhtlingk and Roth s. v. vairatya. - -[35] I adopted this translation of desajna, in deference to the opinion -of a good native scholar, but might not the word mean simply "knowing -countries?" The crow then would be a kind of feathered Ulysses, -cp. Waldau's Böhmische Märchen, p. 255. The fable may remind some -readers of the following lines in Spenser's Mother Hubberd's Tale. - - - He shortly met the Tygre and the Bore - That with the simple Camell raged sore - In bitter words, seeking to take occasion - Upon his fleshly corpse to make invasion. - - -[36] Benfey (Panchatantra, Vol. I, p. 231) quotes the following -passage from John of Capua's version, "Dicitur autem, melior omnium -regum est qui aquilæ similatur in cujus circuitu sunt cadavera, -pejor vero omnium est qui similatur cadaveri in cujus circuitu sunt -aquilæ." It is wanting in De Sacy's edition of the Arabic version, -and in the old Greek translation. This looks as if the Hebrew version, -from which John of Capua translates, was the best representation of -the original Indian work. - -[37] This corresponds to the 2nd Fable in the IVth book of the -Hitopadesa, Johnson's translation, page 99. Benfey considers that the -fable of Æsop, which we find in Babrius, 115, is the oldest form of -it. He supposes that it owes its present colouring to the Buddhists. It -appears in the Arabic version (Wolff. I, 91, Knatchbull, 146), Symeon -Seth, p. 28, John of Capua d., 5, b., German translation (Ulm., 1483) -F., VIII, 6, Spanish translation, XIX a, Firenzuola, 65, Doni 93, -Anvár-i-Suhaili, 159, Livre des Lumières, 124, Cabinet des Fées, XVII, -309. (Benfey's Panchatantra, Vol. I, pp. 239, 240). See also Weber, -Indische Studien, III, 339. This story is found in the Avadánas -translated from the Chinese by Stanislas Julien No. XIV, Vol. I, -pp. 71-73, (Liebrecht, Zur Volkskunde, p. 111.) It is the 3rd in La -Fontaine's tenth book. The original source is probably the Kachchhapa -Játaka; see Rhys Davids' Introduction to his Buddhist Birth stories, -p. viii. In Coelho's Contos Portuguezes, p. 15, the heron, which is -carrying the fox, persuades it to let go, in order that she may spit -on her hand. (A similar incident on page 112 of this volume.) Gosson -in his School of Abuse, Arber's Reprints, p. 43, observes, "Geese -are foolish birds, yet, when they fly over mount Taurus, they shew -great wisdom in their own defence for they stop their pipes full of -gravel to avoid gagling, and so by silence escape the eagles." - -[38] i. e., the provider for the future, the fish that possessed -presence of mind, and the fatalist, who believed in kismat. This -story is found in the Hitopadesa, Book IV, Fable 11, Johnson's -translation. Benfey has discovered it in the Mahábhárata, XII, (III, -538) v. 4889, and ff. He compares Wolff., I, 54, Knatchbull, 121, -Symeon Seth, p. 20, John of Capua, c., 6, b., German translation -(Ulm., 1483), E. III, a., Spanish, XV, b, Firenzuola, 47, Doni, 73, -Anvár-i-Suhaili, 130, Livre des Lumières, 105, Cabinet des Fées, -XVII, 250. (Benfey, Vol. I, pp. 241 and 242) - -[39] For the story of the pair of tittibha birds, cp. Hitopadesa, -Book II, fable X, Johnson's translation, p. 65. Benfey compares -Wolff, I, 84, Knatchbull 145, Symeon Seth, 28, John of Capua d., -5, a., German translation (Ulm 1483) F., VII, a., Spanish, XIX, a., -Firenzuola, 63, Doni, 92, Anvár-i-Suhaili, 158, Livre des Lumières, -123, Cabinet des Fées, XVII, 307, (Benfey's Panchatantra, Vol. I, -p. 235) Benfey adduces evidence in favour of its Buddhistic origin. - -[40] The following story is the 17th in the 1st Book of the -Panchatantra, Benfey's translation. He compares the Arabic version -(Wolff, I, 91, Knatchbull, 150,) Symeon Seth, 31, John of Capua e., -1., German translation (Ulm 1483) G., IV., Spanish translation, -XX, a., Firenzuola, 70, Doni, 98, Anvár-i-Suhaili, 170; Cabinet des -Fées, XVII, 329. Symeon Seth has for the firefly lithon stilbonta: -the Turkish version in the Cabinet des Fées "Un morceau de crystal -qui brillait." (Benfey's Panchatantra, Vol. I, pp. 269, 270). - -[41] Benfey compares the Arabic version, (Wolff, I, 93, Knatchbull, -151,) Symeon Seth, 31, John of Capua, o., 2., German translation -(Ulm 1483) G., VI, b., Spanish, XXI, a., Firenzuola, 73, Doni, 104, -Anvár-i-Suhaili, 172, Livre des Lumières, 129, Cabinet des Fées, -XVII, 333, Baldo, Fab. XIX, in Edéléstand du Méril. Benfey points out -that that Somadeva agrees wholly or partly with the Arabic version in -two points. The judges set the tree on fire (or apply smoke to it,) -not Dharmabuddhi, (as in Panchatantra, Benfey, Vol. II, pp. 114 & -ff.) Secondly, in the Panchatantra the father dies and the son is -hanged, in De Sacy's Arabic and the old Greek version both remain -alive, in Somadeva, and John of Capua, and the Anvár-i-Suhaili, the -father dies and the son is punished. Here we have a fresh proof that -the Hebrew version, from which John of Capua translated, is the truest -representative of the oldest Arabic recension. (Benfey's Panchatantra, -Vol. I, p. 275 and ff.) This story has been found in Tibet by the -Head Master of the Bhútia School, Darjiling, Babu Sarat Chandra Dás. - -[42] I read with the Sanskrit College MS. asadvyayi. - -[43] i. e., "Virtuously-minded." His brother's name -means--"Evil-minded." - -[44] Cp. Hitopadesa, Johnson's translation, Fable, VIII, p. 60. Benfey -appears not to be aware that this story is in Somadeva. It corresponds -to the sixth in his 1st Book, Vol. II, p. 67. He thinks that Somadeva -must have rejected it though it was in his copy. Benfey says it -is of Buddhistic origin. It is found in the Arabic version (Wolff, -p. 40, Knatchbull, p. 113), Symeon Seth, (Athenian edition, p. 16), -John of Capua, e., 4, a., German translation, Ulm, 1483 D., IV. b., -Spanish, XIII, 6, Firenzuola, 38, Doni, 57, Anvár-i-Suhaili, p. 116, -Livre des Lumières, 91, Cabinet des Fées, XVII, 220. It is connected -with the 20th of the 1st book in Benfey's translation, in fact it is -another form of it. (Somadeva's fable seems to be a blending of the -two Panchatantra stories). Cp. also Phædrus, I, 28, Aristophanes, -Aves, 652. (Benfey's Panchatantra, Vol. I. pp. 167-170.) - -[45] This corresponds to the 21st of the first book in Benfey's -translation, Vol. II, p. 120. Cp. Arabic version (Wolff, I, 98, -Knatchbull, 156.), Symeon Seth, 33, John of Capua, e., 4, German -translation (Ulm, 1483) H., II, b., Firenzuola, 82, Doni, 113, -Anvár-i-Suhaili, 187, Livre des Lumières, 135, Cabinet des Fées, XVII, -353, Robert, Fables inédites, II, 193-196. (Benfey, I, 283). It is the -1st of the IXth Book of La Fontaine's Fables, Le depositaire infidèle. - - -This is the 218th Játaka. A gámavásí deposits ploughshares with a -nagaravásí who sells them and buys músikavaccam. "Phálá te músike hi -kháditá ti músikavaccam dassesi." The rest much as in our tale. A -kulalo is said to have carried off the son. (Fausböll, Vol. II, -p 181.) If Plutarch is to be believed, the improbability of the -merchant's son's story is not so very striking, for he tells us, -in his life of Marcellus, that rats and mice gnawed the gold in the -temple of Jupiter Capitolinus. - -[46] The argument reminds one of that in "Die kluge Bauerntochter," -(Grimm's Märchen, 94). The king adjudges a foal to the proprietor of -some oxen, because it was found with his beasts. The real owner fishes -in the road with a net. The king demands an explanation. He says, -"It is just as easy for me to catch fish on dry land, as for two -oxen to produce a foal." See also Das Märchen vom sprechenden Bauche, -Kaden's Unter den Olivenbäumen, pp. 83, 84. - -[47] This is No. 84 in Stanislas Julien's translation of the Avadánas. - -[48] This is No. 67 in Stanislas Julien's translation of the -Avadánas. This story is found in Coelho's Contos Portuguezes, -p. 112. So Ino persuaded the women of the country to roast the -wheat before it was sown, Preller Griechische Mythologie, Vol. II, -p. 312. To this Ovid refers, Fasti, II, 628, and III, 853-54. - -[49] This is No. 70 in Stanislas Julien's translation of the Avadánas. - -[50] Cp. The Two Noble Kinsmen, Act IV, Scene 2, 1. 110, - - - His nose stands high, a character of honour. - - -[51] This is No. 57 in Stanislas Julien's translation of the Avadánas. - -[52] This is No. 71 in the Avadánas. - -[53] The MS. in the Sanskrit College reads -rájakuládishtakharjúránayanam. This is No. 45 in the Avadánas -translated by Stanislas Julien. - -[54] The reading of the Sanskrit College MS. is ádritánoparenate, but -probably the reading is ádritá no, panena te they were not honoured -but on the contrary punished with a fine. - -[55] I think tad should be tam. The story is No. 58 in the Avadánas. - -[56] The Sanskrit College MS. reads gahvaragrámavásí, but below sa -gahvarah. This story is No. 38 in the Avadánas. - -[57] This story is No. 98 in the Avadánas. - -[58] Benfey shews that this introduction is probably of Buddhistic -origin. He quotes from Upham's Sacred and Historical books of Ceylon -a story about some snipe, which escape in the same way, but owing to -disunion are afterwards caught again. Cp. also Mahábhárata, V (II, -180) v. 2455 and ff., also Baldo Fab. X, in Edéléstand du Méril, -Poésies Inédites, pp. 229, 230, La Fontaine, XII, 15. (Benfey, -Vol. I, p. 304, and ff.) See the first book of the Hitopadesa, -(page 3, Johnson's translation) and the 2nd book of the Panchatantra -(page 176, Benfey's translation). It is to be found in Rhys Davids' -translation of the Játakas, which has just reached India, pp. 296-298. - -[59] Cp. Wolff, I, 159, Knatchbull, 201, Symeon Seth, 47, John of -Capua, g., 3, b., German translation (Ulm, 1483) M., IV, b., Spanish -translation, XXXI, b., Doni, 18, Anvár-i-Suhaili, 273, Livre des -Lumières, 211, Cabinet des Fées, XVII, 410, Hitopadesa (Johnson) -Fable V, p. 22. (Benfey, Vol. I, p. 316.) - -[60] For jata we must read játa. Cp. for the power given by a treasure -the 18th chapter of this work, see also Benfey, Vol. I, p. 320. - -[61] The Sanskrit College MS. has ullambya, having hung it upon a peg. - -[62] Cp. Wolff, I, 160, Knatchbull, 202, Symeon Seth, 48, John of -Capua, g., 6, German translation (Ulm) M., IV, b., Anvár-i-Suhaili, -275, Livre des Lumières, 214, Cabinet des Fées, XVII, 412. (Benfey, -Vol. I, p. 318.) - -[63] Cp. Hitopadesa, Fable VII, p. 30. Benfey compares Wolff, I, -162, Knatchbull, 203, Symeon Seth, 48, John of Capua, g., 6, German -translation (Ulm, 1483) M., V, Spanish translation, XXXII, a, Doni, -p. 20, Anvár-i-Suhaili, 275, Livre des Lumières, 216, Cabinet des -Fées, XVII, 413, Camerarius, Fab. Æsop., 388, Lafontaine, VIII, 27, -Lancereau, French translation of the Hitopadesa, 222, Robert, Fables -Inédites, II, 191. (Benfey, Vol. I, p. 320). Cp. also Sagas from the -Far East, p. 189. - -[64] Perhaps we should read--sáyake. - -[65] Here Somadeva departs from the Panchatantra, (Benfey, Vol. I, -p. 318.) - -[66] As he does the lion in Babrius, 107. - -[67] Benfey compares Grimm R. F. CCLXXXIV, Renart, br. 25, Grimm -Kinder- und Hausmärchen, 58, (III, 100) Keller, Romans des sept Sages, -CLII, Dyocletian, Einleitung, 48, Conde Lucanor, XLIII. (Benfey, -Vol. I, p. 333). See also Lafontaine's Fables, XII, 15. This is -perhaps the story which General Cunningham found represented on a -bas-relief of the Bharhut Stúpa. (See General Cunningham's Stúpa of -Bharhut, p. 67.) The origin of the story is no doubt the Birth-story -of "The Cunning Deer," Rhys Davids' translation of the Játakas, -pp. 221-223. The Kurunga Miga Játaka, No. 206 in Fausböll Vol. II, -p. 152 is a still better parallel. In this the tortoise gnaws through -the bonds, the crane (satapatto) smites the hunter on the mouth as -he is leaving his house; he twice returns to it on account of the -evil omen; and when the tortoise is put in a bag, the deer leads -the hunter far into the forest, returns with the speed of the wind, -upsets the bag, and tears it open. - -[68] Benfey compares with this the fifth story in the 4th book of -his Panchatantra, Wie eine Frau liebe belohnt. But the very story is -found in Taranga 65, which was not published when Benfey wrote his -book. For parallel stories see Liebrecht, Zur Volkskunde, p. 39 and -ff. where he is treating of a tale in the Nugæ Curialium of Gualterus -Mapes. The woman behaves like Erippe in a story related by Parthenius -(VIII). In the heading of the tale we are told that Aristodemus of -Nysa tells the same tale with different names. - -[69] The Sanskrit College MS. reads pallím for patním. - -[70] Nága in the original--a fabulous serpent demon with a human -face. Cp. Ralston's Russian Folk-Tales, p. 65. "He flies as a fiery -snake into his mistress's bower, stamps with his foot on the ground -and becomes a youthful gallant." - -[71] Cp. Arrian's Indika, chapter xvii, McCrindle's translation. - -[72] This story corresponds to No. XLIII, in the Avadánas. - -[73] This to a certain extent resembles the 129th story in the Gesta -Romanorum, "Of Real Friendship." Douce says that the story is in -Alphonsus. A story more closely resembling the story in the Gesta is -current in Bengal, with this difference, that a goat does duty for -the pig of the Gesta. A son tells his father he has three friends, -the father says that he has only half a friend. Of course the half -friend turns out worth all the three put together. The Bengali story -was told me by Pandit Syámá Charan Mukhopádhyáya. See also Liebrecht's -Dunlop, p. 291, and note 371. See also Herrtage's English Gesta, -p. 127, Tale 33. - -[74] A perpetually recurring pun! The word can either mean "oiliness" -or "affection." - -[75] Cp. what Sganarelle says in Le Mariage Forcé: - -"La raison. C'est que je ne me sens point propre pour le mariage, -et que je veux imiter mon père et tous ceux de ma race, qui ne se -sont jamais voulu marier." - -[76] This story bears a certain resemblance to the European stories of -grammarians who undertake to educate asses or monkeys. (See Lévêque, -Les Mythes et Légendes de l'Inde et de la Perse, p. 320.) La Fontaine's -Charlatan is perhaps the best known. This story is found in Prym und -Socin's Syrische Märchen, p. 292, where a man undertakes to teach a -camel to read. - -[77] This story is No. LI in the Avadánas. - -[78] See Felix Liebrecht, Orient und Occident, Vol. I, p. 135 on -the Avadánas translated from the Chinese by Stanislas Julien, Paris, -1859 where this story is found (No. LXIX.) He compares a story of an -Irishman who was hired by a Yarmouth Malster to assist in loading his -ship. As the vessel was about to set sail, the Irishman cried out from -the quay. "Captain, I lost your shovel overboard, but I cut a big notch -on the rail-fence, round stern, just where it went down, so you will -find it when you come back." Vol. II, p. 544, note. Liebrecht thinks -he has read something similar in the Asteia of Hierokles. See also -Bartsch, Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 349. - -[79] See Liebrecht, Zur Volkskunde, pp. 119 and 120, also Benfey's -Panchatantra. Vol. I, p. 391, Nachträge II, 543. This is No. CIII. in -the Avadánas. - -[80] This is No. XLIX in the Avadánas. - -[81] This is No. XXXVII in the Avadánas. - -[82] In the original the husband is called a "vessel of alms," i. e., -"receiver of alms," but the pun cannot be retained in the translation -without producing obscurity. - -[83] See Benfey's Panchatantra, IIIrd book, page 213, Vol. II. Benfey -points out that in the Mahábhárata, Drona's son, one of the few -Kauravas that had survived the battle, was lying under a sacred -fig-tree, on which crows were sleeping. Then he sees one owl come and -kill many of the crows. This suggests to him the idea of attacking -the camp of the Pándavas. In the Arabic text the hostile birds are -ravens and owls. So in the Greek and the Hebrew translation. John -of Capua has "sturni," misunderstanding the Hebrew. (Benfey, Vol. I, -335). Rhys Davids states in his Buddhist Birth Stories (p. 292 note,) -that the story of the lasting feud between the crows and the owls is -told at length in Játaka, No. 270. - -[84] For Pradívin the Petersburg lexicographers would read Prajívin, -as in the Panchatantra. - -[85] Benfey remarks that this fable was known to Plato; Cratylus, 411, -A, (but the passage might refer to some story of Bacchus personating -Hercules, as in the Ranæ,) and he concludes that the fable came from -Greece to India. He compares Æsop, (Furia, 141, Coraes, 113,) Lucianus, -Piscator, 32, Erasmus, "Asinus apud Cumanos," Robert, Fables Inédites, -I, 360. (Benfey, Vol. I, p. 463.) I cannot find the fable in Phædrus -or Babrius. The skin is that of a tiger in Benfey's translation, and -also in Johnson's translation of the Hitopadesa, p. 74 in the original -(Johnson's edition). See also Liebrecht, Zur Volkskunde, p. 119. It -is No. 189 in Fausböll's edition of the Játakas, and will be found -translated in Rhys Davids' Introduction to his Buddhist Birth Stories, -p. v. - -[86] Benfey compares Grimm's Märchen, Vol. III, 246, where parallels -to story No. 171 are given; Thousand and one Nights (Weil, III, -923). In a fable of Æsop's the birds choose a peacock king. (Æsop, -Furia, 183, Coraes, 53). (Benfey, Vol. I, p. 347.) See also Liebrecht, -Zur Volkskunde, p. 110, Veckenstedt's Wendische Märchen, p. 424, De -Gubernatis, Zoological Mythology, Vol. II, p. 206. See also p. 246 for -an apologue in which the owl prevents the crow's being made king. See -also Rhys Davids' Buddhist Birth Stories, p. 292. See also Brand's -Popular Antiquities, Vol. III, pp. 196, 197. The story of the crow -dissuading the birds from making the owl king is Játaka, No. 270. In -the Kosiya Játaka, No. 226, an army of crows attacks an owl. - -[87] Cp. Hitopadesa, 75, Wolff, I, 192; Knatchbull, 223, Symeon Seth, -58, John of Capua, h., 5, b., German translation (Ulm 1483) O., II, -Spanish translation, XXXVI, a.; Doni, 36, Anvár-i-Suhaili, 315, Livre -des Lumières, 246; Cabinet des Fées, XVII, 437. This fable is evidently -of Indian origin. For the deceiving of the elephant with the reflexion -of the moon, Benfey compares Disciplina Clericalis XXIV. (Benfey, -Vol. I, pp. 348, 349.) See also De Gubernatis, Zoological Mythology, -Vol. II, p. 76. - -[88] i. e. moon-lake. - -[89] Common epithets of the moon. The Hindus find a hare in the moon -where we find a "man, his dog, and his bush." - -[90] This story is found in Wolff, I, 197, Knatchbull, 226, Symeon -Seth, 60, John of Capua, h., 6, b, German translation (Ulm 1483) O., -IV, 6, Spanish translation, 36, b, Doni, 38, Anvár-i-Suhaili, 322, -Livre des Lumières, 251, Cabinet des Fées, XVII, 442, Baldo Fab. XX, -in Edéléstand du Méril, Poesies Inédites, p. 249. Benfey finds three -"moments" in the Fable; the first is, the "hypocritical cat"; this -conception he considers to be "allgemein menschlich" and compares -Furia, 14, Coraes, 152, Furia, 15, Coraes, 6, Furia, 67, Coraes, -28, Robert, Fables Inédites, I, 216; also Mahábhárata V. (II, 283) -5421 and ff., where the cat manages to get herself taken to the -river, to die, by the rats and mice, and there eats them. The second -moment is the folly of litigiousness: here he compares a passage -in Dubois's Panchatantra. The third is the object of contention, -the nest, for which he compares Phædrus, I, 21. (Benfey, Vol. I, -pp. 350-354). I should compare, for the 1st moment, Phædrus, Lib. II, -Fabula, IV, (recognovit Lucianus Mueller) Aquila, Feles et Aper, -La Fontaine, VII, 16. See also for the "hypocritical cat" Liebrecht, -Zur Volkskunde, p. 121. The cat's tactics are much the same as those -of the fox in Reineke Fuchs (Simrock, Deutsche Volksbücher, Vol. I, -p. 138.) See also De Gubernatis, Zoological Mythology, Vol. II, -p. 54. The story is No. CXXV in the Avadánas. From De Gubernatis, -Zoological Mythology, pp. 227-228 it appears that kapinjala means -a heath-cock, or a cuckoo. Here the word appears to be used as a -proper name. There is a