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<div>*** START OF THE PROJECT GUTENBERG EBOOK 41128 ***</div>
<div class="front">
<div class="div1 cover">
<div class="divBody">
<p class="first"></p>
<div class="figure xd21e108width"><img src="images/new-cover.jpg" alt=
"Newly Designed Front Cover." width="540" height="720"></div>
<p><span class="pagenum">[<a id="pb.i" href="#pb.i" name=
"pb.i">i</a>]</span></p>
</div>
</div>
<div class="div1 frenchtitle">
<div class="divBody">
<p class="first xd21e114">KĀDAMBARĪ. <span class=
"pagenum">[<a id="pb.iii" href="#pb.iii" name=
"pb.iii">iii</a>]</span></p>
</div>
</div>
<div class="titlePage">
<div class="docTitle">
<div class="seriesTitle"><i>Oriental Translation Fund.</i></div>
<br>
<div class="seriesTitle">New Series.</div>
<br>
<div class="seriesTitle">II.</div>
<br>
<div class="mainTitle">The<br>
Kādambarī of Bāṇa.</div>
</div>
<div class="byline">Translated, with Occasional Omissions,<br>
And Accompanied by a Full Abstract of the Continuation of the Romance
by the Author’s Son Bhūshaṇabhaṭṭa,<br>
By<br>
<span class="docAuthor">C. M. Ridding,</span><br>
<i>Formerly Scholar of Girton College, Cambridge</i>.</div>
<div class="docImprint"><br>
<i>Printed and published under the patronage of The Royal Asiatic
Society</i>,<br>
And sold at<br>
22, Albemarle Street, London.<br>
<span class="docDate">1896.</span></div>
</div>
<p><span class="pagenum">[<a id="pb.v" href="#pb.v" name=
"pb.v">v</a>]</span></p>
<div class="div1 dedication">
<div class="divBody">
<p class="first xd21e114">To</p>
<p class="xd21e114">MRS. COWELL,</p>
<p class="xd21e114">WHO FIRST TOLD ME</p>
<p class="xd21e114">THE STORY OF KĀDAMBARĪ,</p>
<p class="xd21e114">THIS TRANSLATION</p>
<p class="xd21e114">IS AFFECTIONATELY DEDICATED.</p>
<p lang="sa-latn" class="xd21e114">
‘Anenākāraṇāvishkṛitavātsalyena
caritena kasya na bandhutvam adhyāropayasi.’ <span class=
"pagenum">[<a id="pb.vii" href="#pb.vii" name=
"pb.vii">vii</a>]</span></p>
</div>
</div>
<div class="div1 introduction">
<div class="divHead">
<h2 class="main">INTRODUCTION.<a class="noteref" id="xd21e183src" href=
"#xd21e183" name="xd21e183src">1</a></h2>
</div>
<div class="divBody">
<p class="first">The story of Kādambarī is interesting for
several reasons. It is a standard example of classical prose; it has
enjoyed a long popularity as a romance; and it is one of the
comparatively few Sanskrit works which can be assigned to a certain
date, and so it can serve as a landmark in the history of Indian
literature and Indian thought.</p>
<div class="div2 section">
<div class="divHead">
<h3 class="main">The Author.</h3>
</div>
<div class="divBody">
<p class="first">Bāṇabhaṭṭa, its author, lived
in the reign of Harshavardhana of Thāṇeçar, the great
king mentioned in many inscriptions,<a class="noteref" id="xd21e192src"
href="#xd21e192" name="xd21e192src">2</a> who extended his rule over
the whole of Northern India, and from whose reign (<span class=
"sc">A.D.</span> 606) dates the Harsha era, used in Nepal.
Bāṇa, as he tells us, both in the
‘Harsha-Carita’ and in the introductory verses of
‘Kādambarī,’ was a Vātsyāyana Brahman.
His mother died while he was yet young, and his father’s tender
care of him, recorded in the ‘Harsha-Carita,’<a class=
"noteref" id="xd21e200src" href="#xd21e200" name="xd21e200src">3</a>
was doubtless in his memory as he recorded the unselfish love of
Vaiçampāyana’s father in
‘Kādambarī’ <span class="pagenum">[<a id=
"pb.viii" href="#pb.viii" name="pb.viii">viii</a>]</span>(p. 22). In
his youth he travelled much, and for a time ‘came into
reproach,’ by reason of his unsettled life; but the experience
gained in foreign lands turned his thoughts homewards, and he returned
to his kin, and lived a life of quiet study in their midst. From this
he was summoned to the court of King Harsha, who at first received him
coldly, but afterwards attached him to his service; and Bāṇa
in the ‘Harsha-Carita’ relates his own life as a prelude to
that of his master.</p>
<p>The other works attributed to him are the
‘Caṇḍikāçataka,’<a class="noteref"
id="xd21e210src" href="#xd21e210" name="xd21e210src">4</a> or verses in
honour of Caṇḍikā; a drama, ‘The
Pārvatīpariṇaya’; and another, called
‘Mukuṭatāḍitaka,’ the existence of which
is inferred from Guṇavinayagaṇi’s commentary on the
‘Nalacampū.’ Professor Peterson also mentions that a
verse of Bāṇa’s
(‘Subhāshitāvali,’ 1087) is quoted by Kshemendra
in his ‘Aucityavicāracarcā,’ with a statement
that it is part of a description of Kādambarī’s sorrow
in the absence of Candrāpīḍa, whence, he adds,
‘it would seem that Bāṇa wrote the story of
Kādambarī in verse as well as in prose,’ and he gives
some verses which may have come from such a work.</p>
<p>Bāṇa himself died, leaving
‘Kādambarī’ unfinished, and his son
Bhūshaṇabhaṭṭa took it up in the midst of a
speech in which Kādambarī’s sorrows are told, and
continued the speech without a break, save for a few introductory
verses in honour of his father, and in apology for his having
undertaken the task, ‘as its unfinished state was a grief to the
good.’ He continued the story on the same plan, and with careful,
and, indeed, exaggerated, imitation of his father’s style.</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">The Plot of Kādambarī.</h3>
</div>
<div class="divBody">
<p class="first">The story of ‘Kādambarī’ is a
very complex one, dealing as it does with the lives of two heroes, each
of whom is reborn twice on earth.</p>
<p>(1–47) A learned parrot, named Vaiçampāyana, was
brought by a Caṇḍāla maiden to King
Çūdraka, and told him how it was carried from its
birthplace in the Vindhyā <span class="pagenum">[<a id="pb.ix"
href="#pb.ix" name="pb.ix">ix</a>]</span>Forest to the hermitage of the
sage Jābāli, from whom it learnt the story of its former
life.</p>
<p>(47–95) Jābāli’s story was as follows:
Tārāpīḍa, King of Ujjayinī, won by penance a
son, Candrāpīḍa, who was brought up with
Vaiçampāyana, son of his minister, Çukanāsa. In
due time Candrāpīḍa was anointed as Crown Prince, and
started on an expedition of world-conquest. At the end of it he reached
Kailāsa, and, while resting there, was led one day in a vain chase
of a pair of kinnaras to the shores of the Acchoda Lake. (95–141)
There he beheld a young ascetic maiden, Mahāçvetā, who
told him how she, being a Gandharva princess, had seen and loved a
young Brahman Puṇḍarīka; how he, returning her
feeling, had died from the torments of a love at variance with his vow;
how a divine being had carried his body to the sky, and bidden her not
to die, for she should be reunited with him; and how she awaited that
time in a life of penance. (141–188) But her friend
Kādambarī, another Gandharva princess, had vowed not to marry
while Mahāçvetā was in sorrow, and
Mahāçvetā invited the prince to come to help her in
dissuading Kādambarī from the rash vow. Love sprang up
between the prince and Kādambarī at first sight; but a sudden
summons from his father took him to Ujjayinī without farewell,
while Kādambarī, thinking herself deserted, almost died of
grief.</p>
<p>(188–195) Meanwhile news came that his friend
Vaiçampāyana, whom he had left in command of the army, had
been strangely affected by the sight of the Acchoda Lake, and refused
to leave it. The prince set out to find him, but in vain; and
proceeding to the hermitage of Mahāçvetā, he found her
in despair, because, in invoking on a young Brahman, who had rashly
approached her, a curse to the effect that he should become a parrot,
she learnt that she had slain Vaiçampāyana. At her words
the prince fell dead from grief, and at that moment Kādambarī
came to the hermitage.</p>
<p>(195–202) Her resolve to follow him in death was broken by the
promise of a voice from the sky that she and <span class=
"pagenum">[<a id="pb.x" href="#pb.x" name=
"pb.x">x</a>]</span>Mahāçvetā should both be reunited
with their lovers, and she stayed to tend the prince’s body, from
which a divine radiance proceeded; while King
Tārāpīḍa gave up his kingdom, and lived as a
hermit near his son.</p>
<p>(202 to end) Such was Jābāli’s tale; and the parrot
went on to say how, hearing it, the memory of its former love for
Mahāçvetā was reawakened, and, though bidden to stay
in the hermitage, it flew away, only to be caught and taken to the
Caṇḍāla princess. It was now brought by her to King
Çūdraka, but knew no more. The Caṇḍāla
maiden thereupon declared to Çūdraka that she was the
goddess Lakshmī, mother of Puṇḍarīka or
Vaiçampāyana, and announced that the curse for him and
Çūdraka was now over. Then Çūdraka suddenly
remembered his love for Kādambarī, and wasted away in longing
for her, while a sudden touch of Kādambarī restored to life
the Moon concealed in the body of Candrāpīḍa, the form
that he still kept, because in it he had won her love. Now the Moon, as
Candrāpīḍa and Çūdraka, and
Puṇḍarīka, in the human and parrot shape of
Vaiçampāyana, having both fulfilled the curse of an
unsuccessful love in two births on earth, were at last set free, and,
receiving respectively the hands of Kādambarī and
Mahāçvetā, lived happily ever afterwards.</p>
<p>The plot is involved, and consists of stories within each other
after the fashion long familiar to Europeans in the ‘Arabian
Nights’; but the author’s skill in construction is shown by
the fact that each of the minor stories is essential to the development
of the plot, and it is not till quite the end that we see that
Çūdraka himself, the hearer of the story, is really the
hero, and that his hearing the story is necessary to reawaken his love
for Kādambarī, and so at the same time fulfil the terms of
the curse that he should love in vain during two lives, and bring the
second life to an end by his longing for reunion. It may help to make
the plot clear if the threads of it are disentangled. The author in
person tells all that happens to Çūdraka (pp. 3–16
and pp. 205 to end). The parrot’s tale (pp. 16–205)
<span class="pagenum">[<a id="pb.xi" href="#pb.xi" name=
"pb.xi">xi</a>]</span>includes that of Jābāli (pp.
47–202) concerning Candrāpīḍa, and
Vaiçampāyana the Brahman, with the story told by
Mahāçvetā (pp. 101–136) of her love for
Puṇḍarīka.</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">The Story as told in the
Kathā-Sarit-Sāgara.</h3>
</div>
<div class="divBody">
<p class="first">The story as told in the Kathā-Sarit-Sāgara
of Somadeva<a class="noteref" id="xd21e243src" href="#xd21e243" name=
"xd21e243src">5</a> differs in some respects from this. There a
Nishāda princess brought to King Sumanas a learned parrot, which
told its life in the forest, ended by a hunt in which its father was
killed, and the story of its past life narrated by the hermit Agastya.
In this story a prince, Somaprabha, after an early life resembling that
of Candrāpīḍa, was led in his pursuit of kinnaras to an
ascetic maiden, Manorathaprabhā, whose story is that of
Mahāçvetā, and she took him, at his own request, to
see the maiden Makarandikā, who had vowed not to marry while her
friend was unwed. He was borne through the air by a Vidyādhara,
and beheld Makarandikā. They loved each other, and a marriage was
arranged between them. The prince, however, was suddenly recalled by
his father, and Makarandikā’s wild grief brought on her from
her parents a curse that she should be born as a Nishāda. Too late
they repented, and died of grief; and her father became a parrot,
keeping from a former birth as a sage his memory of the
Çāstras, while her mother became a sow. Pulastya added that
the curse would be over when the story was told in a king’s
court.</p>
<p>The parrot’s tale reminded King Sumanas of his former birth,
and on the arrival of the ascetic maiden, sent by Çiva,
‘who is merciful to all his worshippers,’ he again became
the young hermit she had loved. Somaprabha, too, at Çiva’s
bidding, went to the king’s court, and at the sight of him the
Nishāda regained the shape of Makarandikā, and became his
wife; while the parrot ‘left the body of a bird, and went to the
home earned by his asceticism.’ ‘Thus,’ the story
ends, ‘the appointed union of human <span class="pagenum">[<a id=
"pb.xii" href="#pb.xii" name="pb.xii">xii</a>]</span>beings certainly
takes place in this world, though vast spaces intervene.’</p>
<p>The main difference between the stories is in the persons affected
by the curse; and here the artistic superiority of Bāṇa is
shown in his not attaching the degrading forms of birth to
Kādambarī or her parents. The horse is given as a present to
the hero by Indra, who sends him a message, saying: ‘You are a
Vidyādhara, and I give you the horse in memory of our former
friendship. When you mount it you will be invincible.’ The
hero’s marriage is arranged before his sudden departure, so that
the grief of the heroine is due only to their separation, and not to
the doubts on which Bāṇa dwells so long. It appears possible
that both this story and ‘Kādambarī’ are taken
from a common original now lost, which may be the
Bṛihatkathā of Guṇāḍhya.<a class="noteref"
id="xd21e255src" href="#xd21e255" name="xd21e255src">6</a> In that case
the greater refinement of Bāṇa’s tale would be the
result of genius giving grace to a story already familiar in a humbler
guise.</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">References to Kādambarī in the
Sāhitya-Darpaṇa and elsewhere.</h3>
</div>
<div class="divBody">
<p class="first">The author of the Sāhitya-Darpaṇa<a class=
"noteref" id="xd21e265src" href="#xd21e265" name="xd21e265src">7</a>
speaks of the Kathā as follows: ‘In the Kathā (tale),
<i>which is one of the species of poetical composition in prose</i>, a
poetical matter is represented in verse, and sometimes the
Āryā, and sometimes the Vaktra and Apavaktraka are the metres
employed in it. It begins with stanzas in salutation to some divinity,
as also descriptive of the behaviour of bad men and others.’ To
this the commentary adds: ‘The “Kādambarī”
of Bāṇabhaṭṭa is an example.’ Professor
Peterson corrects the translation of the words ‘<span lang=
"sa-latn">Kathāyām sarasaṃ vastu padyair eva
vinirmitam</span>,’ giving as their sense, ‘A narration in
prose, with here and there a stray verse or two, <i>of matter already
existing in a metrical form</i>.’<a class="noteref" id=
"xd21e277src" href="#xd21e277" name="xd21e277src">8</a> According to
his rendering, the Kathā is in its essence a story claiming to be
based on previous works in verse, whether in this case the original
were Bāṇa’s own <span class="pagenum">[<a id="pb.xiii"
href="#pb.xiii" name="pb.xiii">xiii</a>]</span>metrical version of
‘Kādambarī,’<a class="noteref" id="xd21e283src"
href="#xd21e283" name="xd21e283src">9</a> or the work which was also
the original of the Kathā-Sarit-Sāgara story.</p>
<p>The story of Puṇḍarīka and
Mahāçvetā receives mention, firstly, for the
introduction of death, contrary to the canon; secondly, for the
determination of the nature of their sorrow, and its poetic quality,
and consequent appeal to the feelings of the reader. Firstly: (§
215) ‘Death, <i>which is a condition to which one may be brought
by love, is not described in poetry and the drama, where the other
conditions, such as anxiety, etc., are constantly described</i>,
because it, <i>instead of enhancing</i>, causes the destruction of
“Flavour.”<a class="noteref" id="xd21e294src" href=
"#xd21e294" name="xd21e294src">10</a> But it may be spoken of (1) as
having nearly taken place, or (2) as being mentally wished for; and it
is <i>with propriety</i> described (3) if there is to be, at no distant
date, a restoration to life.’ The commentary takes the story of
Puṇḍarīka as an example of the third condition, and
describes it as a ‘case of pathetic separation.’ Secondly:
(§ 224) ‘Either of two young lovers being dead, and being
yet to be regained <i>through some supernatural interposition</i>, when
the one <i>left behind</i> is sorrowful, then let it be called the
separation of tender sadness’ (<i>karuṇavipralamhha</i>).
The commentary gives Mahāçvetā as the instance, and
continues: ‘But if <i>the lost one</i> be not regainable, or
regainable <i>only after transmigration</i> in another body, the
flavour is called the “Pathetic” simply, <i>there being in
this case no room for any admixture of the “Erotic”</i>;
but in the case just mentioned—of Puṇḍarīka and
Mahāçvetā—immediately on Sarasvatī’s
declaration from the sky <i>that the lovers should be reunited</i>,
there is the “Erotic in its form of tender sadness,” for
desire arises on the expectation of reunion, but <span class=
"sc">PREVIOUSLY</span> <i>to Sarasvatī’s promise</i> there
was the “Pathetic”; such is the opinion of the competent
authorities. And as for what some say in regard to the case of
<i>Puṇḍarīka and <span class="corr" id="xd21e336"
title="Source: Mahaçveta">Mahāçvetā</span></i>,
that “moreover <span class="sc">AFTER</span> the expectation of
reunion, <i>excited by Sarasvatī’s promise to that
effect</i>, there is merely your <span class="pagenum">[<a id="pb.xiv"
href="#pb.xiv" name="pb.xiv">xiv</a>]</span>honour’s variety of
“love in absence,” (§ 222) the one which you call
“being abroad” (§ 221)—others hold it to be
distinct, because of the presence of that distinction, <span class=
"sc">DEATH</span>, <i>which is something else than merely being
abroad</i>.’ These are the passages in which direct mention is
made of ‘Kādambarī,’ and in § 735, which
defines special mention (<i>parisaṃkhyā</i>) as taking place
‘when something is affirmed for the denial, expressed or
understood, of something else similar to it,’ the commentary
adds: ‘When founded upon a Paronomasia, it is peculiarly
striking, <i>e.g.</i>, “When that king, the conqueror of the
world, was protecting the earth, the mixture of colours (or castes) was
in painting, etc<span class="corr" id="xd21e360" title=
"Not in source">.</span>,”—a passage from the description
of Çūdraka in “Kādambarī” (P.
5).’</p>
<p>References to Bāṇa in other works are given by Professor
Peterson, so that three only need be mentioned here. The first I owe to
the kindness of Professor C. Bendall. In a collection of manuscripts at
the British Museum (Or., 445–447) ‘consisting chiefly of
law-books transcribed (perhaps for some European) on European paper in
the Telugu-Canarese character,’ one, Or., 446 c., the
Kāmandakīya-Nīti-Çāstra, contains on folios
128–131 a passage from ‘Kādambarī’ (pp.
76–84, <i>infra</i>)<a class="noteref" id="xd21e368src" href=
"#xd21e368" name="xd21e368src">11</a> on the consecration of a
crown-prince, and the duties and dangers of a king. It forms part of an
introduction to the <span class="corr" id="xd21e371" title=
"Source: Kāmandakīya-Nīti-Çastra">Kāmandakīya-Nīti-Çāstra</span>
and occurs without any hint of its being a quotation from another work.
The author of the Nalacampū not only writes a verse in honour of
Bāṇa,<a class="noteref" id="xd21e374src" href="#xd21e374"
name="xd21e374src">12</a> but models his whole style upon him. A
curious instance of the long popularity of
‘Kādambarī’ is that in the
‘Durgeçanandinī’ by Chattaji, an historical
novel, published in 1871, and treating of the time of Akbar, the
heroine is represented as reading in her boudoir the romance of
‘Kādambarī.’<a class="noteref" id="xd21e377src"
href="#xd21e377" name="xd21e377src">13</a> <span class=
"pagenum">[<a id="pb.xv" href="#pb.xv" name="pb.xv">xv</a>]</span></p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">The Interest of
‘Kādambarī.’</h3>
</div>
<div class="divBody">
<p class="first">It may be asked What is the value of
‘Kādambarī’ for European readers? and to
different persons the answer will doubtless be different. Historical
interest, so far as that depends on the narration of historical facts,
appears to be entirely lacking, though it may be that at some future
time our knowledge from other sources may be so increased that we may
recognise portraits and allusions in what seems now purely a work of
romance. But in the wider sense in which history claims to deal with
the social ideas that belong to any epoch,
‘Kādambarī’ will always have value as
representing the ways of thinking and feeling which were either
customary or welcome at its own time, and which have continued to charm
Indian readers. It is indeed true that it probably in many ways does
not give a picture of contemporary manners, just as a mediæval
illuminated manuscript often represents the dress and surroundings
prior to the time of the illuminator, so as to gain the grace of
remoteness bestowed by reverence for the past. In India, where change
works but slowly, the description of the court and city life, where all
the subjects show by outward tokens their sympathy with the joys and
sorrows of their ruler, as in a Greek chorus, is vivid in its
fidelity.<a class="noteref" id="xd21e387src" href="#xd21e387" name=
"xd21e387src">14</a> The quiet yet busy life of the hermits in the
forest, where the day is spent in worship and in peaceful toils, where
at eve the sunbeams ‘linger like birds on the crest of hill and
tree,’ and where night ‘darkens all save the hearts of the
hermits,’ is full of charm.<a class="noteref" id="xd21e392src"
href="#xd21e392" name="xd21e392src">15</a> <span class=
"pagenum">[<a id="pb.xvi" href="#pb.xvi" name=
"pb.xvi">xvi</a>]</span></p>
<p>The coronation of the crown prince, the penances performed by the
queen to win a son, the reverence paid to Mahākāla, also
belong to our picture of the time. The description of Ujjayinī,
surrounded by the Siprā, is too general in its terms to give a
vivid notion of what it then was. The site of the temple of
Mahākāla is still shown outside the ruins of the old town. A
point of special interest is the argument against the custom of suicide
on the death of a friend. Candrāpīḍa consoles
Mahāçvetā that she has not followed her lover in death
by saying that one who kills himself at his friend’s death makes
that friend a sharer in the guilt, and can do no more for him in
another world, whereas by living he can give help by sacrifices and
offerings. Those, too, who die may not be reunited for thousands of
births. In the ‘Kathā-Koça’<a class="noteref"
id="xd21e406src" href="#xd21e406" name="xd21e406src">16</a> a prince is
dissuaded from following his wife to death because ‘Even the idea
of union with your beloved will be impossible when you are dead’;
but the occurrence of the idea in a romance is more noteworthy than in
a work which illustrates Jain doctrines. The question of food as
affected by caste is touched on also (p. 205), when the
Caṇḍāla maiden tells the parrot that a Brahman may, in
case of need, receive food of any kind, and that water poured on the
ground, and fruit, are pure even when brought by the lowest. Another
point to be remarked is the mention of followers of many sects as being
present at court. Çiva, especially under the name of
Mahākāla at Ujjayinī, receives special worship, and Agni
and the Mātṛikās (p. 14) also receive reverence. The
zenanas include aged ascetic women (p. 217); followers of the Arhat,
Kṛishṇa, Viçravasa, Avalokiteçvara, and
Viriñca (p. 162); and the courtyard of Çukanāsa has
Çaivas and followers of Çākyamuni (p. 217), also
Kshapaṇakas (explained by the Commentary as Digambaras). The
king,<a class="noteref" id="xd21e409src" href="#xd21e409" name=
"xd21e409src">17</a> <span class="pagenum">[<a id="pb.xvii" href=
"#pb.xvii" name="pb.xvii">xvii</a>]</span>however, is described as
having an <i>ūrṇā</i> (the hair meeting between the
brows), which is one of Buddha’s marks; but the Commentary
describes the <i>ūrṇā</i> as
<i>cakravartiprabhṛitīnām eva nānyasya</i>, so
probably it only belongs to Buddha as <i>cakravarti</i>, or universal
ruler. This shows that the reign of Harsha was one of religious
tolerance. Hiouen Thsang, indeed, claims him as a Buddhist at heart,
and mentions his building Buddhist stūpas,<a class="noteref" id=
"xd21e429src" href="#xd21e429" name="xd21e429src">18</a> but he
describes himself as a Çaiva in the Madhuban grant,<a class=
"noteref" id="xd21e440src" href="#xd21e440" name="xd21e440src">19</a>
and the preeminence yielded in ‘Kādambarī’ to
Çiva certainly shows that his was then the popular worship.</p>
<p>Another source of interest in ‘Kādambarī’ lies
in its contribution to folklore. It may perhaps contain nothing not
found elsewhere, but the fact of its having a date gives it a value.
The love of snakes for the breeze and for sandal-trees, the truth of
dreams at the end of night, the magic circles, bathing in snake-ponds
to gain a son, the mustard-seed and ghī put in a baby’s
mouth, may all be familiar ideas, but we have a date at which they were
known and not despised. Does the appeal to the truth of her heart by
Mahāçvetā in invoking the curse (p. 193) rest on the
idea that fidelity to a husband confers supernatural power,<a class=
"noteref" id="xd21e445src" href="#xd21e445" name="xd21e445src">20</a>
or is it like the ‘act of truth’ by which Buddha often
performs miracles in the ‘Jātaka’?</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">The Style of ‘Kādambarī.’</h3>
</div>
<div class="divBody">
<p class="first">The unsettled chronology of Indian literature makes it
impossible to work out at present Bāṇa’s relations
with other Sanskrit writers. Professor Peterson,<a class="noteref" id=
"xd21e455src" href="#xd21e455" name="xd21e455src">21</a> indeed, makes
some interesting conjectures as to his connection with other authors of
his own country, and also suggests, from similarity of phrase, that he
may have fallen indirectly under the influence of Alexandrian
literature. Be that as it may, <span class="pagenum">[<a id="pb.xviii"
href="#pb.xviii" name="pb.xviii">xviii</a>]</span>he has been for many
centuries a model of style, and it is therefore worth while to consider
briefly the characteristics of his style compared with European
standards. The first thing that strikes the reader is that the sense of
proportion, the very foundation of style as we know it, is entirely
absent. No topic is let go till the author can squeeze no more from it.
In descriptions every possible minor detail is given in all its
fulness; then follows a series of similes, and then a firework of puns.
In speeches, be they lamentations or exhortations, grief is not
assuaged, nor advice ended, till the same thing has been uttered with
every existing variety of synonym. This defect, though it springs from
the author’s richness of resource and readiness of wit, makes the
task of rendering in English the merit of the Sanskrit style an
impossible one. It gives also a false impression; for to us a long
description, if good, gives the effect of ‘sweetness long drawn
out,’ and, if bad, brings drowsiness; whereas in Sanskrit the
unending compounds suggest the impetuous rush of a torrent, and the
similes and puns are like the play of light and shade on its waters.
Bāṇa, according to Professor Weber,<a class="noteref" id=
"xd21e462src" href="#xd21e462" name="xd21e462src">22</a> ‘passes
for the special representative of the Pāñcālī
style,’<a class="noteref" id="xd21e467src" href="#xd21e467" name=
"xd21e467src">23</a> which Bhoja, quoted in the commentary of the
‘Sāhitya-Darpaṇa,’ defines as ‘a sweet and
soft style characterized by force (<i>ojas</i>) and elegance
(<i>kānti</i>), containing compounds of five or six words.’
But style, which is to poetic charm as the body to the soul, varies
with the sense to be expressed, and Bāṇa in many of his
speeches is perfectly simple and direct. Owing to the peacefulness of
‘Kādambarī,’ there is little opportunity for
observing the rule that in the ‘Kathā’ letters
‘ought not to be too rough, even when the flavour is
furious.’<a class="noteref" id="xd21e479src" href="#xd21e479"
name="xd21e479src">24</a> Of the alliteration of initial consonants,
the only long passage is in the description of Çukanāsa (p.
50), but in its subtler forms it constantly occurs. Of shorter passages
there are several examples—<i>e.g.</i>, Candra
Caṇḍāla <span class="pagenum">[<a id="pb.xix" href=
"#pb.xix" name="pb.xix">xix</a>]</span>(<i>infra</i>, p. 127);
Candrāpīḍa Caṇḍālo (Sanskrit text, p.
416); Utkaṇṭhām sotkaṇṭhaṃ
kaṇṭhe jagrāha (<i>Ibid.</i>, p. 367);
Kāmaṃ sakāmaṃ kuryām (<i>Ibid.</i>, p. 350);
Candrāpīḍa pīḍanayā (<i>Ibid.</i>, p.
370). The ornament of <i>çlesha</i>, or paronomasia, which seems
to arise from the untrained philological instinct of mankind seeking
the fundamental identity of like sounds with apparently unlike meaning,
and which lends dramatic intensity when, as sometimes in
Shakespeare,<a class="noteref" id="xd21e505src" href="#xd21e505" name=
"xd21e505src">25</a> a flash of passionate feeling reveals to the
speaker an original sameness of meaning in words seemingly far apart,
is by Bāṇa used purely as an adornment. He speaks of
pleasant stories interwoven with puns ‘as jasmine garlands with
campak buds,’ and they abound in his descriptions. The
<i>rasanopamā</i>,<a class="noteref" id="xd21e533src" href=
"#xd21e533" name="xd21e533src">26</a> or girdle of similes, is
exemplified (p. 115), ‘As youth to beauty, love to youth, spring
to love’ so was Kapiñjala to Puṇḍarīka.
<i>Vishamaṃ</i> (incongruity) is the figure used in ‘the
brightness of his glory, free from heat, consumed his foes; constant,
ever roamed’ (p. 48). It can scarcely be separated from
<i>virodha</i> (contradiction)—often used, as in ‘I will
allay on the funeral pyre the fever which the moon, sandal, and all
cool things have increased’ (p. 195)—or from
<i>vicitram</i><a class="noteref" id="xd21e547src" href="#xd21e547"
name="xd21e547src">27</a> (strangeness), where an act is contrary to
its apparent purpose: ‘There lives not the man whom the virtues
of the most courteous lady Kādambarī do not discourteously
enslave’ (p. 159). <i>Arthāpatti</i><a class="noteref" id=
"xd21e554src" href="#xd21e554" name="xd21e554src">28</a> (<i>a
fortiori</i> conclusion) is exemplified in ‘Even the senseless
trees, robed in bark, seem like fellow-ascetics of this holy man. How
much more, then, living beings endowed with sense!’ (p. 43). Time
and space would alike fail for analysis of Bāṇa’s
similes according to the rules of the
‘Sāhitya-Darpaṇa.’<a class="noteref" id=
"xd21e563src" href="#xd21e563" name="xd21e563src">29</a> <span class=
"pagenum">[<a id="pb.xx" href="#pb.xx" name="pb.xx">xx</a>]</span>The
author of the ‘Rāghavapāṇḍavīya’
considers Subandhu and Bāṇa as his only equals in
<i>vakrokti</i>, or crooked speech, and the fault of a ‘meaning
to be guessed out’ (‘Sāhitya-Darpaṇa,’
§ 574) is not rare. The
‘Kāvya-Prakāça,’ in addition to the
references given by Professor Peterson, quotes a stanza describing a
horse in the ‘Harsha-Carita’ (chap. iii.) as an example of
<i>svabhāvokti</i>.</p>
<p>The hero belongs to the division described as the high-spirited, but
temperate and firm (‘Sāhitya-Darpaṇa,’ §
64), <i>i.e.</i>, he who is ‘not given to boasting, placable,
very profound, with great self-command, resolute, whose self-esteem is
concealed, and faithful to his engagements,’ and who has the
‘eight manly qualities’ of ‘brilliancy, vivacity,
sweetness of temper, depth of character, steadfastness, keen sense of
honour, gallantry, and magnanimity’ (<i>Ibid.</i>, § 89).
Kādambarī is the type of the youthful heroine who feels love
for the first time, is shy, and gentle even in indignation
(<i>Ibid.</i>, § 98). The companions of each are also those
declared in the books of rhetoric to be appropriate.</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">Literary Parallels.</h3>
</div>
<div class="divBody">
<p class="first">The work which most invites comparison with
‘Kādambarī’ is one far removed from it in place
and time—Spenser’s ‘Faerie Queene.’ Both have
in great measure the same faults and the same virtues. The lack of
proportion,—due partly to too large a plan, partly to an
imagination wandering at will—the absence of
visualization—which in Spenser produces sometimes a line like</p>
<div class="lgouter">
<p class="line">‘A lovely Ladie rode him faire beside</p>
<p class="line">Upon a lowly Asse more white then snow,</p>
<p class="line"><i>Yet she much whiter</i>,’</p>
</div>
<p class="first">and in Bāṇa many a description like that of
Mahāçvetā’s fairness (pp. 95–97)—the
undiscriminating praise bestowed on those whom they would fain honour,
the shadowy nature of many of their personages, and the intricacies in
which the story loses itself, are faults common to both. Both, too, by
a strange coincidence, died with their work unfinished. But if they
have the same faults, they have also many of the same virtues. The love
of what is <span class="pagenum">[<a id="pb.xxi" href="#pb.xxi" name=
"pb.xxi">xxi</a>]</span>beautiful and pure both in character and the
world around, tenderness of heart, a gentle spirit troubled by the
disquiet of life,<a class="noteref" id="xd21e605src" href="#xd21e605"
name="xd21e605src">30</a> grace and sweetness of style, and idyllic
simplicity, are common to both. Though, however,
Candrāpīḍa may have the chivalry and reverence of the
Red Cross Knight, and Una share with Kādambarī or
Rohiṇī ‘nobility, tenderness, loftiness of soul,
devotion and charm,’<a class="noteref" id="xd21e610src" href=
"#xd21e610" name="xd21e610src">31</a> the English hero and heroine are
more real and more strenuous. We are, indeed, told in one hurried
sentence of the heroic deeds of Candrāpīḍa in his
world-conquest, and his self-control and firmness are often insisted
on; but as he appears throughout the book, his self-control is
constantly broken down by affection or grief, and his firmness
destroyed by a timid balancing of conflicting duties, while his real
virtue is his unfailing gentleness and courtesy. Nor could
Kādambarī, like Una, bid him, in any conflict, ‘Add
faith unto your force, and be not faint.’ She is, perhaps, in
youth and entire self-surrender, more like Shakespeare’s Juliet,
but she lacks her courage and resolve.</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">The Purpose of ‘Kādambarī.’</h3>
</div>
<div class="divBody">
<p class="first">The likeness of spirit between these two leads to the
question, Had Bāṇa, like Spenser, any purpose, ethical or
political, underlying his story? On the surface it is pure romance, and
it is hard to believe that he had any motive but the simple delight of
self-expression and love for the children of his own imagination. He
only claims to tell a story ‘tender with the charm of gracious
speech, that comes of itself, like a bride, to the possession of its
lord’;<a class="noteref" id="xd21e620src" href="#xd21e620" name=
"xd21e620src">32</a> but it may be that he gladly gathered up in old
age the fruits of his life’s experience, and that his own memory
of his father’s tenderness to his childhood, of the temptations
of youth, and of the dangers of prosperity and flattery that assail the
heart of kings, was not used only to adorn a tale, but to be a guide to
others on the perilous path of life. Be that as it may, the interest of
‘Kādambarī,’ like that of the ‘Faerie
<span class="pagenum">[<a id="pb.xxii" href="#pb.xxii" name=
"pb.xxii">xxii</a>]</span>Queene,’ does not depend for us now on
any underlying purpose, but on the picture it presents in itself of the
life and thought of a world removed in time, but not in sympathy, from
our own; on the fresh understanding it gives of those who are in the
widest sense our fellow-countrymen; and on the charm, to quote the
beautiful words of Professor Peterson, ‘of a story of human
sorrow and divine consolation, of death and the passionate longing for
a union after death, that goes straight from the heart of one who had
himself felt the pang, and nursed the hope, to us who are of like frame
with him ... the story which from the beginning of time mortal ears
have yearned to hear, but which mortal lips have never
spoken.’</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">The Plan of the Translation.</h3>
</div>
<div class="divBody">
<p class="first">The translation of Bāṇa presents much
difficulty from the elaboration of his style, and it has been a
specially hard task, and sometimes an impossible one, to give any
rendering of the constant play on words in which he delights. I have
sometimes endeavoured to give what might be an English equivalent, and
in such cases I have added in a note the literal meaning of both
alternatives; perhaps too much freedom may have been used, and
sometimes also the best alternative may not have been chosen to place
in the text; but those who have most experience will know how hard it
is to do otherwise than fail. Some long descriptions have been omitted,
such, <i>e.g.</i>, as a passage of several pages describing how the
dust rose under the feet of Candrāpīḍa’s army,
and others where there seemed no special interest or variety to redeem
their tediousness. A list of these omissions<a class="noteref" id=
"xd21e635src" href="#xd21e635" name="xd21e635src">33</a> is given at
the end, together with an appendix, in which a few passages, chiefly
interesting as mentioning religious sects, are added. I have acted on
Professor Cowell’s advice as to the principle on which omissions
are made, as also in giving only a full abstract, and not a
translation, of the continuation of ‘Kādambarī’
by <span class="pagenum">[<a id="pb.xxiii" href="#pb.xxiii" name=
"pb.xxiii">xxiii</a>]</span>Bhūshaṇa. It is so entirely an
imitation of his father’s work in style, with all his faults, and
without the originality that redeems them, that it would not reward
translation. In my abstract I have kept the direct narration as more
simple, but even when passages are given rather fully, it does not
profess in any case to be more than a very free rendering; sometimes
only the sense of a whole passage is summed up. I regret that the
system of transliteration approved by the Royal Asiatic Society came
too late for adoption here.</p>
<p>The edition of ‘Kādambarī’ to which the
references in the text are given is that of the
Nirṇaya-Sāgara Press (Bombay, 1890), which the full
commentary makes indispensable, but I have also throughout made use of
Professor Peterson’s edition (Bombay Sanskrit Series, No. xxiv.).