very hypocritical cat in Prym und Socin, -Syrische Märchen, p. lx. See especially p. 242, and cp. p. 319. - -[91] This is the 3rd story in Benfey's translation of the third book -of the Panchatantra. See Johnson's translation of the Hitopadesa, -p. 110. Wolff, I. 205, Knatchbull, 233. Symeon Seth, 62, John of Capua, -i., 1, b., German translation O., VI, 6, Spanish, XXXVII, a., Doni, -42, Anvár-i-Suhaili, 331, Livre des Lumières, 254, Cabinet des Fées, -XVII, 444. Benfey translates a reference to it in Pánini. He shews -that there is an imitation of this story in the Gesta Romanorum, -132. In Forlini, Novel VIII, a peasant is persuaded that his kids are -capons. Cp. also Straparola, I, 3; Loiseleur Deslongchamps, Essai, -47, 2. Liebrecht's translation of Dunlop, note 356, Lancereau on -the Hitopadesa, 252. (Benfey, Vol. I, pp. 355-357.) See also Till -Eulenspiegel, c. 66, in Simrock's Deutsche Volksbücher, Vol. X, -p. 452. In the XXth tale of the English Gesta Romanorum (Ed. Herrtage) -three "lechis" persuade Averoys that he is a "lepre;" and he becomes -one from "drede," but is cured by a bath of goat's blood. The 69th -tale in Coelho's Contos Populares, Os Dois Mentíroses, bears a strong -resemblance to this. One brother confirms the other's lies. - -[92] Benfey compares this with the story of Zopyrus. He thinks that the -Indians learned the story from the Greeks. See also Avadánas. No. V, -Vol. I, p. 31. - -[93] Benfey compares Wolff, I, 210, Knatchbull, 237, Symeon Seth, -p. 64, John of Capua i., 2, German translation (Ulm., 1483) No. VIII, -6, Spanish translation, XXXVIII, a., Doni, 44, Anvár-i-Suhaili, -336, Livre des Lumières, 259, Cabinet des Fées, XVII, 449. (Benfey's -Panchatantra, Vol. I, p. 366.) See also La Fontaine, IX, p. 15. - -[94] Dr. Kern suggests vyatíta-pushpa-kálatvád. The Sanskrit College -MS. has the reading of Dr. Brockhaus's text. - -[95] Cp. Wolff, I, 212, Knatchbull, 238, Symeon Seth, p. 64, John of -Capua i., 2, b., German translation (Ulm, 1483) P., I, b., Spanish -translation, XXXVIII, a., Doni, 45, Anvár-i-Suhaili, 338, Livre des -Lumières, 261, Cabinet des Fées, XVII, 451. (Benfey, Vol. I, p. 368.) - -[96] See Chapter VII of this work. - -[97] Benfey compares the Arabic version, Wolff, I, 214, Knatchbull, -240, Symeon Seth, 65, John of Capua i., 3, b., German translation -(Ulm, 1483), P., II. b., Spanish translation, XXXVIII, b., Doni, 47, -Anvár-i-Suhaili, 340, Livre des Lumières, 264; Cabinet des Fées, XVII, -453, cp. also Hitopadesa, (Johnson's translation, p. 78). (Benfey, -Vol. I, p. 371.) - -[98] This story is found in the Arabic version, Wolff, I, 219, -Knatchbull, 243, Symeon Seth, 68, John of Capua, i., 4, b., German -translation (Ulm, 1483) P. IV, b., Spanish translation, XXXIX, a., -Doni, 50, Anvár-i-Suhaili, 355, Livre des Lumières, 279, Cabinet des -Fées, XVII, 466, La Fontaine, IX, 7, Polier, Mythologie des Indes, -II, 571, Hitopadesa, (similar in some respects) Johnson, p. 108, -Mahábhárata, XII, (III, 515) v. 4254 and ff. Benfey compares also -the story of the cat which was changed into a virgin, Babrius, -32. It is said to be found in Strattis (400 B. C.) (Benfey, Vol. I, -pp. 373 and ff.) See also De Gubernatis, Zoological Mythology, Vol. II, -p. 65. This bears a strong resemblance to A Formiga e a Neve, No. II, -in Coelho's Contos Portuguezes. - -[99] This reminds one of Babrius, Fabula LXXII. - -[100] I follow the Sanskrit College MS. which reads bhajámi not -bhanjámi. - -[101] See Liebrecht's notes on the Avadánas, translated by Stanislas -Julien, on page 110 of his "Zur Volkskunde." He adduces an English -popular superstition. "The country people to their sorrow know the -Cornish chough, called Pyrrhocorax, to be not only a thief, but an -incendiary, and privately to set houses on fire as well as rob them -of what they find profitable. It is very apt to catch up lighted -sticks, so there are instances of houses being set on fire by its -means." So a parrot sets a house on fire in a story by Arnauld of -Carcassès (Liebrecht's translation of Dunlop's History of Fiction, -p. 203.) Benfey thinks that this idea originally came from Greece -(Panchatantra, Vol. I, p. 383.) Cp. also Pliny's account of the -"incendiaria avis in Kuhn's Herabkunft des Feuers, p. 31. - -[102] This story is found in Wolff, I, 226, Knatchbull, 250, Symeon -Seth, 70, John of Capua, i., 6, German translation (Ulm, 1483) Q. I, -Spanish translation, XL, b., Anvár-i-Suhaili, 364, Livre des Lumières, -283, Cabinet des Fées, XIII, 467, Hitopadesa, Johnson's translation, -p. 112. Benfey compares the western fable of the sick lion. This -fable is told in the Kathá Sarit Ságara, X, 63, sl. 126, and ff., -and will be found further on. (Benfey, Vol. I, p. 384.) - -[103] This is No. XVII in the Avadánas. Cp. Grohmann, Sagen aus Böhmen, -p. 35. - -[104] i. e. sweet, salt, acid, astringent, bitter, and pungent. - -[105] This is No. XLVI in the Avadánas. - -[106] Naukaha should be no doubt 'anokaha on Dr. Brockhaus's system. - -[107] This is No. CIV in the Avadánas. - -[108] This is No. LXVI in the Avadánas. - -[109] Cp. the 37th story in Sicilianische Märchen, part -I. p. 249. Giufá's mother wished to go to the mass and she said to him -"Giufá, if you go out, draw the door to after you." (Ziehe die Thür -hinter dir zu.) Instead of shutting the door, Giufá took it off its -hinges and carried it to his mother in the church. See Dr. Köhler's -notes on the story. - -[110] For the superstition of water-spirits see Tylor's Primitive -Culture, p. 191, and ff. - -[111] Does this throw any light upon the expression in Swift's Polite -Conversation, "She is as like her husband as if she were spit out of -his mouth." (Liebrecht, Volkskunde, p. 495.) - -[112] The fact of this incident being found in the Arabian Nights is -mentioned by Wilson (Collected Works, Vol. IV, p. 146.) See Lane's -Arabian Nights, Vol. I, p. 9. Lévêque (Les Mythes et les Légendes de -l' Inde et de la Perse, p. 543) shews that Ariosto borrowed from the -Arabian Nights. - -[113] I follow the Sanskrit College MS. which reads -rakshatyubhayalokatah. - -[114] This is the beginning of the fourth book of the -Panchatantra. Benfey does not seem to have been aware that it was to be -found in Somadeva's work. It is also found, with the substitution of a -boar for the porpoise, in the Sindibad-namah and thence found its way -into the Seven Wise Masters, and other European collections. (Benfey's -Panchatantra, Vol. I, p. 420.) See also Liebrecht, Zur Volkskunde, -pp. 122, 123. For the version of the Seven Wise Masters see Simrock's -Deutsche Volksbücher, Vol. XII, p. 139. It is also found in the -Mahávastu Avadána, p. 138 of the Buddhist Literature of Nepal by -Dr. Rajendra Lál Mitra, Rai Bahadúr. (I have been favoured with a -sight of this work, while it is passing through the press.) The wife -of the kumbhíla in the Varanindajátaka (57 in Fausböll's edition) has a -longing for a monkey's heart. The original is, no doubt, the Sumsumára -Játaka in Fausböll, Vol. II, p. 158. See also Mélusine, p. 179, -where the story is quoted from Thorburn's Bannu or our Afghan Frontier. - -[115] The Sanskrit College MS. reads cákshipan where Brockhaus reads -ca kshipan. - -[116] In Bernhard Schmidt's Griechische Märchen, No. 5, the Lamnissa -pretends that she is ill and can only be cured by eating a gold fish -into which a bone of her rival had been turned. Perhaps we ought to -read sádyá for sádhyá in sl. 108. - -[117] For stories of external hearts see Ralston's Russian Folk-Tales, -pp. 109-115, and the notes to Miss Stokes's XIth Tale. - -[118] Benfey does not seem to have been aware of the existence of this -story in Somadeva's work. It is found in the Sanskrit texts of the -Panchatantra (being the 2nd of the fourth book in Benfey's translation) -in the Arabic version, (Knatchbull, 264, Wolff I, 242,) Symeon Seth, -75, John of Capua, k., 2, b., German translation (Ulm 1483) Q., -VII, Spanish translation, XLIV, a, Doni, 61, Anvár-i-Suhaili, 393, -Cabinet des Fées, XVIII, 26; Baldo fab. XIII, in Edéléstand du Méril, -p. 333; Benfey considers it to be founded on Babrius, 95. There -the fox only eats the heart. Indeed there is no point in the remark -that if he had ears he would not have come again. The animal is a -stag in Babrius. It is deceived by an appeal to its ambition. In the -Gesta Romanorum the animal is a boar, which returns to the garden of -Trajan, after losing successively its two ears and tail. (Benfey's -Panchatantra, Vol. I, p. 430 and ff.) See also Weber's article in -Indische Studien, Vol. III, p. 338. He considers that the fable came -to India from Greece. Cp. also De Gubernatis, Zoological Mythology, -Vol. I, p. 377. An ass is deceived in the same way in Prym und Socin, -Syrische Märchen, p. 279. In Waldau's Böhmische Märchen, p. 92, one of -the boys proposes to say that the Glücksvogel had no heart. Rutherford -in the Introduction to his edition of Babrius, p. xxvii, considers -that the fable is alluded to by Solon in the following words: - - - hymeôs d' heis men hekastos alôpekos ichnesi bainei - sympasin d' hymin chouros enesti noos· - es gar glôssan horate kai eis epos aiolon andros, - eis ergon d' ouden gignomenon blepete. - - -But all turns upon the interpretation of the first line, which -Schneidewin renders "Singuli sapitis, cuncti desipitis." - -[119] I have followed the Sanskrit College MS. in reading -nirbádhasukham. - -[120] For parallels to this story compare Liebrecht, Zur Volkskunde, -p. 33, where he treats of the Avadánas, and the Japanese story in -the Nachträge. In this a gentleman who had much enjoyed the smell -of fried eels, pays for them by exhibiting his money to the owner of -the cook-shop. See also p 112 of the same work. M. Lévêque shews that -Rabelais' story of Le Facquin et le Rostisseur exactly resembles this -as told in the Avadánas. He thinks that La Fontaine in his fable of -L'Huître et les Plaideurs is indebted to the story as told in Rabelais: -(Les Mythes et les Légendes de l'Inde, pp. 547, 548.) A similar idea is -found in the Hermotimus of Lucian, chapters 80 and 81. A philosopher -is indignant with his pupil on account of his fees being eleven days -in arrear. The uncle of the young man, who is standing by, being a -rude and uncultured person, says to the philosopher--"My good man, -pray let us hear no more complaints about the great injustice with -which you conceive yourself to have been treated, for all it amounts -to is, that we have bought words from you, and have up to the present -time paid you in the same coin." See also Rohde, Der Griechische -Roman, p. 370 (note). Gosson in his School of Abuse, Arber's Reprint, -pp. 68-69, tells the story of Dionysius. - -[121] There is a certain resemblance between this story and a joke in -Philogelos, p. 16. (Ed. Eberhard, Berlin, 1869.) Scholasticus tells -his boots not to creak, or he will break their legs. - -[122] This corresponds to the 14th story in the 5th book of the -Panchatantra, Benfey, Vol. II, p. 360. At any rate the leading idea -is the same. See Benfey, Vol. I, p. 537. It has a certain resemblance -to the fable of Menenius. There is a snake in Bengal with a knob at -the end of his tail. Probably this gave rise to the legend of the -double-headed serpent. Sir Thomas Browne devotes to the Amphisbæna -Chapter XV of the third book of his Vulgar Errors, and craves leave to -"doubt of this double-headed serpent," until he has "the advantage -to behold, or iterated ocular testimony." See also Liebrecht, Zur -Volkskunde, p. 120, where he treats of the Avadánas. The story is -identical with that in our text. M. Lévêque shews that this story, -as found in the Avadánas, forms the basis of one of La Fontaine's -fables, VII, 17. La Fontaine took it from Plutarch's life of Agis. - -[123] This story is No. LIX in Sir G. Cornewall Lewis's edition of -the Fables of Babrius, Part II. The only difference is that the tail, -when in difficulties, entreats the head to deliver it. - -[124] I read hanum, the conjecture of Dr. Kern. - -[125] This story appears to have been known to Lucian. In his Demonax -(28) he compares two unskilful disputants to a couple, one of whom is -milking a goat, the other holding a sieve. So Aristophanes speaks of -onou pokai and ornithôn gala. It must be admitted that some critics -doubt Lucian's authorship of the Demonax. Professor Aufrecht in -his Beiträge zur Kenntniss Indischer Dichter quotes a Strophe of -Amarasinha in which the following line occurs, - -Dugdhá seyam achetanena jaratí dugdhásayát súkarí. Professor Aufrecht -proposes to read gardabhí for súkarí. - -[126] Benfey does not appear to have been aware that this story was to -be found in Somadeva's work. It is found in his Panchatantra, Vol. II, -p. 326. He refers to Wolff, II, 1; Knatchbull, 268; Symeon Seth, 76; -John of Capua, k., 4; German translation, (Ulm, 1483) R., 2; Spanish -translation, XLV. a; Doni, 66; Anvár-i-Suhaili, 404; Cabinet des Fées, -XVIII, 22; Baldo fab. XVI, (in Edéléstand du Méril p. 240). Hitopadesa, -IV, 13, (Johnson's translation, page 116.) In Sandabar and Syntipas -the animal is a dog. It appears that the word dog was also used in -the Hebrew translation. John of Capua has canis for ichneumon in -another passage, so perhaps he has it here. Benfey traces the story -in Calumnia Novercalis C., 1; Historia Septem Sapientum, Bl. n.; -Romans des Sept Sages, 1139; Dyocletian, Einleitung, 1212; Grässe, -Gesta Romanorum II, 176; Keller, Romans, CLXXVIII; Le Grand d' Aussy, -1779, II, 303; Grimm's Märchen, 48. (Benfey, Vol. I, pp. 479-483.) To -Englishmen the story suggests Llewellyn's faithful hound Gelert, from -which the parish of Bethgelert in North Wales is named. This legend -has been versified by the Hon'ble William Robert Spencer. It is found -in the English Gesta, (see Bohn's Gesta Romanorum, introduction, page -xliii. It is No. XXVI, in Herrtage's Edition.) The story (as found -in the Seven Wise Masters) is admirably told in Simrock's Deutsche -Volksbücher, Vol. XII, p. 135. See also Baring Gould's Curious Myths -of the Middle Ages, 1st Series, p. 126. - -[127] Here, as Wilson remarked, (Collected Works, Vol. IV, p. 149) we -have the story of Rhampsinitus, Herodotus, II, 121. Dr. Rost compares -Keller, Dyocletianus Leben, p. 55, Keller Li Romans des Sept Sages, -p. cxciii, Liebrecht's translation of Dunlop's History of Fiction, -pp. 197 and 264. Cp. also Sagas from the Far East, Tale XII; see also -Dr. R. Köhler in Orient und Occident, Vol. II, p. 303. He gives many -parallels to Campbell's Gaelic Story of "the Shifty lad," No. XVIII, -d., Vol. I, p. 331, but is apparently not aware of the striking -resemblance between the Gaelic story and that in the text. Whisky does -in the Highland story the work of Dhattúra. See also Cox's Mythology -of the Aryan Nations, I, p. 111 and ff. and Liebrecht, Zur Volkskunde, -p. 34. A similar stratagem is described in Grössler's Sagen aus der -Grafschaft Mansfeld, p. 219. - -[128] Of course Karpara is the Sanskrit for pot. In fact the -two friends' names might be represented in English by Pitcher and -Pott. In modern Hindu funerals boiled rice is given to the dead. So -I am informed by my friend Pandit Syámá Charan Mukhopádhyáya, to whom -I am indebted for many kind hints. - -[129] I read áhritendhanah. The Sanskrit College MS. seems to me to -give hritendhana. - -[130] So Frau Claradis in "Die Heimonskinder" advises her husband not -to trust her father (Simrock's Deutsche Volksbücher, Vol. II, p. 131.) - -[131] The Sanskrit College MS. has mama for the mayá of Dr. Brockhaus. - -[132] Mr. Gough has kindly pointed out to me a passage in the -Sarvadarsana Sangraha which explains this. The following is Mr. Gough's -translation of the passage; "We must consider this teaching as regards -the four points of view. These are that - - (1) Everything is momentary and momentary only: - (2) Everything is pain and pain only: - (3) Everything is individual and individual only: - (4) Everything is baseless and baseless only." - -[133] This story is identical with the 5th in the 4th book of the -Panchatantra in Benfey's translation, which he considers Buddhistic, -and with which he compares the story of the Bhilla in chapter 61 of -this work. He compares the story of Dhúminí in the Dasakumára Charita, -page 150, Wilson's edition, which resembles this story more nearly even -than the form in the Panchatantra. Also a story in Ardschi Bordschi, -translated by himself in Ausland 1858, No. 36, pages 845, 846. (It will -be found on page 305 of Sagas from the Far East.) He quotes a saying -of Buddha from Spence Hardy's Eastern Monachism, page 166, cp. Köppen, -Religion des Buddha, p. 374. This story is also found in the Forty -Vazírs, a collection of Persian tales, (Behrnauer's translation, -Leipzig, 1851, page 325.) It is also found in the Gesta Romanorum, -c. 56. (But the resemblance is not very striking.) Cp. also Grimm's -Kinder- und Hausmärchen, No. 16. (Benfey's Panchatantra, Vol. I, -pp. 436 and ff.) This story is simply the Cullapadumajátaka, No. 193 -in Fausböll's edition. See also Ralston's Tibetan Tales, Introduction, -pp. lxi-lxiii. - -[134] In La Fontaine's Fables X, 14, a man gains a kingdom by carrying -an elephant. - -[135] In the story of Satyamanjarí, a tale extracted by Professor -Nilmani Mookerjee from the Kathá Kosa, a collection of Jaina stories, -the heroine carries her leprous husband on her back. - -[136] This story is found, with the substitution of a man for a woman, -on p. 128 of Benfey's Panchatantra, Vol. 11; he tells us that it is -also found in the 17th chapter of Silvestre de Sacy's Kalila o Dimna -(Wolff's Translation II, 99; Knatchbull, 346,) in the 11th section -of Symeon Seth's Greek version, 14th chapter of John of Capua; German -translation Ulm, 1483 Y., 5; Anvár-i-Suhaili, p. 596 Cabinet des Fées, -XVIII, 189. It is imitated by Baldo, 18th fable, (Poesics Inédites -du Moyen Age by Edéléstand du Méril, p. 244.) Benfey pronounces it -Buddhistic in origin, though apparently not acquainted with its form -in the Kathá Sarit Ságara. Cp. Rasaváhini, chap. 3. (Spiegel's Anecdota -Paliea). It is also found in the Karma Sataka. Cp. also Matthæus Paris, -Hist. Maj. London, 1571, pp. 240-242, where it is told of Richard -Coeur de Lion; Gesta Romanorum, c. 119; Gower, Confessio Amantis, -Book V; E. Meier Schwäbische Volksmärchen. (Benfey's Panchatantra, -Vol. I, p. 192 and ff.) Cp. also for the gratitude of the animals the -IVth story in Campbell's Tales of the West Highlands. The animals are -a dog, an otter and a falcon, p. 74 and ff. The Mongolian form of the -story is to be found in Sagas from the Far East, Tale XIII. See also -the XIIth and XXIInd of Miss Stokes's Indian Fairy Tales. There is a -striking illustration of the gratitude of animals in Grimm's No. 62, -and in Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, -p. 483. De Gubernatis in a note to p. 129 of Vol. II, of his Zoological -Mythology, mentions a story of grateful animals in Afanassief. The hero -finds some wolves fighting for a bone, some bees fighting for honey, -and some shrimps fighting for a carcase; he makes a just division, -and the grateful wolves, bees, and shrimps help him in need. See -also p. 157 of the same volume. No. 25 in the Pentamerone of Basile -belongs to the same cycle. - -See Die dankbaren Thiere in Gaal's Märchen der Magyaren, p. 175, and -Der Rothe Hund, p. 339. In the Saccamkirajatátaka No. 73, Fausböll, -Vol. I, 323, a hermit saves a prince, a rat, a parrot and a snake. The -rat and snake are willing to give treasures, the parrot rice, but -the prince orders his benefactor's execution, and is then killed by -his own subjects. See Bernhard Schmidt's Griechische Märchen, p. 3, -note. See also Ralston's Tibetan Tales, Introduction, pp. lxiii-lxv. - -[137] In Giles's Strange Stories from a Chinese Studio, a tiger, who -has killed the son of an old woman, feeds her henceforth, and appears -as a mourner at her funeral. The story in the text bears a faint -resemblance to that of Androclus, (Aulus Gellius. V, 14). See also -Liebrecht's Dunlop, p. 111, with the note at the end of the Volume. - -[138] Cp. Gijjhajátaka, Fausböll, Vol. II, p. 51. - -[139] Cp. the 46th story in Sicilianische Märchen gesammelt von Laura -von Gonzenbach, where a snake coils round the throat of a king, and -will not let him go, till he promises to marry a girl, whom he had -violated. See also Benfey's Panchatantra, Vol. I, p. 523. - -[140] The Petersburg lexicographers explain takka as Geizhals, Filz; -but say that the word thaka in Marathi means a rogue, cheat. The -word kadarya also means niggardly, miserly. General Cunningham -(Ancient Geography of India, p. 152) says that the Takkas were once -the undisputed lords of the Panjáb, and still subsist as a numerous -agricultural race in the lower hills between the Jhelum and the Rávi. - -[141] So in the Russian story of "The Miser," (Ralston's Russian -Folk-tales, p. 47.) Marko the Rich says to his wife, in order to avoid -the payment of a copeck; "Harkye wife! I'll strip myself naked, and -lie down under the holy pictures. Cover me up with a cloth, and sit -down and cry, just as you would over a corpse. When the moujik comes -for his money, tell him I died this morning." Ralston conjectures -that the story came originally from the East. - -[142] This resembles the conclusion of the story of the turtle -Kambugríva and the swans Vikata and Sankata, Book X, chap. 60, sl. 169, -see also Ralston's Russian Folk-Tales, p. 292. A similar story is -told in Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, -p. 349, of the people of Teterow. They adopted the same manoeuvre to -get a stone out of a well. The man at the top then let go, in order -to spit on his hands. - -[143] I follow Dr. Kern's conjecture avikritânanâ. - -[144] In the Sicilianische Märchen, No. 14, a prince throws a stone -at an old woman's pitcher and breaks it. She exclaims in her anger, -"May you wander through the world until you find the beautiful -Nzentola!" Nos. 12 and 13 begin in a similar way. A parallel will be -found in Dr. Köhler's notes to No. 12. He compares the commencement -of the Pentamerone of Basile. - -[145] Cp. the Yaksha to whom Phalabhúti prays in Ch. XX. The belief in -tree-spirits is shewn by Tylor in his Primitive Culture to exist in -many parts of the world. (See the Index in his second volume.) Grimm -in his Teutonic Mythology (p. 70 and ff) gives an account of the -tree-worship which prevailed amongst the ancient Germans. See also -an interesting article by Mr. Wallhouse in the Indian Antiquary for -June 1880. - -[146] The Sanskrit College reads anena for asanena. Dr. Kern wishes -to read suhitasyápy asanena kim. This would still leave a superfluity -of syllables in the line. - -[147] This part of the story may be compared with the story of As -tres Lebres in Coelho's Contos Portuguezes, p. 90, or that of the -Blind Man and the Cripple in Ralston's Russian Folk Tales. - -[148] In the notice of the first ten fasciculi of this translation -which appeared in the Saturday Review for May 1882, the following -interesting remark is made on this story: - -"And the story of the woman, who had eleven husbands, bears a curious -but no doubt accidental likeness to an anecdote related by St. Jerome -about a contest between a man and his wife as to which would outlive -the other, she having previously conducted to the grave scores of -husbands and he scores of wives." - -[149] So in the Novellæ Morlini, No. 4, a merchant, who is deeply -involved, gives a large sum of money to the king for the privilege of -riding by his side through the town. Henceforth his creditors cease -their importunities. (Liebrecht's Dunlop, p. 494.) - -[150] I follow the Sanskrit College MS. which reads vidyábhih saha -samsmritá. - -[151] An allusion to the custom of choosing a husband in the Svayamvara -ceremony, by throwing a garland on the neck of the favoured suitor. - -[152] Dr. Kern would read ásata. - -[153] Compare Book III of the novel of Achilles Tatius, c. 5. - -[154] Cp. Enmathius' novel of Hysminias and Hysmine, Book IX, ch. 4. - -Epi dê toutois pasin ophthalmos hêlato mou ho dexios, kai ên moi to -sêmeion agathon, kai to promanteuma dexiôtaton - -See also Theocritus III, 37. - - - halletai ophthalmos meu ho dexios· ê rha g' idêsô - autan? - - -Where Fritsche quotes Plant. Pseudol. 1.1.105. Brand in his -Popular Antiquities, Vol. III, p. 172, quotes the above passage -from Theocritus, and a very apposite one from Dr. Nathaniel Home's -Demonologie--"If their ears tingle, they say they have some enemies -abroad that doe or are about to speake evill of them: so, if their -right eye itcheth, then it betokens joyful laughter." - -Bartsch in his Sagen, Märchen, und Gebraüche aus Mecklenburg, says, -"Throbbing in the right eye betokens joy, in the left, tears." In -Norway throbbing in the right ear is a good sign, in the left a bad -sign (Liebrecht, Zur Volkskunde, p. 327.) Forcellini s. v. Salisatores -quotes from Isidor. VIII, 9. Salisatores vocati sunt, qui dum eis -membrorum quæcunque partes salierint, aliquid sibi exinde prosperum, -seu triste significare prædicunt. - -[155] i. e., under the protection of a Buddha. - -[156] So Malegis in Die Heimonskinder represents that his blind brother -will be freed from his affliction when he comes to a place where -the horse Bayard is being ridden. (Simrock's Deutsche Volksbücher, -Vol. II, p. 96.) - -[157] See note in Vol. I, p. 121. So Balder is said to be so fair of -countenance and bright that he shines of himself. (Grimm's Teutonic -Mythology, translated by Stallybrass, p. 222.) In Tennyson's Vivien -we find - - - "A maid so smooth, so white, so wonderful, - They said a light came from her when she moved." - - -[158] This probably means that she was burnt with his corpse. - -[159] Böhtlingk and Roth read sákinísiddhisamvará. - -[160] We have had many transformations of this kind and shall have many -more. A very amusing story of a transformation is found in Campbell's -Highland Tales, Vol. II, p. 60 which may be compared with this. The -biter is bit as in our text, and in the story of Sidi Noman in the -Arabian Nights, which closely resembles this. - -[161] I read kritvá for kírtvá. - -[162] Cp. the story of the Porter and the Ladies of Baghdad in the -Arabian Nights. (Lane's translation, Vol. I, page 129.) The bitches -are solemnly beaten in the same way as the mare in our story. They -are the sisters of the lady who beats them. - -[163] Professor Cowell informs me that there is a passage in the -Sankara Dig Vijaya which explains this. A seer by means of this -vidyá gains a life equivalent to 11 years of Brahmá. It seems to be -a life-prolonging charm. - -[164] So "one who dwelt by the castled Rhine" called the flowers, -"the stars that in earth's firmament do shine." - -[165] This story extends to the end of the book. - -[166] The word tejas also means "courage." - -[167] An elaborate pun, only intelligible in Sanskrit. - -[168] Cp. the long black tongue which the horrible black man protrudes -in Wirt Sikes's British Goblins, p. 177. In Birlinger's Aus Schwaben, -Vol. I, p. 341, the fahrende schüler puts out his tongue in a very -uncanny manner. - -[169] Cp. Ralston's Russian Folk-Tales, p. 15, Giles's Strange -Stories from a Chinese Studio, p. 294, and the classical legend of -the birth of Adonis. A similar story will be found in Liebrecht, -Zur Volkskunde, p. 306. In Bernhard E. Schmidt's Griechische Märchen, -No. 5, three maidens come out of a citron, and one of them again out -of a rosebush. For other parallels see the Notes to No. XXI, in Miss -Stokes's Indian Fairy Tales. Cp. also Das Rosmarinsträuchlein in -Kaden's Unter den Olivenbäumen, (Stories from the South of Italy), -p. 10. In the 49th Story of the Pentamerone of Basile a fairy comes -out of a citron. The word I have translated "tear" is in the original -vírya. See Rohde, Der Griechische Roman, p. 195, and Ralston's Tibetan -Tales, Introduction, p. lii. - -[170] See the story of Polyidos, in Preller, Griechische Mythologie, -Vol. II, p. 478. Preller refers to Nonnus, XXV, 451 and ff. The -story terminates psychê d' eis demas êlthe to deuteron. See also -Baring Gould's Curious Myths of the Middle Ages, New Edition, 1869, -pp. 399-402, and Rohde, Der Griechische Roman, pp. 112 and 126. - -[171] Dr. Kern conjectures evam. - -[172] In Bengal no animal sacrifices are offered to Siva at the -present day. - -[173] Cp. "The Story of the First Royal Mendicant," Lane's Arabian -Nights, Vol. I, p. 136. - -[174] I follow the Sanskrit College MS. which reads kesakapáládi; -perhaps for kesa we should read vesa. The skulls have been mentioned -before. - -[175] For ásvasto I read visvasto. Perhaps we ought to read asvastho, -i. e., sick, ill. - -[176] The wanderings of Herzog Ernst are brought about in a very -similar manner. (See Simrock's Deutsche Volksbücher, Vol. III, p. 278). - -[177] Compare the myths of Attis and Cyparissus. In the story called -"Der rothe Hund," Gaal, Märchen der Magyaren, p. 362, the queen -becomes a dry mulberry tree. See also Grohmann, Sagen aus Böhmen, -p. 116. In Ovid's Metamorphoses, XIV, 517 an abusive pastor is turned -into an oleaster. - -[178] Triphalá according to Professor Monier Williams means the three -myrobalans, i. e., the fruits of Terminalia Chebula, T. Bellerica, -and Phyllanthus Emblica; also the three fragrant fruits, nutmeg, -areca-nut, and cloves; also the three sweet fruits, grape, pomegranate -and date. The first interpretation seems to be the one usually accepted -by the Pandits of Bengal. - -[179] i. e., Nága a kind of snake demon. See Ralston's Russian -Folk-Tales, page 65, Veckenstedt's Wendische Märchen, pp. 400-409, -Prym und Socin, Syrische Märchen, pp. 100, 101. The sword with a name -may remind the reader of Balmung, Excalibur, Durandal &c. - -[180] The Sanskrit College MS. reads sámpusáraih perhaps for -sámbusârasaih i. e., with the water-cranes. - -[181] Anáyata is a misprint for anáyatta. - -[182] I read kulamandiram with the MS. in the Sanskrit College. - -[183] i. e., Máyá. - -[184] For vanopamám I conjecture vanopamát. - -[185] i. q., Ganesa. - -[186] Or "the elephants of his enemies." Here there is probably a pun. - -[187] Literally, "water-men." Perhaps they were of the same race as -Grendel the terrible nicor. See also Veckenstedt's Wendische Märchen, -p. 185 and ff., Grimm's Irische Märchen, p. cv, Kuhn's Westfälische -Märchen, Vol. II, p. 35, Waldau's Böhmische Märchen, p. 187 and ff., -and the 6th and 20th Játakas. See also Grohmann's account of the -"Wassermann," Sagen aus Böhmen, p. 148. - -[188] The MS. in the Sanskrit College seems to me to read púrnosya. - -[189] I read 'nyuvesustham, which is the reading of the Sanskrit -College MS. - -[190] The silk-cotton tree. - -[191] Or Hansávalí. - -[192] Or Kamalákara. - -[193] It may also mean a host of Bráhmans or many birds and bees. It -is an elaborate pun. - -[194] Another pun! It may mean "by obtaining good fortune in the form -of wealth." - -[195] For vátáyanoddesát the Sanskrit College MS. reads -cháyatanoddesát; perhaps it means "entering to visit the temple." - -[196] Cp. Die Gänsemagd, Grimm's Kinder- und Hausmärchen, No. 89. See -also Indian Fairy Tales, by Miss Stokes, No. 1; and Bernhard Schmidt's -Griechische Märchen, p. 100. In the 1st Tale of Basile's Pentamerone, -Liebrecht's translation, a Moorish slave-girl supplants the princess -Zoza. See also the 49th tale of the same collection. In Gonzenbach's -Sicilianische Märchen, Nos. 33 and 34, we have tales of "A substituted -Bride;" see Dr. Köhler's notes. - -[197] i. e., Vishnu. - -[198] The sword seems to be essential in these rites: compare the -VIth book of the Æthiopica of Heliodorus, where the witch Cybele -raises her son to life, in order that he may prophesy; see also the -story of Kálarátri, Chapter 20 of this work. - -[199] The debased form of Buddhism found throughout this work is no -doubt the Tantra system introduced by Asanga in the sixth century -of our era (Rhys Davids' Manual of Buddhism, pp. 207, 208, 209.) To -borrow Dr. Rajendralála Mitra's words, who is speaking of even worse -corruptions, (Introduction to the Lalita Vistara, p. 12) it is a wonder -"that a system of religion so pure and lofty in its aspirations as -Buddhism could be made to ally itself with such pestilent dogmas and -practices." The whole incantation closely resembles similar practices -in the West. See Brand's Popular Antiquities, Vol. III, pp. 56 and -ff. especially the extract from Mason's Anatomie of Sorcerie, 1612, -p. 86--"Inchanters and charmers, they which by using of certaine -conceited words, characters, circles, amulets, and such like wicked -trumpery (by God's permission) doo worke great marvailes: as namely -in causing of sicknesse, as also in curing diseases in men's bodies. - -[200] Here there is a pun, as Kamalákara means a bed of lotuses, the -word paksha meaning wing and also "side." She was of good lineage by -her father's and mother's side. Manorathasiddhi means "the attainment -of desire." - -[201] Compare the Soldier's Midnight Watch in Ralston's Russian -Folk-Tales, p. 274. - -[202] In the Golden Ass of Apuleius, Pamphile turns herself into an -owl; when Apuleius asks to be turned into an owl, in order to follow -her, Fotis turns him by mistake into an ass. See also the Ass of -Lucian. The story of Circe will occur to every one in connection with -these transformations. See also Baring Gould's Myths of the Middle -Ages, 1st Series, p. 143. - -[203] I read prátah for práyah. - -[204] This city is identified by General Cunningham with Adikot near -Ramnagar in Rohilcund. (Ancient Geography of India, p. 359 and ff.) - -[205] The male and female of this bird are represented by Hindu poets -as separated at night. - -[206] The sword may be compared with that of Chandamahásena in -the eleventh chapter, and with Morglay, Excalibur, Durandal, Gram, -Balmung, Chrysaor &c. (See Sir G. Cox's Mythology of the Aryan nations, -Vol. I, p. 308.) The same author has some remarks upon Pegasus and -other magic horses in his IInd Vol. p. 287 and ff. See also Ralston's -Russian Folk-Tales, p. 256 and ff. - -[207] Excessive rain, drought, rats, locusts, birds, and foreign -invasion. - -[208] I have before referred to Ralston's remarks on snakes in -his Russian Folk-Tales, p. 65. Melusina is a clear instance of -a snake-maiden in European Folk-lore. See her story in Simrock's -Deutsche Volksbücher, Vol. VI. There is a similar marriage in Prym -und Socin, Syrische Märchen, p. 246. - -[209] Compare the commencement of the story of the Blind Man and -the Cripple in Ralston's Russian Folk-Tales, and Waldau's Böhmische -Märchen, p. 445. This tale appears to belong to the Atalanta cycle. - -[210] The passage is full of puns, which it is impossible to translate: -the "ornaments" may be rhetorical ornaments, there is also a reference -to the gunas of rhetorical writers. "Sweetly-tinkling" might mean -"elegant words." Gunákrishtá in sloka 76 b, may also mean that the -princess was attracted by the good qualities of her opponent. - -[211] Dr. Kern conjectures udaghátayat, which is as far as I can make -out, the reading of the Sanskrit College MS. - -[212] There is probably a pun here. It may mean that his joints and -body were relaxed by old age. - -[213] This seems to be the meaning of mánava here. See Böhtlingk and -Roth s. v. - -[214] The word also means "dust." - -[215] Or "by great sorrow." - -[216] Mára, the god of Love, is the Buddhist devil. - -[217] The Kumuda remains with its petals closed during the day. - -[218] I follow the Sanskrit College MS. reading dhrityá. - -[219] A being recording the vices and virtues of mankind in Yama's -world. Kuhn, in his Westfälische Sagen, p. 71, speaks of "a devil -who records the evil deeds of men." Böhtlingk and Roth say that -utpunsayati in sl. 323 should be utpánsayati. - -[220] Compare the story in Waldau's Böhmische Märchen, p. 242, Gut -dass es den Tod auf Erden gibt! - -[221] Cp. the speech of Chi, the scribe of the realms below, in -Giles's Strange Stories from a Chinese Studio, p. 366. - -[222] I substitute Bauddham for bodhum. - -[223] I follow the Sanskrit College MS. which reads lopatah for -lobhatah. - -[224] This idea is found in the story of Jímútaváhana in the 21st -Taranga of this work, where see note. Cp. also "Das Wasser des Lebens," -Grimm. 97, and the notes in his 3rd volume. See also note on page -499 of Vol. I; and Herrtage's edition of the English Gesta, page 344. - -[225] I read ullághayan, which is found in the Sanskrit College MS. - -[226] I read with the MS. in the Sanskrit College bhuktottaram. - -[227] It also means "the virtues of good or learned men." - -[228] It also means "without wealth;" vritta also means "metre." - -[229] i.e. female Yaksha. - -[230] The notion which Lucretius ridicules in his famous lines, -(Book III, 776 and ff,) - - - Denique conubia ad Veneris partusque ferarum - Esse animas præsto deridiculum esse videtur, - Expectare immortales mortalia membra &c. - - -would, it is clear, present no difficulty to the mind of a Hindu. Nor -would he be much influenced by the argument in lines 670-674 of the -same book, - - - Præterea si immortalis natura animai - Constat, et in corpus nascentibus insinuetur, - Cur super anteactam ætatem meminisse nequimus, - Nec vestigia gestarum rerum ulla tenemus? - - -[231] i.e. vision of the goddess of Fortune: something like Fortunatus. - -[232] I read báhú and vidhvastatá: kim tad in sl. 78 should probably -be tat kim. - -[233] In the original there is a most elaborate pun: "free from -calamity" may mean also "impolitic" or "lawless." - -[234] A name of Siva. - -[235] My native friends tell me that the hand is waved round the head, -and the fingers are snapped four or ten times. - -[236] Possibly this story is the same as that of Tannhäuser, -for which see Baring-Gould's Curious Myths of the Middle Ages, -pp. 196-208. He remarks that the story of Tannhäuser is a very ancient -myth christianized. - -[237] For the consequences entailed in European Stories by eating -fruit in the under-world, see Kuhn, Westfälische Märchen, Vol. 1, -p. 127; Grimm, Irische Märchen, p. ciii. - -[238] The Sanskrit College MS. has dantadríshtádharotkatán. Perhaps -drishta should be dashta. It would then mean terrible because they -were biting their lips. - -[239] The Sanskrit College MS. reads vimánavijigíshayá. - -[240] Descendants of Vrishni and relatives of Krishna. In Achyuta -there is a pun: the word may mean "Vishnu" and also "permanent": -rámam may also refer to Balaráma, who is represented us a drunkard. - -[241] Pátála, like Milton's lower world, "wants not her hidden lustre, -gems and gold." - -[242] Kumudiní means an assemblage of white water-lilies: female -attendants may also mean bees, as the Sandhi will admit of ali or áli: -rajendram should probably be rájendum, moon of kings, as the kumudiní -loves the moon. - -[243] Cp. the story of Saktideva in Chapter 26. - -[244] By the laws of Hindu rhetoric a smile is regarded as white. - -[245] We have an instance of this a little further on. - -[246] I read dúrabhrashtá. The reading of the Sanskrit College MS. is -dúram bhrashtá. - -[247] See Vol. I. pp. 327 and 577, also Prym und Socin, Syrische -Märchen, p. 36, and Southey's Thalaba the Destroyer, Book I, 30, -with the notes. - -[248] The moon suffers from consumption in consequence of the curse -of Daksha, who was angry at his exclusive preference for Rohiní. - -[249] Here there is a pun: upachitam means also "concentrated." - -[250] Cp. a story in the Nugæ Curialium of Gualterus Mapes, in which a -corpse, tenanted by a demon, is prevented from doing further mischief -by a sword-stroke, which cleaves its head to the chin. (Liebrecht's -Zur Volkskunde, p. 34 and ff.) Liebrecht traces the belief in vampires -through many countries and quotes a passage from François Lenormant's -work, La Magie chez les Chaldéens, which shews that the belief in -vampires existed in Chaldæa and Babylonia.