For the last half of the Second Part<a class="noteref" id="xd21e642src"
href="#xd21e642" name="xd21e642src">34</a> I have referred to an
anonymous literal translation, published by the New Britannia Press
Depository, 78, Amherst Street, Calcutta.</p>
<p>I have now to offer my grateful thanks to the Secretary of State for
India, without whose kind help the volume could not have been
published. I have also to thank Miss C. M. Duff for allowing me to use
the MS. of her ‘Indian Chronology’; Miss E. Dale, of Girton
College, for botanical notes, which I regret that want of space
prevented my printing in full; Mr. C. Tawney, librarian of the Indian
Office, for information as to the sources of Indian fiction; Mr. F. F.
Arbuthnot and Professor Rhys-Davids, for valuable advice; Professor C.
Bendall, for his description of the <span class="corr" id="xd21e647"
title=
"Source: Kāmandakīya-Nitī-Çāstra">Kāmandakīya-Nīti-Çāstra</span>,
and his constant kindness about my work; Mr. F. W. Thomas, of Trinity
College, for letting me see the proof-sheets of the translation of the
‘Harsha Carita’; and others for suggested renderings of
difficult phrases, and for help of various kinds.</p>
<p>But especially my thanks are due to Professor Cowell<a class=
"noteref" id="xd21e652src" href="#xd21e652" name="xd21e652src">35</a>
<span class="pagenum">[<a id="pb.xxiv" href="#pb.xxiv" name=
"pb.xxiv">xxiv</a>]</span>for a generosity and unwearied helpfulness
which all his pupils know, and which perhaps few but they could
imagine. I read through with him the whole of the First Part before
translating it myself, so that mistakes in the translation, many as
they may be, can arise only from misunderstanding on my part, from too
great freedom of rendering, or from failing to have recourse to the
knowledge he so freely gives.</p>
<div lang="sa-latn" class="lgouter">
<p class="line">‘Vṛihatsahāyaḥ
kāryāntaṃ kshodīyānapi gacchati;</p>
<p class="line">Sambhūyāmbodhim abhyeti mahānadyā
nagāpagā.’</p>
</div>
<p><span class="pagenum">[<a id="pb1" href="#pb1" name=
"pb1">1</a>]</span></p>
</div>
</div>
</div>
<div class="footnotes">
<hr class="fnsep">
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e183" href="#xd21e183src" name="xd21e183">1</a></span> It is
needless to give here more than the few facts essential for the
understanding of ‘Kādambarī,’ for the life and
times of Bāṇa will probably be treated of in the translation
of the ‘Harsha-Carita’ by Professor Cowell and Mr. Thomas
in this series; and Professor Peterson’s Introduction to his
edition of ‘Kādambarī’ (Bombay Sanskrit Series,
1889) deals fully with Bāṇa’s place in literature. The
facts here given are, for the most part, taken from the latter
work.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e192" href="#xd21e192src" name="xd21e192">2</a></span>
<i>E.g.</i>, the Madhuban grant of Saṃ 25, E. I. i., 67 ff. For
this and other chronological references I am indebted to Miss C. M.
Duff, who has let me use the MS. of her ‘Chronology of
India.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e200" href="#xd21e200src" name="xd21e200">3</a></span> For
Bāṇa’s early life, <i>V.</i>
‘Harsha-Carita,’ chs. i., ii. I have to thank Mr. F. W.
Thomas for allowing me to see the proof-sheets of his translation.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e210" href="#xd21e210src" name="xd21e210">4</a></span> Peterson,
‘Kādambarī,’ pp. 96–98; and ‘The
Subhāshitāvali,’ edited by Peterson (Bombay Sanskrit
Series, 1886), pp. 62–66.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e243" href="#xd21e243src" name="xd21e243">5</a></span> Translated
by Mr. C. Tawney (Calcutta, 1884), vol. ii., pp. 17–26.
Somadeva’s date is about <span class="sc">A.D.</span> 1063.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e255" href="#xd21e255src" name="xd21e255">6</a></span> <i>V.</i>
Peterson, ‘Kādambarī,’ pp. 82–96.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e265" href="#xd21e265src" name="xd21e265">7</a></span> Translated
by Ballantyne and Pramadā-Dāsa-Mitra (Calcutta, 1875), §
567. The italics represent words supplied by the translators.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e277" href="#xd21e277src" name="xd21e277">8</a></span>
Kādambarī,’ p. 69.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e283" href="#xd21e283src" name="xd21e283">9</a></span> Professor
Peterson does not, however, make this deduction in favour of
Bāṇa’s own version.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e294" href="#xd21e294src" name="xd21e294">10</a></span>
<i>I.e.</i>, <i>rasa</i>, poetic charm.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e368" href="#xd21e368src" name="xd21e368">11</a></span>
‘Kādambarī,’ Nirṇaya Sāgara Press,
Bombay, pp. 205–221. ‘Evaṃ
samatikrāmatsu—ājagāma.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e374" href="#xd21e374src" name="xd21e374">12</a></span> Bombay
edition, p. 6.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e377" href="#xd21e377src" name="xd21e377">13</a></span> Professor
Cowells review of ‘A Bengali Historical Novel.’ Macmillan,
April, 1872.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e387" href="#xd21e387src" name="xd21e387">14</a></span> <i>V.</i>
Peterson, ‘Kādambarī,’ p. 42.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e392" href="#xd21e392src" name="xd21e392">15</a></span> Indeed,
this description is so like in spirit to that of Clairvaux, that I
cannot forbear quoting a few lines of the latter. The writer describes
the workshops where the brethren labour, and the orchard used for rest
and quiet thought, and goes on to say how the Aube is raised by the
toils of the brethren to the level of the Abbey; it throws half its
water into the Abbey, ‘as if to salute the brethren, and seems to
excuse itself for not coming in its whole force.’ Then ‘it
returns with rapid current to the stream, and renders to it, in the
name of Clairvaux, thanks for all the services which it has
performed.’ The writer then goes on to tell of the fountain
which, protected by a grassy pavilion, rises from the mountain, and is
quickly engulfed in the valley, ‘offering itself to charm the
sight and supply the wants of the brethren, as if it were not willing
to have communition with any others than saints.’ This last is
surely a touch worthy of Bāṇa. <i>V.</i> Dr. Eale’s
translation of ‘St. Bernard’s Works.’ London, 1889,
vol. ii., pp. 462–467.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e406" href="#xd21e406src" name="xd21e406">16</a></span> Translated
by Mr. C. Tawney. Oriental Translation Fund Series, p. 113.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e409" href="#xd21e409src" name="xd21e409">17</a></span> <i>V.</i>
‘Kādambarī,’ Nirṇaya Sāgara, p. 19, l.
2.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e429" href="#xd21e429src" name="xd21e429">18</a></span>
‘Hiouen Thsang<a id="xd21e431" name="xd21e431"></a>,’
translated by St. Julien, ‘<span lang="fr">Mémoires sur
les Contrées Occidentals,</span>’ I., pp. 247–265.
<i>Cf.</i> also ‘Harsha-Carita,’ ch. viii. (p. 236 of the
translation), where he pays great honour to a Buddhist sage.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e440" href="#xd21e440src" name="xd21e440">19</a></span> E. I. i.
67.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e445" href="#xd21e445src" name="xd21e445">20</a></span> <i>V.</i>
‘Kathā-Sarit-Sāgara,’ i. 505.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e455" href="#xd21e455src" name="xd21e455">21</a></span> <i>V.</i>
‘Kādambarī,’ pp. 97–104.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e462" href="#xd21e462src" name="xd21e462">22</a></span> <i>V.</i>
‘History of Indian Literature,’ translation, London, 1878,
p. 232.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e467" href="#xd21e467src" name="xd21e467">23</a></span> <i>V.</i>
‘Sāhitya-Darpaṇa,’ § 626–628.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e479" href="#xd21e479src" name="xd21e479">24</a></span>
<i>Ibid.</i>, § 630.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e505" href="#xd21e505src" name="xd21e505">25</a></span></p>
<div class="q">
<div class="body">
<div class="lgouter footnote">
<p class="line">‘Not on thy sole, but on thy soul, harsh Jew,</p>
<p class="line">Thou makest thy knife keen.’</p>
</div>
</div>
</div>
<p class="footnote xd21e516">‘Merchant of Venice,’ IV. 1,
123 (Globe edition).</p>
<div class="q">
<div class="body">
<div class="lgouter footnote">
<p class="line">‘Now is it Rome indeed, and room enough,</p>
<p class="line">When there is in it but one only man.’</p>
</div>
</div>
</div>
<p class="footnote xd21e516">‘Julius Cæsar,’ I. 2,
156.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e533" href="#xd21e533src" name="xd21e533">26</a></span> <i>V.</i>
‘Sāhitya-Darpaṇa,’ § 664.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e547" href="#xd21e547src" name="xd21e547">27</a></span>
<i>Ibid.</i>, § 718–722.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e554" href="#xd21e554src" name="xd21e554">28</a></span>
<i>Ibid.</i>, § 738.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e563" href="#xd21e563src" name="xd21e563">29</a></span> <i>V.</i>
Peterson, ‘Kādambarī,’ p. 36.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e605" href="#xd21e605src" name="xd21e605">30</a></span> <i>Cf.</i>
Spenser’s stanzas on Mutability.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e610" href="#xd21e610src" name="xd21e610">31</a></span> <i>V.
infra</i>, p. 208.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e620" href="#xd21e620src" name="xd21e620">32</a></span> <i>V.
infra</i>, p. 2.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e635" href="#xd21e635src" name="xd21e635">33</a></span> The list
looks long, but the pages in the
‘Nirṇaya-Sāgara’ edition contain frequently but
few lines, and many of the omissions are a line or two of oft-repeated
similes.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e642" href="#xd21e642src" name="xd21e642">34</a></span> Beginning
at p. 566 of the ‘Nirṇaya-Sāgara’ edition.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e652" href="#xd21e652src" name="xd21e652">35</a></span> I here
take the opportunity to acknowledge what by an oversight was omitted in
its proper place, my indebtedness to Professor Cowell for the rendering
into English verse of two couplets given on pp. 11 and 113.</p>
</div>
</div>
</div>
<div class="body">
<div class="div1 chapter">
<div class="divHead">
<h2 class="main">KĀDAMBARĪ.</h2>
</div>
<div class="divBody">
<p class="first">(<span>1</span>) Hail to the Birthless, the cause of
creation, continuance, and destruction, triple<a class="noteref" id=
"xd21e672src" href="#xd21e672" name="xd21e672src">1</a> in form and
quality, who shows activity in the birth of things, goodness in their
continuance, and darkness in their destruction.</p>
<p>(<span>2</span>) Glory to the dust of Tryambaka’s feet,
caressed by the diadem of the demon Bāṇa<a class="noteref"
id="xd21e680src" href="#xd21e680" name="xd21e680src">2</a>; even that
dust that kisses the circle of Rāvaṇa’s ten
crest-gems, that rests on the crests of the lords of gods and demons,
and that destroys our transitory life.</p>
<p>(<span>3</span>) Glory to Vishṇu, who, resolving to strike
from afar, with but a moment’s glance from his wrath-inflamed eye
stained the breast of his enemy, as if it had burst of itself in
terror.</p>
<p>I salute the lotus feet of Bhatsu,<a class="noteref" id=
"xd21e690src" href="#xd21e690" name="xd21e690src">3</a> honoured by
crowned Maukharis: the feet which have their tawny toes rubbed on a
footstool made by the united crowns of neighbouring kings.</p>
<p>Who is there that fears not the wicked, pitiless in causeless
enmity; in whose mouth calumny hard to bear is always ready as the
poison of a serpent?</p>
<p>The wicked, like fetters, echo harshly, wound deeply, and leave a
scar; while the good, like jewelled anklets, ever charm the mind with
sweet sounds.</p>
<p>(<span>4</span>) In a bad man gentle words sink no deeper than the
throat, like nectar swallowed by Rāhu. The good man bears them
constantly on his heart, as Hari his pure gem. <span class=
"pagenum">[<a id="pb2" href="#pb2" name="pb2">2</a>]</span></p>
<p>A story tender with the charm of gracious speech, creates in the
heart joy full of fresh interest<a class="noteref" id="xd21e705src"
href="#xd21e705" name="xd21e705src">4</a>; and it comes of itself, with
native feeling, to its lord’s possession, like a fresh
bride.<a class="noteref" id="xd21e719src" href="#xd21e719" name=
"xd21e719src">5</a></p>
<p>Who is not carried captive by tales fashioned in freshness of
speech, all alight with similes, and the lamps of glowing
words<a class="noteref" id="xd21e732src" href="#xd21e732" name=
"xd21e732src">6</a>: pleasant tales interwoven with many a contrast of
words,<a class="noteref" id="xd21e741src" href="#xd21e741" name=
"xd21e741src">7</a> as jasmine garlands with campak buds?</p>
<p>There was once a Brahman, Kuvera by name, sprung from the race of
Vātsyāyana, sung throughout the world for his virtue, a
leader of the good: his lotus feet were worshipped by many a Gupta, and
he seemed a very portion of Brahma.</p>
<p>(<span>5</span>) On his mouth Sarasvatī ever dwelt: for in it
all evil was stilled by the Veda; it had lips purified by sacrificial
cake, and a palate bitter with soma, and it was pleasant with
smṛiti and çāstra.</p>
<p>In his house frightened boys, as they repeated verses of the Yajur
and Sāma Veda, were chidden at every word by caged parrots and
mainas, who were thoroughly versed in everything belonging to
words.</p>
<p>From him was born Arthapati, a lord of the twice-born, as
Hiraṇyagarbha from the world-egg, the moon from the Milky Ocean,
or Garuḍa from Vinatā.</p>
<p>As he unfolded his spreading discourse day by day at dawn, new
troops of pupils, intent on listening,<a class="noteref" id=
"xd21e764src" href="#xd21e764" name="xd21e764src">8</a> gave him a new
glory, like fresh sandal-shoots fixed on the ear.</p>
<p>(<span>6</span>) With countless sacrifices adorned with gifts duly
offered,<a class="noteref" id="xd21e772src" href="#xd21e772" name=
"xd21e772src">9</a> having glowing Mahāvīra fires in their
midst,<a class="noteref" id="xd21e775src" href="#xd21e775" name=
"xd21e775src">10</a> and raising the sacrificial posts as their
hands,<a class="noteref" id="xd21e778src" href="#xd21e778" name=
"xd21e778src">11</a> he won easily, as if with a troop of elephants,
the abode of the gods. <span class="pagenum">[<a id="pb3" href="#pb3"
name="pb3">3</a>]</span></p>
<p>He in due course obtained a son, Citrabhānu, who amongst his
other noble and glorious sons, all versed in çruti and
çāstra, shone as crystal, like Kailāsa among
mountains.</p>
<p>The virtues of that noble man, reaching far and gleaming bright as a
digit of the moon, yet without its spot, pierced deep even into the
hearts of his foes, like the budding claws of Nṛisiṃha
(Vishṇu).</p>
<p>The dark smoke of many a sacrifice rose like curls on the brow of
the goddesses of the sky; or like shoots of tamāla on the ear of
the bride, the Threefold Veda, and only made his own glory shine more
bright.</p>
<p>From him was born a son, Bāṇa, when the drops that rose
from the fatigue of the soma sacrifice were wiped from his brow by the
folded lotus hands of Sarasvatī, and when the seven worlds had
been illuminated by the rays of his glory.</p>
<p>(<span>7</span>) By that Brahman, albeit with a mind keeping even in
his unspoken words its original <span class="corr" id="xd21e795" title=
"Source: dulness">dullness</span> blinded by the darkness of its own
utter folly, and simple from having never gained the charm of ready
wit, this tale, surpassing the other two,<a class="noteref" id=
"xd21e798src" href="#xd21e798" name="xd21e798src">12</a> was fashioned,
even Kādambarī.</p>
<hr class="tb">
<p>There was once upon a time a king named Çūdraka. Like a
second Indra, he had his commands honoured by the bent heads of all
kings; he was lord of the earth girt in by the four oceans; he had an
army of neighbouring chiefs bowed down in loyalty to his majesty; he
had the signs of a universal emperor; (<span>8</span>) like
Vishṇu, his lotus-hand bore the sign of the conch and the quoit;
like Çiva, he had overcome Love; like Kārtikeya, he was
unconquerable in might<a class="noteref" id="xd21e813src" href=
"#xd21e813" name="xd21e813src">13</a>; like Brahma, he had the circle
of great kings humbled<a class="noteref" id="xd21e822src" href=
"#xd21e822" name="xd21e822src">14</a>; like the ocean, he was the
source of Lakshmī; like the stream of Ganges, he followed in the
course of the pious king Bhagīratha; like the sun, he rose daily
in fresh splendour; like Meru, the brightness of his foot was
<span class="pagenum">[<a id="pb4" href="#pb4" name=
"pb4">4</a>]</span>honoured by all the world; like the elephant of the
quarters,<a class="noteref" id="xd21e827src" href="#xd21e827" name=
"xd21e827src">15</a> he constantly poured forth a stream of generosity.
He was a worker of wonders, an offerer of sacrifices, a mirror of moral
law, a source of the arts, a native home of virtue; a spring of the
ambrosial sweetness of poetry, a mountain of sunrise to all his
friends,<a class="noteref" id="xd21e837src" href="#xd21e837" name=
"xd21e837src">16</a> and a direful comet to all his foes.
(<span>9</span>) He was, moreover, a founder of literary societies, a
refuge for men of taste, a rejecter of haughty bowholders, a leader
among the bold, a chief among the wise. He was a cause of gladness to
the humble, as Vainateya<a class="noteref" id="xd21e843src" href=
"#xd21e843" name="xd21e843src">17</a> was to Vinatā. He rooted up
with the point of his bow the boundary-mountains of his foes as
Prithurāja did the noble mountains. He mocked Kṛishṇa,
also, for while the latter made his boast of his man-lion form, he
himself smote down the hearts of his foes by his very name, and while
Kṛishṇa wearied the universe with his three steps, he
subdued the whole world by one heroic effort. Glory long dwelt on the
watered edge of his sword, as if to wash off the stain of contact with
a thousand base chieftains, which had clung to her too long.</p>
<p>By the indwelling of Dharma in his mind, Yama in his wrath, Kuvera
in his kindness, Agni in his splendour, Earth in his arm, Lakshmī
in his glance, Sarasvatī in his eloquence, (<span>10</span>) the
Moon in his face, the Wind in his might, Bṛihaspati in his
knowledge, Love in his beauty, the Sun in his glory, he resembled holy
Nārāyaṇa, whose nature manifests every form, and who is
the very essence of deity. Royal glory came to him once for all, like a
woman coming to meet her lover, on the nights of battle stormy with the
showers of ichor from the elephants’ temples, and stood by him in
the midst of the darkness of thousands of coats of mail, loosened from
the doors of the breasts of warriors. She seemed to be drawn
irresistibly by his sword, which was uneven in its edge, by reason of
the drops of water forced out by the pressure of his strong hand, and
which <span class="pagenum">[<a id="pb5" href="#pb5" name=
"pb5">5</a>]</span>was decked with large pearls clinging to it when he
clove the frontal bones of wild elephants. The flame of his majesty
burnt day and night, as if it were a fire within his foes’ fair
wives, albeit reft of their lords, as if he would destroy the husbands
now only enshrined in their hearts.</p>
<p>(<span>11</span>) While he, having subdued the earth, was guardian
of the world, the only mixing of colour<a class="noteref" id=
"xd21e865src" href="#xd21e865" name="xd21e865src">18</a> was in
painting; the only pulling of hair in caresses; the only strict fetters
in the laws of poetry; the only care was concerning moral law; the only
deception was in dreams; the only golden rods<a class="noteref" id=
"xd21e868src" href="#xd21e868" name="xd21e868src">19</a> were in
umbrellas. Banners alone trembled; songs alone showed
variations<a class="noteref" id="xd21e871src" href="#xd21e871" name=
"xd21e871src">20</a>; elephants alone were rampant;<a class="noteref"
id="xd21e874src" href="#xd21e874" name="xd21e874src">21</a> bows alone
had severed cords;<a class="noteref" id="xd21e887src" href="#xd21e887"
name="xd21e887src">22</a> lattice windows alone had ensnaring network;
lovers’ disputes alone caused sending of messengers; dice and
chessmen alone left empty squares; and his subjects had no deserted
homes. Under him, too, there was only fear of the next world, only
twisting in the curls of the zenana women, only loquacity in anklets,
only taking the hand<a class="noteref" id="xd21e890src" href=
"#xd21e890" name="xd21e890src">23</a> in marriage, only shedding of
tears from the smoke of ceaseless sacrificial fires; the only sound of
the lash was for horses, while the only twang of the bow was
Love’s.</p>
<p>(<span>15</span>) When the thousand-rayed sun, bursting open the
young lotus-buds, had not long risen, though it had lost somewhat of
the pinkness of dawn, a portress approached the king in his hall of
audience, and humbly addressed him. Her form was lovely, yet
awe-inspiring, and with the scimitar (a weapon rarely worn by women)
hanging at her left side, was like a sandal-tree girt by a snake. Her
bosom glistened with rich sandal ointment like the heavenly Ganges when
the frontal-bone of Airāvata rises from its waters.
(<span>16</span>) The chiefs bent before her seemed, by her reflection
on their crests, to bear her on their foreheads as a royal command in
human form. Like autumn,<a class="noteref" id="xd21e901src" href=
"#xd21e901" name="xd21e901src">24</a> she was robed in the whiteness of
haṃsas; like the blade <span class="pagenum">[<a id="pb6" href=
"#pb6" name="pb6">6</a>]</span>of Paraçurāma she held the
circle of kings in submission; like the forest land of the Vindhyas,
she bore her wand,<a class="noteref" id="xd21e909src" href="#xd21e909"
name="xd21e909src">25</a> and she seemed the very guardian-goddess of
the realm. Placing on the ground her lotus hand and knee, she thus
spake: ‘Sire, there stands at the gate a Caṇḍāla
maiden from the South, a royal glory of the race of that
Triçaṃku<a class="noteref" id="xd21e913src" href=
"#xd21e913" name="xd21e913src">26</a> who climbed the sky, but fell
from it at the murmur of wrathful Indra. She bears a parrot in a cage,
and bids me thus hail your majesty: “Sire, thou, like the ocean,
art alone worthy to receive the treasures of the whole earth. In the
thought that this bird is a marvel, and the treasure of the whole
earth, I bring it to lay at thy feet, and desire to behold thee.”
(<span>17</span>) Thou, 0 king, hast heard her message, and must
decide!’ So saying, she ended her speech. The king, whose
curiosity was aroused, looked at the chiefs around him, and with the
words ‘Why not? Bid her enter?’ gave his permission.</p>
<p>Then the portress, immediately on the king’s order, ushered in
the Caṇḍāla maiden. And she entered and beheld the
king in the midst of a thousand chiefs, like golden-peaked Meru in the
midst of the noble mountains crouching together in fear of
Indra’s thunderbolt; or, in that the brightness of the jewels
scattered on his dress almost concealed his form, like a day of storm,
whereon the eight quarters of the globe are covered by Indra’s
thousand bows. He was sitting on a couch studded with moon-stones,
beneath a small silken canopy, white as the foam of the rivers of
heaven, with its four jewel-encrusted pillars joined by golden chains,
and enwreathed with a rope of large pearls. Many cowries with golden
handles waved around him; (<span>18</span>) his left foot rested on a
footstool of crystal that was like the moon bent in humiliation before
the flashing beauty of his countenance, and was adorned by the
brightness of his feet, which yet were tinged with blue from the light
rays of the sapphire pavement, as though darkened by the sighs of his
conquered foes. His breast, crimsoned by the rubies which shone on his
throne, recalled <span class="pagenum">[<a id="pb7" href="#pb7" name=
"pb7">7</a>]</span>Kṛishṇa, red with blood from the fresh
slaughter of Madhukaiṭabha; his two silken garments, white as the
foam of ambrosia, with pairs of haṃsas painted in yellow on their
hem, waved in the wind raised by the cowries; the fragrant sandal
unguent with which his chest was whitened, besprinkled with saffron
ointment, was like snowy Kailāsa with the early sunshine upon it;
his face was encircled by pearls like stars mistaking it for the moon;
the sapphire bracelets that clasped his arms were as a threat of chains
to bind fickle fortune, or as snakes attracted by the smell of
sandal-wood; (<span>19</span>) the lotus in his ear hung down slightly;
his nose was aquiline, his eyes were like lotuses in full blossom, the
hair grew in a circle between his brows, and was purified by the waters
that inaugurated his possession of universal rule; his forehead was
like a piece of the eighth-day moon made into a block of pure gold,
garlanded with sweet jasmine, like the Western Mountain in the dawn
with the stars growing pale on its brow. He was like the God of Love
when struck by Çiva’s fire, for his body was tawny from
the colour of his ornaments. His hand-maidens surrounded him, as if
they were the goddesses of the quarters of the globe come to worship
him; the earth bore him, as on her heart, through loyalty, in the
reflection of his image in her clear mosaic pavement; fortune seemed
his alone, though by him she was given to all to enjoy.
(<span>20</span>) He was without a second, though his followers were
without number; he trusted only to his own sword, though he had
countless elephants and horses in his retinue; he filled the whole
earth, though he stood in a small space of ground; he rested only on
his bow, and yet was seated on his throne; he shone with the flame of
majesty, though all the fuel of his enemies was uprooted; he had large
eyes, and yet saw the smallest things; he was the home of all virtues,
and yet was overreaching;<a class="noteref" id="xd21e932src" href=
"#xd21e932" name="xd21e932src">27</a> he was beloved of his wives, and
yet was a despotic lord; he was free from intoxication, though he had
an unfailing stream of bounty; he was fair in nature, yet in conduct a
Kṛishṇa;<a class="noteref" id="xd21e942src" href=
"#xd21e942" name="xd21e942src">28</a> he laid <span class=
"pagenum">[<a id="pb8" href="#pb8" name="pb8">8</a>]</span>no heavy
hand<a class="noteref" id="xd21e947src" href="#xd21e947" name=
"xd21e947src">29</a> on his subjects, and yet the whole world rested in
his grasp.</p>
<p>Such was this king. And she yet afar beholding him, with a hand soft
as the petal of a red lotus, and surrounded by a tinkling bracelet, and
clasping the bamboo with its end jagged, (<span>21</span>) struck once
on the mosaic floor to arouse the king; and at the sound, in a moment
the whole assemblage of chiefs turned their eyes from the king to her,
like a herd of wild elephants at the falling of the cocoanut. Then the
king, with the words, ‘Look yonder,’ to his suite, gazed
steadily upon the Caṇḍāla maiden, as she was pointed
out by the portress. Before her went a man, whose hair was hoary with
age, whose eyes were the colour of the red lotus, whose joints, despite
the loss of youth, were firm from incessant labour, whose form, though
that of a Mātanga, was not to be despised, and who wore the white
raiment meet for a court. Behind her went a Caṇḍāla
boy, with locks falling on either shoulder, bearing a cage, the bars of
which, though of gold, shone like emerald from the reflection of the
parrot’s plumage. (<span>22</span>) She herself seemed by the
darkness of her hue to imitate Kṛishṇa when he guilefully
assumed a woman’s attire to take away the amṛita seized by
the demons. She was, as it were, a doll of sapphire walking alone; and
over the blue garment, which reached to her ankle, there fell a veil of
red silk, like evening sunshine falling on blue lotuses. The circle of
her cheek was whitened by the earring that hung from one ear, like the
face of night inlaid with the rays of the rising moon; she had a tawny
tilaka of gorocanā, as if it were a third eye, like Parvatī
in mountaineer’s attire, after the fashion of the garb of
Çiva.</p>
<p>She was like Çrī, darkened by the sapphire glory of
Nārāyaṇa reflected on the robe on her breast; or like
Rati, stained by smoke which rose as Madana was burnt by the fire of
wrathful Çiva; or like Yamunā, fleeing in fear of being
drawn along by the ploughshare of wild Balarāma; <span class=
"pagenum">[<a id="pb9" href="#pb9" name="pb9">9</a>]</span>or, from the
rich lac that turned her lotus feet into budding shoots, like
Durgā, with her feet crimsoned by the blood of the Asura Mahisha
she had just trampled upon.</p>
<p>(<span>23</span>) Her nails were rosy from the pink glow of her
fingers; the mosaic pavement seemed too hard for her touch, and she
came forward, placing her feet like tender twigs upon the ground.</p>
<p>The rays of her anklets, rising in flame-colour, seemed to encircle
her as with the arms of Agni, as though, by his love for her beauty, he
would purify the stain of her birth, and so set the Creator at
naught.</p>
<p>Her girdle was like the stars wreathed on the brow of the elephant
of Love; and her necklace was a rope of large bright pearls, like the
stream of Gangā just tinged by Yamunā.</p>
<p>Like autumn, she opened her lotus eyes; like the rainy season, she
had cloudy tresses; like the circle of the Malaya Hills, she was
wreathed with sandal; (<span>24</span>) like the zodiac, she was decked
with starry gems;<a class="noteref" id="xd21e978src" href="#xd21e978"
name="xd21e978src">30</a> like Çrī, she had the fairness of
a lotus in her hand; like a swoon, she entranced the heart; like a
forest, she was endowed with living<a class="noteref" id="xd21e987src"
href="#xd21e987" name="xd21e987src">31</a> beauty; like the child of a
goddess, she was claimed by no tribe;<a class="noteref" id=
"xd21e990src" href="#xd21e990" name="xd21e990src">32</a> like sleep,
she charmed the eyes; as a lotus-pool in a wood is troubled by
elephants, so was she dimmed by her Mātanga<a class="noteref" id=
"xd21e999src" href="#xd21e999" name="xd21e999src">33</a> birth; like a
spirit, she might not be touched; like a letter, she gladdened the eyes
alone; like the blossoms of spring, she lacked the jāti
flower;<a class="noteref" id="xd21e1009src" href="#xd21e1009" name=
"xd21e1009src">34</a> her slender waist, like the line of Love’s
bow, could be spanned by the hands; with her curly hair, she was like
the Lakshmī of the Yaksha king in Alaka.<a class="noteref" id=
"xd21e1015src" href="#xd21e1015" name="xd21e1015src">35</a> She had but
reached the flower of her youth, and was beautiful exceedingly. And the
king was amazed; and the thought arose in his mind, (<span>25</span>)
‘Ill-placed was the labour of the Creator in producing this
beauty! For if she has been created as <span class="pagenum">[<a id=
"pb10" href="#pb10" name="pb10">10</a>]</span>though in mockery of her
Caṇḍāla form, such that all the world’s wealth
of loveliness is laughed to scorn by her own, why was she born in a
race with which none can mate? Surely by thought alone did
Prajāpati create her, fearing the penalties of contact with the
Mātanga race, else whence this unsullied radiance, a grace that
belongs not to limbs sullied by touch? Moreover, though fair in form,
by the baseness of her birth, whereby she, like a Lakshmī of the
lower world, is a perpetual reproach to the gods,<a class="noteref" id=
"xd21e1031src" href="#xd21e1031" name="xd21e1031src">36</a> she, lovely
as she is, causes fear in Brahma, the maker of so strange a
union.’ While the king was thus thinking the maiden, garlanded
with flowers, that fell over her ears, bowed herself before him with a
confidence beyond her years. And when she had made her reverence and
stepped on to the mosaic floor, her attendant, taking the parrot, which
had just entered the cage, advanced a few steps, and, showing it to the
king, said: ‘Sire, this parrot, by name Vaiçampāyana,
knows the meaning of all the çāstras, is expert in the
practice of royal policy, (<span>26</span>) skilled in tales, history,
and Purāṇas, and acquainted with songs and with musical
intervals. He recites, and himself composes graceful and incomparable
modern romances, love-stories, plays, and poems, and the like; he is
versed in witticisms, and is an unrivalled disciple of the
vīnā, flute, and drum. He is skilled in displaying the
different movements of dancing, dextrous in painting, very bold in
play, ready in resources to calm a maiden angered in a lover’s
quarrel, and familiar with the characteristics of elephants, horses,
men, and women. He is the gem of the whole earth; and in the thought
that treasures belong to thee, as pearls to the ocean, the daughter of
my lord has brought him hither to thy feet, O king! Let him be accepted
as thine.’</p>
<p>Having thus said, he laid the cage before the king and retired.
(<span>27</span>) And when he was gone, the king of birds, standing
before the king, and raising his right foot, having uttered the words,
‘All hail!’ recited to the king, in a song <span class=
"pagenum">[<a id="pb11" href="#pb11" name="pb11">11</a>]</span>perfect
in the enunciation of each syllable and accent, a verse<a class=
"noteref" id="xd21e1044src" href="#xd21e1044" name=
"xd21e1044src">37</a> to this effect:</p>
<div class="lgouter">
<p class="line">‘The bosoms of your foemen’s queens now
mourn,</p>
<p class="line">Keeping a fast of widowed solitude,</p>
<p class="line">Bathed in salt tears, of pearl-wreaths all forlorn,</p>
<p class="line">Scorched by their sad hearts’ too close
neighbourhood.’</p>
</div>
<p class="first">And the king, having heard it, was amazed, and
joyfully addressed his minister Kumārapālita, who sat close
to him on a costly golden throne, like Bṛihaspati in his mastery
of political philosophy, aged, of noble birth, first in the circle of
wise councillors: ‘Thou hast heard the bird’s clear
enunciation of consonants, and the sweetness of his intonation. This,
in the first place, is a great marvel, that he should raise a song in
which the syllables are clearly separated; and there is a combination
of correctness with clearness in the vowels and <i>anunāsikas</i>.