--See Vol. I, p. 574. - -[251] Cp. the Vampire stories in Ralston's Russian Folk-Tales, -especially that of the soldier and the Vampire, p. 314. It seems to me -that these stories of Vetálas disprove the assertion of Herz quoted -by Ralston, (p. 318) that among races which burn their dead, little -is known of regular corpse-spectres, and of Ralston, that vampirism -has made those lands peculiarly its own which have been tenanted or -greatly influenced by Slavonians. Vetálas seem to be as troublesome in -China as in Russia, see Giles's Strange Stories from a Chinese Studio, -Vol. II, p. 195. In Bernhard Schmidt's Griechische Märchen, p. 139, -there is an interesting story of a Vampire, who begins by swallowing -fowls, goats and sheep, and threatens to swallow men, but his career -is promptly arrested by a man born on a Saturday. A great number of -Vampire stories will be found in the notes to Southey's Thalaba the -Destroyer, Book VIII, 10. See also his poem of Roprecht the Robber, -Part III. For the lamps fed with human oil see Addendum to Fasciculus -IV, and Brand's Popular Antiquities, Vol. I, p. 312, Waldau's Böhmische -Märchen, p. 360, and Kuhn's Westfälische Märchen, p. 146. - -[252] A series of elaborate puns. - -[253] The significance of those names will appear further on. - -[254] The word may mean "man of romantic anecdote." - -[255] Cp. Vol. I, pp. 355 and 577. - -[256] The Sanskrit College MS. reads na for tu. - -[257] I read jánási with the Sanskrit College MS. instead of jánámi -which Dr. Brockhaus gives in his text. - -[258] For European methods of attaining invisibility see Brand's -Popular Antiquities, Vol. I, p. 315; Bartsch, Sagen, Märchen, und -Gebräuche aus Meklenburg, Vol. II, pp. 29 and 31; Kuhn, Westfälische -Märchen, Vol. I, p. 276, Vol. II, p. 177. The virtues of the Tarnkappe -are well-known. In Europe great results are expected from reciting -certain sacred formulæ backwards. A somewhat similar belief appears to -exist among the Buddhists. Milton's "backward muttering of dissevering -charms" is perhaps hardly a case in point. - -[259] An elaborate pun! varna = caste and also colour: kalá = digit -of the moon and accomplishment, or fine art: doshákara = mine of -crimes and also the moon. Dowson, in his Classical Dictionary of -Hindu Mythology, tells us that Láta is a country comprising Kandesh -and part of Guzerat about the Mhye river. It is now called Lár and -is the Larikê of Ptolemy. - -[260] I read prápnomyaham the reading of the Sanskrit College MS. - -[261] i. e. Dice-mendicant. - -[262] I conjecture oghaprasántyaiva. - -[263] Cp. No. LXVI in the English Gesta, page 298 of Herrtage's -edition, and the end of No. XII of Miss Stokes's Fairy Tales. See -also Prym und Socin, Syrische Märchen, pp. 83 and 84. - -[264] Cp. Odyssey, Book IV, 441-442. - -[265] I read dámabhih for dhámabhih. - -[266] Benfey (Panchatantra, Vol. I, p. 214, note,) traces this -superstition through all countries. - -[267] This passage is a concatenation of puns. - -[268] The whole passage is an elaborate pun. The lady is compared to -a bow, the string of which vibrates in the notches, and the middle -of which is held in the hand. - -[269] I read, with the MS. in the Sanskrit College, drutam anuddhritya -for drutam anugatya. - -[270] As a life-buoy to prevent him from drowning. - -[271] There must be a reference to the five flowery arrows of the -god of Love. - -[272] When applied to the moon, it means "glorious in its rising." - -[273] Böhtlingk and Roth give upasankhya as überzählig (?). - -[274] I adopt pramattá the reading of the Sanskrit College MS. - -[275] The gods and Asuras used it as a churning-stick at the churning -of the ocean for the recovery of the Amrita, and other precious things -lost during the deluge. - -[276] The Mongolian form of these stories is to be found in Sagas -from the Far East. This work appears to be based upon a translation -made by Jülg from the Calmuck language. Oesterley, in his German -version of these tales, tells us that Jülg's translation appeared -in Leipzig in the year 1866 under the title of "The tales of the -Siddhikür." Oesterley mentions a Sanskrit redaction of the tales, -attributed to Sivadása, and one contained in the Kathárnava. He also -mentions a Tamul version translated into English by Babington under -the title of Vetála Cadai; two Telugu versions, a Mahratta version, -the well-known Hindi version, a Bengali version based upon the Hindi, -and a Canarese version. - -[277] Here there is probably a pun. The word translated "jackal" -also means the god Siva. Bhairava is a form of Siva. - -[278] See note on page 293. - -[279] This story is the 27th in Miss Stokes's collection. - -[280] I read satáláni, which I find in the Sanskrit College MS., -instead of sajáláni. The mistake may have arisen from the blending -of two readings satálani and jatáláni. - -[281] In this there is a pun; the word translated "lotus" may also -refer to Lakshmí the wife of Vishnu. - -[282] Pandit Syámá Charan Mukhopádhyáya thinks that the word -dantaghátaka must mean "dentist:" the Petersburg lexicographers take it -to mean, "a worker in ivory." His name Sangrámavardhana has a warlike -sound. Pandit Mahesa Chandra Nyáyaratna thinks that dantagháta is a -proper name. If so, sangrámavardhana must mean prime minister. - -[283] Cp. the way in which Pushpadanta's preceptor guesses the riddle -in page 44 of Vol. I of this work; so Prince Ivan is assisted by -his tutor Katoma in the story of "The Blind Man and the Cripple," -Ralston's Russian Folk-Tales, p. 240. Compare also the story of -Azeez and Azeezeh in Lane's Arabian Nights, Vol. I, particularly page -484. The rapid manner, in which the hero and heroine fall in love in -these stories, is quite in the style of Greek romances. See Rohde, -Der Griechische Roman, p. 148. - -[284] The Chakora is fabled to subsist upon moonbeams. - -[285] See the numerous parallels in Ralston's Russian Folk-Tales, -p. 232; and Grimm's Teutonic Mythology, p. 185, note, where he refers -to the story of the Machandel boom (Kinder und Hausmärchen, No. 47), -the myth of Zeus and Tantalus, and other stories. In the 47th tale of -the Pentamerone of Basile, one of the five sons raises the princess -to life and then demands her in marriage. In fact Basile's tale seems -to be compounded of this and the 5th of the Vetála's stories. In -Prym and Socin's Syrische Märchen, No. XVIII, the bones of a man who -had been killed ten years ago, are collected, and the water of life -is poured over them with the same result as in our text. There is a -"Pergamentblatt" with a life-restoring charm written on it, in Waldau's -Böhmische Märchen, p. 353. - -[286] Nishkântam is perhaps a misprint for nishkrântam the reading -of the Sanskrit College MS. - -[287] Cp. Sagas from the Far East, p. 303. - -[288] Cp. the story told by the "faucon peregryn" in Chaucer's -Squire's Tale. - -[289] The following story is the Xth in Sagas from the Far East. - -[290] The god of love, with Buddhists the Devil. Benfey considers -that the Vetála Panchavinsati was originally Buddhistic. - -[291] A pun difficult to render in English. - -[292] The Sanskrit College MS. reads vibuddhesvatha, i. e., being -awake. - -[293] I conjecture prahárí for the pahárí of Brockhaus' edition. In -dhárá there is a pun as it also means the "edge of a sword." - -[294] I read with the Sanskrit College MS. gupta-bhuvane kálatamasi. - -[295] Cp. the way in which the Banshi laments in Grimm's Irische -Märchen, pp. 121 and 122. - -[296] I read kritapratishthá which I find in the Sanskrit College MS. - -[297] Sattvavara means distinguished for courage. - -[298] i. e., Moonlight. - -[299] Vijnána appears to have this meaning here. In the Pentamerone of -Basile (Liebrecht's translation, Vol. I, p. 266) a princess refuses -to marry, unless a bridegroom can be found for her with a head and -teeth of gold. - -[300] The wife of Siva, called also Párvatí and Durgá. - -[301] The word sukláyám, which is found in the Sanskrit College MS., -is omitted by Professor Brockhaus. - -[302] So in the Hero and Leander of Musæus the two lovers meet in the -temple of Venus at Sestos, and in the Æthiopica of Heliodorus Theagenes -meets Chariclea at a festival at Delphi. Petrarch met Laura for the -first time in the chapel of St. Clara at Avignon, and Boccacio fell -in love with Maria, the daughter of Robert of Naples, in the Church -of the bare-footed friars in Naples. (Dunlop's History of Fiction, -translated by Liebrecht, p. 9.) Rohde remarks that in Greek romances -the hero and heroine usually meet in this way. Indeed it was scarcely -possible for two young people belonging to the upper classes of Greek -society to meet in any other way, (Der Griechische Roman, p. 146 and -note). See also pp. 385 and 486. - -[303] For tayá in sl. 10. b, the Sanskrit College MS. reads tathá. - -[304] Prasnayah in Professor Brockhaus's text should be prasvayah. - -[305] An allusion to the Ardhanárísa, (i. e. half male half female,) -representation of Siva. - -[306] Grimm in his Teutonic Mythology, p. 185, note, seems to refer -to a similar story. He says, "The fastening of heads, that have been -chopped off, to their trunks in Waltharius 1157 seems to imply a -belief in their reanimation;" see also Schmidt's Griechische Märchen, -p. 111. So St. Beino fastened on the head of Winifred after it had -been cut off by Caradoc; (Wirt Sikes, British Goblins, p. 348). A -head is cut off and fastened on again in the Glücksvogel, Waldau's -Böhmische Märchen, p. 108. In Coelho's Portuguese Stories, No. XXVI, -O Colhereiro, the 3rd daughter fastens on, in the Bluebeard chamber, -with blood, found in a vase marked with their names, the heads of -her decapitated sisters. - -[307] Cp. Giles's Strange Stories from a Chinese Studio, pp. 98, 99; -Do Gubernatis, Zoological Mythology, Vol. I, pp. 303 and 304. - -[308] The word translated "ragged garment" is karpata. The word -translated "dependent" is kárpatika. Cp. the story in the 53rd Chapter. - -[309] Hridayáni should of course be hridyáni, as in the Sanskrit -College MS. - -[310] Cp. the palace of Morgan la Fay in the Orlando Innamorato, canto -36, (Dunlop's History of Fiction, p. 168, Liebrecht's translation, -p. 76); also the continuation of the romance of Huon de Bourdeaux, -(Dunlop's History of Fiction, p. 262, Liebrecht's translation, -p. 128); and the romance of Ogier le Danois, (Dunlop's History of -Fiction, p. 286, Liebrecht's translation, p. 141); cp. also the 6th -Fable in the IInd book of the Hitopadesa, (Johnson's translation, -p. 57). Stories in which human beings marry dwellers in the water are -common enough in Europe, see Ralston's Russian Folk-Tales, p. 116, -and ff, Veckenstedt's Wendische Märchen, p. 192, and La Motto Fouqué's -story of Undine. The present story resembles in many points "Der -rothe Hund" in Gaal's Märchen der Magyaren. There is a similar castle -in the sea in Prym und Socin, Syrische Märchen, p. 125. Cp. Hagen's -Helden-Sagen, Vol. I, p. 53, where king Wilkinus marries a Meerweib, -and the following extract from a letter of Mr. David Fitzgerald's in -the Academy. - -"The Siren's tale--like many other episodes of the Iliad and the -Odyssey--reappears in various forms, one of the most curious of which -is perhaps to be found in Ireland. I borrow it from O'Curry; and I -omit the depreciatory criticism with which it is now the fashion to -season extracts from that scholar's useful works. Ruad, son of Rigdonn, -a king's son, crossing over to North-land with three ships and thirty -men in each found his vessel held fast in mid-sea. [Compare the tale -of Vidúshaka in Vol. I.] At last he leaped over the side to see what -was holding it, and sinking down through the waters, alighted in a -meadow where were nine beautiful women. These gave him nine boatloads -of gold as the price of his embraces, and by their power held the -three vessels immoveable on the water above for nine days. Promising -to visit them on his return, the young Irish prince got away from -the Sirens and their beds of red bronze, and continued his course to -Lochlann, where he stayed with his follow-pupil, son to the king of -that country, for seven years. Coming back, the vessels put about to -avoid the submerged isle, and had nearly gained the Irish shore, when -they heard behind them the song of lamentation of the nine sea-women, -who were in vain pursuit of them in a boat of bronze. One of these -murdered before Ruad's eyes the child she had borne him, and flung -it head foremost after him. O'Curry left a version of this tale from -the Book of Ballymote. I have borrowed a detail or two given in the -Tochmarc Emere (fol. 21b)--e. g., the important Homeric feature of -the watery meadow (machaire). The story given by Gervase of Tilbury -(ed. Liebrecht, pp. 30, 31), of the porpoise-men in the Mediterranean -and the young sailor; the Shetland seal-legend in Grimm's edition of -Croker's tales (Irische Elfen-Märchen, Leipzig, 1826, pp. xlvii et -seqq.); and the story found in Vincentius Bellovacensis and elsewhere, -of the mermaid giantess and her purple cloak, may be named as belonging -or related to the same cycle. These legends are represented in living -Irish traditions and the purple cloak just referred to appears, much -disguised, in the story of Liban in the book of the Dun." Coraes in -his notes on the Æthiopica of Heliodorus, p. 225, has the following -quotation from the life of Apollonius of Tyana written by Philostratus, -IV, 25, referring to Menippus who married a female of the Rákshasí -type and was saved from his fate by Apollonius. - -"Hê chrêstê nymphê mia tôn Empousôn estin has Lamias te kai Mormolykias -hoi polloi hêgountai ......... sarkôn de, kai malista anthrôpeiôn, -erôsi, kai palleuousi (is. sphallousi) tois aphrodisiois, hous an -ethelôsi daisasthai." - -[311] Cp. the 26th Taranga of this work, and the parallels referred -to there. See also the Losakajátaka, the 41st in Fausböll's -edition. Oesterley refers us to Benfey's Panchatantra, 151 and -following pages. See Waldau, Böhmische Märchen, p. 410. - -[312] More literally "through my merits in a former state of -existence." - -[313] Cp. Spenser's Fairy Queen, Book III, canto 6. stanza 42. - - - There is continual spring, and harvest there - Continual, both meeting at one tyme. - - -Cp. also Odyssey VII 117, Milton, P. L., IV. 148. - -[314] Niyogajanitas is a misprint for niyogijanatas, as is evident -from the Sanskrit College MS.] - -[315] Literally "grove of ancestors," i. e., cemetery. - -[316] Here we have one of the puns in which our author delights. - -[317] More literally, "for my own two garments." A Hindu wears two -pieces of cloth. - -[318] See note on Vol. I. p. 499, Liebrecht's translation of the -Pentamerone of Basile, Vol. II, p. 215, Herrtage's edition of -the English Gesta Romanorum, p. 55, the Greek fable of Teiresias, -Waldau, Böhmische Märchen, p. 1. Cp. also Hagen's Helden-Sagen, -Vol. II, p. 24. We are told that Melampus buried the parents of a -brood of snakes, and they rewarded him by licking his ears so that he -understood the language of birds. (Preller, Griechische Mythologie, -Vol. II, p. 474.) - -[319] This idea is common enough in this work, and I have already -traced it in other lands. I wish now to refer to Rohde, der Griechische -Roman, p. 126, note. It will be found specially illustrative of a -passage in Vol. II, p. 144 of this work. Cp. also the Volsunga-Saga, in -Hagen's Helden-Sagen, Vol. III, p. 33, and Murray's Ancient Mythology, -p. 43. So Hanumán, in the Rámáyana, brings medicinal herbs from -the Himálaya. - -[320] The word vajra also means thunderbolt. - -[321] Or "to protect the realm of Anga;" a shameless pun! The god of -Love was consumed by the fire of Siva's eye. - -[322] i. e. wise. - -[323] One of our author's puns. - -[324] The word that means "mountain" also means "king." - -[325] The Sanskrit College MS. reads yantra for Brockhaus's yatra. The -wishing-tree was moved by some magical or mechanical contrivance. - -[326] The Sanskrit College MS. reads anáyattá, which Dr. Kern has -conjectured. - -[327] This part of the story may remind the reader of the story of -Melusina the European snake-maiden: see Simrock's Deutsche Volksbücher, -Vol. VI. It bears a certain resemblance to that of the Knight of -Stauffenberg (Simrock's Deutsche Volksbücher, Vol. III.) Cp. also Ein -Zimmern und die Meerfrauen, in Birlinger, Aus Schwaben, p. 7. Cp. also -De Gubernatis, Zoological Mythology, Vol. II, p. 206. There is a -slight resemblance in this story to the myth of Cupid and Psyche. - -[328] For bhujagah the Sanskrit College MS. rends bhujaga, which -seems to give a better sense than the reading in Brockhaus's text. - -[329] Oesterley (Baitál Pachísí, 201) compares the 12th chapter of -the Vikramacharitam in which Vikramáditya delivers a woman, who was -afflicted every night by a Rákshasa in consequence of her husband's -curse. - -[330] I follow the reading of a MS. in the Sanskrit College -yantradváravápiká. - -[331] In the original sinsapá, which Professor Monier Williams renders -thus; "the tree Dalbergia Sisu; the Asoka tree." Dr. King informs me -that these two trees are altogether different. The translation which I -have given of the word sinsapá, throughout these tales of the Vetála, -is, therefore, incorrect. The tree to which the Vetála so persistently -returns, is a Dalbergia Sisu. - -[332] Dveshá must be a misprint for dveshát. - -[333] For arudanniva the Sanskrit College MS. reads abhavanniva. - -[334] Böhtlingk and Roth s. v. say that chíra in Taranga 73, sloka 240, -is perhaps a mistake for chírí, grasshopper; the same may perhaps be -the case in this passage. - -[335] For virúpa the Sanskrit College MS. gives virúksha. - -[336] Oesterley refers to Benfey's Panchatantra, Vol. I, p. 362, -for stories in which snakes spit venom into food. Benfey gives -at length a fable found in the Latin translation of John of Capua -and compares a story in the Sindibád-námah, Asiatic Journal, 1841, -XXXVI, 17; Syntipas, p. 149; Scott's Tales of the Seven Vizirs, 196; -The 1001 Nights (Breslau) XV, 241; Seven Wise Masters in Grässe, -Gesta Romanorum II, 195; Bahár Dánush 1, second and third stories; -Keller, Romans des Sept Sages, CL; Dyocletian, Einleitung, 49; -Loiseleur-Deslongchamps, Essai, 119, 1. - -[337] I.e., Dharmarája, possibly the officer established by Asoka -in his fifth edict; (see Senart, Les Inscriptions de Piyadasi, -p. 125.) The term Dharmarája is applied to Yudhishthira and Yama. It -means literally king of righteousness or religion. There is a Dharm -Raja in Bhútán. Böhtlingk and Roth seem to take it to mean Yama in -this passage. - -[338] I prefer the reading of the Sanskrit College MS. túryakulaih. - -[339] See note on page 13. Rohde, (Der Griechische Roman, p. 111,) -points out that there are traces of this practice in the mythology -of Ancient Greece. Evadne is said to have burnt herself with the -body of her husband Capaneus. So OEnone, according to one account, -leapt into the pyre on which the body of Paris was burning. See also -Zimmer, Alt-Indisches Leben, pp. 329-331. So Brynhild burns herself -with the body of Sigurd, (Hagen's Helden-Sagen, Vol. III, p. 166). - -[340] Cp. Mahábhárata, Vanaparvan, Adhyáya 297, sl. 39. - -[341] His name Manahsvámin would imply that he ought to be. - -[342] For gaja the Sanskrit College MS. reads mada. - -[343] The word siddha also means a class of demigods who travel -through the sky: Sasin means moon. - -[344] Cp. the shaving, by the help of which Preziosa, in the -Pentamerone, turns herself into a bear. (Liebrecht's translation of -the Pentamerone of Basile, Vol. I, p. 212.) As soon as she takes it -out of her mouth she resumes her human shape. - -[345] Compare Vol. I, p. 45. - -[346] This part of the story bears a certain resemblance to the myth -of Achilles. - -[347] The 10 stages are thus given by Sivadása: (1) Love of the eyes; -(2) attachment of the mind (manas); (3) the production of desire; -(4) sleeplessness; (5) emaciation; (6) indifference to objects -of sense; (7) loss of shame; (8) distraction; (9) fainting; (10) -death. (Dr. Zachariæ's Sixteenth Tale of the Vetálapanchavinsati, -in Bezzenberger's Beiträge). - -[348] Here the MS. in the Sanskrit College has mantrináse múlanásád -rakshyá dharmakshatir dhruvam, which means, "we should certainly try -to prevent virtue from perishing by the destruction of its root in -the destruction of the minister." - -[349] See Chapter XXII for another version of this story. It is found -in the Bodhisattvávadána-kalpalatá: see Dr. R. L. Mitra's Buddhist -Literature of Nepal, p. 77. - -[350] The MS. in the Sanskrit College reads súrásandrishtaprishthas. - -[351] I adopt the reading of the Sanskrit College MS. adhrisya for -adhrishya, invincible, instead of adrisya invisible. - -[352] i. e., Párvatí or Durgá. - -[353] See Vol. I, p. 48, and Baring Gould's remarks in his Curious -Myths of the Middle Ages, Second Series, "The piper of Hamelin." - -[354] Here there is an insipid pun about the army of the Pándavas -penetrating by the help of Arjuna the host of Karna. There seems to -be an allusion to Krishna also. For vivikshatím the Sanskrit College -MS. reads vimathnatím. - -[355] See Vol. I, p. 176. - -[356] The Sanskrit College MS. has balád for the balí of Brockhaus's -edition. For the "wager" see Vol. I, p. 182. - -[357] The Sanskrit College MS. reads Tárkshyan nánákranda nityákarnana -nirghrinam. - -[358] The Sanskrit College MS. has sánunayám. - -[359] The Sanskrit College MS. reads vidadhyád. This is the reading -which I follow hero in preference to that of Brockhaus. - -[360] Cp. Waldau's Böhmische Märchen, p. 594. See Bernhard Schmidt's -Griechische Märchen, p. 106. - -[361] The MS. in the Sanskrit College reads anyam vrittátmánam: -anyam at any rate must be right. - -[362] See Vol. I, pp. 104, 294, and 574. - -[363] The Sanskrit College MS. reads prág for náma. - -[364] The Sanskrit College MS. gives mándyam for maurkhyam. - -[365] The Sanskrit College MS. gives mankshu for mantram. - -[366] Duhkhávahe, the reading of Brockhaus's edition, is obviously -a misprint for sukhávahe, which I find in the Sanskrit College MS. - -[367] May we compare this king to Daphnis, who ton hautô anye pikron -erôta, kai es telos anye moiras? - -[368] Cp. the behaviour of the followers of the emperor Otho. - -[369] Bhanga also means defeat. - -[370] This vice was prevalent even in the Vedic age. See Zimmer, -Alt-Indisches Leben, pp. 283-287; Muir's Sanskrit Texts, Vol. V, -pp. 425-430. It is well-known that the plot of the Mahábhárata -principally turns on this vice. - -[371] Compare the conduct of Máthura in the Mrichchhakatika. For the -penniless state of the gambler, see p. 195, and Gaal, Märchen der -Magyaren, p. 3. - -[372] I read sakshyámi with the Sanskrit College MS. - -[373] Prabodhya should, I think, be prabudhya. - -[374] It also means, in the case of Vishnu, "by his incarnation in -the form of a boar." - -[375] There is a probably a pun in súchitah. - -[376] So in the legend of Pope Gregory the child is exposed with a sum -of gold at its head, and a sum of silver at its feet. (English Gesta, -edited by Herrtage, No. LXI.) The story will also be found in Simrock's -Deutsche Volksbücher, Vol. XI; here we have the gold and silver, as -in the Gesta. See also No. 85 in Gonzenbach's Sicilianische Märchen -with Dr. Köhler's notes. Cp. V. and VI in Prym and Socin's Syrische -Märchen for stories of exposed children who attain wealth and power. - -[377] I read with the Sanskrit College MS. prayatah for prayátah. The -latter reading however gives a fair sense. In sl. 67 I read tishthaty. - -[378] The modern Allahabad. - -[379] Literally "head of Gayá." When Gayásura was engaged in devotion -on the hill Koláhal about 30 miles from Gayá, Brahmá and the other gods -came to him, and asked him what object he had in view. He said his -wish was that his body might become the holiest thing in the world, -so that all, who touched it, might at once obtain salvation. The -request was granted. But Yama complained to Brahmá that no one now -came to hell, so that his position had become a sinecure. Thereupon -Brahmá, after taking counsel with the other gods, went to Gayásura, -and asked him to give his body for a place on which to perform a -sacrifice. He consented. Then Brahmá performed his sacrifice on the -body of Gayásura, placed several gods on it, and made it immovable. His -body now lies with its head towards the north and its feet towards the -south. It is therefore called Gayákshetra. The area of Gayákshetra is -ten square miles. The interior part of Gayákshetra, about two square -miles in extent, is called Gayásirah or the head of Gayá. A more -usual form appears to be Gayásirah the head of the Asura Gayá. It -is a little south-west of Bishnu Pad. The pilgrims offer pindas -there. The principal part of Gayásirah is called Gayámukha. Sráddhas -are performed there. Dharmáranya which I have translated "Holy wood" -is a place in the east of Bodh Gayá, where Dharmarája performed -a sacrifice. Gayákúpa or the well of Gayá is in the south-west of -Gayásirah. Here pindas are offered to ancestors who have been great -sinners. The above note is summarized from some remarks by Babu Sheo -Narain Trivedi, Deputy Inspector of Schools, made for my information, -at the request of W. Kemble, Esq. C. S., Magistrate of Gayá. Pandit -Mahesa Chandra Nyáyaratna has pointed out to me, that there is an -account of the glories of Gayá in the Váyu Purána, and another in the -Padma Purána. [These agree pretty nearly with that given above.] See -also Barth's Religions of India, p. 278, note 2. - -[380] Used for filtering the soma-juice, see Böhtlingk and Roth, s. v. - -[381] i. e., wonderful peak. - -[382] Here there is probably a pun. The phrase may mean that the king -delighted in the dark-grey skins of the pigs. - -[383] This alludes to Indra's clipping with his bolts the wings of -the mountains. The Sarabha is a fabulous eight-legged animal. - -[384] The natives of India beckon in this way. - -[385] The Sanskrit College MS. reads váhyasya, which I have followed. - -[386] The Sanskrit College MS. gives dúrádhva-gamana-klántam vikshya -tam nripatim tadá, having seen that the king was wearied with his -long journey. - -[387] The passage is full of puns; "darkness" means the quality of -darkness in the mind: and illuminated means also "calmed." - -[388] There is also an allusion to the circle of the sun's rays. - -[389] See Vol. I, p. 166. - -[390] Vinásyaiva should be vinásyeva. - -[391] I follow the Sanskrit College MS. which reads etenátyasárena. - -[392] Tejas means courage and also brightness. - -[393] Asrikkanim is probably a misprint for srikkaním. - -[394] ushmá should probably be ushná. - -[395] In the Sanskrit College MS. ati is inserted before durbalatám. - -[396] The moon is the patron of the kumuda; the sun of the kamala or -lotus. Kamalákara means a collection of kamalas. - -[397] The Sanskrit College MS. reads achúrnam without powder. - -[398] I take anyávinítavanitáhásiní as one word, and read vilapantí -instead of vilapantím. - -[399] I insert sutám at the beginning of the line. The su is clear -enough in the Sanskrit College MS. but the rest of the word is -illegible. - -[400] I read with the Sanskrit College -MS. Kusumapurákhyanagaresvarah. But Kusumapurákhye nagare svarát, -the reading of Professor Brockhaus's text, would mean "an independent -monarch in the city of Pátaliputra," and would give almost as good -a sense. - -[401] I follow the Sanskrit College MS. which reads baddhvá for -buddhyá. - -[402] The Sanskrit College MS. gives the reading, -sadanshtrásankatamukhah, which I follow. - -[403] I read avikrite with the Sanskrit College MS. - -[404] Guna means virtue and also string; kara finger and tribute; the -kaliyuga, or age of vice, is the last and worst. Vaikritam in sl. 2, -may perhaps mean "anger," as in 79. sl. 2.: see B. and R. s. v. - -[405] Oesterley (p. 221,) tells us that a similar incident is found -in the Thousand and One Nights, Breslau, Vol. I, p. 62. - -[406] i. e., possessed of beauty. - -[407] I read visvasya with the Sanskrit College MS. in place of -visramya which means "having rested." - -[408] I adopt Dr. Kern's conjecture of hata for ahata. - -[409] I read param with the MS. in the Sanskrit College. - -[410] This idea is also found in European story-books. See Kuhn's Sagen -aus Westfalen, p. 277; "Diese Unerschrockenheit gefiel dem Teufel -so sehr, dass sich sein Zorn nicht nur legte, sondern &c." See also -Grimm's Irische Elfenmärchen (which is based on Croker's Tales), p. 8. - -[411] Sramana. - -[412] I read with the MS. in the Sanskrit College lipta for klipta, -and púrna for púrva. - -[413] See Addendum to Fasciculus IV, being a note on Vol. I, p. 306. - -[414] The Sanskrit College MS. reads nishkampam. But perhaps we -ought to read nishkampa, "O fearless one." Satyam must be used -adverbially. Kulabhúbhritám also means "of great mountains." - -[415] I read netraiseha for netre cha with the Sanskrit College MS. - -[416] Perhaps pátitát would give a better sense. - -[417] The story is here taken up from page 232. - -[418] The Sanskrit College MS. reads sa kritártham. - -[419] So in Melusine, p. 447, the hero of the tale "La Montagne Noire" -rides on the back of a crow, to whom he has to give flesh, as often -as he says "couac". At last he has to give him flesh from his own -thighs. The wounds are healed instantaneously by means of a "fiole -de graisse" which he carries with him. See No. 61 in Gonzenbach's -Sicilianische Märchen with Dr. Köhler's notes. - -[420] The Sanskrit College MS. reads kopita for mánada i. e., "Since -I was separated from you by the curse of the enraged Nága." - -[421] Ganesa, who is represented with the head of an elephant. In -sl. 8 I read with the Sanskrit College MS. vibhrashtapathá. - -[422] This word means the sons of Dhritaráshtra, and also geese with -black legs and bills. - -[423] This also means "in which Arjuna was displaying great activity." - -[424] There is also an allusion to Siva's having drunk the poison -that was produced by the churning of the ocean. - -[425] There is an allusion to Vishnu's having obtained Lakshmí from -the ocean when churned. The passage may also mean that the beauty of -the lake was permanent. - -[426] This expression also means that "it rested on the head of the -serpent Ananta:" which was true of Pátála or Hades. - -[427] See Vol. I, pp. 99 and 573, and Brand's Popular Antiquities, -Vol. I, p. 225. - -[428] The Petersburg lexicographers read kalanayá for kalatayá. The -three verbs correspond to the three nouns. - -[429] The Sanskrit College MS. read dínáyám for dírgháyám. - -[430] When applied to the good man, it means "his heart was benevolent -and large." - -[431] See Vol. I, p. 362. - -[432] I follow the reading of the Sanskrit College MS. áyati-darsiná. - -[433] The Sanskrit College MS. gives práchyám saila-sringa-tapovanam. - -[434] The Sanskrit College MS. reads sukhite jane. The sense is -the same. - -[435] See Vol. I, p. 499, Vol. II, p. 296, and Grohmann, Sagen aus -Böhmen, p. 242. - -[436] The Sanskrit College MS. reads dhátuh sdmágryya-(sic) -vaichitryam. - -[437] See Vol. I, p. 379. - -[438] The Sanskrit College MS. reads manye (I think) for Hara. - -[439] The Sanskrit College MS. read sadrisí and anyatra. - -[440] For falling in love with a picture see Vol. I, p. 490; Prym -und Socin, Syrische Märchen, p. 3; and Rohde, Der Griechische Roman, -p. 49, note. For the conventional signs of love in the Greek romances, -see Rohde, der Griechische Roman, p. 157 and ff. - -[441] Here I omit some part of the inventory of the lady's charms. - -[442] The capital of the god of wealth. - -[443] Böhtlingk and Roth give nágabandha in this passage as "eine -Schlange als Fessel." I do not quite see how to bring in this -translation, though I fear that my own is not correct. - -[444] I read dhairyád for adhairyád. - -[445] Storms play an important part in the Greek romances. See Rohde, -Der Griechische Roman, pp. 428 and 468. - -[446] The Sanskrit College MS. has jnáta-vrittántá. - -[447] The self-existent, a name of Siva, Vishnu, and Buddha. - -[448] I read tanna which I find in the Sanskrit College MS. for tatra. - -[449] The Sanskrit College MS. has ehi for iha. - -[450] I read sudurdharshám; the Sanskrit College MS. reads senaním -(sic) iva durdharshám: the word translated "rhinoceros" can also mean -"sword;" the adjective before it may mean "uplifted," and the word -translated "inhabited by lions" may perhaps mean, "commanded by -a king." - -[451] I follow the reading of the Sanskrit College MS. which gives -daghna instead of lagna. - -[452] The Sanskrit College MS. reads vyásaktavírasirasam. - -[453] I read with the Sanskrit College MS. pátah for práptih. - -[454] vrittántam should probably be vrittánta, and should be joined -with the words that follow. - -[455] An allusion to the phenomenon of the tides. - -[456] The Sanskrit College MS. gives vrishta-hiranya-vastram, in -which gold and garments were showered on the people. - -[457] I read sápopaníte with the Sanskrit College MS. - -[458] See the Dummedhajátaka, Fausböll's edition of the Játakas, -Vol. I, p. 259; Liebrecht's translation of the Pentamerone of Basile, -Vol. I. p. 83; and Vol. I of this translation, pp. 153 and 575; -also Ralston's Tibetan Tales, Introduction, p. lii. - -[459] Or "black as tamála." - -[460] Or "which were of opposite appearance, being white." The word -arjuna (white) also refers to the hero Arjuna one of the Pándavas, -who lived disguised as a eunuch in the city of king Viráta. Kíchaka -(cane) was the leader of the host of king Viráta, and was conquered -by Bhíma (terrible). The passage contains another pun which will be -obvious to those acquainted with Hindu customs. - -[461] I. e. patatigavritti. The word seems to mean "subsistence of -birds." Compare Macbeth IV, 2, 33. Pandit Ráma Chandra of Alwar points -out that the reference in patangavritti is to the "rushing of a moth -into a candle." In the text therefore "would be a mere reckless rushing -on destruction" should be substituted for "is a mere chimerical fancy." - -[462] I find tat-sambandhánuráginá in three India Office MSS. kindly -lent me by Dr. Rost. - -[463] I read Mátangarájadeságato; the reading of the India Office -MS. No. 1882 is rájádeságato which would mean "by the invitation -of the king of the Mátangas." For dúrágamana in sl. 31, No. 2166 -reads dútágamana, i. e. "the coming of your messenger." This makes -better sense. - -[464] A pun! It also means "holding prosperity, and holding out hopes -to the world." - -[465] All the three India Office MSS., which Dr. Rost has kindly lent -me, read nisásrayah. - -[466] Professor Monier Williams refers us to Rámáyana III, 75. - -[467] So, in the 89th chapter of the Wiikina Saga, Heime goes off to -join the robber chief Ingram. (Hagen's Helden-Sagen, Vol. I. p. 242). - -[468] The India office MS. No. 2166 reads mátsyanyáyabhayodayát. - -[469] His name means "Wild man of the Stronghold" or "Demon of the -Stronghold." - -[470] The passage is full of puns: vayas means "age" and "bird"; -krishna "black" and also the god of that name; bhúbhrit "king" and also -"mountain." - -[471] Killed by Vishnu in the form of a boar. - -[472] Another play on words. It may mean "was the son of the Pándava -Bhíma." - -[473] I do not understand this allusion. Pandit Ráma Chandra of Alwar -points out that the reference is to one of the exploits of Arjuna -Sahasrabáhu, often called Kártavíryya, which is related in the Uttara -Kánda of the Rámáyana, Sarga 32. - -[474] Anjana is a black pigment applied to the eyes. - -[475] Vana might mean "water." - -[476] Two of the India office MSS. read cha te datta-dútáh, the -other reads cha taddattadútáh. I think these readings give a better -sense. The king of the Mátangas is here Durgapisácha. - -[477] I read samamánayat the conjecture of Dr. Kern. I find it in -MS. No. 1882 and in 2166. - -[478] Being a man of high caste, he ate with men who had none, or next -to none. Dr. Kern wishes to read kárye, but all the MSS. have káryam. - -[479] Compare the way in which king Melias receives the proposals -of Osantrix in the 53rd chapter of the Wilkina Saga, (Hagen's -Helden-Sagen, Vol. I, p. 182.) - -[480] Or "of the mountains that retained their wings," i. e., by taking -refuge from Indra in the sea. The pun is, of course, most intentional. - -[481] Krishna, in the form of a man-lion, destroyed Hiranyakasipu. The -word man-lion also refers to brave soldiers. For sashpeshu No. 1882 -reads sasyeshu. - -[482] I read with India Office MS. No. 1882 dividattordhvajhampáni; -the two other MSS. agree in reading jampáni. For bhruvasálinám I read -bhujasálinám which I find in the three India Office MSS. - -[483] The lady's name in Sanskrit is Chaturiká. - -[484] The king of the snakes. See for his thousand mouths and thousand -tongues p. 313 of this Volume. - -[485] No. 1882 has mattairasamvritadvárám. - -[486] There is an intentional pun in this passage which may be -translated, "illuminated by the moon with his rays" or "pointed out -by the moon with his fingers." - -[487] For parasparám, I read paramparám, following Böhtlingk and -Roth. This is the reading of MS. No. 1882. - -[488] I read vá rane the conjecture of Dr. Kern. - -[489] Sakárá is a misprint for Sákárá, which I find in MS. No. 1882. - -[490] Dr. Kern prefers tejasvinam to tejasvinám--I have adopted this -conjecture, which is supported by two of the India Office MSS. - -[491] I read kálochitam the conjecture of Dr. Kern; it is found in -the three MSS. lent me by Dr. Rost. - -[492] Dasibhih is a misprint for dasabhih, the reading of the MSS. - -[493] So king Nidung in the Wilkina Saga, (ch. 131,) asks king Sigmund -to come to his palace if he wishes to marry his daughter. (Hagen's -Helden-Sagen, Vol. I, p. 322) - -[494] Dr. Kern points out that Sraddhatus is a misprint for Sraddadhus. - -[495] Here No. 1882 reads griheshu kritavairasya gamane. - -[496] A bhára = 20 Tulás. - -[497] The words are, by a misprint, wrongly divided in Brockhaus's -text. - -[498] Cp. Heliodorus III. 4. pleon apo tôn ophthalmôn selas ê tôn -dadôn apêugazen, quoted by Rohde, Der Griechische Roman, p. 152, note. - -[499] For Sarájakávarti I read Sarájakávanti; Mrigánkadatta might be -said by an admiring father to have conquered the king of Ujjayiní. - -[500] It corresponds to the European ceremony of coronation, though -performed with water. - -[501] This is the conclusion of the story of Mrigánkadatta, which -begins on page 138. - -[502] There is of course an allusion to the Mánasa lake. - -[503] Here there is a pun; the word translated "bees" can also mean -"arrows." - -[504] The god of love, the Buddhist devil. - -[505] The word "rati" in Sanskrit means "joy." - -[506] No. 1882 has dhanyá sa cha naro, No. 2166 dhanyah sa cha naro, -i. e., Happy is that man. - -[507] Two of the India Office MSS. read álinganadhikam. - -[508] I read sammadah for sampadah. I find it in MSS. Nos. 1882 -and 2166. - -[509] MSS. Nos. 1882 and 2166 give cha tat for tathá. - -[510] More literally "creeper-like chain." - -[511] I have followed Brockhaus's text, which is supported by MS. No -3003. The other two read tatpremabhayasotkampam. - -[512] The words denoting "reflection" "headache" and "ignorance" are -feminine in Sanskrit and so the things denoted by them have feminine -qualities attributed to them. Ignorance means perhaps "the having -no news of the beloved." All the India Office MSS. read vriddhayá -for vrittayá. - -[513] Here the reading of MS. No. 1882 is Pápamúlá -yatah pápaphalabháram prasúyate Tatkshanenaiva bhajyante -síghramdhanavishadrumáh. No. 3003 reads práptamulá, tadbharenaiva, and -bhujyante. No. 2166 agrees with No. 1882 in the main, but substitutes -tana for dhana. - -I have followed No. 1882, adopting tadbharenaiva from No. 3003. - -[514] I read yas chádharmyo 'gradútuh. MS. No. 1882 reads yas -chádhamyo; No. 3003 reads yas chádharmo and No. 2166 reads as -I propose. - -[515] The word may mean "bridegroom." - -[516] I adopt Dr. Kern's conjecture áropya sibikám. It is found in -two out of three India Office MSS. for the loan of which I am indebted -to Dr. Rost. - -[517] The word which means "boddice," means also "the skin of a snake;" -and the word translated "beauty" means also "saltness." - -[518] Because she really wanted to talk to Madirávatí about her own -love affair. - -[519] I omit cha after vinodayitum as it is not found in the three -India Office MSS. - -[520] The whole passage is an elaborate pun resting upon the fact -that the same word means "tribute" and "ray" in Sanskrit. Ákranda -sometimes means a protector. - -[521] I read bándharavat so. The late Professor Horace Hayman Wilson -observes of this story. "The incidents are curious and diverting, but -they are chiefly remarkable from being the same as the contrivances -by which Mádhava and Makaranda obtain their mistresses in the drama -entitled Málatí and Mádhava or the Stolen Marriage." - -[522] I adopt the reading of MSS. Nos. 1882 and 2166, parijanah. This -seems to make better sense. - -[523] This bears a slight resemblance to the story of Psyche. - -[524] Cp. Vol. I, p. 301. - -[525] I read with MSS. Nos. 1882 and 2166 tvadnámnyudirite; No. 3003 -reads tvattrásyudírite. This seems to point to the same reading, -which agrees with sl. 74, a. It is also found in a MS. lent me by -the Principal of the Sanskrit College. - -[526] The god of fire. - -[527] Two of the India Office MSS. read haste. So also the Sanskrit -College MS. - -[528] I follow Dr. Kern in deleting the inverted commas, and the -comma after drishtvá. - -[529] Bernhard Schmidt in a note on page 12 of his Griechische Märchen -informs us that he considers the connexion between the Vidyádharas and -the Phæacians of Homer to be clearly proved. Here we have two points -wherein the Gandharvas resemble them; (1) the love of music, (2) -the right of ordinary citizens to aspire to the hand of the princess. - -[530] I read satalam sá cha gáyantí vínáyám Sauriná svayam Dattam -svagítakam káshtám gándharve paramám gatá. In this all the three -India Office MSS. substantially agree. No. 1882 writes gáyantí with -both short and long i and gandharva, No. 2166 has káshtham with short -a, and all three have a short a in Gandharve. It is curious to see -how nearly this agrees with Dr. Kern's conjecture. I find that the -MS. lent me by the Principal of the Sanskrit College agrees with the -reading I propose, except that it gives gandharva. - -[531] In the Swayamvara the election used to be made by throwing a -garland on the neck of the favoured suitor. - -[532] MSS. Nos. 1882 and 2166 read mukhamandane i. e., face-ornament. - -[533] Perhaps the word also conveys the meaning, -"intoxicated." MSS. Nos. 1882 and 3166, give samadátámranetra, the -other by mistake átáma. This would mean the "play of the eyes a little -red with intoxication and of the eyebrow." The word I have translated -"palate" means the tongue considered as the organ of taste. The -MS. kindly lent me by the Principal of the Sanskrit College reads -samadáttámranetra-bhrúvibhramáh. - -[534] The three India Office MSS., which Dr. Rost has kindly lent me, -read tadanyánga. So does the Sanskrit College MSS. - -[535] I have altered the division of the words, as there appears to -be a misprint in Brockhaus's text. - -[536] The three India Office MSS. give Srántamjalatrishá. In -No. 1882 the line begins with atra, in the other two with tatra: -I have given what I believe to be the sense taking trishá as the -instrumental. Sránta appears to be sometimes used for Sánta. The -Sanskrit College MS. reads tatra sántam jalatrishá tasya pítámbhaso -vane. This exactly fits in with my rendering. - -[537] I delete the stop at the end of the 100th sloka. All the India -Office MSS. read kritásvásá, and so does the Sanskrit College MS., -but kritásá sá makes sense. - -[538] A single braid of hair worn by a woman as a mark of mourning -for an absent husband. Monier Williams s. v. ekaveni. - -[539] MSS. Nos. 1882 and 2166 read na cha for mayi; "and did not -practise cruelties;" No. 3003 has mayí. The Sanskrit College MS. has -mama krauryánnyavartatá (sic). - -[540] I read tatrásya tatpradhánágre dosham sirasi pátaya. The three -India Office MSS. give tatrásya; No. 1882 has prasádágre and dháraya; -No. 3003 pradhánágre and dháraya; No. 2166 pradhánágre and pátaya. The -Sanskrit College MS. agrees with Brockhaus's text. - -[541] Dr. Kern would read na cha for vata. Righteous kings and judges -see no difference between a feeble and powerful person, between -a stranger and a kinsman. But the three India Office MSS. read -vata. So does the MS. which the Principal of the Sanskrit College, -Pandit Mahesa Chandra Nyáyaratna, has kindly lent me. - -[542] The Petersburg lexicographers are of opinion that risad should -be tasad or tasad. Two of the India Office MSS. seem to read tasad. - -[543] See Vol. I, pp. 136 and 142. - -[544] Here two of the India Office MSS. read mámsopadamsam, the -third mámsopadesam. - -[545] Dr. Kern reads tena for yena. His conjecture is confirmed by -the three India Office MSS. and the Sanskrit College MS. - -[546] I have adopted Dr. Kern's conjecture of saha for sahi and -separated with him abhyudayáyate into two words, abhyudayáya te. I -find that his conjecture as to saha is confirmed by the three India -Office MSS. - -[547] Probably devanirmitah should be one word. - -[548] See Vol. I, p. 405. - -[549] In Sanskrit Siddhakshetra. - -[550] Perhaps we may compare Vergil Georgics, I, 487, and Horace, -Od. I, 34, 5; and Vergil Aeneid VII, 141, with the passages there -quoted by Forbiger. But MSS. Nos. 1882 and 2166 read udbhúta. - -[551] It is clear that the goddess did not herself appear, so trinetrá -is not a proper name, unless we translate the passage "armed with -the trident of Gaurí." - -[552] Compare Webster's play, The Duchess of Malfy, where the -Duchess says - - - What witchcraft doth he practise, that he hath left - A dead man's hand here? - - -[553] I read antargriham as one word. - -[554] In the above wild story the hero has to endure the assaults of -the witches on three successive nights. So in the story of the Headless -Princess (Ralston's Russian Folk-Tales, p. 271) the priest's son has -to read the psalter over the dead princess three nights running. He is -hardest pressed on the last night; and on each occasion at day-break -the "devilry vanished." In the same way in The Soldier's Midnight Watch -(ib. p. 274) the soldier has three nights of increasing severity. So -in Southey's Old Woman of Berkeley, the assaults continue for three -nights, and on the third are successful. - -[555] Kuhn in his Westfälische Sagen, Vol. II, p. 29, gives a long -list of herbs that protect men from witches. The earliest instance -in literature is perhaps that Moly, - - - "That Hermes once to wise Ulysses gave." - - -See also Bartsch, Sagen aus Meklenburg, Vol. II, p. 37. - -[556] See Vol. I, pp. 224 and 576, and p. 268 of the present volume. To -the parallels quoted by Ralston may be added, Prym and Socin's Syrische -Sagen, p. 116; Bernhard Schmidt's Griechische Märchen, p. 94; and -Coelho's Contos Portuguezes, p. 63. - -[557] Cp. Hagen's Helden-Sagen, Vol. II, pp. 341, 342. Here Hagen -steals the clothes of some Meerweiber, who were bathing in the -Danube; in this way he induces the elder of the two to prophesy the -fate of himself and his companions at the court of Attila. In the -Russian story of Vasilissa the Wise (Ralston's Russian Folk-Tales, -p. 126,) the hero steals Vasilissa's shift. She promises to do him -good service if he gives it back, which he does. She turned into a -spoonbill and flew away after her companions. (See Ralston's remarks -on p. 120.) We find the incident of stealing the robes of bathing -nymphs in Prym and Socin's Syrische Sagen und Märchen, p. 116; in -Waldau's Böhmische Märchen, p. 250; Veckenstedt's Wendische Märchen, -pp. 119-130; Gonzenbach's Sicilianische Märchen, Part I, p. 31, -(with Köhler's notes). In the above tales the dress stolen is what -our great folk-lore authority terms a "plumage-robe." - -The Nereids in modern Greek stories are swan-maidens; see Bernhard -Schmidt's Griechische Märchen und Sagen, p. 134. The subject of -Swan Maidens is thoroughly worked out by Baring Gould in his Curious -Myths of the Middle Ages, New edition, pp. 561-578. See also Benfey's -Panchatantra, Vol. I, pp. 263 and ff. He expresses his firm conviction -that tales of this kind will be found in Indian collections. - -[558] Or possibly, "clothed in moisture." - -[559] The three India Office MSS. read samstavád. - -[560] Cp. Vol. I, p. 250; and for what follows p. 230 of the same -volume. - -[561] Cp. p. 8 of this volume and the note there. In Sagas from the -Far East there is a story of a gold-spitting prince. In Gonzenbach's -Sicilianische Märchen, Quaddaruni's sister drops pearls and precious -stones from her hair whenever she combs it. Dr. Köhler in his note -on this tale gives many European parallels. In a Swedish story a -gold ring falls from the heroine's mouth whenever she speaks, and -in a Norwegian story gold coins. I may add to the parallels quoted -by Dr. Köhler, No. 36 in Coelho's Contos Portuguezes, in which tale -pearls drop from the heroine's mouth. - -[562] All the India Office MSS. read 'dyápi for yo 'pi and two seem -to read ápátane. I find ápatana in the Petersburg lexicon, but not -ápátana. I have translated the passage loosely so as to make a good -sense. The Sanskrit College MS. gives a reading which exactly suits -my translation; Sachandrárdhah Sivo 'dyápi Harir yas cha sakaustubhah -Tattayorvedmi kuttanyá gochar ápatane phalam. - -[563] More literally "smeared with blood and relishing it." Böhtlingk -and Roth seem to think rasat refers to some noise made by the swords. - -[564] All the India Office MSS. read bhitam for the bhímam of -Brockhaus's text. - -[565] The word means "having sands of gold." - -[566] The word asmábhir has been omitted in Brockhaus's text. It -follows panchabhir in the three India Office MSS. and in the Sanskrit -College MS. - -[567] Two of the India Office MSS. have bháraníyam. In the third the -passage is omitted. But the text of Brockhaus gives a good sense. - -[568] I read prashthás which I find in two of the India Office -MSS. No. 1882 has prasthás. - -[569] An epithet of Siva. - -[570] See Vol. I, pp. 153 and 575. Cf. also the story of Aschenkatze -in the Pentamerone of Basile, Vol. I, p. 83; the Dummedhajátaka, -Ed. Fausböll, Vol. I, p. 259; Preller, Römische Mythologie, p. 96; -Kuhn, Westfälische Sagen, Vol. I, pp. 241, 242, 244, 245; Ovid's -Metamorphoses VIII, 722-724, and 743 and ff; and Ralston's Tibetan -Tales, Introduction, p. lii. - -[571] The Sanskrit College MS. has Ratyá. - -[572] The seven jewels of the Chakravartin are often mentioned in -Buddhist works. In the Mahávastu, p. 108 (Ed. Senart) they are, -chariot, elephant, horse, wife, householder, general. In a legend -quoted by Burnouf (Introduction a l'Histoire du Buddhisme Indien, -p. 343) the same six are enumerated as "les sept joyaux." In -both cases the sword is omitted. They are also described in the -Mahá-Sudassana-Sutta translated by Rhys Davids in the eleventh volume -of the Sacred Books of the East Series. - -[573] For átmasamarddhiná the India Office MS. No. 1882 has -átmasamriddhiná; No. 2166 has samashtiná, and No. 3003 agrees with -Brockhaus's text. So does the Sanskrit College MS. - -[574] We have often had occasion to remark that the Hindu poets -conceive of glory as white. - -[575] See Sir Thomas Browne's Vulgar Errors, Book III, Chap. 7, -Heliodorus, Æthiopica, III, 8. - -[576] One of the Saktis. - -[577] Two of the India Office MSS. and the Sanskrit College MS. read -cha cháránám for sadáránám. This would mean, I suppose, that the cave -might be passed by all the scouts and ambassadors of the Vidyádharas. - -[578] Or possibly "Ganas (Siva's attendants) and witches." - -[579] Dhúmasikha, literally the smoke-crested, means fire. - -[580] I read saptvá which I find in MSS. Nos. 1882 and 2196, the other -has sasvá. I also find cakravartibalád in No. 1882, (with a short i,) -and this reading I have adopted. The Sanskrit College MS. seems to have -saptvá. In sl. 119 I think we ought to delete the h in Sangrámah. In -121 the apostrophe before gra-bhásvarah is useless and misleading. In -122 yad should be separated from vismayam. - -[581] Cp. Vol. I, p. 313. - -[582] All the India Office MSS. and the Sanskrit College MS. read -chakravarti with a short i. - -[583] The India Office MSS. Nos. 1882 and 2166 and the Sanskrit -College MS. read táratúryam. It makes the construction clearer, -but no material difference in the sense. - -[584] Or adorned with Vishnu's Lakshmí. Here we have a pun, as she -sprang from the sea. - -[585] Herein he shewed himself wiser than king Mándhátar the hero -of the first tale in Ralston's Tibetan tales. He connects it with -No. 19 in Grimm's collection, and many other European stories. It -is probable that the story of Naraváhanadatta's conquests is only -another form of the tale of Mándhátar. - -[586] Of course in the original the word expresses the idea of -sprinkling with water. - -[587] It may possibly mean, "land of the Siddhas". In Chapter 107 -the Siddhas are mentioned as directing Naraváhanadatta's devotions -on their holy mountain. - -[588] See Vol. I, p 305. - -[589] I read vairamalam. The reading in Brockhaus's text is a misprint. - -[590] Cp. Holinshed's account of Richard II's coronation. "The -Archbishop, having stripped him, first anointed his hands, after his -head, breast, shoulders, and the joints of his arms, with the sacred -oil, saying certain prayers, and in the meanwhile did the choir sing -the anthem, beginning 'Unxerunt regem Salomonem.' The above quotation -comes from the Clarendon Press Edition of King Richard II, p. 137, -sub calcem. - -[591] I read vritam which appears to be the reading of the three -India Office MSS. and of the Sanskrit College MS. It is clear enough -in No. 2166. In sloka 85 I think that the reading of MS. No. 3003 -náarityatkevalam yávad vátoddhútalatá api must be something near the -truth, as yával in Brockhaus's text gives no meaning. (The Sanskrit -College MS. gives Anrityannaiva vátena dhutá yával latá api.) Of course -the plural must be substituted for the singular. I have translated -accordingly. Two MSS. have valgad for vallad in sl. 87. - -[592] Two of the India Office MSS. and the Sanskrit College MS. read -ásádya; the line appears to be omitted in the third. - -[593] An allusion to the sprinkling at his coronation. The king -"put him on his lap." - -[594] I read drishtvá prabhuprasádáptadiryatván which I find in two -of the India Office MSS. No 3003 has prata for prabhu. - -[595] All the India Office MSS. read sangamahotsave. The Sanskrit -College MS. reads bandhúnám sangamotsave. - -[596] Here Brockhaus supposes a lacuna. - -[597] Literally "ground." No doubt they squatted on the ground at -the feast as well as at the banquet; which preceded it, instead of -following it, as in the days of Shakespeare. - -[598] The king of Vatsa feels like Ulysses in the island of Calypso. - -[599] A bhára is 20 tulás. - -[600] There is a play on words here. Sanskrit poets suppose that joy -produces in human beings, trembling, horripilation, and perspiration. - -[601] For anyonyasya the three India Office MSS. and the Sanskrit -College MS. read anyasyástám, which means, "Not to speak of other -beings, even animals &c." - -[602] This is only another form of the story on page 105 of Vol. I. - -[603] Cp. Hamlet Act V, Sc. II, 1. 223; Julius Cæsar Act V, Sc. I, -1 71 and ff. - -[604] See Vol. I, p. 441. Dante seems to have considered that dreams -immediately before morning were true. See Inferno, XXVI, 7; and -Purgatorio, IX, 13-18. Fraticelli quotes from Horace-- - - - Quirinus - Post mediam noctem visus cum somnia vera. - - -[605] I read pársvasthitam for pársvastham. The former is found in -the three India Office MSS. and in the Sanskrit College MS. - -[606] The word, which means "wrinkles," also means "strong." - -[607] The three India Office MSS. read kritvaiva for kritveva. - -[608] Asitagiri. - -[609] This passage is full of lurking puns. It may mean "full of -world-upholding kings of the snakes, and of many Kapilas." - -[610] For supád No 1182 reads pumán and No. 2166 sumán. - -[611] Two of the India Office MSS. have sunámávantivaráhanah in -sl. 13. In the third there is a lacuna. - -[612] In Sanskrit the moon is masculine and the night feminine. - -[613] This story is found in Vol. I, pp. 69-71; where see notes. Some -additional notes will be found on p. 572 of the same volume. Cp. also -Schöppner, Sagen der Bayerischen Lande, Vol. I, p. 258. - -[614] So, in this story of Ohimé, No. 23, in Gonzenbach's Sicilianische -Märchen, Maruzza says to Ohimé, "Tell me, dear master, if by ill luck -any one wished to kill you, how ought he to set about it?" The Indian -story is much less clumsy than the Sicilian, which is, no doubt, -derived from it. - -[615] The moon hates the kamala and loves the kumuda. - -[616] I read stimitasthiteh which I find in MS. No. 2166, and in the -Sanskrit College MS. - -[617] Cp. Vol. I, p. 328 and ff. The story in the Gesta Romanorum -to which reference is there made, bears a close resemblance to the -present story; but in the present case it appears as if beauty had -more to do with fascinating the elephant than modesty. - -[618] The Petersburg lexicographers explain this as a Chandála, -a man of the lowest rank, a kind of Kiráta. - -[619] The word "good" is used in a sense approximating to that in -which it is used by Theognis, and the patricians in Coriolanus. - -[620] I read antyajám which I find in two of the Indian Office MSS. and -the Sanskrit College MS. In No. 3003 there is, apparently, a lacuna. - -[621] Cp. the Sigálujátaka, Fausböll, Vol. II, p. 5. A barber's son -dies of love for a Lichchhavi maiden. The Buddha then tells the story -of a jackal whose love for a lioness cost him his life. - -[622] Compare the story of the birth of Servius Tullius, as told by -Ovid. The following are Ovid's lines: - - - Namque pater Tulli Vulcanus, Ocresia mater - Præsignis facie Corniculana fuit. - Hanc secum Tanaquil sacris de more peractis - Jussit in ornatum fundere vina focum. - Hic inter cineres obscæni forma virilis - Aut fuit aut visa est, sed fuit illa magis. - Jussa loco captiva sedet. Conceptus ab illa - Servius a cælo semina gentis habet. - - -[623] All the India Office MSS. and the Sanskrit College MS. read -kridyán "delicious fish." - -[624] See Vol. I, p. 241. - -[625] See Vol. I, p. 98. In sloka 143 the India Office MSS. Nos. 2166 -and 1882 and the Sanskrit College MS give pramayát for prabhayá. I -suppose it means "from dying in that holy place." - -[626] This is another version of the story which begins on page 297 of -this volume. I have not omitted it, as my object is to reproduce the -original faithfully, with the exception of a few passages repugnant to -modern European taste. In the same way in Játaka No. 318, beginning -on page 58 of Fausböll's third Volume, a lady falls in love with a -criminal who is being led to execution. - -[627] I read iva serana: I suppose serana comes from si. Dr. Kern -would read ahrasva-sana: (the former word hesitatingly). But iva is -required. Prerana would make a kind of sense. See Taranga 48, sl. 26, -a. The sloka is omitted in all the three India Office MSS. and in -the Sanskrit College MS. - -[628] The Petersburg lexicographers translate durbharah by Schwer -beladen. I think it means that the supposed thief had many costly -vices, which he could not gratify without stealing. Of course it -applies to the king in a milder sense. - -[629] In the realms below the earth. - -[630] I read after Dr. Kern visvastaghátakah a slayer of those who -confide in him. I also read kvási for kvápi; as the three India Office -MSS. give kvási. - -[631] The three India Office MSS. give tu for tam. - -[632] I take sakáranam as one word. - -[633] See Vol. I, p. 174, and ff. and Vol. II, p. 307, and ff. - -[634] The Petersburg lexicographers spell the word Sibi. This -story is really the same as the XVIth of Ralston's Tibetan Tales -which begins on page 257. Dr. Kern points out that we ought to read -dugdhábdinirmalá. The India Office MSS. give the words correctly. This -story is also found in the Chariyá Pitaka. See Oldenberg's Buddha, -p. 302. - -[635] The word saumya means "pleasing" and also "moon-like"; kalá in -the next line means "digit of the moon" and also "accomplishment." - -[636] I read satráni or sattráni for pátráni which would mean "fit -recipients." I find sattráni in MS. No. 1882. - -[637] A perpetually recurring pun! Guna in Sanskrit means "bowstring" -and also "virtue," and is an unfailing source of temptation to -our author. - -[638] This story was evidently composed at a time when the -recollections of the old clan-system were vivid in the minds of -the Hindus. See Rhys David's Buddhism, p. 28. Gautama's relations -"complained in a body to the Rájá Suddhodana that his son, devoted -to home pleasures, neglected those manly exercises necessary for one -who might hereafter have to lead his kinsmen in case of war." - -[639] I read anyánupayoginyá which I find in MS. No. 3003. No. 1882 -has anyánupabhoginyá. In the other MS. the passage is omitted. Another -syllable is clearly required. The Sanskrit College MS. reads kim -chányánupayoginyatra. - -[640] Cp. Richard II, V. 1. 