(<span>28</span>) Then, again, we had something more than that: for in
him, though a lower creation, are found the accomplishments, as it
were, of a man, in a pleasurable art, and the course of his song is
inspired by knowledge. For it was he who, with the cry, “All
hail!” straightened his right foot and sang this song concerning
me, whereas, generally, birds and beasts are only skilled in the
science of fearing, eating, pairing, and sleeping. This is most
wonderful.’ And when the king had said this,
Kumārapālita, with a slight smile, replied: ‘Where is
the wonder? For all kinds of birds, beginning with the parrot and the
maina, repeat a sound once heard, as thou, O king, knowest; so it is no
wonder that exceeding skill is produced either by the efforts of men,
or in consequence of perfection gained in a former birth. Moreover,
they formerly possessed a voice like that of men, with clear utterance.
The indistinct speech of parrots, as well as the change in
elephants’ tongues, arose from a curse of Agni.’</p>
<p>Hardly had he thus spoken when there arose the blast of the mid-day
conch, following the roar of the drum distinctly struck at the
completion of the hour, and <span class="pagenum">[<a id="pb12" href=
"#pb12" name="pb12">12</a>]</span>announcing that the sun had reached
the zenith. (<span>29</span>) And, hearing this, the king dismissed his
band of chiefs, as the hour for bathing was at hand, and arose from his
hall of audience.</p>
<p>Then, as he started, the great chiefs thronged together as they
rose, tearing their silk raiment with the leaf-work of their bracelets,
as it fell from its place in the hurried movement. Their necklaces were
swinging with the shock; the quarters of space were made tawny by
showers of fragrant sandal-powder and saffron scattered from their
limbs in their restlessness; the bees arose in swarms from their
garlands of mālatī flowers, all quivering; their cheeks were
caressed by the lotuses in their ears, half hanging down; their strings
of pearls were trembling on their bosoms—each longed in his
self-consciousness to pay his respects to the king as he departed.</p>
<p>The hall of audience was astir on all sides with the sound of the
anklets of the cowrie bearers as they disappeared in all directions,
bearing the cowries on their shoulders, their gems tinkling at every
step, broken by the cry of the kalahaṃsas, eager to drink the
lotus honey; (<span>30</span>) with the pleasant music of the jewelled
girdles and wreaths of the dancing-girls coming to pay their respects
as they struck their breast and sides; with the cries of the
kalahaṃsas of the palace lake, which, charmed by the sound of the
anklets, whitened the broad steps of the hall of audience; with the
voices of the tame cranes, eager for the sound of the girdles,
screaming more and more with a prolonged outcry, like the scratching of
bell-metal; with the heavy tramp on the floor of the hall of audience
struck by the feet of a hundred neighbouring chiefs suddenly departing,
which seemed to shake the earth like a hurricane; with the cry of
‘Look!’ from the wand-bearing ushers, who were driving the
people in confusion before them, and shouting loudly, yet
good-naturedly, ‘Behold!’ long and shrill, resounding far
by its echo in the bowers of the palace; (<span>31</span>) with the
ringing of the pavement as it was scratched by the points of diadems
with their projecting aigrettes, as the <span class="pagenum">[<a id=
"pb13" href="#pb13" name="pb13">13</a>]</span>kings swiftly bent till
their trembling crest-gems touched the ground; with the tinkling of the
earrings as they rang on the hard mosaic in their owners’
obeisance; with the space-pervading din of the bards reciting
auspicious verses, and coming forward with the pleasant continuous cry,
‘Long life and victory to our king!’; with the hum of the
bees as they rose up leaving the flowers, by reason of the turmoil of
the hundreds of departing feet; with the clash of the jewelled pillars
on which the gems were set jangling from being struck by the points of
the bracelets as the chieftains fell hastily prostrate in their
confusion. The king then dismissed the assembled chiefs, saying,
‘Rest awhile’; and after saying to the
Caṇḍāla maiden, ‘Let Vaiçampāyana be
taken into the inner apartments,’ and giving the order to his
betel-nut bearer, he went, accompanied by a few favourite princes, to
his private apartments. There, laying aside his adornments, like the
sun divested of his rays, or the sky bare of moon and stars, he entered
the hall of exercise, where all was duly prepared. Having taken
pleasant exercise therein with the princes of his own age,
(<span>32</span>) he then entered the bathing-place, which was covered
with a white canopy, surrounded by the verses of many a bard. It had a
gold bath, filled with scented water in its midst, with a crystal
bathing-seat placed by it, and was adorned with pitchers placed on one
side, full of most fragrant waters, having their mouths darkened by
bees attracted by the odour, as if they were covered with blue cloths,
from fear of the heat. (<span>33</span>) Then the hand-maidens, some
darkened by the reflection of their emerald jars, like embodied lotuses
with their leafy cups, some holding silver pitchers, like night with a
stream of light shed by the full moon, duly besprinkled the king.
(<span>34</span>) Straightway there arose a blare of the trumpets
sounded for bathing, penetrating all the hollows of the universe,
accompanied by the din of song, lute, flute, drum, cymbal, and tabor,
resounding shrilly in diverse tones, mingled with the uproar of a
multitude of bards, and cleaving the path of hearing. Then, in due
order, the <span class="pagenum">[<a id="pb14" href="#pb14" name=
"pb14">14</a>]</span>king put upon him two white garments, light as a
shed snake-skin, and wearing a turban, with an edge of fine silk, pure
as a fleck of white cloud, like Himālaya with the stream of the
heavenly river falling upon it, he made his libation to the
Pitṛis with a handful of water, consecrated by a hymn, and then,
prostrating himself before the sun, proceeded to the temple. When he
had worshipped Çiva, and made an offering to Agni,
(<span>35</span>) his limbs were anointed in the perfuming-room with
sandal-wood, sweetened with the fragrance of saffron, camphor, and
musk, the scent of which was followed by murmuring bees; he put on a
chaplet of scented mālatī flowers, changed his garb, and,
with no adornment save his jewelled earrings, he, together with the
kings, for whom a fitting meal was prepared, broke his fast, with the
pleasure that arises from the enjoyment of viands of sweet savour.
Then, having drunk of a fragrant drug, rinsed his mouth, and taken his
betel, he arose from his daïs, with its bright mosaic pavement.
The portress, who was close by, hastened to him, and leaning on her
arm, he went to the hall of audience, followed by the attendants worthy
to enter the inner apartments, whose palms were like boughs, very hard
from their firm grasp of their wands.</p>
<p>The hall showed as though walled with crystal by reason of the white
silk that draped its ends; the jewelled floor was watered to coolness
with sandal-water, to which was added very fragrant musk; the pure
mosaic was ceaselessly strewn with masses of blossoms, as the sky with
its bevy of stars; (<span>36</span>) many a golden pillar shone forth,
purified with scented water, and decked with countless images, as
though with the household gods in their niches; aloe spread its
fragrance richly; the whole was dominated by an alcove, which held a
couch white as a cloud after storm, with a flower-scented covering, a
pillow of fine linen at the head, castors encrusted with gems, and a
jewelled footstool by its side, like the peak of Himālaya to
behold.</p>
<p>Reclining on this couch, while a maiden, seated on the ground,
having placed in her bosom the dagger she was <span class=
"pagenum">[<a id="pb15" href="#pb15" name="pb15">15</a>]</span>wont to
bear, gently rubbed his feet with a palm soft as the leaves of fresh
lotuses, the king rested for a short time, and held converse on many a
theme with the kings, ministers, and friends whose presence was meet
for that hour.</p>
<p>He then bade the portress, who was at hand, to fetch
Vaiçampāyana from the women’s apartments, for he had
become curious to learn his story. And she, bending hand and knee to
the ground, with the words ‘Thy will shall be done!’ taking
the command on her head, fulfilled his bidding. (<span>37</span>) Soon
Vaiçampāyana approached the king, having his cage
<span class="corr" id="xd21e1116" title="Source: born">borne</span> by
the portress, under the escort of a herald, leaning on a gold staff,
slightly bent, white robed, wearing a top-knot silvered with age, slow
in gait, and tremulous in speech, like an aged flamingo in his love for
the race of birds, who, placing his palm on the ground, thus delivered
his message: ‘Sire, the queens send thee word that by thy command
this Vaiçampāyana has been bathed and fed, and is now
brought by the portress to thy feet.’ Thus speaking, he retired,
and the king asked Vaiçampāyana: ‘Hast thou in the
interval eaten food sufficient and to thy taste?’
‘Sire,’ replied he, ‘what have I not eaten? I have
drunk my fill of the juice of the jambū fruit, aromatically sweet,
pink and blue as a cuckoo’s eye in the gladness of spring; I have
cracked the pomegranate seeds, bright as pearls wet with blood, which
lions’ claws have torn from the frontal bones of elephants. I
have torn at my will old myrobalans, green as lotus leaves, and sweet
as grapes. (<span>38</span>) But what need of further words? For
everything brought by the queens with their own hands turns to
ambrosia.’ And the king, rebuking his talk, said: ‘Let all
this cease for a while, and do thou remove our curiosity. Tell us from
the very beginning the whole history of thy birth—in what
country, and how wert thou born, and by whom was thy name given? Who
were thy father and mother? How came thine attainment of the Vedas, and
thine acquaintance with the Çāstras, and thy skill in the
fine arts? What caused thy remembrance of a <span class=
"pagenum">[<a id="pb16" href="#pb16" name="pb16">16</a>]</span>former
birth? Was it a special boon given thee? Or dost thou dwell in
disguise, wearing the form only of a bird, and where didst thou
formerly dwell? How old art thou, and how came this bondage of a cage,
and the falling into the hands of a Caṇḍāla maiden,
and thy coming hither?’ Thus respectfully questioned by the king,
whose curiosity was kindled, Vaiçampāyana thought a moment,
and reverently replied, ‘Sire, the tale is long; but if it is thy
pleasure, let it be heard.’</p>
<hr class="tb">
<p>‘There is a forest, by name Vindhya, that embraces the shores
of the eastern and western ocean, and decks the central region as
though it were the earth’s zone. (<span>39</span>) It is
beauteous with trees watered with the ichor of wild elephants, and
bearing on their crests masses of white blossom that rise to the sky
and vie with the stars; in it the pepper-trees, bitten by ospreys in
their spring gladness, spread their boughs; tamāla branches
trampled by young elephants fill it with fragrance; shoots in hue like
the wine-flushed cheeks of Malabārīs, as though roseate with
lac from the feet of wandering wood-nymphs, overshadow it. Bowers there
are, too, wet with drippings from parrot-pierced pomegranates; bowers
in which the ground is covered with torn fruit and leaves shaken down
by restless monkeys from the kakkola trees, or sprinkled with pollen
from ever-falling blossoms, or strewn with couches of clove-branches by
travellers, or hemmed in by fine cocoanuts, ketakīs, karīras,
and bakulas; bowers so fair that with their areca trees girt about with
betel vines, they make a fitting home for a woodland Lakshmī.
Thickly growing ēlās make the wood dark and fragrant, as with
the ichor of wild elephants; (<span>40</span>) hundreds of lions, who
meet their death from barbaric leaders eager to seize the pearls of the
elephants’ frontal-bones still clinging to their mouth and claws,
roam therein; it is fearful as the haunt of death, like the citadel of
Yama, and filled with the buffaloes dear to him; like an army ready for
battle, it has bees resting on its arrow-trees, as the points on
arrows, and the roar of <span class="pagenum">[<a id="pb17" href=
"#pb17" name="pb17">17</a>]</span>the lion is clear as the lion-cry of
onset; it has rhinoceros tusks dreadful as the dagger of Durgā,
and like her is adorned with red sandal-wood; like the story of
Karṇīsuta, it has its Vipula, Acala and Çaça
in the wide mountains haunted by hares,<a class="noteref" id=
"xd21e1136src" href="#xd21e1136" name="xd21e1136src">38</a> that lie
near it; as the twilight of the last eve of an aeon has the frantic
dance of blue-necked Çiva, so has it the dances of blue-necked
peacocks, and bursts into crimson; as the time of churning the ocean
had the glory of Çrī and the tree which grants all desires,
and was surrounded by sweet draughts of Vāruṇa,<a class=
"noteref" id="n41.2src" href="#n41.2" name="n41.2src">39</a> so is it
adorned by Çrī trees and Varuṇa<a class=
"pseudonoteref" href="#n41.2">39</a> trees. It is densely dark, as the
rainy season with clouds, and decked with pools in countless
hundreds;<a class="noteref" id="xd21e1151src" href="#xd21e1151" name=
"xd21e1151src">40</a> like the moon, it is always the haunt of the
bears, and is the home of the deer.<a class="noteref" id="xd21e1154src"
href="#xd21e1154" name="xd21e1154src">41</a> (<span>41</span>) Like a
king’s palace, it is adorned by the tails of cowrie
deer,<a class="noteref" id="xd21e1160src" href="#xd21e1160" name=
"xd21e1160src">42</a> and protected by troops of fierce elephants. Like
Durgā, it is strong of nature,<a class="noteref" id="xd21e1169src"
href="#xd21e1169" name="xd21e1169src">43</a> and haunted by the lion.
Like Sītā, it has its Kuça, and is held by the
wanderer of night.<a class="noteref" id="xd21e1179src" href=
"#xd21e1179" name="xd21e1179src">44</a> Like a maiden in love, it wears
the scent of sandal and musk, and is adorned with a <i>tilaka</i> of
bright aloes;<a class="noteref" id="xd21e1202src" href="#xd21e1202"
name="xd21e1202src">45</a> like a lady in her lover’s absence, it
is fanned with the wind of many a bough, and possessed of
Madana;<a class="noteref" id="xd21e1211src" href="#xd21e1211" name=
"xd21e1211src">46</a> like a child’s neck, it is bright with rows
of tiger’s-claws,<a class="noteref" id="xd21e1220src" href=
"#xd21e1220" name="xd21e1220src">47</a> and adorned with a
rhinoceros;<a class="noteref" id="xd21e1223src" href="#xd21e1223" name=
"xd21e1223src">48</a> like a hall of revelry with its honeyed draughts,
it has hundreds of beehives<a class="noteref" id="xd21e1227src" href=
"#xd21e1227" name="xd21e1227src">49</a> visible, and is strewn with
flowers. In parts it has a circle of earth torn up by the tusks of
large boars, like the end of the world when the circle of the earth was
lifted up by the tusks of Mahāvarāha; <span class=
"pagenum">[<a id="pb18" href="#pb18" name="pb18">18</a>]</span>here,
like the city of Rāvaṇa, it is filled with lofty
çālas<a class="noteref" id="xd21e1232src" href="#xd21e1232"
name="xd21e1232src">50</a> inhabited by restless monkeys;
(<span>42</span>) here it is, like the scene of a recent wedding,
bright with fresh kuça grass, fuel, flowers, acacia, and
palāça; here, it seems to bristle in terror at the
lions’ roar; here, it is vocal with cuckoos wild for joy; here it
is, as if in excitement, resonant with the sound of palms<a class=
"noteref" id="xd21e1244src" href="#xd21e1244" name=
"xd21e1244src">51</a> in the strong wind; here, it drops its
palm-leaves like a widow giving up her earrings; here, like a field of
battle, it is filled with arrowy reeds;<a class="noteref" id=
"xd21e1253src" href="#xd21e1253" name="xd21e1253src">52</a> here, like
Indra’s body, it has a thousand <i>netras</i>;<a class="noteref"
id="xd21e1266src" href="#xd21e1266" name="xd21e1266src">53</a> here,
like Vishṇu’s form, it has the darkness of
tamālas;<a class="noteref" id="xd21e1275src" href="#xd21e1275"
name="xd21e1275src">54</a> here, like the banner of Arjuna’s
chariot, it is blazoned with monkeys; here, like the court of an
earthly king, it is hard of access, through the bamboos; here, like the
city of King Virāṭa, it is guarded by a
Kīcaka;<a class="noteref" id="xd21e1284src" href="#xd21e1284"
name="xd21e1284src">55</a> here, like the Lakshmī of the sky, it
has the tremulous eyes of its deer pursued by the hunter;<a class=
"noteref" id="xd21e1290src" href="#xd21e1290" name=
"xd21e1290src">56</a> here, like an ascetic, it has bark, bushes, and
ragged strips and grass.<a class="noteref" id="xd21e1293src" href=
"#xd21e1293" name="xd21e1293src">57</a> (<span>43</span>) Though
adorned with Saptaparṇa,<a class="noteref" id="xd21e1300src"
href="#xd21e1300" name="xd21e1300src">58</a> it yet possesses leaves
innumerable; though honoured by ascetics, it is yet very
savage;<a class="noteref" id="xd21e1309src" href="#xd21e1309" name=
"xd21e1309src">59</a> though in its season of blossom, it is yet most
pure.</p>
<p>‘In that forest there is a hermitage, famed throughout the
world—a very birthplace of Dharma. It is adorned with trees
tended by Lopāmudrā as her own children, fed with water
sprinkled by her own hands, and trenched round by herself. She was the
wife of the great ascetic Agastya; he it was who at the prayer of Indra
drank up the waters of ocean, and who, when the Vindhya mountains, by a
thousand wide peaks stretching to the sky in <span class=
"pagenum">[<a id="pb19" href="#pb19" name="pb19">19</a>]</span>rivalry
of Meru, were striving to stop the course of the sun’s chariot,
and were despising the prayers of all the gods, yet had his commands
obeyed by them; who digested the demon Vātāpi by his inward
fire; who had the dust of his feet kissed by the tips of the gold
ornaments on the crests of gods and demons; who adorned the brow of the
Southern Region; and who manifested his majesty by casting Nahusha down
from heaven by the mere force of his murmur.</p>
<p>(<span>44</span>) ‘The hermitage is also hallowed by
Lopāmudrā’s son Dṛiḍhadasyu, an ascetic,
bearing his staff of palāça,<a class="noteref" id=
"xd21e1327src" href="#xd21e1327" name="xd21e1327src">60</a> wearing a
sectarial mark made of purifying ashes, clothed in strips of
kuça grass, girt with muñja, holding a cup of green
leaves in his roaming from hut to hut to ask alms. From the large
supply of fuel he brought, he was surnamed by his father
Fuelbearer.</p>
<p>‘The place is also darkened in many a spot by green parrots
and by plantain groves, and is girt by the river Godāverī,
which, like a dutiful wife, followed the path of the ocean when drunk
by Agastya.</p>
<p>‘There, too, Rāma, when he gave up his kingdom to keep
his father’s promise, dwelt happily for some time at
Pañcavaṭī with Sītā, following the great
ascetic Agastya, living in a pleasant hut made by Lakshmaṇa, even
Rāma, the vexer of the triumphs of Rāvaṇa’s
glory.<a class="noteref" id="xd21e1335src" href="#xd21e1335" name=
"xd21e1335src">61</a></p>
<p>‘There, even now, the trees, though the hermitage has long
been empty, show, as it were, in the lines of white doves softly
nestling in the boughs, the hermits’ pure lines of sacrificial
smoke clinging to them; and there a glow bursts forth on the shoots of
creepers, as if it had passed to them from Sītā’s hand
as she offered flowers of oblation; (<span>45</span>) there the water
of ocean drunk and sent forth by the ascetic seems to have been wholly
distributed among the great lakes round the hermitage; there the wood,
with its fresh foliage, shines as if its roots had been <span class=
"pagenum">[<a id="pb20" href="#pb20" name="pb20">20</a>]</span>watered
with the blood of countless hosts of demons struck down by
Rāma’s many keen shafts, and as if now its
palaāças were stained with their crimson hue; there, even
yet, the old deer nurtured by Sītā, when they hear the deep
roar of fresh clouds in the rainy season, think on the twang of
Rāma’s bow penetrating all the hollows of the universe, and
refuse their mouthfuls of fresh grass, while their eyes are dimmed by
ceaseless tears, as they see a deserted world, and their own horns
crumbling from age; there, too, the golden deer, as if it had been
incited by the rest of the forest deer slain in the ceaseless chase,
deceived Sītā, and led the son of Raghu far astray; there,
too, in their grief for the bitter loss of Sītā, Rāma
and Lakshmaṇa seized by Kabandha, like an eclipse of sun and moon
heralding the death of Rāvaṇa, filled the universe with a
mighty dread; (<span>46</span>) there, too, the arm of Yojanabāhu,
struck off by Rāma’s arrow, caused fear in the saints as it
lay on the ground, lest it should be the serpent form of Nahusha,
brought back by Agastya’s curse; there, even now, foresters
behold Sītā painted inside the hut by her husband to solace
his bereavement, as if she were again rising from the ground in her
longing to see her husband’s home.</p>
<p>‘Not far from that hermitage of Agastya, of which the ancient
history is yet clearly to be seen, is a lotus lake called Pampā.
It stands near that hermitage, as if it were a second ocean made by the
Creator in rivalry with Agastya, at the prompting of Varuṇa,
wrathful at the drinking of ocean; it is like the sky fallen on earth
to bind together the fragments of the eight quarters when severed in
the day of doom.<a class="noteref" id="xd21e1356src" href="#xd21e1356"
name="xd21e1356src">62</a> (<span>48</span>) It is, indeed, a peerless
home of waters, and its depth and extent none can tell. There, even
now, the wanderer may see pairs of cakravākas, with their wings
turned to blue by the gleam of the blossoming lotuses, as if they were
swallowed up by the impersonate curse of Rāma.</p>
<p>‘On the left bank of that lake, and near a clump of palms
<span class="pagenum">[<a id="pb21" href="#pb21" name=
"pb21">21</a>]</span>broken by Rāma’s arrows, was a large
old çālmalī tree.<a class="noteref" id="xd21e1366src"
href="#xd21e1366" name="xd21e1366src">63</a> It shows as though it were
enclosed in a large trench, because its roots are always encircled by
an old snake, like the trunk of the elephants of the quarters;
(<span>49</span>) it seems to be mantled with the slough of serpents,
which hangs on its lofty trunk and waves in the wind; it strives to
compass the measurement of the circle of space by its many boughs
spreading through the firmament, and so to imitate Çiva, whose
thousand arms are outstretched in his wild dance at the day of doom,
and who wears the moon on his crest. Through its weight of years, it
clings for support even to the shoulder of the wind; it is girt with
creepers that cover its whole trunk, and stand out like the thick veins
of old age. Thorns have gathered on its surface like the moles of old
age; not even the thick clouds by which its foliage is bedewed can
behold its top, when, after drinking the waters of ocean, they return
from all sides to the sky, and pause for a moment, weary with their
load of water, like birds amongst its boughs. From its great height, it
seems to be on tiptoe to look<a class="noteref" id="xd21e1374src" href=
"#xd21e1374" name="xd21e1374src">64</a> at the glory of the
Nandana<a class="noteref" id="xd21e1377src" href="#xd21e1377" name=
"xd21e1377src">65</a> Wood; its topmost branches are whitened by
cotton, which men might mistake for foam dropped from the corners of
their mouths by the sun’s steeds as, beset with weariness of
their path through the sky, they come near it in their course overhead;
(<span>50</span>) it has a root that will last for an aeon, for, with
the garland of drunken bees sticking to the ichor which clings to it
where the cheeks of woodland elephants are rubbed against it, it seems
to be held motionless by iron chains; it seems alive with swarms of
bees, flashing in and out of its hollow trunk. It beholds the alighting
of the wings of birds, as Duryodhana receives proofs of
Çakuni’s<a class="noteref" id="xd21e1384src" href=
"#xd21e1384" name="xd21e1384src">66</a> partizanship; like
Kṛishṇa, it is encircled by a woodland chaplet;<a class=
"noteref" id="xd21e1395src" href="#xd21e1395" name=
"xd21e1395src">67</a> like a mass of fresh clouds its rising is seen in
the sky. It is a temple whence woodland <span class="pagenum">[<a id=
"pb22" href="#pb22" name="pb22">22</a>]</span>goddesses can look out
upon the whole world. It is the king of the Daṇḍaka Wood,
the leader of the lordly trees, the friend of the Vindhya Mountains,
and it seems to embrace with the arms of its boughs the whole Vindhya
Forest. There, on the edge of the boughs, in the centre of the
crevices, amongst the twigs, in the joints of the trunks, in the holes
of the rotten bark, flocks of parrots have taken their abode. From its
spaciousness, they have confidently built in it their thousand nests;
from its steepness, they have come to it fearlessly from every quarter.
Though its leaves are thin with age, this lord of the forest still
looks green with dense foliage, as they rest upon it day and night.
(<span>51</span>) In it they spend the nights in their own nests, and
daily, as they rise, they form lines in the sky; they show in heaven
like Yamunā with her wide streams scattered by the tossing of
Bala’s ploughshare in his passion; they suggest a lotus-bed of
the heavenly Ganges flowing away, uprooted by the elephant of heaven;
they show forth a sky streaked, as it were, with the brightness of the
steeds of the sun’s chariot; they wear the semblance of a moving
floor of emerald; they stretch out in the lake of heaven like long
twines of Vallisneria; they fan the faces of the quarters wearied with
the mass of the sun’s keen rays, with their wings spread against
the sky like plantain leaves; they form a grassy path stretching
through the heaven, and as they roam they grace the firmament with a
rainbow. After their meal they return to the young birds which stay in
the nest, and give them, from beaks pink as tiger’s claws
reddened with the blood of slain deer, the juice of fruits and many a
dainty morsel of rice-clusters, for by their deep love to their
children all their other likings are subdued; (<span>52</span>) then
they spend the night in this same tree with their young under their
wings.</p>
<p>‘Now my father, who by reason of his great age barely dragged
on his life, dwelt with my mother in a certain old hollow, and to him I
was, by the decree of Fate, born as his only son. My mother, overcome
by the pains of child-birth when I was born, went to another world,
and, in <span class="pagenum">[<a id="pb23" href="#pb23" name=
"pb23">23</a>]</span>spite of his grief for the death of his loved
wife, my father, from love to his child, checked the keen onrush of his
sorrow, and devoted himself in his loneliness wholly to my nurture.
From his great age, the wide wings he raised had lost their power of
flight, and hung loose from his shoulders, so that when he shook them
he seemed to be trying to shake off the painful old age that clung to
his body, while his few remaining tail feathers were broken like a
tatter of kuça grass; and yet, though he was unable to wander
far, he gathered up bits of fruit torn down by parrots and fallen at
the foot of the tree, and picked up grains of rice from rice-stalks
that had fallen from other nests, with a beak the point of which was
broken and the edge worn away and rubbed by breaking rice-clusters, and
pink as the stalk of the sephālikā flower when still hard,
and he daily made his own meal on what I left.</p>
<p>(<span>53</span>) ‘But one day I heard a sound of the tumult
of the chase. The moon, reddened by the glow of dawn, was descending to
the shore of the Western Ocean, from the island of the heavenly Ganges,
like an old haṃsa with its wings reddened by the honey of the
heavenly lotus-bed; the circle of space was widening, and was white as
the hair of a ranku deer; the throng of stars, like flowers strewn on
the pavement of heaven, were being cast away by the sun’s long
rays, as if they were brooms of rubies, for they were red as a
lion’s mane dyed in elephant’s blood, or pink as sticks of
burning lac; the cluster of the Seven Sages was, as it were, descending
the bank of the Mānasa Lake, and rested on the northern quarter to
worship the dawn; the Western Ocean was lifting a mass of pearls,
scattered from open shells on its shore, as though the stars, melted by
the sun’s rays, had fallen on it, whitening the surface of its
alluvial islands. The wood was dropping dew; its peacocks were awake;
its lions were yawning; (<span>54</span>) its wild elephants were
wakened by herds of she-elephants, and it, with its boughs raised like
reverential hands, sent up towards the sun, as he rested on the peak of
the Eastern Mountain, a mass of flowers, the filaments of which were
heavy with <span class="pagenum">[<a id="pb24" href="#pb24" name=
"pb24">24</a>]</span>the night dews. The lines of sacrificial smoke
from the hermitages, gray as the hair of an ass, were gleaming like
banners of holiness, and rested like doves on the tree-tops whereon the
wood-nymphs dwelt. The morning breeze was blowing, and roamed softly,
for it was weary at the end of night; it gladdened swarms of bees by
the flowers’ perfume; it rained showers of honey dew from the
opened lotuses; it was eager to teach the dancing creepers with their
waving boughs; it carried drops of foam from the rumination of woodland
buffaloes; it removed the perspiration of the weary mountaineers; it
shook the lotuses, and bore with it the dewdrops. The bees, who ought
to be the drums on the elephant’s frontal-bones to recite
auspicious songs for the wakening of the day lotus-groves, now sent up
their hum from the hearts of the night-lotuses, as their wings were
clogged in the closing petals; (<span>55</span>) the deer of the wood
had the markings on their breast, gray with resting on the salt ground,
and slowly opened eyes, the pupils of which were still squinting with
the remains of sleep, and were caught by the cool morning breeze as if
their eyelashes were held together by heated lac; foresters were
hastening hither and thither; the din of the kalahaṃsas on the
Pampā Lake, sweet to the ear, was now beginning; the pleasant
flapping of the wild elephant’s ears breaking forth caused the
peacocks to dance; in time the sun himself slowly arose, and wandered
among the tree-tops round the Pampā Lake, and haunted the mountain
peaks, with rays of madder, like a mass of cowries bending downwards
from the sun’s elephant as he plunges into the sky; the fresh
light sprung from the sun banished the stars, falling on the wood like
the monkey king who had again lost Tārā;<a class="noteref"
id="xd21e1426src" href="#xd21e1426" name="xd21e1426src">68</a> the
morning twilight became visible quickly, occupying the eighth part of
the day, and the sun’s light became clear.</p>
<p>‘The troops of parrots had all started to the places they
desired; that tree seemed empty by reason of the great <span class=
"pagenum">[<a id="pb25" href="#pb25" name=
"pb25">25</a>]</span>stillness, though it had all the young parrots
resting quietly in their nests. (<span>56</span>) My father was still
in his own nest, and I, as from my youth my wings were hardly fledged
and had no strength, was close to him in the hollow, when I suddenly
heard in that forest the sound of the tumult of the chase. It terrified
every woodland creature; it was drawn out by a sound of birds’
wings flying hastily up; it was mingled with cries from the frightened
young elephants; it was increased by the hum of drunken bees, disturbed
on the shaken creepers; it was loud with the noise of wild boars
roaming with raised snouts; it was swollen by the roar of lions wakened
from their sleep in mountain caves; it seemed to shake the trees, and
was great as the noise of the torrents of Ganges, when brought down by
Bhagīratha; and the woodland nymphs listened to it in terror.</p>
<p>‘When I heard this strange sound I began to tremble in my
childishness; the cavity of my ear was almost broken; I shook for fear,
and thinking that my father, who was close by, could help me, I crept
within his wings, loosened as they were by age.</p>
<p>‘Straightway I heard an outcry of “Hence comes the scent
of the lotus beds the leaders of the elephants have trampled! Hence the
perfume of rushes the boars have chewed! Hence the keen fragrance of
gum-olibanum the young elephants have divided! Hence the rustling of
dry leaves shaken down! (<span>57</span>) Hence the dust of antheaps
that the horns of wild buffaloes have cleft like thunderbolts! Hence
came a herd of deer! Hence a troop of wild elephants! Hence a band of
wild boars! Hence a multitude of wild buffaloes! Hence the shriek of a
circle of peacocks! Hence the murmur of partridges! Hence the cry of
ospreys! Hence the groan of elephants with their frontal bones torn by
lion’s claws! This is a boar’s path stained with fresh mud!
This a mass of foam from the rumination of deer, darkened by the juice
of mouthfuls of grass just eaten! This the hum of bees garrulous as
they cling to the scent left by the rubbing of elephants’
foreheads with <span class="pagenum">[<a id="pb26" href="#pb26" name=
"pb26">26</a>]</span>ichor flowing! That the path of the ruru deer pink
with withered leaves bedewed with blood that has been shed. That is a
mass of shoots on the trees crushed by the feet of elephants! Those are
the gambols of rhinoceroses; that is the lion’s track jagged with
pieces of the elephant’s pearls, pink with blood, and engraved
with a monstrous device by their claws; that is the earth crimsoned
with the blood of the newly born offspring of the does; that is the
path, like a widow’s braid, darkened with the ichor of the lord
of the herd wandering at his will! Follow this row of yaks straight
before us! Quickly occupy this part of the wood where the dung of the
deer is dried! (<span>58</span>) Climb the tree-top! Look out in this
direction! Listen to this sound! Take the bow! Stand in your places!
Let slip the hounds!” The wood trembled at the tumult of the
hosts of men intent on the chase shouting to each other and concealed
in the hollows of the trees.</p>
<p>‘Then that wood was soon shaken on all sides by the roar of
lions struck by the Çabaras’ arrows, deepened by its echo
rebounding from the hollows of the mountains, and strong as the sound
of a drum newly oiled; by the roar from the throats of the elephants
that led the herd, like the growl of thunder, and mixed with the
ceaseless lashing of their trunks, as they came on alone, separated
from the frightened herd; by the piteous cry of the deer, with their
tremulous, terrified eyes, when the hounds suddenly tore their limbs;
by the yell of she-elephants lengthening in grief for the death of
their lord and leader, as they wandered every way with ears raised,
ever pausing to listen to the din, bereft of their slain leaders and
followed by their young; (<span>59</span>) by the bellowing of
she-rhinoceroses seeking with outstretched necks their young, only born
a few days before, and now lost in the panic; by the outcry of birds
flying from the tree-tops, and wandering in confusion; by the tramp of
herds of deer with all the haste of limbs made for speed, seeming to
make the earth quake as it was struck simultaneously by their hurrying
feet; by the twang of bows drawn to the ear, mingled, as they rained
their arrows, <span class="pagenum">[<a id="pb27" href="#pb27" name=
"pb27">27</a>]</span>with the cry from the throats of the loving
she-ospreys; by the clash of swords with their blades whizzing against
the wind and falling on the strong shoulders of buffaloes; and by the
baying of the hounds which, as it was suddenly sent forth, penetrated
all the recesses of the wood.</p>
<p>‘When soon afterwards the noise of the chase was stilled and
the wood had become quiet, like the ocean when its water was stilled by
the ceasing of the churning, or like a mass of clouds silent after the
rainy season, I felt less of fear and became curious, and so, moving a
little from my father’s embrace, (<span>60</span>) I stood in the
hollow, stretched out my neck, and with eyes that, from my
childishness, were yet tremulous with fear, in my eagerness to see what
this thing was, I cast my glance in that direction.</p>
<p>‘Before me I saw the Çabara<a class="noteref" id=
"xd21e1471src" href="#xd21e1471" name="xd21e1471src">69</a> army come
out from the wood like the stream of Narmadā tossed by
Arjuna’s<a class="noteref" id="xd21e1474src" href="#xd21e1474"
name="xd21e1474src">70</a> thousand arms; like a wood of tamālas
stirred by the wind; like all the nights of the dark fortnight rolled
into one; like a solid pillar of antimony shaken by an earthquake; like
a grove of darkness disturbed by sunbeams; like the followers of death
roaming; like the demon world that had burst open hell and risen up;
like a crowd of evil deeds come together; like a caravan of curses of
the many hermits dwelling in the Daṇḍaka Forest; like all
the hosts of Dūshaṇa<a class="noteref" id="xd21e1480src"
href="#xd21e1480" name="xd21e1480src">71</a> and Khara struck by
Rāma as he rained his ceaseless shafts, and they turned into
demons for their hatred to him; like the whole confraternity of the
Iron Age come together; like a band of buffaloes prepared for a plunge
into the water; like a mass of black clouds broken by a blow from a
lion’s paw as he stands on the mountain peak;<a class="noteref"
id="xd21e1483src" href="#xd21e1483" name="xd21e1483src">72</a> like a
throng of meteors risen for the destruction of all form; it darkened
the wood; it numbered many thousands; it <span class="pagenum">[<a id=
"pb28" href="#pb28" name="pb28">28</a>]</span>inspired great dread; it
was like a multitude of demons portending disasters.</p>
<p>(<span>61</span>) ‘And in the midst of that great host of
Çabaras I beheld the Çabara leader, Mātanga by name.
He was yet in early youth; from his great hardness he seemed made of
iron; he was like Ekalavya<a class="noteref" id="xd21e1495src" href=
"#xd21e1495" name="xd21e1495src">73</a> in another birth; from his
growing beard, he was like a young royal elephant with its temples
encircled by its first line of ichor; he filled the wood with beauty
that streamed from him sombre as dark lotuses, like the waters of
Yamunā; he had thick locks curled at the ends and hanging on his
shoulders, like a lion with its mane stained by elephant’s ichor;
his brow was broad; his nose was stern and aquiline; his left side
shone reddened by the faint pink rays of a jewelled snake’s hood
that was made the ornament for one of his ears, like the glow of shoots
that had clung to him from his resting on a leafy couch; he was
perfumed with fragrant ichor, bearing the scent of saptacchada blossoms
torn from the cheeks of an elephant freshly slain, like a stain of
black aloes; (<span>62</span>) he had the heat warded off by a swarm of
bees, like a peacock-feather parasol, flying about blinded by the
scent, as if they were a branch of tamāla; he was marked with
lines of perspiration on his cheek rubbed by his hand, as if Vindhya
Forest, being conquered by his strong arm, were timidly offering homage
under the guise of its slender waving twigs, and he seemed to tinge
space by his eye somewhat pink, as if it were bloodshot, and shedding a
twilight of the night of doom for the deer; he had mighty arms reaching
to his knees, as if the measure of an elephant’s trunk had been
taken in making them, and his shoulders were rough with scars from keen
weapons often used to make an offering of blood to Kālī; the
space round his eyes was bright and broad as the Vindhya Mountain, and
with the drops of dried deer’s blood clinging on it, and the
marking of drops of perspiration, as if they were adorned by large
pearls from an elephant’s frontal bone mixed with guñja
fruit; his chest was scarred by constant and ceaseless <span class=
"pagenum">[<a id="pb29" href="#pb29" name="pb29">29</a>]</span>fatigue;
he was clad in a silk dress red with cochineal, and with his strong
legs he mocked a pair of elephants’ posts stained with
elephants’ ichor; he seemed from his causeless fierceness to have
been marked on his dread brow by a frown that formed three banners, as
if Durgā, propitiated by his great devotion, had marked him with a
trident to denote that he was her servant. (<span>63</span>) He was
accompanied by hounds of every colour, which were his familiar friends;
they showed their weariness by tongues that, dry as they were, seemed
by their natural pinkness to drip deer’s blood, and which hung
down far from tiredness; as their mouths were open they raised the
corners of their lips and showed their flashing teeth clearly, like a
lion’s mane caught between the teeth; their throats were covered
with strings of cowries, and they were hacked by blows from the large
boars’ tusks; though but small, from their great strength they
were like lions’ cubs with their manes ungrown; they were skilled
in initiating the does in widowhood; with them came their wives, very
large, like lionesses coming to beg an amnesty for the lions. He was
surrounded by troops of Çabaras of all kinds: some had seized
elephants’ tusks and the long hair of yaks; some had vessels for
honey made of leaves closely bound; some, like lions, had hands filled
with many a pearl from the frontal bones of elephants; some, like
demons, had pieces of raw flesh; some, like goblins, were carrying the
skins of lions; some, like Jain ascetics, held peacocks’ tails;
some, like children, wore crows’ feathers;<a class="noteref" id=
"xd21e1507src" href="#xd21e1507" name="xd21e1507src">74</a> some
represented Kṛishṇa’s<a class="noteref" id=
"xd21e1510src" href="#xd21e1510" name="xd21e1510src">75</a> exploits by
bearing the elephants’ tusks they had torn out; (<span>64</span>)
some, like the days of the rainy season, had garments dark as
clouds.<a class="noteref" id="xd21e1518src" href="#xd21e1518" name=
"xd21e1518src">76</a> He had his sword-sheath, as a wood its
rhinoceroses;<a class="noteref" id="xd21e1521src" href="#xd21e1521"
name="xd21e1521src">77</a> like a fresh cloud, he held a bow<a class=
"noteref" id="xd21e1524src" href="#xd21e1524" name=
"xd21e1524src">78</a> bright as peacocks’ tails; like the demon
Vaka,<a class="noteref" id="xd21e1528src" href="#xd21e1528" name=
"xd21e1528src">79</a> he possessed a peerless army; like Garuḍa,
he had torn out the teeth <span class="pagenum">[<a id="pb30" href=
"#pb30" name="pb30">30</a>]</span>of many large nāgas;<a class=
"noteref" id="xd21e1541src" href="#xd21e1541" name=
"xd21e1541src">80</a> he was hostile to peacocks, as Bhīshma to
Çikhaṇḍī;<a class="noteref" id="xd21e1552src"
href="#xd21e1552" name="xd21e1552src">81</a> like a summer day, he
always showed a thirst for deer;<a class="noteref" id="xd21e1555src"
href="#xd21e1555" name="xd21e1555src">82</a> like a heavenly genius, he
was impetuous in pride;<a class="noteref" id="xd21e1558src" href=
"#xd21e1558" name="xd21e1558src">83</a> as Vyāsa followed
Yojanagandhā,<a class="noteref" id="xd21e1565src" href=
"#xd21e1565" name="xd21e1565src">84</a> so did he follow the musk deer;
like Ghaṭotkaca, he was dreadful in form;<a class="noteref" id=
"xd21e1568src" href="#xd21e1568" name="xd21e1568src">85</a> as the
locks of Umā were decked with Çiva’s moon, so was he
adorned with the eyes in the peacocks’ tails;<a class="noteref"
id="xd21e1574src" href="#xd21e1574" name="xd21e1574src">86</a> as the
demon Hiraṇyakaçipu<a class="noteref" id="xd21e1583src"
href="#xd21e1583" name="xd21e1583src">87</a> by Mahāvarāha,
so he had his breast torn by the teeth of a great boar;
(<span>65</span>) like an ambitious man,<a class="noteref" id=
"xd21e1592src" href="#xd21e1592" name="xd21e1592src">88</a> he had a
train of captives around him; like a demon, he loved<a class="noteref"
id="xd21e1596src" href="#xd21e1596" name="xd21e1596src">89</a> the
hunters; like the gamut of song, he was closed in by
Nishādas;<a class="noteref" id="xd21e1599src" href="#xd21e1599"
name="xd21e1599src">90</a> like the trident of Durga, he was wet with
the blood of buffaloes; though quite young, he had seen many lives
pass;<a class="noteref" id="xd21e1610src" href="#xd21e1610" name=
"xd21e1610src">91</a> though he had many hounds,<a class="noteref" id=
"xd21e1619src" href="#xd21e1619" name="xd21e1619src">92</a> he lived on
roots and fruits; though of Kṛishṇa’s hue,<a class=
"noteref" id="xd21e1622src" href="#xd21e1622" name=
"xd21e1622src">93</a> he was not good to look on; though he wandered at
will, his mountain fort<a class="noteref" id="xd21e1625src" href=
"#xd21e1625" name="xd21e1625src">94</a> was his only refuge; though he
always lived at the foot of a lord of earth,<a class="noteref" id=
"xd21e1629src" href="#xd21e1629" name="xd21e1629src">95</a> he was
unskilled in the service of a king.</p>
<p>‘He was as the child of the Vindhya Mountains, the partial
avatar of death; the born brother of wickedness, the essence of the
Iron Age; horrible as he was, he yet inspired awe by reason of his
natural greatness,<a class="noteref" id="xd21e1634src" href=
"#xd21e1634" name="xd21e1634src">96</a> and his form could not be
surpassed.<a class="noteref" id="xd21e1643src" href="#xd21e1643" name=
"xd21e1643src">97</a> His name I afterwards learnt. In my mind was this
thought: “Ah, the life of <span class="pagenum">[<a id="pb31"
href="#pb31" name="pb31">31</a>]</span>these men is full of folly, and
their career is blamed by the good. (<span>66</span>) For their one
religion is offering human flesh to Durgā; their meat, mead, and
so forth, is a meal loathed by the good; their exercise is the chase;
their çastra<a class="noteref" id="xd21e1653src" href=
"#xd21e1653" name="xd21e1653src">98</a> is the cry of the jackal; their
teachers of good and evil are owls;<a class="noteref" id="xd21e1663src"
href="#xd21e1663" name="xd21e1663src">99</a> their knowledge is skill
in birds;<a class="noteref" id="xd21e1666src" href="#xd21e1666" name=
"xd21e1666src">100</a> their bosom friends are dogs; their kingdom is
in deserted woods; their feast is a drinking bout; their friends are
the bows that work their cruel deeds, and arrows, with their heads
smeared, like snakes, with poison, are their helpers; their song is
what draws on bewildered deer; their wives are the wives of others
taken captive; their dwelling is with savage tigers; their worship of
the gods is with the blood of beasts, their sacrifice with flesh, their
livelihood by theft; the snakes’ hood is their ornament; their
cosmetic, elephants’ ichor; and the very wood wherein they may
dwell is utterly destroyed root and branch.”</p>
<p>‘As I was thus thinking, the Çabara leader, desiring to
rest after his wandering through the forest, approached, and, laying
his bow in the shade beneath that very cotton-tree, sat down on a seat
of twigs gathered hastily by his suite. (<span>67</span>) Another
youthful Çabara, coming down hastily, brought to him from the
lake, when he had stirred its waters with his hand, some water aromatic
with lotus-pollen, and freshly-plucked bright lotus-fibres with their
mud washed off; the water was like liquid lapis lazuli, or showed as if
it were painted with a piece of sky fallen from the heat of the
sun’s rays in the day of doom, or had dropped from the
moon’s orb, or were a mass of melted pearl, or as if in its great
purity it was frozen into ice, and could only be distinguished from it
by touch. After drinking it, the Çabara in turn devoured the
lotus-fibres, as Rāhu does the moon’s digits; when he was
rested he rose, and, followed by all his host, who had satisfied their
thirst, he went slowly to his desired goal. But one old Çabara
from that barbarous troop had got no deer’s flesh, and, with a
<span class="pagenum">[<a id="pb32" href="#pb32" name=
"pb32">32</a>]</span>demoniac<a class="noteref" id="xd21e1676src" href=
"#xd21e1676" name="xd21e1676src">101</a> expression coming into his
face in his desire for meat, he lingered a short time by that tree.
(<span>68</span>) As soon as the Çabara leader had vanished,
that old Çabara, with eyes pink as drops of blood and terrible
with their overhanging tawny brows, drank in, as it were, our lives; he
seemed to reckon up the number in the parrots’ nests like a
falcon eager to taste bird’s flesh, and looked up the tree from
its foot, wishing to climb it. The parrots seemed to have drawn their
last breath at that very moment in their terror at the sight of him.
For what is hard for the pitiless? So he climbed the tree easily and
without effort, as if by ladders, though it was as high as many palms,
and the tops of its boughs swept the clouds, and plucked the young
parrots from among its boughs one by one, as if they were its fruit,
for some were not yet strong for flight; some were only a few days old,
and were pink with the down of their birth, so that they might almost
be taken for cotton-flowers;<a class="noteref" id="xd21e1684src" href=
"#xd21e1684" name="xd21e1684src">102</a> some, with their wings just
sprouting, were like fresh lotus-leaves; some were like the Asclepias
fruit; some, with their beaks growing red, had the grace of lotus-buds
with their heads rising pink from slowly unfolding leaves; while some,
under the guise of the ceaseless motion of their heads, seemed to try
to forbid him, though they could not stop him, for he slew them and
cast them on the ground.</p>
<p>(<span>69</span>) ‘But my father, seeing on a sudden this
great, destructive, remediless, overwhelming calamity that had come on
us, trembled doubly, and, with pupils quivering and wandering from fear
of death, cast all round a glance that grief had made vacant and tears
had dimmed; his palate was dry, and he could not help himself, but he
covered me with his wing, though its joints were relaxed by fear, and
bethought himself of what help could avail at such a moment. Swayed
wholly by love, bewildered how to save me, and puzzled what to do, he
stood, holding me to his breast. That miscreant, however, wandering
among the <span class="pagenum">[<a id="pb33" href="#pb33" name=
"pb33">33</a>]</span>boughs, came to the entrance of the hollow, and
stretched out his left arm, dreadful as the body of an old black snake,
with its hand redolent of the raw fat of many boars, and its forearm
marked with weals from ceaseless drawing of the bowstrings, like the
wand of death; and though my father gave many a blow with his beak, and
moaned piteously, that murderous wretch dragged him down and slew him.
(<span>70</span>) Me, however, he somehow did not notice, though I was
within the wings, from my being small and curled into a ball from fear,
and from my not having lived my fated life, but he wrung my
father’s neck and threw him dead upon the ground. Meanwhile I,
with my neck between my father’s feet, clinging quietly to his
breast, fell with him, and, from my having some fated life yet to live,
I found that I had fallen on a large mass of dry leaves, heaped
together by the wind, so that my limbs were not broken. While the
Çabara was getting down from the tree-top, I left my father,
like a heartless wretch, though I should have died with him; but, from
my extreme youth, I knew not the love that belongs to a later age, and
was wholly swayed by the fear that dwells in us from birth; I could
hardly be seen from the likeness of my colour to the fallen leaves; I
tottered along with the help of my wings, which were just beginning to
grow, thinking that I had escaped from the jaws of death, and came to
the foot of a very large tamāla tree close by. Its shoots were
fitted to be the earrings of Çabara women, as if it mocked the
beauty of Vishṇu’s body by the colour of
Balarāma’s dark-blue robe, (<span>71</span>) or as if it
were clad in pure strips of the water of Yamunā; its twigs were
watered by the ichor of wild elephants; it bore the beauty of the
tresses of the Vindhya Forest; the space between its boughs was dark
even by day;<a class="noteref" id="xd21e1700src" href="#xd21e1700"
name="xd21e1700src">103</a> the ground round its root was hollow, and
unpierced by the sun’s rays; and I entered it as if it were the
bosom of my noble father. Then the Çabara came down and
<span class="pagenum">[<a id="pb34" href="#pb34" name=
"pb34">34</a>]</span>gathered up the tiny parrots scattered on the
ground; he bound them hastily in a basket of leaves with a coil of
creepers, and going off with hasty steps by the path trodden by his
leader, he made for that region. I meanwhile had begun to hope for
life, but my heart was dried up with grief for my father’s recent
death; my body was in pain from my long fall, and I was possessed by a
violent thirst, caused by fright, which tortured all my limbs. Then I
thought, “The villain has now gone some way,” so I lifted
my head a little and gazed around with eyes tremulous with fear,
thinking even when a blade of grass moved that the wretch was coming
back. I watched him go step by step, and then, leaving the root of the
tamāla tree, I made a great effort to creep near the water.
(<span>72</span>) My steps were feeble, because my wings were not yet
grown, and again and again I fell on my face; I supported myself on one
wing; I was weak with the weariness<a class="noteref" id="xd21e1714src"
href="#xd21e1714" name="xd21e1714src">104</a> of creeping along the
ground, and from my want of practice; after each step I always lifted
my head and panted hard, and as I crept along I became gray with dust.
“Truly even in the hardest trials,” I reflected,
“living creatures never become careless of life. Nothing in this
world is dearer to all created beings than life, seeing that when my
honoured father, of well-chosen name, is dead, I still live with senses
unimpaired! Shame on me that I should be so pitiless, cruel, and
ungrateful! For my life goes on shamefully in that the grief of my
father’s death is so easily borne. I regard no kindness; truly my
heart is vile! I have even forgotten how, when my mother died, my
father restrained his bitter grief, and from the day of my birth, old
as he was, reckoned lightly in his deep love the great toil of bringing
me up with every care. And yet in a moment I have forgotten how I was
watched over by him! (<span>73</span>) Most vile is this breath of mine
which goes not straightway forth to follow my father on his path, my
father, that was so good to me! Surely there is none that thirst of
life does not harden, if the longing for water can make me take
<span class="pagenum">[<a id="pb35" href="#pb35" name=
"pb35">35</a>]</span>trouble in my present plight. Methinks this idea
of drinking water is purely hardness of heart, because I think lightly
of the grief of my father’s death. Even now the lake is still far
off. For the cry of the kalahaṃsas, like the anklets of a
water-nymph, is still far away; the cranes’ notes are yet dim;
the scent of the lotus-bed comes rarely through the space it creeps
through, because the distance is great; noontide is hard to bear, for
the sun is in the midst of heaven, and scatters with his rays a blazing
heat, unceasing, like fiery dust, and makes my thirst worse; the earth
with its hot thick dust is hard to tread; my limbs are unable to go
even a little way, for they are weary with excessive thirst; I am not
master of myself; (<span>74</span>) my heart sinks; my eyes are
darkened. O that pitiless fate would now bring that death which yet I
desire not!” Thus I thought; but a great ascetic named
Jābāli dwelt in a hermitage not far from the lake, and his
son Hārīta, a youthful hermit, was coming down to the
lotus-lake to bathe. He, like the son of Brahmā, had a mind
purified with all knowledge; he was coming by the very path where I was
with many holy youths of his own age; like a second sun, his form was
hard to see from its great brightness; he seemed to have
dropped<a class="noteref" id="xd21e1729src" href="#xd21e1729" name=
"xd21e1729src">105</a> from the rising sun, and to have limbs fashioned
from lightning and a shape painted with molten gold; he showed the
beauty of a wood on fire, or of day with its early sunlight, by reason
of the clear tawny splendour of his form flashing out; he had thick
matted locks hanging on his shoulders red as heated iron, and pure with
sprinkling from many a sacred pool; his top-knot was bound as if he
were Agni in the false guise of a young Brahman in his desire to burn
the Khāṇḍava Wood;<a class="noteref" id="xd21e1732src"
href="#xd21e1732" name="xd21e1732src">106</a> he carried a bright
crystal rosary hanging from his right ear, like the anklets of the
goddesses of the hermitage, and resembling the circle of Dharma’s
commandments, made to turn aside all earthly joys; (<span>75</span>) he
adorned his brow <span class="pagenum">[<a id="pb36" href="#pb36" name=
"pb36">36</a>]</span>with a tripuṇḍraka<a class="noteref"
id="xd21e1740src" href="#xd21e1740" name="xd21e1740src">107</a> mark in
ashes, as if with threefold truth;<a class="noteref" id="xd21e1743src"
href="#xd21e1743" name="xd21e1743src">108</a> he laid his left hand on
a crystal pitcher with its neck held ever upwards as if to look at the
path to heaven, like a crane gazing upwards to the sky; he was covered
by a black antelope skin hanging from his shoulders, like thick smoke
that was coming out again after being swallowed<a class="noteref" id=
"xd21e1747src" href="#xd21e1747" name="xd21e1747src">109</a> in thirst
for penance, with pale-blue<a class="noteref" id="xd21e1753src" href=
"#xd21e1753" name="xd21e1753src">110</a> lustre; he wore on his left
shoulder a sacrificial thread, which seemed from its lightness to be
fashioned from very young lotus-fibres, and wavered in the wind as if
counting the framework of his fleshless ribs; he held in his right hand
an āshāḍha<a class="noteref" id="xd21e1761src" href=
"#xd21e1761" name="xd21e1761src">111</a> staff, having on its top a
leafy basket full of creeper-blossoms gathered for the worship of
Çiva; he was followed by a deer from the hermitage, still
bearing the clay of the bathing-place dug up by its horns, quite at
home with the hermits, fed on mouthfuls of rice, and letting its eyes
wander on all sides to the kuça grass flowers and creepers. Like
a tree, he was covered with soft bark;<a class="noteref" id=
"xd21e1764src" href="#xd21e1764" name="xd21e1764src">112</a> like a
mountain, he was surrounded by a girdle;<a class="noteref" id=
"xd21e1773src" href="#xd21e1773" name="xd21e1773src">113</a> like
Rāhu, he had often tasted Soma;<a class="noteref" id=
"xd21e1785src" href="#xd21e1785" name="xd21e1785src">114</a> like a day
lotus-bed, he drank the sun’s rays; (<span>76</span>) like a tree
by the river’s side, his tangled locks were pure with ceaseless
washing; like a young elephant, his teeth were white as<a class=
"noteref" id="xd21e1792src" href="#xd21e1792" name=
"xd21e1792src">115</a> pieces of moon-lotus petals; like Drauṇi,
he had Kṛipa<a class="noteref" id="xd21e1795src" href=
"#xd21e1795" name="xd21e1795src">116</a> ever with him; like the
zodiac, he was adorned by having the hide<a class="noteref" id=
"xd21e1807src" href="#xd21e1807" name="xd21e1807src">117</a> of the
dappled deer; like a summer day, he was free from darkness;<a class=
"noteref" id="xd21e1810src" href="#xd21e1810" name=
"xd21e1810src">118</a> like the rainy season, he had allayed the
blinding dust of passion;<a class="noteref" id="xd21e1819src" href=
"#xd21e1819" name="xd21e1819src">119</a> like Varuṇa, he dwelt on
the <span class="pagenum">[<a id="pb37" href="#pb37" name=
"pb37">37</a>]</span>waters;<a class="noteref" id="xd21e1833src" href=
"#xd21e1833" name="xd21e1833src">120</a> like Kṛishṇa, he
had banished the fear of hell;<a class="noteref" id="xd21e1839src"
href="#xd21e1839" name="xd21e1839src">121</a> like the beginning of
twilight, he had eyes tawny as the glow of dawn;<a class="noteref" id=
"xd21e1842src" href="#xd21e1842" name="xd21e1842src">122</a> like early
morn, he was gilded with fresh sunlight; like the chariot of the sun,
he was controlled in his course;<a class="noteref" id="xd21e1845src"
href="#xd21e1845" name="xd21e1845src">123</a> like a good king, he
brought to nought the secret guiles of the foe;<a class="noteref" id=
"xd21e1854src" href="#xd21e1854" name="xd21e1854src">124</a>
(<span>77</span>) like the ocean, his temples were cavernous with
meditation;<a class="noteref" id="xd21e1867src" href="#xd21e1867" name=
"xd21e1867src">125</a> like Bhagīratha, he had often beheld the
descent of Ganges;<a class="noteref" id="xd21e1870src" href=
"#xd21e1870" name="xd21e1870src">126</a> like a bee, he had often
tasted life in a water-engirt wood;<a class="noteref" id="xd21e1873src"
href="#xd21e1873" name="xd21e1873src">127</a> though a woodsman, he yet
entered a great home;<a class="noteref" id="xd21e1882src" href=
"#xd21e1882" name="xd21e1882src">128</a> though unrestrained, he longed
for release;<a class="noteref" id="xd21e1891src" href="#xd21e1891"
name="xd21e1891src">129</a> though intent on works of peace, he bore
the rod;<a class="noteref" id="xd21e1895src" href="#xd21e1895" name=
"xd21e1895src">130</a> though asleep, he was yet awake;<a class=
"noteref" id="xd21e1904src" href="#xd21e1904" name=
"xd21e1904src">131</a> though with two well-placed eyes, he had his
sinister eye abolished.<a class="noteref" id="xd21e1907src" href=
"#xd21e1907" name="xd21e1907src">132</a> Such was he who approached the
lotus-lake to bathe.</p>
<p>‘Now the mind of the good is ever wont to be compassionate and
kind instinctively. Wherefore he, seeing my plight, was filled with
pity, and said to another young ascetic standing near:
(<span>78</span>) “This little half-fledged parrot has somehow
fallen from the top of that tree, or perhaps from a hawk’s mouth.
For, owing to his long fall, he has hardly any life left; his eyes are
closed, and he ever falls on his face and pants violently, and opens
his beak, nor can he hold up his neck. Come, then, take him before his
breath deserts him. Carry him to the water.” So saying,
<span class="pagenum">[<a id="pb38" href="#pb38" name=
"pb38">38</a>]</span>he had me taken to the edge of the lake; and,
coming there, he laid down his staff and pitcher near the water, and,
taking me himself, just when I had given up all effort, he lifted up my
head, and with his finger made me drink a few drops of water; and when
I had been sprinkled with water and had gained fresh breath, he placed
me in the cool wet shade of a fresh lotus-leaf growing on the bank, and
went through the wonted rites of bathing. After that, he purified
himself by often holding his breath, and murmuring the cleansing
aghamarshaṇa<a class="noteref" id="xd21e1923src" href=
"#xd21e1923" name="xd21e1923src">133</a>, and then he arose and, with
upraised face, made an offering to the sun with freshly-plucked red
lotuses in a cup of lotus-leaves. Having taken a pure white robe, so
that he was like the glow of evening sunlight accompanied by the
moon’s radiance, he rubbed his hair with his hands till it shone,
and, (<span>79</span>) followed by the band of ascetic youths, with
their hair yet wet from recent bathing, he took me and went slowly
towards the penance grove.</p>
<p>‘And after going but a short way, I beheld the penance grove,
hidden in thick woods rich in flowers and fruit.</p>
<p>(<span>80</span>) ‘Its precincts were filled by munis entering
on all sides, followed by pupils murmuring the Vedas, and bearing fuel,
kuça grass, flowers, and earth. There the sound of the filling
of the pitchers was eagerly heard by the peacocks; there appeared, as
it were, a bridge to heaven under the guise of smoke waving to exalt to
the gods the muni race while yet in the body by fires satisfied with
the ceaseless offering of ghee; all round were tanks with their waves
traversed by lines of sunbeams stainless as though from contact with
the hermits they rested upon, plunged into by the circle of the Seven
Ṛishis who had come to see their penance, and lifting by night an
open moon-lotus-bed, like a cluster of constellations descending to
honour the ṛishis; the hermitage received homage from woodland
creepers with their tops bent by the wind, and from trees with their
ever-falling blossoms, and was worshipped by trees with the
añjali of interlaced boughs; parched grain <span class=
"pagenum">[<a id="pb39" href="#pb39" name="pb39">39</a>]</span>was
scattered in the yards round the huts, and the fruit of the myrobalan,
lavalī, jujube, banana, bread-tree, mango, panasa,<a class=
"noteref" id="xd21e1938src" href="#xd21e1938" name=
"xd21e1938src">134</a> and palm pressed on each other;
(<span>81</span>) the young Brahmans were eloquent in reciting the
Vedas; the parrot-race was garrulous with the prayer of oblation that
they learnt by hearing it incessantly; the
subrahmaṇyā<a class="noteref" id="xd21e1944src" href=
"#xd21e1944" name="xd21e1944src">135</a> was recited by many a maina;
the balls of rice offered to the deities were devoured by the cocks of
the forest, and the offering of wild rice was eaten by the young
kalahaṃsas of the tanks close by. The eating-places of the sages
were protected from pollution by ashes cast round them.
(<span>82</span>) The fire for the munis’ homa sacrifice was
fanned by the tails of their friends the peacocks; the sweet scent of
the oblation prepared with nectar, the fragrance of the half-cooked
sacrificial cake was spread around; the crackling of flames in the
offering of a stream of unbroken libations made the place resonant; a
host of guests was waited upon; the Pitṛis were honoured;
Vishṇu, Çiva, and Brahmā were worshipped. The
performance of çrāddha rites was taught; the science of
sacrifice explained; the çāstras of right conduct examined;
good books of every kind recited; and the meaning of the
çāstras pondered. Leafy huts were being begun; courts
smeared with paste, and the inside of the huts scrubbed. Meditation was
being firmly grasped, mantras duly carried out, yoga practised, and
offerings made to woodland deities. Brahmanical girdles of muñja
grass were being made, bark garments washed, fuel brought, deer-skins
decked, grass gathered, lotus-seed dried, rosaries strung, and bamboos
laid in order for future need.<a class="noteref" id="xd21e1951src"
href="#xd21e1951" name="xd21e1951src">136</a> Wandering ascetics
received hospitality, and pitchers were filled.</p>
<p>(<span>84</span>) ‘There defilement is found in the smoke of
the oblations, not in evil conduct; redness of face in parrots, not in
angry men; sharpness in blades of grass, not in dispositions; wavering
in plantain-leaves, not in minds; red eyes<a class="noteref" id=
"xd21e1959src" href="#xd21e1959" name="xd21e1959src">137</a> in cuckoos
alone; clasping of necks with pitchers only; <span class=
"pagenum">[<a id="pb40" href="#pb40" name="pb40">40</a>]</span>binding
of girdles in vows, not in quarrels; <i>pakshapāta</i><a class=
"noteref" id="xd21e1966src" href="#xd21e1966" name=
"xd21e1966src">138</a> in cocks, not in scientific discussions;
wandering in making the sunwise turn round the soma fire, but not error
in the çāstras; mention of the Vasus in legends, but not
longing for wealth; counting of beads for Rudra, but no account made of
the body; loss of locks by the saints in the practice of sacrifice, but
not loss of their children<a class="noteref" id="xd21e1975src" href=
"#xd21e1975" name="xd21e1975src">139</a> by death; propitiation of
Rāma by reciting the Rāmāyaṇa, not of
women<a class="noteref" id="xd21e1987src" href="#xd21e1987" name=
"xd21e1987src">140</a> by youth; wrinkles brought on by old age, not by
pride of riches; the death of a Çakuni<a class="noteref" id=
"xd21e1992src" href="#xd21e1992" name="xd21e1992src">141</a> in the
Mahābhārata only; only in the Purāṇa windy
talk;<a class="noteref" id="xd21e2003src" href="#xd21e2003" name=
"xd21e2003src">142</a> in old age only loss of teeth;<a class="noteref"
id="xd21e2014src" href="#xd21e2014" name="xd21e2014src">143</a>
coldness only in the park sandal-trees;<a class="noteref" id=
"xd21e2023src" href="#xd21e2023" name="xd21e2023src">144</a>
(<span>85</span>) in fires only turning to ashes;<a class="noteref" id=
"xd21e2033src" href="#xd21e2033" name="xd21e2033src">145</a> only deer
love to hear song; only peacocks care for dancing; only snakes wear
hoods;<a class="noteref" id="xd21e2036src" href="#xd21e2036" name=
"xd21e2036src">146</a> only monkeys desire fruit;<a class="noteref" id=
"xd21e2039src" href="#xd21e2039" name="xd21e2039src">147</a> only roots
have a downward tendency.</p>
<p>(85–89, condensed) ‘There, beneath the shade of a red
açoka-tree, beauteous with new oblations of flowers, purified
with ointment of fresh gomaya, garlanded with kuça grass and
strips of bark tied on by the hermitage maidens, I saw the holy
Jābāli surrounded by most ascetic sages, like time by
æons, the last day by suns, the sacrifice by bearers of the three
fires,<a class="noteref" id="xd21e2044src" href="#xd21e2044" name=
"xd21e2044src">148</a> the golden mountain by the noble hills, or the
earth by the oceans.</p>
<p>(<span>89</span>) ‘And as I looked on him I thought:
“Ah! how great is the power of penance! His form, calm as it is,
yet pure as molten gold, overpowers, like lightning, the brightness of
the eye with its brilliance. Though ever tranquil, it inspires fear at
first approach by its inherent majesty. The splendour of even those
ascetics who have practised but little asceticism is wont to be easily
provoked, like fire swiftly falling on dry reeds, kāça
grass, or flowers. (<span>90</span>) How much more, then, that of holy
men like these, whose feet <span class="pagenum">[<a id="pb41" href=
"#pb41" name="pb41">41</a>]</span>are honoured by the whole world,
whose stains are worn away by penance, who look with divine insight on
the whole earth as if it were a myrobalan<a class="noteref" id=
"xd21e2058src" href="#xd21e2058" name="xd21e2058src">149</a> in the
hand, and who purge away all sin. For even the mention of a great sage
has its reward; much more, then, the sight of him! Happy is the
hermitage where dwells this king of Brahmans! Nay, rather, happy is the
whole world in being trodden by him who is the very Brahmā of
earth! Truly these sages enjoy the reward of their good deeds in that
they attend him day and night with no other duty, hearing holy stories
and ever fixing on him their steady gaze, as if he were another
Brahmā. Happy is Sarasvatī, who, encircled by his shining
teeth, and ever enjoying the nearness of his lotus-mouth, dwells in his
serene mind, with its unfathomable depths and its full stream of
tenderness, like a haṃsa on the Mānasa lake. The four Vedas,
that have long dwelt in the four lotus-mouths of Brahmā, find here
their best and most fitting home. (<span>91</span>) All the sciences,
which became turbid in the rainy season of the Iron Age, become pure
when they reach him, as rivers coming to autumn. Of a surety, holy
Dharma, having taken up his abode here after quelling the riot of the
Iron Age, no longer cares to recall the Golden Age. Heaven, seeing
earth trodden by him, no longer takes pride in being dwelt in by the
Seven Ṛishis. How bold is old age, which fears not to fall on his
thick matted locks, moonbeam-pale as they are, and hard to gaze on as
the rays of the sun of doom.<a class="noteref" id="xd21e2065src" href=
"#xd21e2065" name="xd21e2065src">150</a> For it falls on him as Ganges,
white with flecks of foam, on Çiva, or as an offering of milk on
Agni. Even the sun’s rays keep far from the penance-grove, as if
terrified by the greatness of the saint whose hermitage is darkened by
the thick smoke of many an oblation. These fires, too, for love of him,
receive oblations purified by hymns, for their flames are pressed
together by the wind, like hands reverently raised. (<span>92</span>)
The wind itself approaches him <span class="pagenum">[<a id="pb42"
href="#pb42" name="pb42">42</a>]</span>timidly, just stirring the linen
and bark dresses, fragrant with the sweet creeper blossoms of the
hermitage, and gentle in motion. Yet the glorious might of the elements
is wont to be beyond our resistance! But this man towers above<a class=
"noteref" id="xd21e2073src" href="#xd21e2073" name=
"xd21e2073src">151</a> the mightiest! The earth shines as if with two
suns, being trodden by this noble man. In his support the world stands
firm. He is the stream of sympathy, the bridge over the ocean of
transient existence, and the home of the waters of patience; the axe
for the glades of the creepers of desire, the ocean of the nectar of
content, the guide in the path of perfection, the mountain behind which
sets the planet of ill,<a class="noteref" id="xd21e2076src" href=
"#xd21e2076" name="xd21e2076src">152</a> the root of the tree of
endurance, the nave of the wheel of wisdom, the staff of the banner of
righteousness, the holy place for the descent of all knowledge, the
submarine fire of the ocean of craving, the touch-stone of the jewels
of the çāstras, the consuming flame of the buds of passion,
the charm against the snake of wrath, the sun to dispel the darkness of
delusion, the binder of the bolts of hell’s gates, the native
home of noble deeds, the temple of propitious rites, the forbidden
ground for the degradation of passion, the sign-post to the paths of
good, the birthplace of holiness, the felly of the wheel of effort, the
abode of strength, the foe of the Iron Age, the treasury of penance,
the friend of truth, the native soil of sincerity, the source of the
heaping up of merit, the closed gate for envy, the foe of calamity.
(<span>93</span>) Truly he is one in whom disrespect can find no place;
for he is averse from pride, unclaimed by meanness, unenslaved by
wrath, and unattracted by pleasure. Purely by the grace of this holy
man the hermitage is free from envy and calm from enmity. Great is the
power of a noble soul. Here, ceasing their constant feud, the very
animals are quiet, and learn the joy of a hermitage life. For here a
snake, wearied by the sun, fearlessly enters, as if into fresh grass,
into the peacock’s tail, like an interwoven grove of open
lotuses, with its hundred beauteous eyes, changing in hue as the eyes
of a deer. Here a young antelope, leaving his mother, <span class=
"pagenum">[<a id="pb43" href="#pb43" name="pb43">43</a>]</span>makes
friends with the lion-cubs whose manes are not yet grown, and drinks at
the bounteous breast of the lioness. Here a lion closes his eyes, and
is pleased to have his moon-white mane pulled by the young elephants
that mistake it for lotus-fibres. Here the monkey-tribe loses its
capriciousness and brings fruit to the young munis after their bath.
There the elephants, too, though excited, are tender-hearted, and do
not drive away by their flapping the bees that dwell round their
frontal bones, and stay motionless to drink their ichor.
(<span>94</span>) But what need of more? There even the senseless
trees, with roots and fruits, clad in bark, and adorned with outer
garments of black antelope skin perpetually made for them by the upward
creeping lines of sacrificial smoke, seem like fellow ascetics of this
holy man. How much more, then, living beings, endowed with
sense!”</p>
<p>‘And while I was thus thinking, Hārīta placed me
somewhere in the shade of the açoka tree, and embracing his
father’s feet and saluting him, sat down not far from him on a
seat of kuça grass.</p>
<p>‘But the hermits, looking on me, asked him as he rested:
“Whence was this little parrot brought?” “When I went
hence to bathe,” replied he, “I found this little parrot
fallen from its nest in a tree on the bank of the lotus-lake, faint
with the heat, lying in hot dust, and shaken by the fall, with little
life left in him. And as I could not replace him in his nest (for that
tree was too hard for an ascetic to climb), I brought him hither in
pity. So, while his wings are not grown, and he cannot fly into the
sky, let him live in the hollow of some hermitage tree,
(<span>95</span>) fed on the juice of fruits and on handfuls of rice
brought to him by us and by the young hermits. For it is the law of our
order to protect the weak. But when his wings are grown, and he can fly
into the sky, he shall go where he likes. Or perhaps, when he knows us
well, he will stay here.” The holy Jābāli, hearing this
and other remarks about me, with some curiosity bent his head slightly,
and, with a very calm glance that seemed to purify me with holy waters,
<span class="pagenum">[<a id="pb44" href="#pb44" name=
"pb44">44</a>]</span>he gazed long upon me, and then, looking again and
again as if he were beginning to recognise me, said: “He is
reaping the fruit of his own ill-conduct.” For by the potency of
penance the saint with divine insight beholds the past, present, and
future, and sees the whole world as though placed on the palm of his
hand. He knows past births. He tells things yet to come. He declares
the length of days of beings within his sight.</p>
<p>‘At these words the whole assemblage of hermits, aware of his
power, became curious to know what was my crime, and why committed, and
where, and who I was in a former birth; and implored the saint, saying:
(<span>96</span>) “Vouchsafe, sir, to tell us of what kind of
misconduct he is reaping the fruits. Who was he in a former birth, and
how was he born in the form of a bird? How is he named? Do thou satisfy
our curiosity, for thou art the fountain-head of all
marvels.”</p>
<p>‘Thus urged by the assemblage, the great saint replied:
“The story of this wonder is very long, the day is almost spent,
our bathing-time is near, while the hour for worshipping the gods is
passing. Arise, therefore; let each perform his duties as is meet. In
the afternoon, after your meal of roots and fruits, when you are
resting quietly, I will tell you the whole story from beginning to
end—who he is, what he did in another birth, and how he was born
in this world. Meanwhile, let him be refreshed with food. He will
certainly recall, as it were, the vision of a dream when I tell the
whole story of his former birth.” So saying, he arose, and with
the hermits bathed and performed their other daily duties.</p>
<p>(<span>97</span>) ‘The day was now drawing to a close. When
the hermits rose from their bathing, and were offering a sacrifice, the
sun in the sky seemed to bear upwards before our eyes the offering cast
on the ground, with its unguent of red sandal-wood. Then his glow faded
and vanished; the effluence of his glory was drunk by the
Ushmāpas<a class="noteref" id="xd21e2109src" href="#xd21e2109"
name="xd21e2109src">153</a> with faces raised and eyes fixed on his
orb, as if they were ascetics; and he glided from the sky pink as a
dove’s foot, <span class="pagenum">[<a id="pb45" href="#pb45"
name="pb45">45</a>]</span>drawing in his rays as though to avoid
touching the Seven Ṛishis as they rose. His orb, with its network
of crimson rays reflected on the Western Ocean, was like the lotus of
Vishṇu on his couch of waters pouring forth nectar; his beams,
forsaking the sky and deserting the lotus-groves, lingered at eve like
birds on the crest of hill and tree; the splashes of crimson light
seemed for a moment to deck the trees with the red bark garments hung
up by the ascetics. And when the thousand-rayed sun had gone to rest,
twilight sprang up like rosy coral from the Western Ocean.
(<span>98</span>) Then the hermitage became the home of quiet thought,
as the pleasant sound of milking the sacred cows arose in one quarter,
and the fresh kuça grass was scattered on the altar of Agni, and
the rice and oblations to the goddesses of space were tossed hither and
thither by the hermitage maidens. And red-starred eve seemed to the
hermits as the red-eyed cow of the hermitage roaming about, tawny in
the fall of day. And when the sun had vanished, the lotus-bed, in the
grief of bereavement, seemed to perform a vow in the hopes of rejoining
the lord of day, for she lifted the goblets of her buds, and wore the
fine white vesture of her haṃsas, and was girt with the
sacrificial thread of white filaments, and bore a circle of bees as her
rosary. And the starry host leapt up and filled the sky, like a splash
of spray when the sun fell into the Western Ocean; and for a brief
space the star-bespangled sky shone as though inlaid with flowers
offered by the daughters of the Siddhas<a class="noteref" id=
"xd21e2117src" href="#xd21e2117" name="xd21e2117src">154</a> in honour
of twilight; but in a moment the whole glory of the gloaming vanished
as though washed away by the libations which the hermits, with faces
upraised, cast towards the sky; (<span>99</span>) and at its departure,
night, as sorrowing for its loss, wore a deeper darkness, like a black
antelope’s skin—a blackness which darkened all save the
hearts of the hermits.</p>
<p>‘Learning that the sun had gone to rest, the lord of rays
ambrosial, in pure severity of light, arrayed in the whiteness of clear
gossamer, dwelling in the palace of his wives <span class=
"pagenum">[<a id="pb46" href="#pb46" name="pb46">46</a>]</span>with
Tārā,<a class="noteref" id="xd21e2128src" href="#xd21e2128"
name="xd21e2128src">155</a> mounted the sky which, in that it was
outlined with the darkness of tamāla-trees, presided over by the
circle of Seven Ṛishis, purified by the wanderings of
Arundhatī,<a class="noteref" id="xd21e2137src" href="#xd21e2137"
name="xd21e2137src">156</a> surrounded by
Āshāḍha,<a class="noteref" id="xd21e2146src" href=
"#xd21e2146" name="xd21e2146src">157</a> showing its Mūla<a class=
"noteref" id="xd21e2155src" href="#xd21e2155" name=
"xd21e2155src">158</a> with its soft-eyed white deer,<a class="noteref"
id="xd21e2165src" href="#xd21e2165" name="xd21e2165src">159</a> was a
very hermitage of heaven. White as a haṃsa, moonlight fell on the
earth, filling the seas; falling, as Ganges from the head of
Çiva, from the sky which was decked with the moon, and inlaid
with the shattered potsherds of the stars. (<span>100</span>) And in
the moon-lake, white as an opening lotus, was seen the motionless deer,
which went down in eagerness to drink the water of the moonbeams, and
was caught, as it were, in the mud of ambrosia. The lakes of the
night-lotus were fondly visited by the moonbeams, like haṃsas,
falling on the ocean white as sinduvāra flowers in their fresh
purity after the rains. At that moment the globe of the moon lost all
the glow of its rising, like the frontal bone of the elephant
Airāvata when its red lead is washed away by plunging into the
heavenly stream; and his highness the cold-shedder had gradually risen
high in the sky, and by his light had whitened the earth as with
lime-dust; the breezes of early night were blowing, slackened in their
course by the cold dew, aromatic with the scent of opening
moon-lotuses, (<span>101</span>) and gladly welcomed by the deer, who,
with eyes weighed down by the approach of sleep, and eyelashes clinging
together, were beginning to ruminate and rest in quiet.</p>
<p>‘Only half a watch of the night was spent, when
Hārīta took me after my meal and went with the other holy
hermits to his father, who, in a moonlit spot of the hermitage, was
sitting on a bamboo stool, gently fanned by a pupil named
Jālapāda, who held a fan of antelope skin white as dharba
grass, and he spake, saying: “Father, the whole assemblage
<span class="pagenum">[<a id="pb47" href="#pb47" name=
"pb47">47</a>]</span>of hermits is in a circle round thee, with hearts
eager to hear this wonder; the little bird, too, has rested. Tell us,
therefore, what he has done, who was he, and who will he be in another
birth?” Thus addressed, the great saint, looking at me, and
seeing the hermits before him intently listening, slowly spake:
“Let the tale be told, if ye care to hear it.</p>
<p>‘“(<span>102</span>) There is a city named
Ujjayinī, the proudest gem of earth, the very home of the golden
age, created by Mahākāla,<a class="noteref" id="xd21e2183src"
href="#xd21e2183" name="xd21e2183src">160</a> creator, preserver, and
destroyer of the three worlds, and lord of Pramathas, as a habitation
meet for himself, as it were a second earth. There the sun is daily
seen paying homage to Mahākāla, for his steeds vail their
heads at the charm of the sweet chant of the women singing in concert
in the lofty white palace, and his pennon droops before him.</p>
<p>(<span>109</span>) ‘“There darkness never falls, and the
nights bring no separation to the pairs of cakravākas; nor need
they any lamps, for they pass golden as with morning sunshine, from the
bright jewels of women, as though the world were on fire with the flame
of love. (<span>110</span>) There the only unending life is in jewelled
lamps, the only wavering in pearl necklaces, the only variations in the
sound of drum and song, the only disunion of pairs in cakravākas,
the only testing of colour<a class="noteref" id="xd21e2194src" href=
"#xd21e2194" name="xd21e2194src">161</a> in gold pieces, the only
unsteadiness in banners, the only hatred of the sun<a class="noteref"
id="xd21e2197src" href="#xd21e2197" name="xd21e2197src">162</a> in
night-lotuses, the only concealment of metal in the sheathing of the
sword. (<span>111</span>) Why should I say more? For he whose bright
feet are kissed by the rays of the jewelled crests of gods and demons,
who hath the river of heaven wandering lost in his locks tawny with a
wreath of flame for the burning of the world; he the foe of Andhaka; he
the holy one; he who hath given up his love for his home on
Kailāsa; even he whose name is Mahākāla hath there made
a habitation for himself. And in this city was a king named
Tārāpīḍa. He was like unto the great kings Nala,
Nahusha, Yayāti, Dundhumāra, Bharata, Bhagīratha, and
Daçaratha; <span class="pagenum">[<a id="pb48" href="#pb48"
name="pb48">48</a>]</span>by the might of his arm he conquered the
whole world; he reaped the fruits of the three powers;<a class=
"noteref" id="xd21e2206src" href="#xd21e2206" name=
"xd21e2206src">163</a> wise and resolute, with an intellect unwearied
in political science, and a deep study of the law books, he made in
light and glory a third with the sun and moon. (<span>112</span>) His
form was purified by many a sacrifice; by him the calamities of the
whole world were set at rest; to him Lakshmī openly clung,
deserting her lotus-woods and despising the happiness of her home in
the breast of Nārāyaṇa, she the lotus-handed, who ever
joys in the contest of heroes. He was the source of truth, ever
honoured by the race of saints, as the foot of Vishṇu was of the
stream of the heavenly Ganges.</p>
<p>‘“From him arose glory, as from the ocean of the moon,
for his brightness, free from heat, consumed his foes; constant, ever
roamed; stainless, darkened the brightness of the lotus-faced widows of
his foes; white, made all things gay. (<span>113</span>) He was the
incarnation of justice, the very representative of Vishṇu and the
destroyer of all the sorrows of his people.</p>
<p>(<span>115</span>) ‘“When he approached the throne that
blossomed with the rays of many gems and was hung with clusters of
pearls, like the elephant of space approaching the tree of desire, all
the wide quarters of space, like creepers weighed down by bees, bowed
down before his majesty; and of him, I think, even Indra was envious.
From him, too, proceeded a host of virtues, like a flock of
haṃsas from Mount Krauñca, brightening the earth’s
surface, and gladdening the hearts of all mankind. His fame wandered,
so that the world echoed with it throughout the ten regions, making
fair the world of gods and demons, like a streak of foam of the stream
of milk tossed by Mandara, ambrosial sweet. His royal glory never for a
moment laid aside the shade of her umbrella, as though scorched by the
heat of a splendour hard to bear. (<span>116</span>) His achievements
were heard by the people like news of good fortune, were received like
the teaching of a guru, were valued like a good omen, were murmured
like a hymn, and were remembered like a sacred <span class=
"pagenum">[<a id="pb49" href="#pb49" name="pb49">49</a>]</span>text.
And while he was king, though the flight of the mountains was stayed,
the flight of thought was free; suffixes alone were dependent, and the
people feared no foe; nought dared to face him but his mirror; the
pressure of Durgā<a class="noteref" id="xd21e2230src" href=
"#xd21e2230" name="xd21e2230src">164</a> was given to
Çiva’s image alone; the bow was only borne by the clouds;
there was no uprising save of banners, no bending save of bows, no
shaft sped home save the bee’s on the bamboo, no enforced
wandering save of the images of gods in a procession, no imprisonment
save of flowers in their calyx, no restraint save of the senses; wild
elephants entered the pale, but none paled before the water-ordeal; the
only sharpness was in the edge of the sword; the only endurance of the
flame<a class="noteref" id="xd21e2233src" href="#xd21e2233" name=
"xd21e2233src">165</a> was by ascetics; the only passing the
Balance<a class="noteref" id="xd21e2237src" href="#xd21e2237" name=
"xd21e2237src">166</a> was by the stars; the only clearing of
baneful<a class="noteref" id="xd21e2240src" href="#xd21e2240" name=
"xd21e2240src">167</a> waters was in the rising of Agastya; the only
cutting short was of hair and nails; the only stained garb was of the
sky on stormy days; the only laying bare was of gems, and not of secret
counsels; the only mysteries<a class="noteref" id="xd21e2249src" href=
"#xd21e2249" name="xd21e2249src">168</a> were those of religion;
(<span>117</span>) none ceased to behold the light save slaughtered
Tāraka<a class="noteref" id="xd21e2261src" href="#xd21e2261" name=
"xd21e2261src">169</a> in the praises of Kumāra; none dreaded
eclipse save the sun; none passed over the First-born<a class="noteref"
id="xd21e2270src" href="#xd21e2270" name="xd21e2270src">170</a> save
the moon; none heard of the Disobedient save in the
Mahābhārata; none grasped the rod<a class="noteref" id=
"xd21e2274src" href="#xd21e2274" name="xd21e2274src">171</a> save in
the decline of life; none clung to a sinister object save the
sword-sheath; no stream of liberality was interrupted save the
elephant’s ichor; no squares were deserted save those on the
dice-board.</p>
<p>‘“That king had a minister, by name
Çukanāsa, a Brahman, whose intelligence was fixed on all
the affairs of the kingdom, whose mind had plunged deeply into the arts
and çāstras, and whose strong affection for the king had
grown up in him from childhood. Skilled in the precepts of political
science, pilot of the world’s government, <span class=
"pagenum">[<a id="pb50" href="#pb50" name="pb50">50</a>]</span>unshaken
in resolve by the greatest difficulties, he was the castle of
constancy, the station of steadfastness, the bridge of bright truth,
the guide to all goodness, the conductor in conduct, the ordainer of
all ordered life. Like the serpent Çesha, enduring the weight of
the world; like the ocean, full of life; like Jarāsandha, shaping
war and peace;<a class="noteref" id="xd21e2281src" href="#xd21e2281"
name="xd21e2281src">172</a> (<span>118</span>) like Çiva, at
home with Dūrgā<a class="noteref" id="xd21e2290src" href=
"#xd21e2290" name="xd21e2290src">173</a>; like Yuddhishṭhira, a
dayspring of Dharma, he knew all the Vedas and Vedāngas, and was
the essence of the kingdom’s prosperity. He was like
Bṛihaspati<a class="noteref" id="xd21e2293src" href="#xd21e2293"
name="xd21e2293src">174</a> to Sunāsīra; like Çukra to
Vṛishaparvan; like Vaçishṭha to Daçaratha;
like Viçvāmitra to Rāma; like Dhaumya to
Ajātaçatru; like Damanaka to Nala. He, by the force of his
knowledge, thought that Lakshmī was not hard to win, resting
though she were on the breast of Nārāyaṇa, terrible
with the scars of the weapons of the demons of hell, and a strong
shoulder hardened by the pitiless pressure of Mount Mandara as it moved
to and fro. Near him knowledge spread wide, thick with many a tendril,
and showed the fruits gained from conquered realms like a creeper near
a tree. (<span>119</span>) To him throughout the earth’s surface,
measured by the circumference of the four oceans, and filled with the
goings to and fro of many thousands of spies, every whisper of the
kings was known as though uttered in his own palace.</p>
<p>‘“Now, Tārāpīḍa while yet a child
had conquered the whole earth ringed by the seven Dvīpas by the
might of his arm, thick as the trunk of Indra’s elephant, and he
devolved the weight of the empire on that councillor named
Çukanāsa, and having made his subjects perfectly contented,
he searched for anything else that remained to be done.</p>
<p>‘“And as he had crushed his enemies and had lost all
cause for fear, and as the strain of the world’s affairs had
become a little relaxed, for the most part he began to pursue the
ordinary pleasures of youth.</p>
<p>(<span>124</span>) ‘“And some time passed while the king
pursued <span class="pagenum">[<a id="pb51" href="#pb51" name=
"pb51">51</a>]</span>the pleasures of youth, and entrusted the affairs
of state to his minister; and after a time he came to the end of all
the other pleasures of life, and the only one he did not get was the
sight of a son born to him; so that his zenana was like reeds showing
only flowers without fruit; and as youth went by there arose in him a
regret produced by childlessness, and his mind was turned away from the
desire of the pleasures of sense, and he felt himself alone, though
surrounded by a thousand princes; blind, though possessed of sight;
without support, though supporting the world.</p>
<p>(<span>125</span>) ‘“But the fairest ornament of this
king was his queen Vilāsavatī; as the moon’s digit to
the braided hair of Çiva, as the splendour of the Kaustubha gem
to the breast of the foe<a class="noteref" id="xd21e2316src" href=
"#xd21e2316" name="xd21e2316src">175</a> of Kaiṭabha, as the
woodland garland to Balarāma, as the shore to the ocean, as the
creeper to the tree, as the outburst of flowers to the spring, as the
moonlight to the moon, as the lotus-bed to the lake, as the array of
stars to the sky, as the circling of haṃsas to Lake Mānasa,
as the line of sandal-woods to Mount Malaya, as the jewelled crest to
Çesha, so was she to her lord; she reigned peerless in the
zenana, and created wonder in the three worlds, as though she were the
very source of all womanly grace.</p>
<p>‘“And it chanced once that, going to her dwelling, he
beheld her seated on a stately<a class="noteref" id="xd21e2321src"
href="#xd21e2321" name="xd21e2321src">176</a> couch, weeping bitterly,
surrounded by her household mute in grief, their glances fixed in
meditation, and attended by her chamberlains, who waited afar with eyes
motionless in anxious thought, while the old women of the zenana were
trying to console her. Her silken robes were wet with ceaseless tears;
her ornaments were laid aside; her lotus-face rested on her left hand;
and her tresses were unbound and in disorder. As she arose to welcome
him, the king placed her on the couch again, and sitting there himself,
ignorant of the cause of her weeping, and in great alarm, wiped away
with his hand the tears from her cheeks, saying: (<span>126</span>)
‘My queen, what means this weeping, voiceless and low with the
weight of the heavy sorrow concealed in thy heart? For these eyelashes
<span class="pagenum">[<a id="pb52" href="#pb52" name=
"pb52">52</a>]</span>of thine are stringing, as it were, a network of
pearls of dropping tears. Why, slender one, art thou unadorned? and why
has not the stream of lac fallen on thy feet like early sunlight on
rosy lotus-buds? And why are thy jewelled anklets, with their murmur
like teals on the lake of love, not graced with the touch of thy
lotus-feet? And why is this waist of thine bereft of the music of the
girdle thou hast laid aside? And why is there no device painted on thy
breast like the deer on the moon? and why is that slender neck of
thine, fair-limbed queen, not adorned with a rope of pearls as the
crescent on Çiva’s brow by the heavenly stream? And why
dost thou, erst so gay, wear in vain a face whose adornment is washed
away with flowing tears? And why is this hand, with its petal-like
cluster of soft fingers, exalted into an ear-jewel, as though it were a
rosy lotus? (<span>127</span>) And why, froward lady, dost thou raise
thy straight brow undecked with the mark of yellow pigment, and
surrounded by the mass of thine unbound tresses? For these flowing
locks of thine, bereft of flowers, grieve my eyes, like the loss of the
moon in the dark fortnight, clouded in masses of thickest gloom. Be
kind, and tell me, my queen, the cause of thy grief. For this storm of
sighs with which the robe on thy breast is quivering bows my loving
heart like a ruddy tendril. Has any wrong been done by me, or by any in
thy service? Closely as I examine myself, I can truly see no failure of
mine towards thee. For my life and my kingdom are wholly thine. Let the
cause of thy woe, fair queen, be told.’ But Vilāsavatī,
thus addressed, made no reply, and turning to her attendants, he asked
the cause of her exceeding grief. Then her betel-nut bearer,
Makarikā, who was always near her, said to the king: ‘My
lord, how could any fault, however slight, be committed by thee?
(<span>128</span>) And how in thy presence could any of thy followers,
or anyone else, offend? The sorrow of the queen is that her union with
the king is fruitless, as though she were seized by Rāhu, and for
a long time she has been suffering. For at first our lady was like one
in heavy grief, was only occupied <span class="pagenum">[<a id="pb53"
href="#pb53" name="pb53">53</a>]</span>with difficulty by the
persuasion of her attendants in the ordinary duties of the day, however
fitting they might be, such as sleeping, bathing, eating, putting on of
ornaments, and the like, and, like a Lakshmī of the lower world,
ceaselessly upbraided divine love.<a class="noteref" id="xd21e2338src"
href="#xd21e2338" name="xd21e2338src">177</a> But in her longing to
take away the grief of my lord’s heart, she did not show her sad
change. Now, however, as it was the fourteenth day of the month, she
went to worship holy Mahākāla, and heard in a recitation of
the Mahābhārata, “No bright abodes await the childless,
for a son is he who delivers from the sunless shades”; and when
she heard this, she returned to her palace, and now, though reverently
entreated thereto by her attendants, she takes no pleasure in food, nor
does she busy herself in putting on her jewels, nor does she vouchsafe
to answer us; (<span>129</span>) she only weeps, and her face is
clouded with a storm of ever-flowing tears. My lord has heard, and must
judge.’ So saying, she ceased; and, with a long and passionate
sigh, the king spoke thus:</p>
<p>‘“‘My queen, what can be done in a matter decreed
by fate? Enough of this weeping beyond measure! For it is not on us
that the gods are wont to bestow their favours. In truth, our heart is
not destined to hold the bliss of that ambrosial draught, the embrace
of a child of our own. In a former life no glorious deed was done; for
a deed done in a former life brings forth fruit in man’s life on
earth; even the wisest man cannot change destiny. Let all be done that
may be done in this mortal life. Do more honour to the gurus; redouble
thy worship of the gods; let thy good works be seen in thy reverence to
the ṛishis; for the ṛishis are a powerful deity, and if we
serve them with all our might, they will give boons that fulfil our
heart’s desire, hard though it be to gain. (<span>130</span>) For
the tale is an old one how King Bṛihadratha in Magadha won by the
power of Caṇḍakauçika a son Jarāsandha, victor
of Vishṇu, peerless in prowess, fatal to his foes.
Daçaratha, too, when very old, received by the favour of
Ṛishyaçṛinga, <span class="pagenum">[<a id="pb54"
href="#pb54" name="pb54">54</a>]</span>son of the great saint
Vibhāṇḍaka, four sons, unconquerable as the arms of
Nārāyaṇa, and unshaken as the depths of the
oceans.<a class="noteref" id="xd21e2357src" href="#xd21e2357" name=
"xd21e2357src">178</a> And many other royal sages, having conciliated
ascetics, have enjoyed the happiness of tasting the ambrosia of the
sight of a son. For the honour paid to saints is never without its
reward.</p>
<p>‘“‘And for me, when shall I behold my queen ready
to bear a child, pale as the fourteenth night when the rising of the
full moon is at hand; and when will her attendants, hardly able to bear
the joy of the great festival of the birth of my son, carry the full
basket of gifts? When will my queen gladden me wearing yellow robes,
and holding a son in her arms, like the sky with the newly-risen sun
and the early sunlight; and when will a son give me joy of heart, with
his curly hair yellow with many a plant, a few ashes mixed with
mustard-seed on his palate, which has a drop of ghī on it as a
talisman, (<span>131</span>) and a thread bright with yellow dye round
his neck, as he lies on his back and smiles with a little toothless
mouth; when will this baby destroy all the darkness of sorrow in my
eyes like an auspicious lamp welcomed by all the people, handed from
one to another by the zenana attendants, shining tawny with yellow dye;
and when will he adorn the courtyard, as he toddles round it, followed
by my heart and my eyes, and gray with the dust of the court; and when
will he walk from one place to another and the power of motion be
formed in his knees, so that, like a young lion, he may try to catch
the young tame deer screened behind the crystal walls? And when,
running about at will in the courtyard, will he run after the tame
geese, accompanied by the tinkling of the anklets of the zenana, and
weary his nurse, who will hasten after him, following the sound of the
bells of his golden girdle; (<span>132</span>) and when will he imitate
the antics of a wild elephant, and have his cheeks adorned with a line
of ichor painted in black aloe, full of joy at the sound of the bell
held in his mouth, gray with the dust of sandal-wood scattered by his
uplifted hand, shaking his <span class="pagenum">[<a id="pb55" href=
"#pb55" name="pb55">55</a>]</span>head at the beckoning of the hooked
finger; and when will he disguise the faces of the old chamberlains
with the juice of handfuls of lac left after being used to colour his
mother’s feet; and when, with eyes restless in curiosity, will he
bend his glance on the inlaid floors, and with tottering steps pursue
his own shadow; and when will he creep about during the audience in
front of me as I stand in my audience-hall, with his eyes wandering
bewildered by the rays of the gems, and have his coming welcomed by the
outstretched arms of a thousand kings? Thinking on a hundred such
desires, I pass my nights in suffering. Me, too, the grief arising from
our want of children burns like a fire day and night. The world seems
empty; I look on my kingdom as without fruit. But what can I do towards
Brahmā, from whom there is no appeal? Therefore, my queen, cease
thy continual grief. Let thy heart be devoted to endurance and to duty.
For increase of blessings is ever nigh at hand for those who set their
thoughts on duty.’ (<span>133</span>) Thus saying, with a hand
like a fresh tendril, he took water and wiped her tear-stained face,
which showed as an opening lotus; and having comforted her again and
again with many a speech sweet with a hundred endearments, skilled to
drive away grief, and full of instruction about duty, he at last left
her. And when he was gone, Vilāsavatī’s sorrow was a
little soothed, and she went about her usual daily duties, such as
putting on of her adornments. And from that time forth she was more and
more devoted to propitiating the gods, honouring Brahmans, and paying
reverence to all holy persons; whatever recommendation she heard from
any source she practised in her longing for a child, nor did she count
the fatigue, however great; she slept within the temples of Durgā,
dark with smoke of bdellium ceaselessly burnt, on a bed of clubs
covered with green grass, fasting, her pure form clothed in white
raiment; (<span>134</span>) she bathed under cows endued with
auspicious marks, adorned for the occasion by the wives of the old
cowherds in the herd-stations, with golden pitchers laden with all
sorts of jewels, <span class="pagenum">[<a id="pb56" href="#pb56" name=
"pb56">56</a>]</span>decorated with branches of the pipal, decked with
divers fruits and flowers and filled with holy water; every day she
would rise and give to Brahmans golden mustard-leaves adorned with
every gem; she stood in the midst of a circle drawn by the king
himself, in a place where four roads meet, on the fourteenth night of
the dark fortnight, and performed auspicious rites of bathing, in which
the gods of the quarters were gladdened by the various oblations
offered; she honoured the shrines of the siddhas and sought the houses
of neighbouring Mātṛikās,<a class="noteref" id=
"xd21e2379src" href="#xd21e2379" name="xd21e2379src">179</a> in which
faith was displayed by the people; she bathed in all the celebrated
snake-ponds; with a sun-wise turn, she worshipped the pipal and other
trees to which honour was wont to be shown; after bathing, with hands
circled by swaying bracelets, she herself gave to the birds an offering
of curds and boiled rice placed in a silver cup; she offered daily to
the goddess Durgā a sacrifice consisting of parched grain of
oblation, boiled rice, sesamum sweetmeats, cakes, unguents, incense,
and flowers, in abundance; (<span>135</span>) she besought, with a mind
prostrate in adoration, the naked wandering ascetics, bearing the name
of siddhas, and carrying their begging-bowls filled by her; she greatly
honoured the directions of fortune-tellers; she frequented all the
soothsayers learned in signs; she showed all respect to those who
understood the omens of birds; she accepted all the secrets handed down
in the tradition of a succession of venerable sages; in her longing for
the sight of a son, she made the Brahmans who came into her presence
chant the Veda; she heard sacred stories incessantly repeated; she
carried about little caskets of mantras filled with birch-leaves
written over in yellow letters; she tied strings of medicinal plants as
amulets; even her attendants went out to hear passing sounds and
grasped the omens arising from them; she daily threw out lumps of flesh
in the evening for the jackals; she told the pandits the wonders of her
dreams, and at the cross-roads she offered oblation to Çiva.</p>
<p>‘“And as time went on, it chanced once that near the
<span class="pagenum">[<a id="pb57" href="#pb57" name=
"pb57">57</a>]</span>end of night, when the sky was gray as an old
pigeon’s wing, and but few stars were left, the king saw in a
dream the full moon entering the mouth of Vilāsavatī, as she
rested on the roof of her white palace, like a ball of lotus-fibres
into the mouth of an elephant. (<span>136</span>) Thereupon he woke,
and arising, shedding brightness through his dwelling by the joyous
dilation of his eyes, he straightway called Çukanāsa and
told him the dream; whereto the latter, filled with sudden joy,
replied: ‘Sire, our wishes and those of thy subjects are at
length fulfilled. After a few days my lord will doubtless experience
the happiness of beholding the lotus-face of a son; for I, too, this
night in a dream saw a white-robed Brahman, of godlike bearing and calm
aspect, place in Manoramā’s<a class="noteref" id=
"xd21e2392src" href="#xd21e2392" name="xd21e2392src">180</a> lap a
lotus that rained drops of honey, with a hundred outspread white
petals, like the moon’s digits, and a thousand quivering stamens
forming its matted locks. Now, all auspicious omens which come to us
foretell the near approach of joy; and what other cause of joy can
there be than this? for dreams seen at the close of night are wont to
bear fruit in truth. (<span>137</span>) Certainly ere long the queen
shall bear a son that, like Māndhātṛi, shall be a
leader among all royal sages, and a cause of joy to all the world; and
he shall gladden thy heart, O king, as the lotus-pool in autumn with
its burst of fresh lotuses gladdens the royal elephant; by him thy
kingly line shall become strong to bear the weight of the world, and
shall be unbroken in its succession as the stream of a wild
elephant’s ichor.’ As he thus spoke, the king, taking him
by the hand, entered the inner apartments and gladdened the queen, with
both their dreams. And after some days, by the grace of the gods, the
hope of a child came to Vilāsavatī, like the moon’s
image on a lake, and she became thereby yet more glorious, like the
line of the Nandana wood with the tree of Paradise, or the breast of
Vishṇu with the Kaustubha gem.</p>
<p>(<span>138</span>) ‘“On one memorable day the king had
gone at evening to an inner pavilion, where, encircled by a
<span class="pagenum">[<a id="pb58" href="#pb58" name=
"pb58">58</a>]</span>thousand lamps, burning bright with abundance of
scented oil, he was like the full moon in the midst of stars, or like
Nārāyaṇa seated among the thousand jewelled hoods of
the king of snakes; he was surrounded only by a few great kings who had
received the sprinkling of coronation; his own attendants stood at some
distance; close by Çukanāsa was sitting on a high stool,
clad in white silk, with little adornment, a statesman profound as the
depths of ocean; and with him the king was holding a conversation on
many topics, full of the confidence that had grown with their growth,
when he was approached by the handmaiden Kulavardhanā, the
queen’s chief attendant, always skilled in the ways of a court,
well trained by nearness to royalty, and versed in all auspicious
ceremonies, who whispered in his ear the news about
Vilāsavatī. (<span>139</span>) At her words, so fresh to his
ears, the king’s limbs were bedewed as if with ambrosia, a thrill
passed through his whole body, and he was bewildered with the draught
of joy; his cheeks burst into a smile; under the guise of the bright
flash of his teeth he scattered abroad the happiness that overflowed
his heart, and his eye, with its pupil quivering, and its lashes wet
with tears of gladness, fell on the face of Çukanāsa. And
when Çukanāsa saw the king’s exceeding joy, such as
he had never seen before, and beheld the approach of Kulavardhanā
with a radiant smile on her face, though he had not heard the tidings,
yet, from constantly revolving the matter in his mind, he saw no other
cause befitting the time of this excess of gladness; (<span>140</span>)
he saw all, and bringing his seat closer to the king, said in a low
voice: ‘My lord, there is some truth in that dream; for
Kulavardhanā has her eyes radiant, and thy twin eyes announce a
cause of great joy, for they are dilated, their pupils are tremulous,
and they are bathed in tears of joy, and as they seem to creep to the
lobes of thy ears in their eagerness to hear the good tidings, they
produce, as it were, the beauty of an ear-pendant of blue lotuses. My
longing heart yearns to hear the festival that has sprung up for it.
Therefore let my lord tell me what is this news.’ When he had
thus <span class="pagenum">[<a id="pb59" href="#pb59" name=
"pb59">59</a>]</span>said, the king replied with a smile: ‘If it
is true as she says, then all our dream is true; but I cannot believe
it. How should so great a happiness fall to our lot? For we are no
fitting vessel for the bearing of such good tidings. Kulavardhanā
is always truthful, and yet when I consider how unworthy I am of such
joy, I look upon her as having changed her nature. Rise, therefore; I
myself will go and ask the queen if it is true, and then I shall
know.’ (<span>141</span>) So saying, he dismissed all the kings,
and taking off his ornaments, gave them to Kulavardhanā, and when,
on his gracious dismissal of her with gifts, he received her homage
paid with a deep reverence as she touched the earth with her straight
brow, he rose with Çukanāsa and went to the inner
apartments, hurried on by a mind filled with exceeding happiness, and
gladdened by the throbbing of his right eye, which seemed to mimic the
play of a blue lotus-petal stirred by the wind. He was followed by a
scanty retinue, as befitted so late a visit, and had the thick darkness
of the courtyard dispelled by the brightness of the lamps of the women
who went before him, though their steady flame flickered in the
wind.”’</p>
<p class="tb"></p>
<p>[Bāṇa then describes the birth of
Tārāpīḍa’s son, who is named
Candrāpīḍa, from the king’s dream about the moon,
and also that of Çukanāsa’s son
Vaiçampāyana.<a class="noteref" id="xd21e2422src" href=
"#xd21e2422" name="xd21e2422src">181</a>]</p>
<p class="tb"></p>
<p>(<span>155</span>) ‘“And as Candrāpīḍa
underwent in due course all the circle of ceremonies, beginning with
the tying of his top-knot, his childhood passed away; and to prevent
distraction, Tārāpīḍa had built for him a palace
of learning outside the city, stretching half a league along the
Siprā river, surrounded by a wall of white bricks like the circle
of peaks of a snow-mountain, girt with a great moat running along the
walls, guarded by very strong gates, having one door kept open for
ingress, with stables for horses and palanquins close by, and a
gymnasium constructed beneath—a fit palace for the immortals. He
took infinite pains in gathering there teachers of every science, and
having placed <span class="pagenum">[<a id="pb60" href="#pb60" name=
"pb60">60</a>]</span>the boy there, like a young lion in a cage,
forbidding all egress, surrounding him with a suite composed mainly of
the sons of his teachers, removing every allurement to the sports of
boyhood, and keeping his mind free from distraction, on an auspicious
day (<span>156</span>) he entrusted him, together with
Vaiçampāyana, to masters, that they might acquire all
knowledge. Every day when he rose, the king, with Vilāsavatī
and a small retinue, went to watch him, and Candrāpīḍa,
undisturbed in mind and kept to his work by the king, quickly grasped
all the sciences taught him by teachers, whose efforts were quickened
by his great powers, as they brought to light his natural abilities;
the whole range of arts assembled in his mind as in a pure jewelled
mirror. He gained the highest skill in word, sentence, proof, law, and
royal policy; in gymnastics; in all kinds of weapons, such as the bow,
quoit, shield, scimitar, dart, mace, battle-axe, and club; in driving
and elephant-riding; in musical instruments, such as the lute, fife,
drum, cymbal, and pipe; in the laws of dancing laid down by Bharata and
others, and the science of music, such as that of Nārada; in the
management of elephants, the knowledge of a horse’s age, and the
marks of men; in painting, leaf-cutting, the use of books, and writing;
in all the arts of gambling, knowledge of the cries of birds, and
astronomy; in testing of jewels, (<span>157</span>) carpentry, the
working of ivory; in architecture, physic, mechanics, antidotes,
mining, crossing of rivers, leaping and jumping, and sleight of hand;
in stories, dramas, romances, poems; in the Mahābhārata, the
Purāṇas, the Itihāsas, and the
Rāmāyaṇa; in all kinds of writing, all foreign
languages, all technicalities, all mechanical arts; in metre, and in
every other art. And while he ceaselessly studied, even in his
childhood an inborn vigour like that of Bhīma shone forth in him
and stirred the world to wonder. For when he was but in play the young
elephants, who had attacked him as if he were a lion’s whelp, had
their limbs bowed down by his grasp on their ears, and could not move;
with one stroke of his scimitar he cut down palm-trees as <span class=
"pagenum">[<a id="pb61" href="#pb61" name="pb61">61</a>]</span>if they
were lotus-stalks; his shafts, like those of Paraçurāma
when he blazed to consume the forest of earth’s royal stems,
cleft only the loftiest peaks; he exercised himself with an iron club
which ten men were needed to lift; and, except in bodily strength, he
was followed close in all his accomplishments by
Vaiçampāyana, (<span>158</span>) who, by reason of the
honour Candrāpīḍa felt for his deep learning, and of
his reverence due to Çukanāsa, and because they had played
in the dust and grown up together, was the prince’s chief friend,
and, as it were, his second heart, and the home of all his confidences.
He would not be without Vaiçampāyana for a moment, while
Vaiçampāyana never for an instant ceased to follow him, any
more than the day would cease to follow the sun.</p>
<p>‘“And while Candrāpīḍa was thus pursuing
his acquaintance with all knowledge, the spring of youth, loved of the
three worlds as the amṛita draught of the ocean, gladdening the
hearts of men as moonrise gladdens the gloaming; transient in change of
iridescent glow, like the full arch of Indra’s bow to the rainy
season; weapon of love, like the outburst of flowers to the tree of
desire; beautiful in ever freshly revealed glow, like sunrise to the
lotus-grove; ready for all play of graceful motion, like the plumes of
the peacock, became manifest and brought to flower in him, fair as he
was, a double beauty; love, lord of the hour, stood ever nigh, as if to
do his bidding; his chest expanded like his beauty; his limbs won
fulness, like the wishes of his friends; his waist became slender, like
the host of his foes; (<span>159</span>) his form broadened, like his
liberality; his majesty grew, like his hair; his arms hung down more
and more, like the plaits of his enemies’ wives; his eyes became
brighter, like his conduct; his shoulders broad, like his knowledge;
and his heart deep, like his voice.</p>
<p>‘“And so in due course the king, learning that
Candrāpīḍa had grown to youth, and had completed his
knowledge of all the arts, studied all the sciences, and won great
praise from his teachers, summoned Balāhaka, a mighty warrior,
and, with a large escort of cavalry and infantry, sent him <span class=
"pagenum">[<a id="pb62" href="#pb62" name="pb62">62</a>]</span>on a
very auspicious day to fetch the prince. And Balāhaka, going to
the palace of learning, entered, announced by the porters, and bending
his head till its crest-jewels rested on the ground, sat down, by the
prince’s permission, on a seat befitting his office, as
reverently as though in the king’s presence; after a short pause
he approached Candrāpīḍa and respectfully gave the
king’s message: ‘Prince, the king bids me say: “Our
desires are fulfilled; the çāstras have been studied; all
the arts have been learnt; thou hast gained the highest skill in all
the martial sciences. (<span>160</span>) All thy teachers give thee
permission to leave the house of learning. Let the people see that thou
hast received thy training, like a young royal elephant come out from
the enclosure, having in thy mind the whole orb of the arts, like the
full moon newly risen. Let the eyes of the world, long eager to behold
thee, fulfil their true function; for all the zenanas are yearning for
thy sight. This is now the tenth year of thine abode in the school, and
thou didst enter it having reached the experience of thy sixth year.
This year, then, so reckoned, is the sixteenth of thy life. Now,
therefore, when thou hast come forth and shown thyself to all the
mothers longing to see thee, and hast saluted those who deserve thy
honour, do thou lay aside thy early discipline, and experience at thy
will the pleasures of the court and the delights of fresh youth. Pay
thy respects to the chiefs; honour the Brahmans; protect thy people;
gladden thy kinsfolk. There stands at the door, sent by the king, this
horse, named Indrāyudha, swift as Garuḍa or as the wind, the
chief jewel of the three worlds; (<span>161</span>) for in truth the
monarch of Persia, who esteemed him the wonder of the universe, sent
him with this message: ‘This noble steed, sprung straight from
the waters of ocean, was found by me, and is worthy for thee, O king,
to mount;’ and when he was shown to those skilled in a
horse’s points, they said: ‘He has all the marks of which
men tell us as belonging to Uccaiḥçravas; there never has
been nor will be a steed like him.’ Therefore let him be honoured
by thy mounting <span class="pagenum">[<a id="pb63" href="#pb63" name=
"pb63">63</a>]</span>him. These thousand princes, all sons of anointed
kings, highly-trained, heroic, wise, and accomplished, and of long
descent, sent for thine escort, wait on horseback, all eager to salute
thee.”’ Having thus said, Balāhaka paused, and
Candrāpīḍa, laying his father’s command on his
head, in a voice deep as a new cloud gave the order, ‘Let
Indrāyudha be brought,’ for he desired to mount him.</p>
<p>‘“Immediately on his command Indrāyudha was
brought, and he beheld that wondrous steed, led by two men on each side
grasping the circle of the bit, and using all their efforts to curb
him. He was very large, his back being just within reach of a
man’s uplifted hand; he seemed to drink the sky, which was on a
level with his mouth; with a neigh which shook the cavity of his belly,
and filled the hollows of the three worlds, he, as it were, upbraided
Garuḍa for his vain trust in his fabled speed; (<span>162</span>)
with a nostril snorting in wrath at any hindrance to his course, he, in
his pride, examined the three worlds, that he might leap over them; his
body was variegated with streaks of black, yellow, green, and pink,
like Indra’s bow; he was like a young elephant, with a many-hued
rug spread over him; like Çiva’s bull, pink with metallic
dust from butting at Kailāsa’s peaks; like
Pārvatī’s lion, with his mane crimsoned with the red
streak of the demon’s clotted blood; and like the very
incarnation of all energy, with a sound emitted from his ever-quivering
nostrils, he seemed to pour forth the wind inhaled in his swift course;
he scattered the foam-flakes that frothed from his lips from the
champing of the points of the bit which rattled as he rolled it in his
mouth, as if they were mouthfuls of ambrosia drunk in his ocean home.
(<span>164</span>) And, beholding this steed, whose like was never
before seen, in form fit for the gods, meet for the kingdom of the
whole universe, (<span>165</span>) possessed of all the favourable
marks, the perfection of a horse’s shape, the heart of
Candrāpīḍa, though of a nature not easily moved, was
touched with amazement, and the thought arose in his mind: ‘What
jewel, if not this wondrous horse, was brought up by the Suras and
Asuras <span class="pagenum">[<a id="pb64" href="#pb64" name=
"pb64">64</a>]</span>when they churned the waters of ocean and whirled
round Mount Mandara with the serpent Vāsuki revolving in ceaseless
gyration? And what has Indra gained by his lordship of the three worlds
if he did not mount this back, broad as Mount Meru? Surely Indra was
cheated by the ocean when his heart was gladdened by
Uccaiḥçravas! And I think that so far he has not crossed
the sight of holy Nārāyaṇa, who even now does not give
up his infatuation for riding Garuḍa. My father’s royal
glory surpasses the riches of the kingdom of heaven, in that treasures
such as this, which can hardly be gained in the whole universe, come
here into servitude. From its magnificence and energy, this form of his
seems the shrine of a god, and the truth of this makes me fear to mount
him. For forms like this, fit for the gods and the wonder of the
universe, belong to no common horse. Even deities, subject to a
muni’s curse, have been known to leave their own bodies and
inhabit other bodies brought to them by the terms of the curse.
(<span>166</span>) For there is a story of old how
Sthūlaçiras, a muni of great austerity, cursed an Apsaras
named Rambhā, the ornament of the three worlds; and she, leaving
heaven, entered the heart of a horse, and thus, as the story goes,
dwelt for a long time on earth as a mare, in the service of King
Çatadhanvan, at Mṛittikāvatī; and many other
great-souled beings, having had their glory destroyed by the curse of
munis, have roamed the world in various forms. Surely this must be some
noble being subject to a curse! My heart declares his divinity.’
Thus thinking, he rose, wishing to mount; and in mind only approaching
the steed, he prayed thus: ‘Noble charger, thou art that thou
art! All hail to thee! Yet let my audacity in mounting thee be
forgiven! for even deities whose presence is unknown taste of a
contumely all unmeet for them.’</p>
<p>‘“As if knowing his thought, Indrāyudha looked at
him with eye askance, the pupil turned and partly closed by the lashing
of his tossing mane, (<span>167</span>) and repeatedly struck the
ground with his right hoof, till the hair on his chest <span class=
"pagenum">[<a id="pb65" href="#pb65" name="pb65">65</a>]</span>was gray
with the dust it cast up, as though summoning the prince to mount, with
a pleasant whinnying long drawn out into a gentle soft murmur blent
with the snorting of his quivering nostrils. Whereupon
Candrāpīḍa mounted Indrāyudha, as though invited
thereunto by his pleasant neighing; and, having mounted, he passed out,
thinking the whole universe but a span long, and beheld a cavalcade of
which the furthest limits could not be seen; it deafened the hollows of
the three worlds with the clatter of hoofs breaking up the earth,
fierce as a shower of stones let fall from the clouds, and with a
neighing sounding the fiercer from nostrils choked with dust; it decked
the sky with a forest of lances all horrent, whose shafts gleamed
bright when touched by the sun, like a lake half hidden in a grove of
blue lotus-buds upborne on their stalks; from its darkening the eight
quarters with its thousand umbrellas all raised, it was like a mass of
clouds iridescent with the full arch of Indra’s bow shining on
them; (<span>168</span>) while from the horses’ mouths being
white with foam-flakes cast abroad, and from the undulating line of
their ceaseless curvetting, it rose to sight like a mass of ocean
billows in the flood of final destruction; all the horses were in
motion at Candrāpīḍa’s approach, as the waves of
ocean at the moon’s rising; and the princes, each wishing to be
first in their eagerness to pay their homage, having their heads
unprotected by the hasty removal of their umbrellas, and weary with
trying to curb their horses, which were wild with trampling on each
other, drew around the prince. As Balāhaka presented each by name,
they bowed, bending low their heads, which showed the glow of loyalty
under the guise of the rays uprising from the rubies in their waving
crests, and which, from their having buds held up in adoration, were
like lotuses resting on the water in the pitchers of coronation. Having
saluted them, Candrāpīḍa, accompanied by
Vaiçampāyana, also mounted, straightway set out for the
city. (<span>169</span>) He was shaded by a very large umbrella with a
gold stick, borne above him, formed like the lotus on which royal glory
might dwell, <span class="pagenum">[<a id="pb66" href="#pb66" name=
"pb66">66</a>]</span>like the moon’s orb to the moon-lotus grove
of royal races, like an island being formed by the flow of the
cavalcade, in hue like the circle of Vāsuki’s hood whitened
by the sea of milk, garlanded with many a rope of pearls, bearing the
device of a lion designed above. The flowers in his ears were set
dancing by the wind of the cowries waved on either side, and his
praises were sung by many thousands of retainers running before him,
young, for the most part, and brave, and by the bards, who ceaselessly
recited aloud auspicious verses, with a soft cry of ‘Long life
and victory.’</p>
<p>‘“And as he passed on his way to the city, like a
manifestation of the god of love no longer bodiless,<a class="noteref"
id="xd21e2496src" href="#xd21e2496" name="xd21e2496src">182</a> all the
people, like a lotus-grove awakened by the moon’s rising, left
their work and gathered to behold him.</p>
<p>‘“‘Kārtikeya scorns the name of
Kumāra,<a class="noteref" id="xd21e2501src" href="#xd21e2501"
name="xd21e2501src">183</a> since his own form is looked on with scorn
by the throng of lotus-faces when this prince is by. Surely we reap the
reward of great virtue in that we behold that godlike form with eyes
wide with the overflow of love sprung up within us, and upraised in
eager curiosity. (<span>170</span>) Our birth in this world has now
brought forth its fruit. Nevertheless, all hail to blessed
Kṛishṇa, who in the guise of Candrāpīḍa has
assumed a new form!’ With such words the city folk folded their
hands in adoration and bowed before him. And from the thousand windows
which were unclosed from curiosity to behold
Candrāpīḍa, the city itself became as it were a mass of
open eyes; for straightway on hearing that he had left the palace of
learning filled with all knowledge, women eager to see him mounted the
roofs hastily throughout the city, leaving their half-done work; some
with mirrors in their left hand were like the nights of the full moon,
when the moon’s whole orb is gleaming; some, with feet roseate
with fresh lac, were like lotus-buds whose flowers had drunk the early
sunlight; some, with their tender feet <span class="pagenum">[<a id=
"pb67" href="#pb67" name="pb67">67</a>]</span>enmeshed in the bells of
their girdle, fallen to the ground in their haste, were like elephants
moving very slowly, checked by their chain; some were robed in rainbow
hues, like the beauty of a day in the rainy season; some raised feet
that blossomed into the white rays of their nails, like tame
kalahaṃsas drawn by the sound of the anklets; (<span>171</span>)
some held strings of large pearls in their hands, as if in imitation of
Rati with her crystal rosary grasped in grief for the death of Love;
some, with wreaths of pearls falling between their breasts, were like
the glory of evening when the pairs of cakravākas are separated by
a pure slender stream; some, with rainbow flashes rising from the gems
of their anklets, shone as if lovingly accompanied by tame peacocks;
some, with their jewelled cups half drunk, distilled, as it were, from
their rosy flower-like lips a sweet nectar. Others, too, with their
orbed faces appearing at the interstices of the emerald lattices,
presented to the eyes a lotus-grove with its opening buds traversing
the sky, as they gazed on the prince. On a sudden there arose a
tinkling of ornaments born of hasty motion, with many a sound of lutes
struck sweetly on their chords, blended with the cry of cranes summoned
by the clanging of the girdles, accompanied by the noise of peacocks
shut up in the zenana and rejoicing in the thunder caused by the stairs
being struck by stumbling feet, (<span>172</span>) soft with the murmur
of kalahaṃsas fluttering in fear of the clash of fresh clouds,
imitating the triumphant cry of Love, taking captive the ears of lovely
women with their ropes of jewels resounding shrilly as they touched one
another, and re-echoing through all the corners of the houses. In a
moment the dense throng of maidens made the palaces seem walled with
women; the ground seemed to blossom by the laying on it of their
lac-strewn lotus-feet; the city seemed girt with grace by the stream of
fair forms; the sky seemed all moon by the throng of orbed faces; the
circle of space seemed a lotus-grove by reason of the hands all raised
to ward off the heat; the sunshine seemed robed in rainbows by the mass
of rays from the jewels, and the day seemed <span class=
"pagenum">[<a id="pb68" href="#pb68" name="pb68">68</a>]</span>formed
of blue lotus-petals by the long line of bright glances. As the women
gazed on him with eyes fixed and widened in curiosity, the form of
Candrāpīḍa entered into their hearts as though they
were mirrors or water or crystal; and as the glow of love manifested
itself there, their graceful speech became straightway mirthful,
confidential, confused, envious, scornful, derisive, coquettish,
loving, or full of longing. (<span>173</span>) As, for instance:
‘Hasty one, wait for me! Drunk with gazing, hold thy mantle!
Simpleton, lift up the long tresses that hang about thy face! Remove
thy moon-digit ornament! Blinded with love, thy feet are caught in the
flowers of thine offering, and thou wilt fall! Love-distraught, tie up
thy hair! Intent on the sight of Candrāpīḍa, raise thy
girdle! Naughty one, lift up the ear-flower waving on thy cheek!
Heartless one, pick up thine earring! Eager in youth, thou art being
watched! Cover thy bosom! Shameless one, gather up thy loosened robe!
Artfully artless, go on quicker! Inquisitive girl, take another look at
the king! Insatiable, how long wilt thou look? Fickle-hearted, think of
thine own people! Impish girl, thy mantle has fallen, and thou art
mocked! Thou whose eyes art filled with love, seest thou not thy
friends? Maiden full of guile, thou wilt live in sorrow with thy heart
in causeless torment! Thou who feignest coyness, what mean thy crafty
glances? (<span>174</span>) look boldly! Bright with youth, why rest
thy weight against us? Angry one, go in front! Envious girl, why block
up the window? Slave of love, thou bringest my outer robe to utter
ruin! Drunk with love’s breath, restrain thyself! Devoid of
self-control, why run before thine elders? Bright in strength, why so
confused? Silly girl, hide the thrill of love’s fever!
Ill-behaved girl, why thus weary thyself? Changeful one, thy girdle
presseth thee, and thou sufferest vainly! Absent-minded, thou heedest
not thyself, though outside thy house! Lost in curiosity, thou hast
forgotten how to breathe! Thou whose eyes art closed in the happy
imagination of union with thy beloved, open them! He <span class=
"pagenum">[<a id="pb69" href="#pb69" name="pb69">69</a>]</span>is
passing! Bereft of sense by the stroke of love’s arrow, place the
end of thy silken robe on thy head to keep off the sun’s rays!
Thou who hast taken the vow of <i>Satī</i>, thou lettest thine
eyes wander, not seeing what is to be seen! Wretched one, thou art cast
down by the vow not to gaze on other men! Vouchsafe to rise, dear
friend, and to look at the blessed fish-bannered god,<a class="noteref"
id="xd21e2538src" href="#xd21e2538" name="xd21e2538src">184</a> without
his banner and bereft of Rati, visibly present. (<span>175</span>) His
crest of mālatī flowers under his umbrella looks like a mass
of moonbeams fallen in under the idea that night has set in, on his
head dark with swarms of bees. His cheek is fair as a garland of open
çirīsha flowers touched with green by the splendour of his
emerald earring. Our youthful glow of love, under the guise of rich
ruby rays among the pearl necklaces, shines out eager to enter his
heart. It is so seen by him among the cowries. Moreover, what is he
laughing at as he talks to Vaiçampāyana, so that the circle
of space is whitened with his bright teeth? Balāhaka, with the
edge of his silken mantle green as a parrot’s plumage, is
removing from the tips of his hair the dust raised by the horses’
hoofs. His bough-like foot, soft as Lakshmī’s lotus-hand, is
raised and sportively cast athwart his horse’s shoulder. His
hand, with tapering fingers and bright as pink lotus-buds, is
outstretched to its full length to ask for betel-nut, just as an
elephant’s trunk in eagerness for mouthfuls of vallisneria.
(<span>176</span>) Happy is she who, a fellow-bride with earth, shall,
like Lakshmī, win that hand outvying the lotus! Happy, too, is
Queen Vilāsavatī, by whom he who is able to bear the whole
earth was nourished in birth, as the elephant of the quarters by
Space!’</p>
<p>‘“And as they uttered these and other sayings of the
same kind, Candrāpīḍa, drunk in by their eyes, summoned
by the tinkling of their ornaments, followed by their hearts, bound by
the ropes of the rays of their jewels, honoured with the offering of
their fresh youth, bestrewn with flowers and rice in salutation like a
marriage fire, advancing step <span class="pagenum">[<a id="pb70" href=
"#pb70" name="pb70">70</a>]</span>by step on a mass of white bracelets
slipping from their languid arms, reached the palace.”’</p>
<hr class="tb">
<p>[Dismounting and leaning on Vaiçampāyana, he entered the
court, preceded by Balāhaka, and passing through the crowd of
attendant kings, beheld his father seated on a white couch and attended
by his guards.<a class="noteref" id="xd21e2556src" href="#xd21e2556"
name="xd21e2556src">185</a>]</p>
<hr class="tb">
<p>‘“(<span>189</span>) And on the chamberlain’s
saying ‘Behold him!’ the prince, with his head bent low,
and its crest shaking, while yet afar off made his salutation, and his
father, crying from afar, ‘Come, come hither!’ stretched
forth both arms, raised himself slightly from his couch, while his eyes
filled with tears of joy and a thrill passed over his body, and
embraced his reverently-bent son as though he would bind him
fast<a class="noteref" id="xd21e2566src" href="#xd21e2566" name=
"xd21e2566src">186</a> and absorb him, and drink him in. And after the
embrace, Candrāpīḍa sat down on the bare ground by his
father’s footstool, kicking away the cloak which had been rolled
up and hastily made into a seat by his own betel-nut bearer, and softly
bidding her take it away; (<span>190</span>) and then
Vaiçampāyana, being embraced by the king like his own son,
sat down on a seat placed for him. When he had been there a short time,
assailed, as it were, by glances from the women who stood motionless,
with the waving of the cowries forgotten, glances of love, long as
strings of lotus stirred by the wind, from fine eyes tremulous and
askant, he was dismissed with the words, ‘Go, my son, salute thy
loving mother, who longs to see thee, and then in turn gladden all who
nurtured thee by thy sight.’ Respectfully rising, and stopping
his suite from following him, he went with Vaiçampāyana to
the zenana, led by the royal servants meet to enter therein, and
approaching his mother, saluted her”’ [as she sat
surrounded by her attendants and by aged ascetic women, who read and
recited legends to her<a class="noteref" id="xd21e2572src" href=
"#xd21e2572" name="xd21e2572src">187</a>].</p>
<p>‘“(<span>191</span>) She raised him, while her
attendants, skilled in doing her commands, stood around her, and, with
a loving <span class="pagenum">[<a id="pb71" href="#pb71" name=
"pb71">71</a>]</span>caress, held him in a long embrace, as though
thinking inwardly of a hundred auspicious words to say, and
straightway, when the claims of affection had been satisfied, and she
had embraced Vaiçampāyana, she sat down, and drew
Candrāpīḍa, who was reverently seated on the ground,
forcibly and against his will to rest in her arms; (<span>192</span>)
and when Vaiçampāyana was seated on a stool quickly brought
by the attendants, she embraced Candrāpīḍa again and
again on brow, breast, and shoulders, and said, with many a caressing
touch: ‘Hard-hearted, my child, was thy father, by whom so fair a
form, meet to be cherished by the whole universe, was made to undergo
great fatigue for so long! How didst thou endure the tedious restraint
of thy gurus? Indeed, young as thou art, thou hast a strong man’s
fortitude! Thy heart, even in childhood, has lost all idle liking for
childish amusement and play. Ah well, all devotion to natural and
spiritual parents is something apart; and as I now see thee endowed, by
thy father’s favour, with all knowledge, so I shall soon see thee
endowed with worthy wives.’ Having thus said as he bent his head,
smiling half in shame, she kissed him on the cheek, which was a full
reflection of her own, and garlanded with open lotuses; and he, when he
had stayed a short time, gladdened in turn by his presence the whole
zenana. Then, departing by the royal door, he mounted Indrāyudha,
who was standing outside, and, followed by the princes, went to see
Çukanāsa,”’ [and at the gate of an outer court,
filled with priests of many sects, he dismounted<a class="noteref" id=
"xd21e2586src" href="#xd21e2586" name="xd21e2586src">188</a>]
‘“(<span>194</span>) and entered the palace of
Çukanāsa, which resembled a second royal court. On entering
he saluted Çukanāsa like a second father as he stood in the
midst of thousands of kings, showing him all respect, with his crest
bent low even from afar. Çukanāsa, quickly rising, while
the kings rose one after another, and respectfully advancing straight
to him, with tears of joy falling from eyes wide with gladness,
heartily, and with great affection, embraced him, together with
Vaiçampāyana. Then the prince, rejecting <span class=
"pagenum">[<a id="pb72" href="#pb72" name="pb72">72</a>]</span>the
jewelled seat respectfully brought, sat on the bare ground, and next to
him sat Vaiçampāyana; and when he sat on the ground, the
whole circle of kings, except Çukanāsa, leaving their own
seats, sat also on the ground. Çukanāsa stood silent for a
moment, showing his extreme joy by the thrill that passed over his
limbs, and then said to the prince: ‘Truly, my child, now that
King Tārāpīḍa has seen thee grown to youth and
possessed of knowledge, he has at length gained the fruit of his rule
over the universe. Now all the blessings of thy parents have been
fulfilled. Now the merit acquired in many other births has borne fruit.
Now the gods of thy race are content. (<span>195</span>) For they who,
like thee, astonish the three worlds, do not become the sons of the
unworthy. For where is thy age? and where thy superhuman power and thy
capacity of reaching boundless knowledge? Yea, blessed are those
subjects who have thee for their protector, one like unto Bharata and
Bhagīratha. What bright deed of merit was done by Earth that she
has won thee as lord? Surely, Lakshmī is destroyed by persisting
in the caprice of dwelling in Vishṇu’s bosom, that she does
not approach thee in mortal form! But, nevertheless, do thou with thine
arm, as the Great Boar with his circle of tusks, bear up for myriads of
ages the weight of the earth, helping thy father.’ Thus saying,
and offering homage with ornaments, dresses, flowers, and unguents, he
dismissed him. Thereupon the prince, rising, and entering the zenana,
visited Vaiçampāyana’s mother, by name Manoramā,
and, departing, mounted Indrāyudha, and went to his palace. It had
been previously arranged by his father, and had white jars filled and
placed on the gates, like an image of the royal palace; it had garlands
of green sandal boughs, thousands of white flags flying, and filled the
air with the sound of auspicious instruments of music; open lotuses
were strewn in it. A sacrifice to Agni had just been performed, every
attendant was in bright apparel, every auspicious ceremony for entering
a house had been prepared. On his arrival he sat for a short time on a
couch placed in the hall, and <span class="pagenum">[<a id="pb73" href=
"#pb73" name="pb73">73</a>]</span>then, together with his princely
retinue, performed the day’s duties, beginning with bathing and
ending with a banquet; (<span>196</span>) and meanwhile he arranged
that Indrāyudha should dwell in his own chamber.</p>
<p>‘“And in these doings of his the day came to a close;
the sun’s orb fell with lifted rays like the ruby
anklet—its interstices veiled in its own light—of the Glory
of Day, as she hastens from the sky. (<span>198</span>) And when
evening had begun, Candrāpīḍa, encircled by a fence of
lighted lamps, went on foot to the king’s palace,
(<span>199</span>) and having stayed a short time with his father, and
seen Vilāsavatī, he returned to his own house and lay down on
a couch, many-hued with the radiance of various gems, like
Kṛishṇa on the circle of Çesha’s hoods.</p>
<p>‘“And when night had turned to dawn, he, with his
father’s leave, rose before sunrise, in eagerness for the new
delight of hunting, and, mounting Indrāyudha, went to the wood
with a great retinue of runners, horses, and elephants. His eagerness
was doubled by huntsmen leading in a golden leash hounds large as
asses. With arrows whose shafts were bright as the leaves of a
blossoming lotus, and fit to cleave the frontal bones of young wild
elephants, he slew wild boars, lions, çarabhas,<a class=
"noteref" id="xd21e2613src" href="#xd21e2613" name=
"xd21e2613src">189</a> yaks, and many other kinds of deer by thousands,
(<span>200</span>) while the woodland goddesses looked at him with
half-closed eyes, fluttered by fear of the twanging of his bow. Other
animals by his great energy he took alive. And when the sun reached the
zenith, he rode home from the wood (<span>201</span>) with but a few
princes who were well mounted, going over the events of the chase,
saying: ‘Thus I killed a lion, thus a bear, thus a buffalo, thus
a çarabha, thus a stag.’</p>
<p>‘“On dismounting, he sat down on a seat brought hastily
by his attendants, took off his corselet, and removed the rest of his
riding apparel; he then rested a short time, till his weariness was
removed by the wind of waving fans; having rested, he went to the
bathroom, provided with a <span class="pagenum">[<a id="pb74" href=
"#pb74" name="pb74">74</a>]</span>hundred pitchers of gold, silver, and
jewels, and having a gold seat placed in its midst. And when the bath
was over, and he had been rubbed in a separate room with cloths, his
head was covered with a strip of pure linen, his raiment was put on,
and he performed his homage to the gods; and when he entered the
perfuming-room, there approached him the court women attendants,
appointed by the grand chamberlain and sent by the king, slaves of
Vilāsavatī, with Kulavardhanā, and zenana women sent
from the whole zenana, bearing in baskets different ornaments, wreaths,
unguents, and robes, which they presented to him. Having taken them in
due order from the women, he first himself anointed
Vaiçampāyana. When his own anointing was done, and giving
to those around him flowers, perfumes, robes, and jewels, as was meet,
(<span>202</span>) he went to the banquet-hall, rich in a thousand
jewelled vessels, like the autumn sky gleaming with stars. He there sat
on a doubled rug, with Vaiçampāyana next him, eagerly
employed, as was fitting, in praising his virtues, and the host of
princes, placed each in order of seniority on the ground, felt the
pleasure of their service increased by seeing the great courtesy with
which the prince said: ‘Let this be given to him, and that to
him!’ And so he duly partook of his morning meal.</p>
<p>‘“After rinsing his mouth and taking betel, he stayed
there a short time, and then went to Indrāyudha, and there,
without sitting down, while his attendants stood behind him, with
upraised faces, awaiting his commands, and talking mostly about
Indrāyudha’s points, he himself, with heart uplifted by
Indrāyudha’s merits, scattered the fodder before him, and
departing, visited the court; and in the same order of routine he saw
the king, and, returning home, spent the night there. Next day, at
dawn, he beheld approaching a chamberlain, by name Kailāsa, the
chief of the zenana, greatly trusted by the king, accompanied by a
maiden of noble form, in her first youth, from her life at court
self-possessed, yet not devoid of modesty, (<span>203</span>) growing
to maidenhood, and in her veil of silk red with cochineal, <span class=
"pagenum">[<a id="pb75" href="#pb75" name=
"pb75">75</a>]</span>resembling the Eastern quarter clothed in early
sunshine. (<span>204</span>) And Kailāsa, bowing and approaching,
with his right hand placed on the ground, spoke as follows:</p>
<p>‘“‘Prince, Queen Vilāsavatī bids me say:
“This maiden, by name Patralekhā, daughter of the King of
Kulūta, was brought with the captives by the great king on his
conquest of the royal city of Kulūta while she was yet a little
child, and was placed among the zenana women. And tenderness grew up in
me towards her, seeing she was a king’s daughter and without a
protector, and she was long cared for and brought up by me just like a
daughter. Therefore, I now send her to thee, thinking her fit to be thy
betel-bearer; but she must not be looked on by thee, great prince of
many days, as thine other attendants. She must be cared for as a young
maiden; she must be shielded from the thoughtless like thine own
nature; she must be looked on as a pupil. (<span>205</span>) Like a
friend, she must be admitted to all thy confidences. By reason of the
love that has long grown up in me, my heart rests on her as on my own
daughter; and being sprung from a great race, she is fitted for such
duties; in truth, she herself will in a few days charm the prince by
her perfect gentleness. My love for her is of long growth, and
therefore strong; but as the prince does not yet know her character,
this is told to him. Thou must in all ways strive, happy prince, that
she may long be thy fitting companion.”’ When Kailāsa
had thus spoken and was silent, Candrāpīḍa looked long
and steadily at Patralekhā as she made a courteous obeisance, and
with the words, ‘As my mother wishes,’ dismissed the
chamberlain. And Patralekhā, from her first sight of him, was
filled with devotion to him, and never left the prince’s side
either by night or day, whether he was sleeping, or sitting, or
standing, or walking, or going to the court, just as if she were his
shadow; while he felt for her a great affection, beginning from his
first glance at her, and constantly growing; he daily showed more
favour to her, and counted her in all his secrets as part of his own
heart. <span class="pagenum">[<a id="pb76" href="#pb76" name=
"pb76">76</a>]</span></p>
<p>‘“As the days thus passed on, the king, eager for the
anointing of Candrāpīḍa as crown prince,
(<span>206</span>) appointed chamberlains to gather together all things
needful for it; and when it was at hand, Çukanāsa, desirous
of increasing the prince’s modesty, great as it already was,
spoke to him at length during one of his visits: ‘Dear
Candrāpīḍa, though thou hast learnt what is to be
known, and read all the çāstras, no little remains for thee
to learn. For truly the darkness arising from youth is by nature very
thick, nor can it be pierced by the sun, nor cleft by the radiance of
jewels, nor dispelled by the brightness of lamps. The intoxication of
Lakshmī is terrible, and does not cease even in old age. There is,
too, another blindness of power, evil, not to be cured by any salve.
The fever of pride runs very high, and no cooling appliances can allay
it. The madness that rises from tasting the poison of the senses is
violent, and not to be counteracted by roots or charms. The defilement
of the stain of passion is never destroyed by bathing or purification.
The sleep of the multitude of royal pleasures is ever terrible, and the
end of night brings no waking. Thus thou must often be told at length.
Lordship inherited even from birth, fresh youth, peerless beauty,
superhuman talent, all this is a long succession of ills.
(<span>207</span>) Each of these separately is a home of insolence; how
much more the assemblage of them! For in early youth the mind often
loses its purity, though it be cleansed with the pure waters of the
çāstras. The eyes of the young become inflamed, though
their clearness is not quite lost. Nature, too, when the whirlwind of
passion arises, carries a man far in youth at its own will, like a dry
leaf borne on the wind. This mirage of pleasure, which captivates the
senses as if they were deer, always ends in sorrow. When the mind has
its consciousness dulled by early youth, the characteristics of the
outer world fall on it like water, all the more sweetly for being but
just tasted. Extreme clinging to the things of sense destroys a man,
misleading him like ignorance of his bearings. But men such as thou art
the fitting vessels for instruction. For on a mind free from
<span class="pagenum">[<a id="pb77" href="#pb77" name=
"pb77">77</a>]</span>stain the virtue of good counsel enters easily, as
the moon’s rays on a moon crystal. The words of a guru, though
pure, yet cause great pain when they enter the ears of the bad, as
water does; (<span>208</span>) while in others they produce a nobler
beauty, like the ear-jewel on an elephant. They remove the thick
darkness of many sins, like the moon in the gloaming.<a class="noteref"
id="xd21e2658src" href="#xd21e2658" name="xd21e2658src">190</a> The
teaching of a guru is calming, and brings to an end the faults of youth
by turning them to virtue, just as old age takes away the dark stain of
the locks by turning them to gray. This is the time to teach thee,
while thou hast not yet tasted the pleasures of sense. For teaching
pours away like water in a heart shattered by the stroke of
love’s arrow. Family and sacred tradition are unavailing to the
froward and undisciplined. Does a fire not burn when fed on
sandal-wood? Is not the submarine fire the fiercer in the water that is
wont to quench fire? But the words of a guru are a bathing without
water, able to cleanse all the stains of man; they are a maturity that
changes not the locks to gray; they give weight without increase of
bulk; though not wrought of gold, they are an ear-jewel of no common
order; without light they shine; without startling they awaken. They
are specially needed for kings, for the admonishers of kings are few.
(<span>209</span>) For from fear, men follow like an echo the words of
kings, and so, being unbridled in their pride, and having the cavity of
their ears wholly stopped, they do not hear good advice even when
offered; and when they do hear, by closing their eyes like an elephant,
they show their contempt, and pain the teachers who offer them good
counsel. For the nature of kings, being darkened by the madness of
pride’s fever, is perturbed; their wealth causes arrogance and
false self-esteem; their royal glory causes the torpor brought about by
the poison of kingly power. First, let one who strives after happiness
look at Lakshmī. For this Lakshmī, who now rests like a bee
on the lotus-grove of a circle of naked swords, has risen from the milk
ocean, has taken her glow from the buds of the coral-tree, her
crookedness from <span class="pagenum">[<a id="pb78" href="#pb78" name=
"pb78">78</a>]</span>the moon’s digit, her restlessness from the
steed Uccaiḥçrava, her witchery from
Kālakūṭa poison, her intoxication from nectar, and from
the Kaustubha gem her hardness. (<span>210</span>) All these she has
taken as keepsakes to relieve her longing with memory of her
companions’ friendship. There is nothing so little understood
here in the world as this base Lakshmī. When won, she is hard to
keep; when bound fast by the firm cords of heroism, she vanishes; when
held by a cage of swords brandished by a thousand fierce champions, she
yet escapes; when guarded by a thick band of elephants, dark with a
storm of ichor, she yet flees away. She keeps not friendships; she
regards not race; she recks not of beauty; she follows not the fortunes
of a family; she looks not on character; she counts not cleverness; she
hears not sacred learning; she courts not righteousness; she honours
not liberality; she values not discrimination; she guards not conduct;
she understands not truth; she makes not auspicious marks her guide;
like the outline of an aërial city, she vanishes even as we look
on her. She is still dizzy with the feeling produced by the eddying of
the whirlpool made by Mount Mandara. As if she were the tip of a
lotus-stalk bound to the varying motion of a lotus-bed, she gives no
firm foothold anywhere. Even when held fast with great effort in
palaces, she totters as if drunk with the ichor of their many wild
elephants. (<span>211</span>) She dwells on the sword’s edge as
if to learn cruelty. She clings to the form of Nārāyaṇa
as if to learn constant change of form. Full of fickleness, she leaves
even a king, richly endowed with friends, judicial power, treasure, and
territory, as she leaves a lotus at the end of day, though it have
root, stalk, bud, and wide-spreading petals. Like a creeper, she is
ever a parasite.<a class="noteref" id="xd21e2679src" href="#xd21e2679"
name="xd21e2679src">191</a> Like Gangā, though producing wealth,
she is all astir with bubbles; like the sun’s ray, she alights on
one thing after another; like the cavity of hell, she is full of dense
darkness. Like the demon Hiḍambā, her heart is only won by
the courage of a Bhīma; like the rainy season, she sends
<span class="pagenum">[<a id="pb79" href="#pb79" name=
"pb79">79</a>]</span>forth but a momentary flash; like an evil demon,
she, with the height of many men,<a class="noteref" id="xd21e2691src"
href="#xd21e2691" name="xd21e2691src">192</a> crazes the feeble mind.
As if jealous, she embraces not him whom learning has favoured; she
touches not the virtuous man, as being impure; she despises a lofty
nature as unpropitious; she regards not the gently-born, as useless.
She leaps over a courteous man as a snake; (<span>212</span>) she
avoids a hero as a thorn; she forgets a giver as a nightmare; she keeps
far from a temperate man as a villain; she mocks at the wise as a fool;
she manifests her ways in the world as if in a jugglery that unites
contradictions. For, though creating constant fever,<a class="noteref"
id="xd21e2703src" href="#xd21e2703" name="xd21e2703src">193</a> she
produces a chill;<a class="noteref" id="xd21e2706src" href="#xd21e2706"
name="xd21e2706src">194</a> though exalting men, she shows lowness of
soul; though rising from water, she augments thirst; though bestowing
lordship,<a class="noteref" id="xd21e2709src" href="#xd21e2709" name=
"xd21e2709src">195</a> she shows an unlordly<a class="noteref" id=
"xd21e2712src" href="#xd21e2712" name="xd21e2712src">196</a> nature;
though loading men with power, she deprives them of weight;<a class=
"noteref" id="xd21e2716src" href="#xd21e2716" name=
"xd21e2716src">197</a> though sister of nectar, she leaves a bitter
taste; though of earthly mould,<a class="noteref" id="xd21e2736src"
href="#xd21e2736" name="xd21e2736src">198</a> she is invisible; though
attached to the highest,<a class="noteref" id="xd21e2747src" href=
"#xd21e2747" name="xd21e2747src">199</a> she loves the base; like a
creature of dust, she soils even the pure. Moreover, let this wavering
one shine as she may, she yet, like lamplight, only sends forth
lamp-black. For she is the fostering rain of the poison-plants of
desire, the hunter’s luring song to the deer of the senses, the
polluting smoke to the pictures of virtue, the luxurious couch of
infatuation’s long sleep, the ancient watch-tower of the demons
of pride and wealth. (<span>213</span>) She is the cataract gathering
over eyes lighted by the çāstras, the banner of the
reckless, the native stream of the alligators of wrath, the tavern of
the mead of the senses, the music-hall of alluring dances, the lair of
the serpents of sin, the rod to drive out good practices. She is the
untimely rain to the kalahaṃsas<a class="noteref" id=
"xd21e2756src" href="#xd21e2756" name="xd21e2756src">200</a> of the
virtues, the <span class="pagenum">[<a id="pb80" href="#pb80" name=
"pb80">80</a>]</span>hotbed of the pustules of scandal, the prologue of
the drama of fraud, the roar of the elephant of passion, the
slaughter-house of goodness, the tongue of Rāhu for the moon of
holiness. Nor see I any who has not been violently embraced by her
while she was yet unknown to him, and whom she has not deceived. Truly,
even in a picture she moves; even in a book she practises magic; even
cut in a gem she deceives; even when heard she misleads; even when
thought on she betrays.</p>
<p>‘“‘When this wretched evil creature wins kings
after great toil by the will of destiny, they become helpless, and the
abode of every shameful deed. For at the very moment of coronation
their graciousness is washed away as if by the auspicious water-jars;
(<span>214</span>) their heart is darkened as by the smoke of the
sacrificial fire; their patience is swept away as by the kuça
brooms of the priest; their remembrance of advancing age is concealed
as by the donning of the turban; the sight of the next world is kept
afar as by the umbrella’s circle; truth is removed as by the wind
of the cowries; virtue is driven out as by the wands of office; the
voices of the good are drowned as by cries of “All hail!”
and glory is flouted as by the streamers of the banners.</p>
<p>‘“‘For some kings are deceived by successes which
are uncertain as the tremulous beaks of birds when loose from
weariness, and which, though pleasant for a moment as a firefly’s
flash, are contemned by the wise; they forget their origin in the pride
of amassing a little wealth, and are troubled by the onrush of passion
as by a blood-poisoning brought on by accumulated diseases; they are
tortured by the senses, which though but five, in their eagerness to
taste every pleasure, turn to a thousand; they are bewildered by the
mind, which, in native fickleness, follows its own impulses, and, being
but one, gets the force of a hundred thousand in its changes. Thus they
fall into utter helplessness. They are seized by demons, conquered by
imps, (<span>215</span>) possessed by enchantments, held by monsters,
mocked by the wind, swallowed by ogres. <span class="pagenum">[<a id=
"pb81" href="#pb81" name="pb81">81</a>]</span>Pierced by the arrows of
Kāma, they make a thousand contortions; scorched by covetousness,
they writhe; struck down by fierce blows, they sink down.<a class=
"noteref" id="xd21e2776src" href="#xd21e2776" name=
"xd21e2776src">201</a> Like crabs, they sidle; like cripples, with
steps broken by sin, they are led helpless by others; like stammerers
from former sins of falsehood, they can scarce babble; like
saptacchada<a class="noteref" id="xd21e2779src" href="#xd21e2779" name=
"xd21e2779src">202</a> trees, they produce headache in those near them;
like dying men, they know not even their kin; like purblind<a class=
"noteref" id="xd21e2782src" href="#xd21e2782" name=
"xd21e2782src">203</a> men, they cannot see the brightest virtue; like
men bitten in a fatal hour, they are not waked even by mighty charms;
like lac-ornaments, they cannot endure strong heat;<a class="noteref"
id="xd21e2786src" href="#xd21e2786" name="xd21e2786src">204</a> like
rogue elephants, being firmly fixed to the pillar of self-conceit, they
refuse teaching; bewildered by the poison of covetousness, they see
everything as golden; like arrows sharpened by polishing,<a class=
"noteref" id="xd21e2795src" href="#xd21e2795" name=
"xd21e2795src">205</a> when in the hands of others they cause
destruction; (<span>216</span>) with their rods<a class="noteref" id=
"xd21e2801src" href="#xd21e2801" name="xd21e2801src">206</a> they
strike down great families, like high-growing fruit; like untimely
blossoms, though fair outwardly, they cause destruction; they are
terrible of nature, like the ashes of a funeral pyre; like men with
cataract, they can see no distance; like men possessed, they have their
houses ruled by court jesters; when but heard of, they terrify, like
funeral drums; when but thought of, like a resolve to commit mortal
sin, they bring about great calamity; being daily filled with sin, they
become wholly puffed up. In this state, having allied themselves to a
hundred sins, they are like drops of water hanging on the tip of the
grass on an anthill, and have fallen without perceiving it.</p>
<p>‘“‘But others are deceived by rogues intent on
their own ends, greedy of the flesh-pots of wealth, cranes of the
palace lotus-beds! “Gambling,” say these, “is a
relaxation; adultery a sign of cleverness; hunting, exercise; drinking,
delight; recklessness, heroism; neglect of a wife, freedom from
infatuation; (<span>217</span>) contempt of a guru’s words, a
claim to others’ submission; unruliness of servants, <span class=
"pagenum">[<a id="pb82" href="#pb82" name="pb82">82</a>]</span>the
ensuring of pleasant service; devotion to dance, song, music, and bad
company, is knowledge of the world; hearkening to shameful crimes is
greatness of mind; tame endurance of contempt is patience; self-will is
lordship; disregard of the gods is high spirit; the praise of bards is
glory; restlessness is enterprise; lack of discernment is
impartiality.” Thus are kings deceived with more than mortal
praises by men ready to raise faults to the grade of virtues, practised
in deception, laughing in their hearts, utterly villainous; and thus
these monarchs, by reason of their senselessness, have their minds
intoxicated by the pride of wealth, and have a settled false conceit in
them that these things are really so; though subject to mortal
conditions, they look on themselves as having alighted on earth as
divine beings with a superhuman destiny; they employ a pomp in their
undertakings only fit for gods (<span>218</span>) and win the contempt
of all mankind. They welcome this deception of themselves by their
followers. From the delusion as to their own divinity established in
their minds, they are overthrown by false ideas, and they think their
own pair of arms have received another pair;<a class="noteref" id=
"xd21e2814src" href="#xd21e2814" name="xd21e2814src">207</a> they
imagine their forehead has a third eye buried in the skin.<a class=
"noteref" id="xd21e2817src" href="#xd21e2817" name=
"xd21e2817src">208</a> They consider the sight of themselves a favour;
they esteem their glance a benefit; they regard their words as a
present; they hold their command a glorious boon; they deem their touch
a purification. Weighed down by the pride of their false greatness,
they neither do homage to the gods, nor reverence Brahmans, nor honour
the honourable, nor salute those to whom salutes are due, nor address
those who should be addressed, nor rise to greet their gurus. They
laugh at the learned as losing in useless labour all the enjoyment of
pleasure; they look on the teaching of the old as the wandering talk of
dotage; they abuse the advice of their councillors as an insult to
their own wisdom; they are wroth with the giver of good counsel.</p>
<p>‘“‘At all events, the man they welcome, with whom
they converse, whom they place by their side, advance,
(<span>219</span>) <span class="pagenum">[<a id="pb83" href="#pb83"
name="pb83">83</a>]</span>take as companion of their pleasure and
recipient of their gifts, choose as a friend, the man to whose voice
they listen, on whom they rain favours, of whom they think highly, in
whom they trust, is he who does nothing day and night but ceaselessly
salute them, praise them as divine, and exalt their greatness.</p>
<p>‘“‘What can we expect of those kings whose
standard is a law of deceit, pitiless in the cruelty of its maxims;
whose gurus are family priests, with natures made merciless by magic
rites; whose teachers are councillors skilled to deceive others; whose
hearts are set on a power that hundreds of kings before them have
gained and lost; whose skill in weapons is only to inflict death; whose
brothers, tender as their hearts may be with natural affection, are
only to be slaughtered.</p>
<p>‘“‘Therefore, my Prince, in this post of empire
which is terrible in the hundreds of evil and perverse impulses which
attend it, and in this season of youth which leads to utter
infatuation, thou must strive earnestly not to be scorned by thy
people, nor blamed by the good, nor cursed by thy gurus, nor reproached
by thy friends, nor grieved over by the wise. Strive, too, that thou be
not exposed by knaves, (<span>220</span>) deceived by sharpers, preyed
upon by villains, torn to pieces by wolvish courtiers, misled by
rascals, deluded by women, cheated by fortune, led a wild dance by
pride, maddened by desire, assailed by the things of sense, dragged
headlong by passion, carried away by pleasure.</p>
<p>‘“‘Granted that by nature thou art steadfast, and
that by thy father’s care thou art trained in goodness, and
moreover, that wealth only intoxicates the light of nature, and the
thoughtless, yet my very delight in thy virtues makes me speak thus at
length.</p>
<p>‘“‘Let this saying be ever ringing in thine ears:
There is none so wise, so prudent, so magnanimous, so gracious, so
steadfast, and so earnest, that the shameless wretch Fortune cannot
grind him to powder. Yet now mayest thou enjoy the consecration of thy
youth to kinghood by thy father under happy auspices. Bear the yoke
handed <span class="pagenum">[<a id="pb84" href="#pb84" name=
"pb84">84</a>]</span>down to thee that thy forefathers have borne. Bow
the heads of thy foes; raise the host of thy friends; after thy
coronation wander round the world for conquest; and bring under thy
sway the earth with its seven continents subdued of yore by thy
father.</p>
<p>‘“‘This is the time to crown thyself with glory.
(<span>221</span>) A glorious king has his commands fulfilled as
swiftly as a great ascetic.’</p>
<p>‘“Having said thus much, he was silent, and by his words
Candrāpīḍa was, as it were, washed, wakened, purified,
brightened, bedewed, anointed, adorned, cleansed, and made radiant, and
with glad heart he returned after a short time to his own palace.</p>
<p>‘“Some days later, on an auspicious day, the king,
surrounded by a thousand chiefs, raised aloft, with
Çukanāsa’s help, the vessel of consecration, and
himself anointed his son, while the rest of the rites were performed by
the family priest. The water of consecration was brought from every
sacred pool, river and ocean, encircled by every plant, fruit, earth,
and gem, mingled with tears of joy, and purified by mantras. At that
very moment, while the prince was yet wet with the water of
consecration, royal glory passed on to him without leaving
Tārāpīḍa, as a creeper still clasping its own tree
passes to another. (<span>222</span>) Straightway he was anointed from
head to foot by Vilāsavatī, attended by all the zenana, and
full of tender love, with sweet sandal white as moonbeams. He was
garlanded with fresh white flowers; decked<a class="noteref" id=
"xd21e2853src" href="#xd21e2853" name="xd21e2853src">209</a> with lines
of gorocanā; adorned with an earring of dūrvā grass;
clad in two new silken robes with long fringes, white as the moon;
bound with an amulet round his hand, tied by the family priest; and had
his breast encircled by a pearl-necklace, like the circle of the Seven
Ṛishis come down to see his coronation, strung on filaments from
the lotus-pool of the royal fortune of young royalty.</p>
<p>‘“From the complete concealment of his body by wreaths
of white flowers interwoven and hanging to his <span class=
"pagenum">[<a id="pb85" href="#pb85" name="pb85">85</a>]</span>knees,
soft as moonbeams, and from his wearing snowy robes he was like
Narasiṃha, shaking his thick mane,<a class="noteref" id=
"xd21e2860src" href="#xd21e2860" name="xd21e2860src">210</a> or like
Kailāsa, with its flowing streams, or Airāvata, rough with
the tangled lotus-fibres of the heavenly Ganges, or the Milky Ocean,
all covered with flakes of bright foam.</p>
<p>(<span>223</span>) ‘“Then his father himself for that
time took the chamberlain’s wand to make way for him, and he went
to the hall of assembly and mounted the royal throne, like the moon on
Meru’s peak. Then, when he had received due homage from the
kings, after a short pause the great drum that heralded his setting out
on his triumphal course resounded deeply, under the stroke of golden
drum-sticks. Its sound was as the noise of clouds gathering at the day
of doom; or the ocean struck by Mandara; or the foundations of earth by
the earthquakes that close an aeon; or a portent-cloud, with its
flashes of lightning; or the hollow of hell by the blows of the snout
of the Great Boar. And by its sound the spaces of the world were
inflated, opened, separated, outspread, filled, turned sunwise, and
deepened, and the bonds that held the sky were unloosed. The echo of it
wandered through the three worlds; for it was embraced in the lower
world by Çesha, with his thousand hoods raised and bristling in
fear; it was challenged in space by the elephants of the quarters
tossing their tusks in opposition; it was honoured with sunwise turns
in the sky by the sun’s steeds, tossing<a class="noteref" id=
"xd21e2868src" href="#xd21e2868" name="xd21e2868src">211</a> their
heads in their snort of terror; (<span>224</span>) it was wondrously
answered on Kailāsa’s peak by Çiva’s bull, with
a roar of joy in the belief that it was his master’s loudest
laugh; it was met in Meru by Airāvata, with deep trumpeting; it
was reverenced in the hall of the gods by Yama’s bull, with his
curved horns turned sideways in wrath at so strange a sound; and it was
heard in terror by the guardian gods of the world.</p>
<p>‘“Then, at the roar of the drum, followed by an outcry
of ‘All hail!’ from all sides, Candrāpīḍa
came down from the throne, and with him went the glory of his foes. He
<span class="pagenum">[<a id="pb86" href="#pb86" name=
"pb86">86</a>]</span>left the hall of assembly, followed by a thousand
chiefs, who rose hastily around him, strewing on all sides the large
pearls that fell from the strings of their necklaces as they struck
against each other, like rice sportively thrown as a good omen for
their setting off to conquer the world. He showed like the coral-tree
amid the white buds of the kalpa-trees;<a class="noteref" id=
"xd21e2880src" href="#xd21e2880" name="xd21e2880src">212</a> or
Airāvata amid the elephants of the quarters bedewing him with
water from their trunks; or heaven, with the firmament showering stars;
or the rainy season with clouds ever pouring heavy drops.</p>
<p>(<span>225</span>) ‘“Then an elephant was hastily
brought by the mahout, adorned with all auspicious signs for the
journey, and on the inner seat Patralekhā was placed. The prince
then mounted, and under the shade of an umbrella with a hundred wires
enmeshed with pearls, beauteous as Kailāsa standing on the arms of
Rāvaṇa, and white as the whirlpools of the Milky Ocean under
the tossing of the mountain, he started on his journey. And as he
paused in his departure he saw the ten quarters tawny with the rich
sunlight, surpassing molten lac, of the flashing crest-jewels of the
kings who watched him with faces hidden behind the ramparts, as if the
light were the fire of his own majesty, flashing forth after his
coronation. He saw the earth bright as if with his own glow of loyalty
when anointed as heir-apparent, and the sky crimson as with the flame
that heralded the swift destruction of his foes, and daylight roseate
as with lac-juice from the feet of the Lakshmī of earth coming to
greet him.</p>
<p>‘“On the way hosts of kings, with their thousand
elephants swaying in confusion, their umbrellas broken by the pressure
of the crowd, their crest-jewels falling low as their diadems bent in
homage, (<span>226</span>) their earrings hanging down, and the jewels
falling on their cheeks, bowed low before him, as a trusted general
recited their names. The elephant Gandhamādana followed the
prince, pink with much red lead, dangling to the ground his
ear-ornaments of pearls, having his head outlined with many a wreath of
<span class="pagenum">[<a id="pb87" href="#pb87" name=
"pb87">87</a>]</span>white flowers, like Meru with evening sunlight
resting on it, the white stream of Ganges falling across it, and the
spangled roughness of a bevy of stars on its peak. Before
Candrāpīḍa went Indrāyudha, led by his groom,
perfumed with saffron and many-hued, with the flash of golden trappings
on his limbs. And so the expedition slowly started towards the Eastern
Quarter.<a class="noteref" id="xd21e2896src" href="#xd21e2896" name=
"xd21e2896src">213</a></p>
<p>‘“Then the whole army set forth with wondrous turmoil,
with its forest of umbrellas stirred by the elephants’ movements,
like an ocean of destruction reflecting on its advancing waves a
thousand moons, flooding the earth.</p>
<p>(<span>227</span>) ‘“When the prince left his palace
Vaiçampāyana performed every auspicious rite, and then,
clothed in white, anointed with an ointment of white flowers,
accompanied by a great host of powerful kings, shaded by a white
umbrella, followed close on the prince, mounted on a swift elephant,
like a second Crown Prince, and drew near to him like the moon to the
sun. Straightway the earth heard on all sides the cry: ‘The Crown
Prince has started!’ and shook with the weight of the advancing
army.</p>
<p>(<span>228</span>) ‘“In an instant the earth seemed as
it were made of horses; the horizon, of elephants; the atmosphere, of
umbrellas; the sky, of forests of pennons; the wind, of the scent of
ichor; the human race, of kings; the eye, of the rays of jewels; the
day, of crests; the universe, of cries of ‘All hail!’</p>
<p>(228–234 condensed) ‘“The dust rose at the advance
of the army like a herd of elephants to tear up the lotuses of the
sunbeams, or a veil to cover the Lakshmī of the three worlds. Day
became earthy; the quarters were modelled in clay; the sky was, as it
were, resolved in dust, and the whole universe appeared to consist of
but one element.</p>
<p>(<span>234</span>) ‘“When the horizon became clear
again, Vaiçampāyana, looking at the mighty host which
seemed to rise from the ocean, was filled with wonder, and, turning his
glance on every side, said to Candrāpīḍa: ‘What,
prince, has been left unconquered by the mighty King <span class=
"pagenum">[<a id="pb88" href="#pb88" name=
"pb88">88</a>]</span>Tārāpīḍa, for thee to
conquer? What regions unsubdued, for thee to subdue? (<span>235</span>)
What fortresses untaken, for thee to take? What continents
unappropriated, for thee to appropriate? What treasures ungained, for
thee to gain? What kings have not been humbled? By whom have the raised
hands of salutation, soft as young lotuses, not been placed on the
head? By whose brows, encircled with golden bands, have the floors of
his halls not been polished? Whose crest-jewels have not scraped his
footstool? Who have not accepted his staff of office? Who have not
waved his cowries? Who have not raised the cry of “Hail!”?
Who have not drunk in with the crocodiles of their crests, the radiance
of his feet, like pure streams? For all these princes, though they are
imbued with the pride of armies, ready in their rough play to plunge
into the four oceans; though they are the peers of the great kings
Daçaratha, Bhagīratha, Bharata, Dilīpa, Alarka, and
Māndhātṛi; though they are anointed princes,
soma-drinkers, haughty in the pride of birth, yet they bear on the
sprays of crests purified with the shower of the water of consecration
the dust of thy feet of happy omen, like an amulet of ashes. By them as
by fresh noble mountains, the earth is upheld. These their armies that
have entered the heart of the ten regions follow thee alone.
(<span>236</span>) For lo! wherever thy glance is cast, hell seems to
vomit forth armies, the earth to bear them, the quarters to discharge
them, the sky to rain them, the day to create them. And methinks the
earth, trampled by the weight of boundless hosts, recalls to-day the
confusion of the battles of the Mahābhārata.</p>
<p>‘“‘Here the sun wanders in the groves of pennons,
with his orb stumbling over their tops, as if he were trying, out of
curiosity, to count the banners. The earth is ceaselessly submerged
under ichor sweet as cardamons, and flowing like a plait of hair, from
the elephants who scatter it all round, and thick, too, with the murmur
of the bees settling on it, so that it shines as if filled with the
waves of Yamunā. The lines of moon-white flags hide the horizon,
like rivers <span class="pagenum">[<a id="pb89" href="#pb89" name=
"pb89">89</a>]</span>that in fear of being made turbid by the heavy
host have fled to the sky. It is a wonder that the earth has not to-day
been split into a thousand pieces by the weight of the army; and that
the bonds of its joints, the noble mountains, are not burst asunder;
and that the hoods of Çesha, the lord of serpents, in distress
at the burden of earth pressed down under the load of troops, do not
give way.’</p>
<p>(<span>237</span>) ‘“While he was thus speaking, the
prince reached his palace. It was adorned with many lofty triumphal
arches; dotted with a thousand pavilions enclosed in grassy ramparts,
and bright with many a tent of shining white cloth. Here he dismounted,
and performed in kingly wise all due rites; and though the kings and
ministers who had come together sought to divert him with various
tales, he spent the rest of the day in sorrow, for his heart was
tortured with bitter grief for his fresh separation from his father.
When day was brought to a close he passed the night, too, mostly in
sleeplessness, with Vaiçampāyana resting on a couch not far
from his own, and Patralekhā sleeping hard by on a blanket placed
on the ground; his talk was now of his father, now of his mother, now
of Çukanāsa, and he rested but little. At dawn he arose,
and with an army that grew at every march, as it advanced in unchanged
order, he hollowed the earth, shook the mountains, dried the rivers,
emptied the lakes, (<span>238</span>) crushed the woods to powder,
levelled the crooked places, tore down the fortresses, filled up the
hollows, and hollowed the solid ground.</p>
<p>‘“By degrees, as he wandered at will, he bowed the
haughty, exalted the humble, encouraged the fearful, protected the
suppliant, rooted out the vicious, and drove out the hostile. He
anointed princes in different places, gathered treasures, accepted
gifts, took tribute, taught local regulations, established monuments of
his visit, made hymns of worship, and inscribed edicts. He honoured
Brahmans, reverenced saints, protected hermitages, and showed a prowess
that won his people’s love. He exalted his majesty, heaped up his
glory, showed his virtues far <span class="pagenum">[<a id="pb90" href=
"#pb90" name="pb90">90</a>]</span>and wide, and won renown for his good
deeds. Thus trampling down the woods on the shore, and turning the
whole expanse of ocean to gray with the dust of his army, he wandered
over the earth.</p>
<p>‘“The East was his first conquest, then the Southern
Quarter, marked by Triçanku, then the Western Quarter, which has
Varuṇa for its sign, and immediately afterwards the Northern
Quarter adorned by the Seven Ṛishis. Within the three years that
he roamed over the world he had subdued the whole earth, with its
continents, bounded only by the moat of four oceans.</p>
<p>(<span>239</span>) ‘“He then, wandering sunwise,
conquered and occupied Suvarṇapura, not far from the Eastern
Ocean, the abode of those Kirātas who dwell near Kailāsa, and
are called Hemajakūṭas, and as his army was weary from its
worldwide wandering, he encamped there for a few days to rest.</p>
<p>‘“One day during his sojourn there he mounted
Indrāyudha to hunt, and as he roamed through the wood he beheld a
pair of Kinnaras wandering down at will from the mountains. Wondering
at the strange sight, and eager to take them, he brought up his horse
respectfully near them and approached them. But they hurried on,
fearing the unknown sight of a man, and fleeing from him, while he
pursued them, doubling Indrāyudha’s speed by frequent pats
on his neck, and went on alone, leaving his army far behind. Led on by
the idea that he was just catching them, he was borne in an instant
fifteen leagues from his own quarters by Indrāyudha’s speed
as it were at one bound, and was left companionless. (<span>240</span>)
The pair of Kinnaras he was pursuing were climbing a steep hill in
front of him. He at length turned away his glance, which was following
their progress, and, checked by the steepness of the ascent, reined in
Indrāyudha. Then, seeing that both his horse and himself were
tired and heated by their toils, he considered for a moment, and
laughed at himself as he thought: ‘Why have I thus wearied myself
for nothing, like a child? What matters it whether I catch the pair of
Kinnaras or not? If caught, what is the good? <span class=
"pagenum">[<a id="pb91" href="#pb91" name="pb91">91</a>]</span>if
missed, what is the harm? What a folly this is of mine! What a love of
busying myself in any trifle! What a passion for aimless toil! What a
clinging to childish pleasure! The good work I was doing has been begun
in vain. The needful rite I had begun has been rendered fruitless. The
duty of friendship I undertook has not been performed. The royal office
I was employed in has not been fulfilled. The great task I had entered
on has not been completed. My earnest labour in a worthy ambition has
been brought to nought. Why have I been so mad as to leave my followers
behind and come so far? (<span>241</span>) and why have I earned for
myself the ridicule I should bestow on another, when I think how
aimlessly I have followed these monsters with their horses’
heads? I know not how far off is the army that follows me. For the
swiftness of Indrāyudha traverses a vast space in a moment, and
his speed prevented my noticing as I came by what path I should turn
back, for my eyes were fixed on the Kinnaras; and now I am in a great
forest, spread underfoot with dry leaves, with a dense growth of
creepers, underwood, and branching trees. Roam as I may here I cannot
light on any mortal who can show me the way to Suvarṇapura. I
have often heard that Suvarṇapura is the farthest bound of earth
to the north, and that beyond it lies a supernatural forest, and beyond
that again is Kailāsa. This then is Kailāsa; so I must turn
back now, and resolutely seek to make my way unaided to the south. For
a man must bear the fruit of his own faults.’</p>
<p>‘“With this purpose he shook the reins in his left hand,
and turned the horse’s head. Then he again reflected:
(<span>242</span>) ‘The blessed sun with glowing light now adorns
the south, as if he were the zone-gem of the glory of day.
Indrāyudha is tired; I will just let him eat a few mouthfuls of
grass, and then let him bathe and drink in some mountain rill or river;
and when he is refreshed I will myself drink some water, and after
resting a short time under the shade of a tree, I will set out
again.’</p>
<p>‘“So thinking, constantly turning his eyes on every side
<span class="pagenum">[<a id="pb92" href="#pb92" name=
"pb92">92</a>]</span>for water, he wandered till at length he saw a
track wet with masses of mud raised by the feet of a large troop of
mountain elephants, who had lately come up from bathing in a
lotus-pool. (<span>243</span>) Inferring thence that there was water
near, he went straight on along the slope of Kailāsa, the trees of
which, closely crowded as they were, seemed, from their lack of boughs,
to be far apart, for they were mostly pines, çāl, and gum
olibanum trees, and were lofty, and like a circle of umbrellas, to be
gazed at with upraised head. There was thick yellow sand, and by reason
of the stony soil the grass and shrubs were but scanty.</p>
<p>(<span>244</span>) ‘“At length he beheld, on the
north-east of Kailāsa, a very lofty clump of trees, rising like a
mass of clouds, heavy with its weight of rain, and massed as if with
the darkness of a night in the dark fortnight.</p>
<p>‘“The wind from the waves, soft as sandal, dewy, cool
from passing over the water, aromatic with flowers, met him, and seemed
to woo him; and the cries of kalahaṃsas drunk with lotus-honey,
charming his ear, summoned him to enter. So he went into that clump,
and in its midst beheld the Acchoda Lake, as if it were the mirror of
the Lakshmī of the three worlds, the crystal chamber of the
goddess of earth, the path by which the waters of ocean escape, the
oozing of the quarters, the avatar of part of the sky, Kailāsa
taught to flow, Himavat liquefied, moonlight melted,
Çiva’s smile turned to water, (<span>245</span>) the merit
of the three worlds abiding in the shape of a lake, a range of hills of
lapis lazuli changed into water, or a mass of autumn clouds poured down
in one spot. From its clearness it might be Varuṇa’s
mirror; it seemed to be fashioned of the hearts of ascetics, the
virtues of good men, the bright eyes of deer, or the rays of
pearls.</p>
<p>(<span>247</span>) ‘“Like the person of a great man, it
showed clearly the signs of fish, crocodile, tortoise, and
cakṛa;<a class="noteref" id="xd21e2987src" href="#xd21e2987"
name="xd21e2987src">214</a> like the story of Kārtikeya, the
lamentations of the wives of Krauñca<a class="noteref" id=
"xd21e2999src" href="#xd21e2999" name="xd21e2999src">215</a> resounded
in it; it was shaken by the wings of <span class="pagenum">[<a id=
"pb93" href="#pb93" name="pb93">93</a>]</span>white
Dhārtarāshṭras, as the Mahābhārata by the
rivalry of Pāṇḍavas and
Dhārtarāshṭras; and the drinking of poison by
Çiva was represented by the drinking of its water by peacocks,
as if it were the time of the churning of ocean. It was fair, like a
god, with a gaze that never wavers. (<span>248</span>) Like a futile
argument, it seemed to have no end; and was a lake most fair and
gladdening to the eyes.</p>
<p>‘“The very sight of it seemed to remove
Candrāpīḍa’s weariness, and as he gazed he
thought:</p>
<p>‘“‘Though my pursuit of the horse-faced pair was
fruitless, yet now that I see this lake it has gained its reward. My
eyes’ reward in beholding all that is to be seen has now been
won, the furthest point of all fair things seen, the limit of all that
gladdens us gazed upon, the boundary line of all that charms us
descried, the perfection of all that causes joy made manifest, and the
vanishing-point of all worthy of sight beheld. (<span>249</span>) By
creating this lake water, sweet as nectar, the Creator has made his own
labour of creation superfluous. For this, too, like the nectar that
gladdens all the senses, produces joy to the eye by its purity, offers
the pleasure of touch by its coolness, gladdens the sense of smell by
the fragrance of its lotuses, pleases the ear with the ceaseless murmur
of its haṃsas, and delights the taste with its sweetness. Truly
it is from eagerness to behold this that Çiva leaves not his
infatuation for dwelling on Kailāsa. Surely Kṛishṇa no
longer follows his own natural desire as to a watery couch, for he
sleeps on the ocean, with its water bitter with salt, and leaves this
water sweet as nectar! Nor is this, in sooth, the primæval lake;
for the earth, when fearing the blows of the tusks of the boar of
destruction, entered the ocean, all the waters of which were designed
but to be a draught for Agastya; whereas, if it had plunged into this
mighty lake, deep as many deep hells, it could not have been reached, I
say not by one, but not even by a thousand boars. (<span>250</span>)
Verily it is from this lake that the clouds of doom at the seasons of
final destruction draw little by little their water when they overwhelm
the interstices of the universe, and darken all <span class=
"pagenum">[<a id="pb94" href="#pb94" name="pb94">94</a>]</span>the
quarters with their destroying storm. And methinks that the world,
Brahmā’s egg, which in the beginning of creation was made of
water, was massed together and placed here under the guise of a
lake.’ So thinking, he reached the south bank, dismounted and
took off Indrāyudha’s harness; (<span>251</span>) and the
latter rolled on the ground, arose, ate some mouthfuls of grass, and
then the prince took him down to the lake, and let him drink and bathe
at will. After that, the prince took off his bridle, bound two of his
feet by a golden chain to the lower bough of a tree hard by, and,
cutting off with his dagger some dūrvā grass from the bank of
the lake, threw it before the horse, and went back himself to the
water. He washed his hands, and feasted, like the cātaka, on
water; like the cakravāka, he tasted pieces of lotus-fibre; like
the moon with its beams, he touched the moon-lotuses with his
finger-tips; like a snake, he welcomed the breeze of the
waves;<a class="noteref" id="xd21e3028src" href="#xd21e3028" name=
"xd21e3028src">216</a> like one wounded with Love’s arrows, he
placed a covering of lotus-leaves on his breast; like a mountain
elephant, when the tip of his trunk is wet with spray, he adorned his
hands with spray-washed lotuses. Then with dewy lotus-leaves, with
freshly-broken fibres, he made a couch on a rock embowered in creepers,
and rolling up his cloak for a pillow, lay down to sleep. After a short
rest, he heard on the north bank of the lake a sweet sound of unearthly
music, borne on the ear, and blent with the chords of the
vīnā. (<span>252</span>) Indrāyudha heard it first, and
letting fall the grass he was eating, with ears fixed and neck arched,
turned towards the voice. The prince, as he heard it, rose from his
lotus-couch in curiosity to see whence this song could arise in a place
deserted by men, and cast his glance towards the region; but, from the
great distance, he was unable, though he strained his eyes to the
utmost, to discern anything, although he ceaselessly heard the sound.
Desiring in his eagerness to know its source, he determined to depart,
and saddling and mounting Indrāyudha, he set <span class=
"pagenum">[<a id="pb95" href="#pb95" name="pb95">95</a>]</span>forth by
the western forest path, making the song his goal; the deer, albeit
unasked, were his guides, as they rushed on in front, delighting in the
music.<a class="noteref" id="xd21e3043src" href="#xd21e3043" name=
"xd21e3043src">217</a></p>
<p>(253–256 condensed) ‘“Welcomed by the breezes of
Kailāsa, he went towards that spot, which was surrounded by trees
on all sides, and at the foot of the slope of Kailāsa, on the left
bank of the lake, called Candraprabhā, which whitened the whole
region with a splendour as of moonlight, he beheld an empty temple of
Çiva.</p>
<p>(<span>257</span>) ‘“As he entered the temple he was
whitened by the falling on him of ketakī pollen, tossed by the
wind, as if for the sake of seeing Çiva he had been forcibly
made to perform a vow of putting on ashes, or as if he were robed in
the pure merits of entering the temple; and, in a crystal shrine
resting on four pillars, he beheld Çiva, the four-faced, teacher
of the world, the god whose feet are honoured by the universe, with his
emblem, the <i>linga</i>, made of pure pearl. Homage had been paid to
the deity by shining lotuses of the heavenly Ganges, that might be
mistaken for crests of pearls, freshly-plucked and wet, with drops
falling from the ends of their leaves, like fragments of the
moon’s disc split and set upright, or like parts of
Çiva’s own smile, or scraps of Çesha’s hood,
or brothers of Kṛishṇa’s conch, or the heart of the
Milky Ocean.</p>
<p>(<span>258</span>) ‘“But, seated in a posture of
meditation, to the right of the god, facing him,
Candrāpīḍa beheld a maiden vowed to the service of
Çiva, who turned the region with its mountains and woods to
ivory by the brightness of her beauty. For its lustre shone far,
spreading through space, white as the tide of the Milky Ocean,
overwhelming all things at the day of doom, or like a store of penance
gathered in long years and flowing out, streaming forth <span class=
"pagenum">[<a id="pb96" href="#pb96" name="pb96">96</a>]</span>massed
together like Ganges between the trees, giving a fresh whiteness to
Kailāsa, and purifying the gazer’s soul, though it but
entered his eye. The exceeding whiteness of her form concealed her
limbs as though she had entered a crystal shrine, or had plunged into a
sea of milk, or were hidden in spotless silk, or were caught on the
surface of a mirror, or were veiled in autumn clouds. She seemed to be
fashioned from the quintessence of whiteness, without the bevy of helps
for the creation of the body that consist of matter formed of the five
gross elements.</p>
<p>(<span>259</span>) She was like sacrifice impersonate, come to
worship Çiva, in fear of being seized by the unworthy; or Rati,
undertaking a rite of propitiation to conciliate him, for the sake of
Kāma’s body; or Lakshmī, goddess of the Milky Ocean,
longing for a digit of Çiva’s moon, her familiar friend of
yore when they dwelt together in the deep; or the embodied moon seeking
Çiva’s protection from Rāhu; or the beauty of
Airāvata,<a class="noteref" id="xd21e3075src" href="#xd21e3075"
name="xd21e3075src">218</a> come to fulfil Çiva’s wish to
wear an elephant’s skin; or the brightness of the smile on the
right face of Çiva become manifest and taking a separate abode;
or the white ash with which Çiva besprinkles himself, in bodily
shape; or moonlight made manifest to dispel the darkness of
Çiva’s neck; or the embodied purity of Gaurī’s
mind; or the impersonate chastity of Kārtikeya; or the brightness
of Çiva’s bull, dwelling apart from his body;
(<span>260</span>) or the wealth of flowers on the temple trees come of
themselves to worship Çiva; or the fulness of
Brahmā’s penance come down to earth; or the glory of the
Prajāpatis of the Golden Age, resting after the fatigue of
wandering through the seven worlds; or the Three Vedas, dwelling in the
woods in grief at the overthrow of righteousness in the Kali Age; or
the germ of a future Golden Age, in the form of a maiden; or the
fulness of a muni’s contemplation, in human shape; or a troop of
heavenly elephants, falling into confusion on reaching the heavenly
Ganges; or the beauty of Kailāsa, fallen in dread of being
<span class="pagenum">[<a id="pb97" href="#pb97" name=
"pb97">97</a>]</span>uprooted by Rāvaṇa; or the Lakshmī
of the Çvetadvīpa<a class="noteref" id="xd21e3083src" href=
"#xd21e3083" name="xd21e3083src">219</a> come to behold another
continent; or the grace of an opening kāça-blossom looking
for the autumn; or the brightness of Çesha’s body leaving
hell and come to earth; or the brilliance of Balarāma, which had
left him in weariness of his intoxication; or a succession of bright
fortnights massed together.</p>
<p>‘“She seemed from her whiteness to have taken a share
from all the haṃsas; (<span>261</span>) or to have come from the
heart of righteousness; or to have been fashioned from a shell; or
drawn from a pearl; or formed from lotus-fibres; or made of flakes of
ivory; or purified by brushes of moonbeams; or inlaid with lime; or
whitened with foam-balls of ambrosia; or laved in streams of
quicksilver; or rubbed with melted silver; or dug out from the
moon’s orb; or decked with the hues of kuṭaja, jasmine, and
sinduvāra flowers. She seemed, in truth, to be the very furthest
bound of whiteness. Her head was bright with matted locks hanging on
her shoulders, made, as it were, of the brightness of morning rays
taken from the sun on the Eastern Mountain, tawny like the quivering
splendour of flashing lightning, and, being wet from recent bathing,
marked with the dust of Çiva’s feet clasped in her
devotion; she bore Çiva’s feet marked with his name in
jewels on her head, fastened with a band of hair; (<span>262</span>)
and her brow had a sectarial mark of ashes pure as the dust of stars
ground by the heels of the sun’s horses. (<span>266</span>) She
was a goddess, and her age could not be known by earthly reckoning, but
she resembled a maiden of eighteen summers.</p>
<p>‘“Having beheld her, Candrāpīḍa
dismounted, tied his horse to a bough, and then, reverently bowing
before the blessed Çiva, gazed again on that heavenly maiden
with a steady unswerving glance. And as her beauty, grace, and serenity
stirred his wonder, the thought arose in him: <span class=
"pagenum">[<a id="pb98" href="#pb98" name=
"pb98">98</a>]</span>‘How in this world each matter in its turn
becomes of no value! For when I was pursuing the pair of Kinnaras
wantonly and vainly I beheld this most beautiful place, inaccessible to
men, and haunted by the immortals. (<span>267</span>) Then in my search
for water I saw this delightful lake sought by the Siddhas. While I
rested on its bank I heard a divine song; and as I followed the sound,
this divine maiden, too fair for mortal sight, met my eyes. For I
cannot doubt her divinity. Her very beauty proclaims her a goddess. And
whence in the world of men could there arise such harmonies of heavenly
minstrelsy? If, therefore, she vanishes not from my sight, nor mounts
the summit of Kailāsa, nor flies to the sky, I will draw near and
ask her, “Who art thou, and what is thy name, and why hast thou
in the dawn of life undertaken this vow?” This is all full of
wonder.’ With this resolve he approached another pillar of the
crystal shrine, and sat there, awaiting the end of the song.</p>
<p>‘“Then when she had stilled her lute, like a moon-lotus
bed when the pleasant hum of the bees is silenced, (<span>268</span>)
the maiden rose, made a sunwise turn and an obeisance to Çiva,
and then turning round, with a glance by nature clear, and by the power
of penance confident, she, as it were, gave courage to
Candrāpīḍa, as if thereby she were sprinkling him with
merits, laving him with holy water, purifying him with penance, freeing
him from stain, giving him his heart’s desire, and leading him to
purity.</p>
<p>‘“‘Hail to my guest!’ said she. ‘How
has my lord reached this place? Rise, draw near, and receive a
guest’s due welcome.’ So she spake; and he, deeming himself
honoured even by her deigning to speak with him, reverently arose and
bowed before her. ‘As thou biddest, lady,’ he replied, and
showed his courtesy by following in her steps like a pupil. And on the
way he thought: ‘Lo, even when she beheld me she did not vanish!
Truly a hope of asking her questions has taken hold of my heart. And
when I see the courteous welcome, rich in kindness, of this maiden,
fair though she be with a beauty rare in <span class="pagenum">[<a id=
"pb99" href="#pb99" name="pb99">99</a>]</span>ascetics, I surely trust
that at my petition she will tell me all her story.’</p>
<p>(<span>269</span>) ‘“Having gone about a hundred paces,
he beheld a cave, with its entrance veiled by dense tamālas,
showing even by day a night of their own; its edge was vocal with the
glad bees’ deep murmur on the bowers of creepers with their
opening blossoms; it was bedewed with torrents that in their sheer
descent fell in foam, dashing against the white rock, and cleft by the
axe-like points of the jagged cliff, with a shrill crash as the cold
spray rose up and broke; it was like a mass of waving cowries hanging
from a door, from the cascades streaming down on either side, white as
Çiva’s smile, or as pearly frost. Within was a circle of
jewelled pitchers; on one side hung a veil worn in sacred meditation; a
clean pair of shoes made of cocoanut matting hung on a peg; one corner
held a bark bed gray with dust scattered by the ashes the maiden wore;
the place of honour was filled by a bowl of shell carved with a chisel,
like the orb of the moon; and close by there stood a gourd of
ashes.</p>
<p>‘“On the rock at the entrance Candrāpīḍa
took his seat, and when the maiden, having laid her lute on the pillow
of the bark bed, took in a leafy cup some water from the cascade to
offer to her guest, and he said as she approached (<span>270</span>):
‘Enough of these thy great toils. Cease this excess of grace. Be
persuaded, lady. Let this too great honour be abandoned. The very sight
of thee, like the aghamarshaṇa hymn, stills all evil and
sufficeth for purification. Deign to take thy seat!’ Yet being
urged by her, he reverently, with head bent low, accepted all the
homage she gave to her guest. When her cares for her guest were over,
she sat down on another rock, and after a short silence he told, at her
request, the whole story of his coming in pursuit of the pair of
Kinnaras, beginning with his expedition of conquest. The maiden then
rose, and, taking a begging bowl, wandered among the trees round the
temple; and ere long her bowl was filled with fruits that had fallen of
their own accord. As she invited <span class="pagenum">[<a id="pb100"
href="#pb100" name="pb100">100</a>]</span>Candrāpīḍa to
the enjoyment of them, the thought arose in his heart: ‘Of a
truth, there is nought beyond the power of penance. For it is a great
marvel how the lords of the forest, albeit devoid of sense, yet, like
beings endowed with sense, gain honour for themselves by casting down
their fruits for this maiden. A wondrous sight is this, and one never
seen before.’</p>
<p>‘“So, marvelling yet more, he brought Indrāyudha to
that spot, unsaddled him, and tied him up hard by. (<span>271</span>)
Then, having bathed in the torrent, he partook of the fruits, sweet as
ambrosia, and drank the cool water of the cascade, and having rinsed
his mouth, he waited apart while the maiden enjoyed her repast of
water, roots, and fruit.</p>
<p>‘“When her meal was ended and she had said her evening
prayer, and taken her seat fearlessly on the rock, the Prince quietly
approached her, and sitting down near her, paused awhile and then
respectfully said:</p>
<p>‘“‘Lady, the folly that besets mankind impels me
even against my will to question thee, for I am bewildered by a
curiosity that has taken courage from thy kindness. For even the
slightest grace of a lord emboldens a weak nature: even a short time
spent together creates intimacy. Even a slight acceptance of homage
produces affection. Therefore, if it weary thee not, I pray thee to
honour me with thy story. For from my first sight of thee a great
eagerness has possessed me as to this matter. Is the race honoured by
thy birth, lady, that of the Maruts, or Ṛishis, or Gandharvas, or
Guhyakas, or Apsarases? And wherefore in thy fresh youth, tender as a
flower, has this vow been taken? (<span>272</span>) For how far apart
would seem thy youth, thy beauty, and thine exceeding grace, from this
thy peace from all thoughts of earth! This is marvellous in mine eyes!
And wherefore hast thou left the heavenly hermitages that gods may win,
and that hold all things needful for the highest saints, to dwell alone
in this deserted wood? And whereby hath thy body, though formed of the
five gross elements, put on this pure whiteness? Never have I
<span class="pagenum">[<a id="pb101" href="#pb101" name=
"pb101">101</a>]</span>heard or seen aught such as this. I pray thee
dispel my curiosity, and tell me all I ask.’</p>
<p>‘“For a little time she pondered his request in silence,
and then she began to weep noiselessly, and her eyes were blinded by
tears which fell in large drops, carrying with them the purity of her
heart, showering down the innocence of her senses, distilling the
essence of asceticism, dropping in a liquid form the brightness of her
eyes, most pure, falling on her white cheeks like a broken string of
pearls, unceasing, splashing on her bosom covered by the bark robe.</p>
<p>(<span>273</span>) ‘“And as he beheld her weeping
Candrāpīḍa reflected: ‘How hardly can misfortune
be warded off, if it takes for its own a beauty like this, which one
might have deemed beyond its might! Of a truth there is none whom the
sorrows of life in the body leave untouched. Strong indeed is the
working of the opposed powers of pleasure and pain.<a class="noteref"
id="xd21e3156src" href="#xd21e3156" name="xd21e3156src">220</a> These
her tears have created in me a further curiosity, even greater than
before. It is no slight grief that can take its abode in a form like
hers. For it is not a feeble blow that causes the earth to
tremble.’</p>
<p>‘“While his curiosity was thus increased he felt himself
guilty of recalling her grief, and rising, brought in his folded hand
from the torrent some water to bathe her face. But she, though the
torrent of her tears was in nowise checked by his gentleness, yet
bathed her reddened eyes, and drying her face with the edge of her bark
robe, slowly said with a long and bitter sigh:</p>
<p>(<span>274</span>) ‘“‘Wherefore, Prince, wilt thou
hear the story of my ascetic life, all unfit for thy ears? for cruel
has been my heart, hard my destiny, and evil my condition, even from my
birth. Still, if thy desire to know be great, hearken. It has come
within the range of our hearing, usually directed to auspicious
knowledge, that there are in the abode of the gods maidens called
Apsarases. Of these there are fourteen families: one sprung from the
mind of Brahmā, another from the Vedas, another from fire,
<span class="pagenum">[<a id="pb102" href="#pb102" name=
"pb102">102</a>]</span>another from the wind, another from nectar when
it was churned, another from water, another from the sun’s rays,
another from the moon’s beams, another from earth, and another
from lightning; one was fashioned by Death, and another created by
Love; besides, Daksha, father of all, had among his many daughters two,
Muni and Arishṭā, and from their union with the Gandharvas
were sprung the other two families. These are, in sum, the fourteen
races. But from the Gandharvas and the daughters of Daksha sprang these
two families. Here Muni bore a sixteenth son, by name Citraratha, who
excelled in virtues Sena and all the rest of his fifteen brothers. For
his heroism was famed through the three worlds; his dignity was
increased by the name of Friend, bestowed by Indra, whose lotus feet
are caressed by the crests of the gods cast down before him; and even
in childhood he gained the sovereignty of all the Gandharvas by a right
arm tinged with the flashing of his sword. (<span>275</span>) Not far
hence, north of the land of Bharata, is his dwelling,
Hemakūṭa, a boundary mountain in the Kimpurusha country.
There, protected by his arm, dwell innumerable Gandharvas. By him this
pleasant wood, Caitraratha, was made, this great lake Acchoda was dug
out, and this image of Çiva was fashioned. But the son of
Arishṭā, in the second Gandharva family, was as a child
anointed king by Citraratha, lord of the Gandharvas, and now holds
royal rank, and with a countless retinue of Gandharvas dwells likewise
on this mountain. Now, from that family of Apsarases which sprang from
the moon’s nectar was born a maiden, fashioned as though by the
grace of all the moon’s digits poured in one stream, gladdening
the eyes of the universe, moonbeam-fair, in name and nature a second
Gaurī.<a class="noteref" id="xd21e3176src" href="#xd21e3176" name=
"xd21e3176src">221</a> (<span>276</span>) Her Haṃsa, lord of the
second family, wooed, as the Milky Ocean the Ganges; with him she was
united, as Rati with Kāma, or the lotus-bed with the autumn; and
enjoying the great happiness of such a union she became the queen of
his zenana. To this noble pair I was born as <span class=
"pagenum">[<a id="pb103" href="#pb103" name="pb103">103</a>]</span>only
daughter, ill-omened, a prey for grief, and a vessel for countless
sorrows; my father, however, having no other child, greeted my birth
with a great festival, surpassing that for a son, and on the tenth day,
with the customary rites he gave me the fitting name of
Mahāçvetā. In his palace I spent my childhood, passed
from lap to lap of the Gandharva dames, like a lute, as I murmured the
prattle of babyhood, ignorant as yet of the sorrows of love; but in
time fresh youth came to me as the honey-month to the spring, fresh
shoots to the honey-month, flowers to the fresh shoots, bees to the
flowers, and honey to the bees.</p>
<p>‘“‘<a class="noteref" id="xd21e3193src" href=
"#xd21e3193" name="xd21e3193src">222</a>And one day in the month of
honey I went down with my mother to the Acchoda lake to bathe, when its
beauties were spread wide in the spring, and all its lotuses were in
flower.</p>
<p>(<span>278</span>) ‘“‘I worshipped the pictures of
Çiva, attended by Bṛingiriṭi, which were carved on
the rocks of the bank by Pārvatī when she came down to bathe,
and which had the reverential attendance of ascetics portrayed by the
thin footprints left in the dust. “How beautiful!” I cried,
“is this bower of creepers, with its clusters of flowers of which
the bees’ weight has broken the centre and bowed the filaments;
this mango is fully in flower, and the honey pours through the holes in
the stalks of its buds, which the cuckoo’s sharp claws have
pierced; how cool this sandal avenue, which the serpents, terrified at
the murmur of hosts of wild peacocks, have deserted; how delightful the
waving creepers, which betray by their fallen blossoms the swinging of
the wood-nymphs upon them; how pleasant the foot of the trees on the
bank where the kalahaṃsas have left the line of their steps
imprinted in the pollen of many a flower!” Drawn on thus by the
ever-growing charms of the wood, I wandered with my companions.
(<span>279</span>) And at a certain spot I smelt the fragrance of a
flower strongly borne on the wind, overpowering that of all the rest,
though the wood was in full blossom; it drew near, and by its great
sweetness seemed to anoint, to <span class="pagenum">[<a id="pb104"
href="#pb104" name="pb104">104</a>]</span>delight, and to fill the
sense of smell. Bees followed it, seeking to make it their own: it was
truly a perfume unknown heretofore, and fit for the gods. I, too, eager
to learn whence it came, with eyes turned into buds, and drawn on like
a bee by that scent, and attracting to me the kalahaṃsas of the
lake by the jangling of my anklets loudly clashed in the tremulous
speed of my curiosity, advanced a few steps and beheld a graceful
youthful ascetic coming down to bathe. He was like Spring doing penance
in grief for Love made the fuel of Çiva’s fire, or the
crescent on Çiva’s brow performing a vow to win a full
orb, or Love restrained in his eagerness to conquer Çiva: by his
great splendour he appeared to be girt by a cage of quivering
lightning, embosomed in the globe of the summer sun, or encircled in
the flames of a furnace: (<span>280</span>) by the brightness of his
form, flashing forth ever more and more, yellow as lamplight, he made
the grove a tawny gold; his locks were yellow and soft like an amulet
dyed in gorocanā. The line of ashes on his brow made him like
Ganges with the line of a fresh sandbank, as though it were a
sandal-mark to win Sarasvatī,<a class="noteref" id="xd21e3209src"
href="#xd21e3209" name="xd21e3209src">223</a> and played the part of a
banner of holiness; his eyebrows were an arch rising high over the
abode of men’s curses; his eyes were so long that he seemed to
wear them as a chaplet; he shared with the deer the beauty of their
glance; his nose was long and aquiline; the citron of his lower lip was
rosy as with the glow of youth, which was refused an entrance to his
heart; with his beardless cheek he was like a fresh lotus, the
filaments of which have not yet been tossed by the bees in their sport;
he was adorned with a sacrificial thread like the bent string of
Love’s bow, or a filament from the lotus grove of the pool of
penance; in one hand he bore a pitcher like a kesara fruit with its
stalk; in the other a crystal rosary, strung as it were with the tears
of Rati wailing in grief for Love’s death. (<span>281</span>) His
loins were girt with a muñja-grass girdle, as though he had
assumed a <span class="pagenum">[<a id="pb105" href="#pb105" name=
"pb105">105</a>]</span>halo, having outvied the sun by his innate
splendour; the office of vesture was performed by the bark of the
heavenly coral-tree,<a class="noteref" id="xd21e3218src" href=
"#xd21e3218" name="xd21e3218src">224</a> bright as the pink eyelid of
an old partridge, and washed in the waves of the heavenly Ganges; he
was the ornament of ascetic life, the youthful grace of holiness, the
delight of Sarasvatī, the chosen lord of all the sciences, and the
meeting-place of all divine tradition. He had, like the summer
season,<a class="noteref" id="xd21e3221src" href="#xd21e3221" name=
"xd21e3221src">225</a> his āshāḍha<a class="noteref"
id="xd21e3224src" href="#xd21e3224" name="xd21e3224src">226</a>; he
had, like a winter wood, the brightness of opening millet, and he had
like the month of honey, a face adorned with white tilaka.<a class=
"noteref" id="xd21e3227src" href="#xd21e3227" name=
"xd21e3227src">227</a> With him there was a youthful ascetic gathering
flowers to worship the gods, his equal in age and a friend worthy of
himself.</p>
<p>(<span>282</span>) ‘“‘Then I saw a wondrous spray
of flowers which decked his ear, like the bright smile of woodland
Çrī joying in the sight of spring, or the grain-offering of
the honey-month welcoming the Malaya winds, or the youth of the
Lakshmī of flowers, or the cowrie that adorns Love’s
elephant; it was wooed by the bees; the Pleiads lent it their grace;
and its honey was nectar. “Surely,” I decided, “this
is the fragrance which makes all other flowers scentless,” and
gazing at the youthful ascetic, the thought arose in my mind:
“Ah, how lavish is the Creator who has skill<a class="noteref"
id="xd21e3241src" href="#xd21e3241" name="xd21e3241src">228</a> to
produce the highest perfection of form, for he has compounded Kāma
of all miraculous beauty, excelling the universe, and yet has created
this ascetic even more fair, surpassing him, like a second love-god,
born of enchantment. (<span>283</span>) Methinks that when
Brahmā<a class="noteref" id="xd21e3247src" href="#xd21e3247" name=
"xd21e3247src">229</a> made the moon’s orb to gladden the world,
and the lotuses to be Lakshmī’s palace of delight, he was
but practising to gain skill for the creation of this ascetic’s
face; why else should such things be created? Surely it is false that
the sun <span class="pagenum">[<a id="pb106" href="#pb106" name=
"pb106">106</a>]</span>with its ray Sushumnā<a class="noteref" id=
"xd21e3261src" href="#xd21e3261" name="xd21e3261src">230</a> drinks all
the digits of the moon as it wanes in the dark fortnight, for their
beams are cast down to enter this fair form. How otherwise could there
be such grace in one who lives in weary penance, beauty’s
destroyer?” As I thus thought, Love, beauty’s firm
adherent, who knows not good from ill, and who is ever at hand to the
young, enthralled me, together with my sighs, as the madness of spring
takes captive the bee. Then with a right eye gazing steadily, the
eyelashes half closed, the iris darkened by the pupil’s tremulous
sidelong glance, I looked long on him. With this glance I, as it were,
drank him in, besought him, told him I was wholly his, offered my
heart, tried to enter into him with my whole soul, sought to be
absorbed in him, implored his protection to save Love’s victim,
showed my suppliant state that asked for a place in his heart;
(<span>284</span>) and though I asked myself, “What is this
shameful feeling that has arisen in me, unseemly and unworthy a noble
maiden?” yet knowing this, I could not master myself, but with
great difficulty stood firm, gazing at him. For I seemed to be
paralyzed, or in a picture, or scattered abroad, or bound, or in a
trance, and yet in wondrous wise upheld, as though when my limbs were
failing, support was at the same moment given; for I know not how one
can be certain in a matter that can neither be told nor taught, and
that is not capable of being told, for it is only learnt from within.
Can it be ascertained as presented by his beauty, or by my own mind, or
by love, or by youth or affection, or by any other causes? I cannot
tell. Lifted up and dragged towards him by my senses, led forward by my
heart, urged from behind by Love, I yet by a strong effort restrained
my impulse. (<span>285</span>) Straightway a storm of sighs went forth
unceasingly, prompted by Love as he strove to find a place within me;
and my bosom heaved as longing to speak earnestly to my heart, and then
I thought to myself: “What an unworthy action is this of vile
Kāma, who surrenders me to this cold ascetic free from
<span class="pagenum">[<a id="pb107" href="#pb107" name=
"pb107">107</a>]</span>all thoughts of love! Truly, the heart of woman
is foolish exceedingly, since it cannot weigh the fitness of that which
it loves. For what has this bright home of glory and penance to do with
the stirrings of love that meaner men welcome? Surely in his heart he
scorns me for being thus deceived by Kāma! Strange it is that I
who know this cannot restrain my feeling! (<span>286</span>) Other
maidens, indeed, laying shame aside, have of their own accord gone to
their lords; others have been maddened by that reckless love-god; but
not as I am here alone! How in that one moment has my heart been thrown
into turmoil by the mere sight of his form, and passed from my control!
for time for knowledge and good qualities always make Love invincible.
It is best for me to leave this place while I yet have my senses, and
while he does not clearly see this my hateful folly of love. Perchance
if he sees in me the effects of a love he cannot approve, he will in
wrath make me feel his curse. For ascetics are ever prone to
wrath.” Thus having resolved, I was eager to depart, but,
remembering that holy men should be reverenced by all, I made an
obeisance to him with eyes turned to his face, eyelashes motionless,
not glancing downwards, my cheek uncaressed by the flowers dancing in
my ears, my garland tossing on my waving hair, and my jewelled earrings
swinging on my shoulders.</p>
<p>‘“‘As I thus bent, the irresistible command of
love, the inspiration of the spring, the charm of the place, the
frowardness of youth, the unsteadiness of the senses,
(<span>287</span>) the impatient longing for earthly goods, the
fickleness of the mind, the destiny that rules events—in a word,
my own cruel fate, and the fact that all my trouble was caused by him,
were the means by which Love destroyed his firmness by the sight of my
feeling, and made him waver towards me like a flame in the wind. He too
was visibly thrilled, as if to welcome the newly-entering Love; his
sighs went before him to show the way to his mind which was hastening
towards me; the rosary in his hand trembled and shook, fearing the
breaking of his vow; drops <span class="pagenum">[<a id="pb108" href=
"#pb108" name="pb108">108</a>]</span>rose on his cheek, like a second
garland hanging from his ear; his eyes, as his pupils dilated and his
glance widened in the joy of beholding me, turned the spot to a very
lotus-grove, so that the ten regions were filled by the long rays
coming forth like masses of open lotuses that had of their own accord
left the Acchoda lake and were rising to the sky.</p>
<p>‘“‘By the manifest change in him my love was
redoubled, and I fell that moment into a state I cannot describe, all
unworthy of my caste. “Surely,” I reflected,
“Kāma himself teaches this play of the eye, though generally
after a long happy love, else whence comes this ascetic’s gaze?
(<span>288</span>) For his mind is unversed in the mingled feelings of
earthly joys, and yet his eyes, though they have never learnt the art,
pour forth the stream of love’s sweetness, rain nectar, are half
closed by joy, are slow with distress, heavy with sleep, roaming with
pupils tremulous and languid with the weight of gladness, and yet
bright with the play of his eyebrows. Whence comes this exceeding skill
that tells the heart’s longing wordlessly by a glance
alone?”</p>
<p>‘“‘Impelled by these thoughts I advanced, and
bowing to the second young ascetic, his companion, I asked: “What
is the name of his Reverence? Of what ascetic is he the son? From what
tree is this garland woven? For its scent, hitherto unknown, and of
rare sweetness, kindles great curiosity in me.”</p>
<p>‘“‘With a slight smile, he replied: “Maiden,
what needs this question? But I will enlighten thy curiosity.
Listen!</p>
<p>‘“‘“There dwells in the world of gods a
great sage, Çvetaketu; his noble character is famed through the
universe; his feet are honoured by bands of siddhas, gods, and demons;
(<span>289</span>) his beauty, exceeding that of
Nalakūbara,<a class="noteref" id="xd21e3296src" href="#xd21e3296"
name="xd21e3296src">231</a> is dear to the three worlds, and gladdens
the hearts of goddesses. Once upon a time, when seeking lotuses for the
worship of the gods, he went down to the Heavenly Ganges, which lay
white as Çiva’s smile, while <span class="pagenum">[<a id=
"pb109" href="#pb109" name="pb109">109</a>]</span>its water was studded
as with peacocks’ eyes by the ichor of Airāvata. Straightway
Lakshmī, enthroned on a thousand-petalled white lotus close by,
beheld him coming down among the flowers, and looking on him, she drank
in his beauty with eyes half closed by love, and quivering with weight
of joyous tears, and with her slender fingers laid on her
softly-opening lips; and her heart was disturbed by Love; by her glance
alone she won his affection. A son was born, and taking him in her arms
with the words, ‘Take him, for he is thine,’ she gave him
to Çvetaketu, who performed all the rites of a son’s
birth, and called him Puṇḍarīka, because he was born
in a puṇḍarīka lotus. Moreover, after initiation, he
led him through the whole circle of the arts. (<span>290</span>) This
is Puṇḍarīka whom you see. And this spray comes from
the pārijāta tree,<a class="noteref" id="xd21e3304src" href=
"#xd21e3304" name="xd21e3304src">232</a> which rose when the Milky
Ocean was churned by gods and demons. How it gained a place in his ear
contrary to his vow, I will now tell. This being the fourteenth day of
the month, he started with me from heaven to worship Çiva, who
had gone to Kailāsa. On the way, near the Nandana Wood, a nymph,
drunk with the juice of flowers, wearing fresh mango shoots in her ear,
veiled completely by garlands falling to the knees, girt with kesara
flowers, and resting on the fair hand lent her by the <span class=
"corr" id="xd21e3308" title="Source: Laksmī">Lakshmī</span>
of spring, took this spray of pārijāta, and bending low, thus
addressed Puṇḍarīka: ‘Sir, let, I pray, this thy
form, that gladdens the eyes of the universe, have this spray as its
fitting adornment; let it be placed on the tip of thy ear, for it has
but the playfulness that belongs to a garland; let the birth of the
pārijāta now reap its full blessing!’ At her words, his
eyes were cast down in modesty at the praise he so well deserved, and
he turned to depart without regarding her; but as I saw her following
us, I said, ‘What is the harm, friend. Let her courteous gift be
accepted!’ and so by force, against his will, the spray adorns
his ear. Now all has been told: who he is, whose son, and what this
flower is, and how it has been raised to his ear.”
(<span>291</span>) <span class="pagenum">[<a id="pb110" href="#pb110"
name="pb110">110</a>]</span>When he had thus spoken,
Puṇḍarīka said to me with a slight smile: “Ah,
curious maiden, why didst thou take the trouble to ask this? If the
flower, with its sweet scent, please thee, do thou accept it,”
and advancing, he took it from his own ear and placed it in mine, as
though, with the soft murmur of the bees on it, it were a prayer for
love. At once, in my eagerness to touch his hand, a thrill arose in me,
like a second pārijāta flower, where the garland lay; while
he, in the pleasure of touching my cheek, did not see that from his
tremulous fingers he had dropped his rosary at the same time as his
timidity; but before it reached the ground I seized it, and playfully
placed it on my neck, where it wore the grace of a necklace unlike all
others, while I learnt the joy of having my neck clasped, as it were,
by his arm.</p>
<p>‘“‘As our hearts were thus occupied with each
other, my umbrella-bearer addressed me: “Princess, the Queen has
bathed. It is nearly time to go home. Do thou, therefore, also
bathe.” At her words, like a newly-caught elephant, rebellious at
the first touch of the new hook, I was unwillingly dragged away, and as
I went down to bathe, I could hardly withdraw my eyes, for they seemed
to be drowned in the ambrosial beauty of his face, or caught in the
thicket of my thrilling cheek, or pinned down by Love’s shafts,
or sewn fast by the cords<a class="noteref" id="xd21e3319src" href=
"#xd21e3319" name="xd21e3319src">233</a> of his charms.</p>
<p>(<span>292</span>) ‘“‘Meanwhile, the second young
ascetic, seeing that he was losing his self-control, gently upbraided
him: “Dear Puṇḍarīka, this is unworthy of thee.
This is the way trodden by common men. For the good are rich in
self-control. Why dost thou, like a man of low caste, fail to restrain
the turmoil of thy soul? Whence comes this hitherto unknown assault of
the senses, which so transforms thee? Where is thine old firmness?
Where thy conquest of the senses? Where thy self-control? Where thy
calm of mind, thine inherited holiness, thy carelessness of earthly
things? Where the teaching of thy guru, thy learning of the Vedas, thy
resolves of asceticism, thy <span class="pagenum">[<a id="pb111" href=
"#pb111" name="pb111">111</a>]</span>hatred of pleasure, thine aversion
to vain delights, thy passion for penance, thy distaste for enjoyments,
thy rule over the impulses of youth? Verily all knowledge is fruitless,
study of holy books is useless, initiation has lost its meaning,
pondering the teaching of gurus avails not, proficiency is worthless,
learning leads to nought, since even men like thee are stained by the
touch of passion, and overcome by folly. (<span>293</span>) Thou dost
not even see that thy rosary has fallen from thy hand, and has been
carried away. Alas! how good sense fails in men thus struck down. Hold
back this heart of thine, for this worthless girl is seeking to carry
it away.”</p>
<p>‘“‘To these words he replied, with some shame:
“Dear Kapiñjala, why dost thou thus misunderstand me? I am
not one to endure this reckless girl’s offence in taking my
rosary!” and with his moonlike face beautiful in its feigned
wrath, and adorned the more by the dread frown he tried to assume,
while his lip trembled with longing to kiss me, he said to me,
“Playful maiden, thou shalt not move a step from this place
without giving back my rosary.” Thereupon I loosed from my neck a
single row of pearls as the flower-offering that begins a dance in
Kāma’s honour, and placed it in his outstretched hand, while
his eyes were fixed on my face, and his mind was far away. I