35. - -[641] India Office MS. No. 1882 reads nitau; the other two seem to -omit the lines altogether. - -[642] As Anáthapindika gives the Jetavana garden to Buddha in the -Bharhut Sculptures; see also p. 329 of this volume. - -[643] The pun is intelligible enough: dvija means "Bráhman" and also -"bird": áságata means "coming from every quarter" and "coming in hope -to get something." - -[644] tat should not be separated from the next word. - -[645] The three India Office MSS. read apacháram tvam. The Sanskrit -College MS. gives apavdram. - -[646] The metre shows that 'sta is a misprint for 'sita. All the -three India Office MSS. read 'sita. So does the Sanskrit College MS. - -[647] An allusion to the Arddhanárísa form of Siva. - -[648] Pitámaháh must be a misprint for pitámahah, as is apparent from -the India Office MSS. - -[649] This story is in the original prefaced by "Iti Padmávatí -kathá." It continues to the end of the book, but properly speaking, -the story of Padmávatí does not commence until chapter 115. - -[650] There is a reference to the sectaries of Siva in Benares, -and the Ganas of Siva on mount Kailása. - -[651] Here we have a longer form of the story of Brahmadatta found -on pp. 12 and 13 of Vol. I. Dr. Rajendralál Mitra informs me that -it is also found in a MS. called the Bodhisattva Avadána, one of the -Hodgson MSS. - -[652] i. e., moonlight. - -[653] There is probably a double meaning. The clouds are compared to -the Ganges, and it is obvious that geese would cluster round lotuses. - -[654] The sárasa is a large crane; the chakraváka the Brahmany duck. - -[655] i. e., Tárkshyaratna. I have no idea what the jewel is. B. and -R. give ein bestimmter dunkelfarbiger Edelstein. In Játaka No. 136 -there is a golden goose who had been a Bráhman. He gives his feathers -to his daughters to sell, but his wife pulls out all the feathers at -once; they become like the feathers of a baka. Afterwards they all grow -white. See Rhys David's Buddhist Birth Stories, p. ix, note. In Sloka, -4. 1, I read tadrasád for tatra sadá, with MSS. Nos. 1882 and 2166; -No. 3003 has tatrasád. - -[656] It may possibly mean "acted a love-drama." I cannot find the -sense I have assigned to it in any Dictionary. - -[657] Before anu we should with the India Office MSS. insert -tad. Monier Williams explains Brahma-Rákshasa as a "fiend of the -Bráhmanical class." - -[658] It is worth while remarking that all the India Office MSS. here -read kshetram which would make Siddhísvara the name of a place here. - -[659] All the India Office MSS. read gatvá for jnátvá. I have adopted -this; and I take tatkóranam adverbially. MS. No. 1882 has gatovijnáta. - -[660] It appears from the India Office MSS. that dhanaván should -be inserted after bráhmano. In sloka 82, the India Office MSS. read -chitráyatam which I have adopted. - -[661] The three India Office MSS. have viteratuh. - -[662] Dr. Kern would read kshudduhkáváptasamklesau. I find that all the -three India Office MSS. confirm his conjecture, so I have adopted it. - -[663] Cp. Vergil's Aeneid VIII. 172 and ff. - -[664] All the three India Office MSS. and the Sanskrit College MS. read -svágra, which I have endeavoured to translate. Perhaps it may mean, -"before they took any food themselves." - -[665] Here the name of a place sacred to Siva. Before we have had it -as the god's title. See B. & R. s. v. It means "lord of magic powers." - -[666] It appears from the India Office MSS. that táv should be inserted -after evam. - -[667] I have adopted the reading andhakáritam which I find in the -three India Office MSS. - -[668] I read nihatasya which I find supported by two of the India -Office MSS. No. 1882 has nihitasya, No. 2166 nihatasya and No. 3003 -has anihatasya. The Sanskrit College MS. has tihatasya. - -[669] Perhaps there is a pun here. The word ishta may also mean -sacrifice, sacred rite. - -[670] I. e., Brihaspati. - -[671] The word for god here is amara, literally immortal. This may -remind the classical reader of the passage in the Birds where Iris -says all' athanatos eim', and Peisthetærus imperturbably replies, -all' homôs an apethanes. - -[672] I read dattajhampo which I find in MS. No. 3003. The other two -have dattajampo. The Sanskrit College MS. has dattajhampo. - -[673] Cp. Ovid's Metamorphoses, V, 321-331, for the flight of the -inhabitants of the Grecian heaven from the giant Typhoeus. - -[674] All the India Office MSS. read prishtas. - -[675] All the India Office MSS. read Vidyuddhvajántako. - -[676] MS. No. 1882 here reads chiraprápyas: the other two agree -with Brockhaus. - -[677] I suspect this island is the same as the Whiteman's land of the -Icelandic chronicles. See Baring Gould's Curious Myths of the Middle -Ages (New Edition) p. 550 and following. - -[678] A title of Brahmá. See Muir's Sanskrit Texts, Vol. IV, p. 18. - -[679] For anyonya I read anyánya, but all the MSS. confirm Brockhaus's -text. - -[680] The three India Office MSS. have dasa kalpán. - -[681] I read cyutam for cyutá. See Taranga 117, sl. 152 and ff. But -all the India Office MSS. agree with Brockhaus's text. The tale itself -will justify my correction. - -[682] The word tejasá also means valour. - -[683] Literally "the nectar-rayed one." - -[684] Cp. Vol. I, p. 69 and Vol. II, p. 172. also Prym und Socin -Syrische Märchen, p. 205, and Silius Italicus I, 430, quoted by -Preller, Griechische Mythologie, II, 354. - -[685] See the note in Vol. I, p. 465, also p. 578, and Zimmer's -Alt-Indisches Leben p. 60, Preller, Römische Mythologie, pp. 102 -and 103; the vultures will remind the English reader of Shakespeare's -Julius Cæsar, V, I, 84 and ff.; for the ominous import of lightning see -Smith's Dictionary of Antiquities, Art. Bidental; and Preller, Römische -Mythologie, p. 172. There is a very similar passage in Achilles Tatius, -Lib. V. C. 3. Hôs oun proêlthomen tôn thyrôn, oiônos hêmin ginetai -ponêros· chelidona kirkos diôkôn tên Leukippên patassei tô pterô eis -tên kephalên. See also Sir Thomas Browne's Vulgar Errors, Book V, -Chapter 23, Sec. 1; Webster's Duchess of Malfi, Act II, Sc. II. - - - How superstitiously we mind our evils! - The throwing down salt, or crossing of a hare, - Bleeding at nose, the stumbling of a horse, - Or singing of a cricket, are of power - To daunt whole man in us. - - -[686] I read tadanullanghayan with MSS. Nos. 1882 and 2166 and the -Sanskrit College MS. No. 3003 has anullanghaya. - -[687] I read patyus for pitus with the three India Office MSS. and -the Sanskrit College MS. - -[688] The India Office MSS. have kasmai dattá vá; but the sense is -much the same. - -[689] It appears from the beginning of the chapter that this was the -charioteer of Váyu the chief god of the Wind. In Chapter 115, sl. 57, -the wind-gods are opposed to the Daityas. B. and R. identify these -wind-gods with the Maruts, s.v. Váyu. - -[690] Dr. Kern corrects kavachanam to kavacham. The latter word is -found in the three India Office MSS. and the Sanskrit College MS. - -[691] I read mauktika for maulika. The three India Office MSS. and -the Sanskrit College MS have mauktika. - -[692] One of the seven hells, (not places of torment). - -[693] A title of Brahmá. - -[694] But the three India Office MSS. read ghúrnad for purna. It -could, I suppose, mean, "reeling with joy." The Sanskrit College -MS. has púruva. - -[695] The Lokapálas are the guardians of the four cardinal and four -intermediate points of the compass. They appear to be usually reckoned -as Indra, guardian of the East, Agni of the South-East, Varuna of -the West, Yama of the South, Súrya of the South-West, Pavana or -Váyu of the North-West, Kuvera of the North, Soma or Chandra of the -North-East. Some substitute Nirriti for Súrya and Isání or Prithiví -for Soma. - -[696] The reed was no doubt used as a brush or pencil. The Sanskrit -College MS. reads utkanthá-sannapánir aham katham. - -[697] The three India Office MSS. read atha srutam, which, I suppose, -means, "and I heard something too." - -[698] This line in Brockhaus's text is unmetrical. Nos. 1882 and 3003 -read kim nu gáhyate, No. 2166 has na for nu. - -[699] I adopt Dr. Kern's conjecture of yám for yá. It is confirmed -by the three India Office MSS. and by the Sanskrit College MS. - -[700] This meaning is assigned by Böhtlingk and Roth to the word -nerváti in this passage. - -[701] I follow MSS. Nos. 3003 and 2166 which give jano' nuvritto'pi. - -[702] Böhtlingk and Roth consider that sákalyaka is the true -rending. One MS. certainly has y and I think probably the others. - -[703] By the canons of Hindu rhetoric a smile is white. Hence this -frigid conceit. - -[704] I read na for tu. Two out of the three India Office MSS. and -the Sanskrit College MS. give na. - -[705] Here MSS. Nos. 3003 and 2166 and the Sanskrit College MS. read -aprekshápúrvakáriná, the nominative case of which word is found in -Taranga 64, slokas 20 and 26. No. 1882 has aprekshyápúrvakáriná. - -[706] Two of the India Office MSS. and the Sanskrit College MS. insert -kinchit before tapasám. - -[707] MS. No. 1882 reads garbhaváse kleso; and this seems to give a -sense more clearly in accordance with the sequel of the story. - -[708] Literally, too careful guarding of his dináras. Dinára is the -Latin denarius. - -[709] Of course we must read avilambitam which is found in two out of -the three India Office MSS. and in the Sanskrit College MS. No. 1882 -has vilambitam. - -[710] Viníyate is a misprint for viniyete. - -[711] We should probably read asranimnagáh with two India Office -MSS. No 3003 has asrunimnagáh. - -[712] The three India Office MSS. give Devasabhásanne, "near -Devasabha." - -[713] The three India Office MSS., read purasatair, "hundreds of -cities?" In any case varais should he varair. - -[714] Böhtlingk and Roth would read svadhishnyáni for swádhistháni -in Taranga 120, 25. Here Brockhaus reads svádhisthán rishayas which -I find in MS. No 1882; No 3003 has what, judging from the way shu -is written in this MS., I take to be svadhishnyányashayas. No 2166 -has what for similar reasons I take to be svadhishnánrishayas. The -Sanskrit College MS. has svadhishtányrishayas. - -[715] For árádhayitum Nos. 1882 and 2166 give árádhayan which satisfies -the metre. The Sanskrit College MS. has árádhitum. - -[716] I read akritapunyayoh, not having done meritorious actions. This -is the reading of all the India Office MSS. and the Sanskrit College -MS. - -[717] The three India Office MSS. give susamiddham, which is perhaps -preferable to the reading of Brockhaus's text. The Sanskrit College -MS. gives susamitam. - -[718] MSS. Nos. 1882 and 2166 and the Sanskrit College MS. give -lasannavanavádbhutá "is ever displaying new marvels." No. 3003 gives -lasannavatavádbhutá. The t is no doubt a mere slip of the pen for n. - -[719] I read arghyapádyádi in sl. 180, 6; as in sl. 181, 6. The y is -found in the three India Office MSS. and the Sanskrit College MS. I -also read in sl. 179 svagirá datte devenánarthite vare, which I find -in the three India Office MSS. and the Sanskrit College MS. - -[720] Two of the India Office MSS. read samayapratibandham; No. 3003 -has samayaprativa; clearly some letters have been omitted. The sense -would remain the same. - -[721] Pátála and Rasátala seem to be used indiscriminately to denote -"the nether world" in this passage. Strictly speaking, Rasátala is -one of the seven Pátálas. The words in sl. 189 which I have translated -"regions of Pátála" mean literally "the Pátálas." In sl. 192 the three -India Office MSS. read sudrishtayoh "having had a good look at them." - -[722] I read muchyate with the three India Office MSS. and the Sanskrit -College MS. - -[723] The kakôn kai gêraos alkar of Empedocles. Sir Thomas Browne -in his Vulgar Errors, Book II. Ch. V, Sec. 11, makes mention of -the supposed magic virtues of gems. He will not deny that bezoar -is antidotal, but will not believe that a "sapphire is preservative -against enchantments." - -[724] All the India Office MSS. and the Sanskrit College MS. read -apatyáni for asatyáni. I have adopted it. In sl. 29 two MSS. and -the Sanskrit College MS. have sarvánga the other sarvángam. I do not -understand the passage. - -[725] Perhaps we may compare this water with that of the river -Styx. Hátakí appears to be the name of a river in the underworld. - -[726] The Sanskrit adjective corresponding to the noun Vidyádhara, -is, of course, Vaidyádhara, but perhaps it is better to retain the -noun in English. - -[727] I read áhritya for áhatya. The three India Office MSS. and the -Sanskrit College MS. have áhritya. - -[728] Probably the passage also means that they sunned themselves in -his rays. - -[729] I read tapasyantí for na pasyantí. See Taranga 117, sl. 177 -and ff. The three India Office MSS. and the Sanskrit College MS. have -tapasyantí. - -[730] All the India Office MSS. and the Sanskrit College MS. read -anupravishtám. - -[731] Gandharvarájáya in Brockhaus's text must be -a misprint. MS. No. 1882 has Gandharvarádvyagraparigrahas which -satisfies the metre and makes sense. This is also the reading of the -Sanskrit College MS. No. 3003 seems to have the same but it is not -quite clear. No. 2166 has vyadra for vyagra. - -[732] I read tadbháryásachivau; the three words should be joined -together. - -[733] In the original we find inserted here--"Here ends the story -of Padmávatí." - -[734] Káma, the god of love. - -[735] The central idea of the Birds of Aristophanes. - -[736] Here Böhtlingk and Roth would read svadhishnyány. Two of the -three India Office MSS. seem to read this, judging from the way in -which they form the combination shn. No. 1882 is not quite clear. - -[737] He is a kind of Hindu Solomon. - -[738] I adopt the correction of the Petersburg lexicographers, -vaishamyato for vaisasyato. I find it in No. 1882 and in the Sanskrit -College MS. - -[739] The word anísvara, when applied to the Buddhists, refers to -their not believing in a Disposer, but its other meaning is "wanting -in wealth." - -[740] I. q. Benares. - -[741] As Dr. Kern points out, there is a misprint here, namatyá should -be namaty. - -[742] Or "not cruel in exacting tribute." - -[743] Glory is white according to the canons of Hindu rhetoric. - -[744] It might merely mean, cried "All-Hail," but here I think there -is more in the expression than the usual salutation. - -[745] Dr. Kern would read abhyapújayat = honoured. The three India -Office MSS. and the Sanskrit College MS. confirm Brockhaus's text. - -[746] A most elaborate pun! There is an allusion to the sea having -proved the refuge of the mountains that wished to preserve their wings, -to the serpent Vásuki's having served as a rope with which to whirl -round mount Mandara, when the sea was churned and produced Srí or -Lakshmí. In this exploit Hari or Vishnu bore a distinguished part. - -[747] I. q., Ceylon. - -[748] Böhtlingk und Roth explain pratípsa in this passage as werben um. - -[749] Cp. Iliad XVIII, 417-420. I read pranartayantyau with Dr. Kern -for the obvious misprint in the text. The y is found in the three -India Office MSS. and in the Sanskrit College MS. - -[750] In the original trishná. - -[751] All the India Office MSS. give karnírathávatírná. - -[752] The word Gandharvá should be Gándharvá; see B. and R. s. v. har -with upa and sam. No. 2166 has Gándháras; the other two MSS. agree -with Brockhaus's text. - -[753] B. and R. explain the word khandakápálika as--"ein Stück von -einem Kápálika, ein Quasi-kápálika." A kápálika is, according to -Monier Williams s. v., a worshipper of Siva of the left-hand order, -characterized by carrying skulls of men as ornaments, and by eating -and drinking from them. - -[754] For aruntudais MS. No. 1882 has adadanstachcha, No. 2166 has -adadattascha and 3003 adadattuscha. These point I suppose to a reading -adadattachcha; which means "not paying what he owed." - -[755] Skrit. Brahma-Rákshasa. - -[756] They had heard Dágineya's story up to this point from his -own lips. - -[757] This may be loosely translated "Terror of the gambling saloon." - -[758] See page 323 of this Vol. s. c. - -[759] Two of the India Office MSS. and the Sanskrit College MS. have -indu for Indra; the other has inmu. I have adopted indu. In sloka -100 for dadate No. 1882 and the Sanskrit College MS. read dadhate, -which means that the gods' possession of wealth and power depends on -the will of Siva. In sloka 89 the Sanskrit College MS. reads ekadá -for the unmetrical devatáh. - -[760] Tryaksha can probably mean "having three dice," as well as -"having three eyes." - -[761] Cp. Vol. II, p. 452. - -[762] Upáyau is a misprint for upáyayau as is evident from the MSS. - -[763] The three India Office MSS. and the Sanskrit College MS. give -drishti. - -[764] i.e., Siva in this instance. - -[765] For the second ditya in sl. 132, b, MSS. Nos. 1882 and 2166 -give navya, new. - -[766] Gold, diamond, sapphire, ruby and pearl. The Buddhists usually -enumerate seven: see Burnouf, Lotus de La Bonne Loi, p. 319. - -[767] Cp. the story that begins on page 186 of this volume. - -[768] No. 1882 reads snapayata tatkshanát at the end of sl. 194, -a. It seems to remove a tautology but is unmetrical. "Take us and -cause us to bathe." The Sanskrit MS. had snapayata tatshanam. - -[769] I read dhúta for dyúta No. 1882 (the Taylor MS.) and the Sanskrit -College MS. have dhúta; No. 3003 has dhuta; the other MS. does not -contain the passage. - -[770] I read álikhya purusham bhúmau. This is the reading of the -Taylor MS. the other has átikhya. The Sanskrit College MS. has -álikhya purusham. - -[771] Both the India Office MSS. in which this passage is found give -tatsámantam. So Vikramasakti would himself be a "dependent king." - -[772] Cp. the story of Sunda and Upasunda, Vol. I, p. 108; and Preller, -Griechische Mythologie, Vol. I, p. 81, note 1. - -[773] For ete manorame No. 3003 and the Sanskrit College MS. have -varakáranam; in order that I might find a husband for them. No. 1882 -has váranam for kárunam. - -[774] For Jayanto MSS. Nos. 1882 and 3003 and the Sanskrit College -MS. give hevákí, i. e., "full of longing". - -[775] i. e., conqueror of Indra. - -[776] It is just possible that sankhyád ought to be sákshád. - -[777] This expression is very similar to that in Tarnanga 120, sl. 80, -b, to which Dr. Kern objects. - -[778] Dr. Kern would read sammánitavisrishteshu; and this is the -reading of the Taylor MS. and of the Sanskrit College MS. No. 3003 -has sammánitair. - -[779] For falling in love with a lady seen in a dream see Vol. I, -pp. 276, and 576, and Rohde, Der Griechische Roman, pp. 45, 46 and -49. For falling in love with a lady seen in a picture see Vol. I, -p. 490, Rohde, Der Griechische Roman, p. 49, and Coelho's Contos -Portuguezes, p. 109. - -[780] I read aratimán for ratimán in the Sanskrit College MS. The -Taylor MS. has sarvatránratimán; the other agrees with Brockhaus. - -[781] I read pravesyaiva. - -[782] Compare Ralston's Russian Folk Tales, p. 97; in Waldau's -Böhmische Märchen p. 444, there is a beautiful Amazon who fights with -the prince on condition that if he is victorious she is to be his -prisoner, but if she is victorious, he is to be put to death. Rohde -in Der Griechische Roman, p. 148, gives a long list of "coy huntress -maids." Spenser's Radigund bears a close resemblance to Malayavatí. - -[783] Sanskrit matha. - -[784] The Petersburg lexicographers would read paurastya; and I -find this in the Taylor MS. and the Sanskrit College MS. The same -MSS. read ambudasyámo for atha durdarsa. The latter word should be -spelt durdarsha. - -[785] I read savirahajválo and sakása in sl. 72. - -[786] The two India Office MSS., that contain this passage, and the -Sanskrit College MS. make the compound end in ravaih, so the command -will be given by the cries of the swans. In sl. 71, for grathyantám -No. 1882 and the Sanskrit College MS. give budhyantám. In sl. 73 for -ákhyátim three MSS. give khyátim. - -[787] Sanskrit vihára. The tápasí of sl. 39 was therefore -a Buddhist. Cp. Vol. I, p. 87. No. 3003 reads viháranirgatá which -agrees with sl. 40. No. 1882 has viharanirgatam. The Sanskrit College -MS. has viháranirgatam. - -[788] For gháta No. 1882 has tamah and No. 3003 váta. - -[789] This probably means that he started in the autumn. - -[790] No 3003 yathá chitre tathá svapne yathá svapne tathairatám -vilokya sákshád; so too No. 1882. The Sanskrit College MS. agrees -but omits yathá svapne. - -[791] The word that means "regret," may also mean "wave." - -[792] I follow B. and R., Dr. Kern would read sajjíkrita in the -sense of "prepared": he takes kautukam in the sense of nuptial -ceremonies. No. 1882 (the Taylor MS.) has mantú and No. 2003 has -satyí. The Sanskrit College MS supports Brockhaus's text. - -[793] See Vol. I, pp. 199 and 515; and Vol. II, p. 265. - -[794] Cp. Iliad V, 265 and ff.; and (still better) Aeneid VII, 280, -and ff. - -[795] Devíyasím is a misprint for davíyasím, as Dr. Kern points out. - -[796] In European superstition we find the notion that witches -can fly through the air by anointing themselves with the fat of a -toad. Veckenstedt, Wendische Märchen, p. 288. In Bartsch, Sagen und -Gebräuche aus Meklenburg, we read (Vol. II, p. 19) that Margretha -Detloses confesses that she smeared her feet with some black stuff that -Satan brought, and then said, Auf und darvan und nergens an. Anneke -Mettinges (ibid. p. 23) smeared herself with yellow fat; Anneke Swarten -(ibid. p. 27) with black stuff from an unused pot. - -[797] See page 104 of this volume. An older form of that story is -perhaps the Saccamkirajátaka, No. 73, Fausböll, Vol. I, p. 323. Tho -present story bears perhaps a closer resemblance to that of Androclus, -Aulus Gellius, N. A. V, 14, the Indian form of which may be found in -Miss Stokes's tale of "The Man who went to seek his fate." - -[798] Valí should of course be vallí. - -[799] Cp. Oesterley's Baitál Pachísí, p. 14; and the note on p. 176. In -Aelian's Varia Historia, III, 19, there is a tree, the fruit of which -makes an old man become gradually younger and younger until he reaches -the antenatal state of non-existence. The passage is referred to by -Rohde, Der Griechische Roman, p. 207. Baring Gould, in Appendix A to -his Curious Myths of the Middle Ages, gives a very curious passage -from the Bragda Mágus Saga, an Icelandic version of the romance of -Maugis. Here we have a man named Vidförull who was in the habit of -changing his skin and becoming young again. He changed his skin once -when he was 330 years old, a second time at the age of 215, and a -third time in the presence of Charlemagne. It is quite possible that -the story in the text is a form of the fable of the Wandering Jew. - -[800] I read devakumárau. - -[801] I. e. Sea of virtues. - -[802] See Vol. I, p. 207, and Vol. II, p. 224, and Rohde's note on page -196 of Der Griechische Roman. This is probably the incident depicted -on the Bharhat Stúpa. See General Cunningham's work, Plate XXXIV, -Medallion 2. - -[803] A certain dark-coloured precious stone. B. and R. s. v. - -[804] The Petersburg lexicographers explain it as a statue of -sála-wood. They explain stambhotkirna too as wie aus einem Pfosten -geschnitten, wie eine Statue von Holz. But could not the figures be -cut in stone, as the Bharhut sculptures are? - -[805] See Vol. I, pp. 86 and 573. The parallel to the story of the -Wright's Chaste Wife is strikingly close. - -[806] Dr. Kern would read avidito. This is confirmed by the Sanskrit -College MS. and by No. 1882; No. 3003 has avadito. - -[807] Both the India Office MSS. and the Sanskrit College MS. have -yásyasi for páyasi. The latter would mean, "Where will you drink." - -[808] Cp. Vol. II, p. 63. - -[809] I insert subhagam before khád, from the Sanskrit College MS. - -[810] Both the India Office MSS read Vakrapura. The Sanskrit College -MS. supports Brockhaus's text. - -[811] No. 1882 and the Sanskrit College MS. give tarhi for tvam hi -and priyam for priyah. No 3003 agrees with the above MSS. in the -first point and in the second with Brockhaus. - -[812] I read Pátaliputrakát. - -[813] The khatvánga, a club shaped like the foot of a bedstead, -i. e., a staff with a skull at the top, considered as the weapon -of Siva and carried by ascetics and Yogis. For karah the MSS give -ravah. This would mean that the ascetic was beating his drum. The -word in No. 1882 might be khah but is no doubt meant for ravah. - -[814] Cp. Vol. II, p. 243. - -[815] I separate pratijná from siddhim. - -[816] It is possible that this may be the original of the 4th story -in the 10th day of the Decamerone. - -[817] See Vol. I, p. 212, and Lieutenant Temple's article Lamia in the -Antiquary for August, 1882. Terrible man-eating Sirens are described -in the Valáhassajátaka to which Dr. Morris called attention in a -letter in the Academy. Cp. Schmidt's Griechische Märchen, p. 142. - -[818] No. 3003 and the Sanskrit College MS. give antahsthena for -sambhramayya. No. 1882 has tva-tahsthena; an insect has devoured the -intermediate letter. - -[819] This is substantially the same story as the second in chapter 77. - -[820] See Vol. I. pp. 465 and 578. - -[821] Vikrosám is a misprint for vikosám. The latter is found in -MS. No. 1882 and the Sanskrit College MS. and, I think, in No. 3003; -but the letter is not very well formed. - -[822] The word badhúns is evidently a misprint for bandhúns: as -appears from the MSS. - -[823] This story is known in Europe, and may perhaps be the original -source of Shakespeare's "All's Well that Ends Well." At any rate -there is a slight resemblance in the leading idea of the two -stories. It bears a close resemblance to the story of Sorfarina, -No. 36 in Gonzenbach's Sicilianische Märchen, and to that of Sapia -in the Pentamerone of Basile. In the Sicilian and in the Neapolitan -tale a prince is angry with a young lady who, when teaching him, -gave him a box on the ear, and marries her in order to avenge -himself by ill-treating her; but finding that he has, without -suspecting it, had three children by her, he is obliged to seek a -reconciliation. Dr. Köhler in his note on the Sicilian tale gives no -other parallel than Basile's tale, which is the 6th of the Vth day, -Vol. II, p. 204 of Liebrecht's translation. - -[824] I think we should read ushne. I believe that Nos. 1882 and -3003 have this, judging from the way in which shn is usually formed -in those MSS. - -[825] Cp. Ralston's Tibetan Tales, p. 89. - -[826] I read pratyayo na me which I find in the Taylor MS. and which -makes sense. I take the words as part of the boy's speech. "It is -untrue; I do not believe it." But vakshyasyapratyayena me would also -make sense. The Sanskrit College MS. supports Brockhaus's text. - -[827] In the original there is the following note, "Here ends the -tale of King Vikramáditya." - -[828] Having reached the end of my translation, I am entitled to -presume that this epithet refers to the extraordinary length of the -Kathá Sarit Ságara. - - - - - - -End of Project Gutenberg's The Kathá Sarit Ságara, by Somadeva Bhatta - -*** END OF THIS PROJECT GUTENBERG EBOOK THE KATHÁ SARIT SÁGARA *** - -***** This file should be named 40588-8.txt or 40588-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/0/5/8/40588/ - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/Canadian Libraries) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. Special rules, -set forth in the General Terms of Use part of this license, apply to -copying and distributing Project Gutenberg-tm electronic works to -protect the PROJECT GUTENBERG-tm concept and trademark. Project -Gutenberg is a registered trademark, and may not be used if you -charge for the eBooks, unless you receive specific permission. If you -do not charge anything for copies of this eBook, complying with the -rules is very easy. You may use this eBook for nearly any purpose -such as creation of derivative works, reports, performances and -research. They may be modified and printed and given away--you may do -practically ANYTHING with public domain eBooks. Redistribution is -subject to the trademark license, especially commercial -redistribution. - - - -*** START: FULL LICENSE *** - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full Project -Gutenberg-tm License available with this file or online at - www.gutenberg.org/license. - - -Section 1. General Terms of Use and Redistributing Project Gutenberg-tm -electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or destroy -all copies of Project Gutenberg-tm electronic works in your possession. -If you paid a fee for obtaining a copy of or access to a Project -Gutenberg-tm electronic work and you do not agree to be bound by the -terms of this agreement, you may obtain a refund from the person or -entity to whom you paid the fee as set forth in paragraph 1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this agreement -and help preserve free future access to Project Gutenberg-tm electronic -works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" -or PGLAF), owns a compilation copyright in the collection of Project -Gutenberg-tm electronic works. Nearly all the individual works in the -collection are in the public domain in the United States. If an -individual work is in the public domain in the United States and you are -located in the United States, we do not claim a right to prevent you from -copying, distributing, performing, displaying or creating derivative -works based on the work as long as all references to Project Gutenberg -are removed. Of course, we hope that you will support the Project -Gutenberg-tm mission of promoting free access to electronic works by -freely sharing Project Gutenberg-tm works in compliance with the terms of -this agreement for keeping the Project Gutenberg-tm name associated with -the work. You can easily comply with the terms of this agreement by -keeping this work in the same format with its attached full Project -Gutenberg-tm License when you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are in -a constant state of change. If you are outside the United States, check -the laws of your country in addition to the terms of this agreement -before downloading, copying, displaying, performing, distributing or -creating derivative works based on this work or any other Project -Gutenberg-tm work. The Foundation makes no representations concerning -the copyright status of any work in any country outside the United -States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other immediate -access to, the full Project Gutenberg-tm License must appear prominently -whenever any copy of a Project Gutenberg-tm work (any work on which the -phrase "Project Gutenberg" appears, or with which the phrase "Project -Gutenberg" is associated) is accessed, displayed, performed, viewed, -copied or distributed: - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - -1.E.2. If an individual Project Gutenberg-tm electronic work is derived -from the public domain (does not contain a notice indicating that it is -posted with permission of the copyright holder), the work can be copied -and distributed to anyone in the United States without paying any fees -or charges. If you are redistributing or providing access to a work -with the phrase "Project Gutenberg" associated with or appearing on the -work, you must comply either with the requirements of paragraphs 1.E.1 -through 1.E.7 or obtain permission for the use of the work and the -Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or -1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any additional -terms imposed by the copyright holder. Additional terms will be linked -to the Project Gutenberg-tm License for all works posted with the -permission of the copyright holder found at the beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including any -word processing or hypertext form. However, if you provide access to or -distribute copies of a Project Gutenberg-tm work in a format other than -"Plain Vanilla ASCII" or other format used in the official version -posted on the official Project Gutenberg-tm web site (www.gutenberg.org), -you must, at no additional cost, fee or expense to the user, provide a -copy, a means of exporting a copy, or a means of obtaining a copy upon -request, of the work in its original "Plain Vanilla ASCII" or other -form. Any alternate format must include the full Project Gutenberg-tm -License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works provided -that - -- You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is - owed to the owner of the Project Gutenberg-tm trademark, but he - has agreed to donate royalties under this paragraph to the - Project Gutenberg Literary Archive Foundation. Royalty payments - must be paid within 60 days following each date on which you - prepare (or are legally required to prepare) your periodic tax - returns. Royalty payments should be clearly marked as such and - sent to the Project Gutenberg Literary Archive Foundation at the - address specified in Section 4, "Information about donations to - the Project Gutenberg Literary Archive Foundation." - -- You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or - destroy all copies of the works possessed in a physical medium - and discontinue all use of and all access to other copies of - Project Gutenberg-tm works. - -- You provide, in accordance with paragraph 1.F.3, a full refund of any - money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days - of receipt of the work. - -- You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm -electronic work or group of works on different terms than are set -forth in this agreement, you must obtain permission in writing from -both the Project Gutenberg Literary Archive Foundation and Michael -Hart, the owner of the Project Gutenberg-tm trademark. Contact the -Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -public domain works in creating the Project Gutenberg-tm -collection. Despite these efforts, Project Gutenberg-tm electronic -works, and the medium on which they may be stored, may contain -"Defects," such as, but not limited to, incomplete, inaccurate or -corrupt data, transcription errors, a copyright or other intellectual -property infringement, a defective or damaged disk or other medium, a -computer virus, or computer codes that damage or cannot be read by -your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium with -your written explanation. The person or entity that provided you with -the defective work may elect to provide a replacement copy in lieu of a -refund. If you received the work electronically, the person or entity -providing it to you may choose to give you a second opportunity to -receive the work electronically in lieu of a refund. If the second copy -is also defective, you may demand a refund in writing without further -opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER -WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO -WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of damages. -If any disclaimer or limitation set forth in this agreement violates the -law of the state applicable to this agreement, the agreement shall be -interpreted to make the maximum disclaimer or limitation permitted by -the applicable state law. The invalidity or unenforceability of any -provision of this agreement shall not void the remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in accordance -with this agreement, and any volunteers associated with the production, -promotion and distribution of Project Gutenberg-tm electronic works, -harmless from all liability, costs and expenses, including legal fees, -that arise directly or indirectly from any of the following which you do -or cause to occur: (a) distribution of this or any Project Gutenberg-tm -work, (b) alteration, modification, or additions or deletions to any -Project Gutenberg-tm work, and (c) any Defect you cause. - - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of computers -including obsolete, old, middle-aged and new computers. It exists -because of the efforts of hundreds of volunteers and donations from -people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future generations. -To learn more about the Project Gutenberg Literary Archive Foundation -and how your efforts and donations can help, see Sections 3 and 4 -and the Foundation information page at www.gutenberg.org - - -Section 3. Information about the Project Gutenberg Literary Archive -Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg -Literary Archive Foundation are tax deductible to the full extent -permitted by U.S. federal laws and your state's laws. - -The Foundation's principal office is located at 4557 Melan Dr. S. -Fairbanks, AK, 99712., but its volunteers and employees are scattered -throughout numerous locations. Its business office is located at 809 -North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email -contact links and up to date contact information can be found at the -Foundation's web site and official page at www.gutenberg.org/contact - -For additional contact information: - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To -SEND DONATIONS or determine the status of compliance for any -particular state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. -To donate, please visit: www.gutenberg.org/donate - - -Section 5. General Information About Project Gutenberg-tm electronic -works. - -Professor Michael S. Hart was the originator of the Project Gutenberg-tm -concept of a library of electronic works that could be freely shared -with anyone. For forty years, he produced and distributed Project -Gutenberg-tm eBooks with only a loose network of volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as Public Domain in the U.S. -unless a copyright notice is included. Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition. - -Most people start at our Web site which has the main PG search facility: - - www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - |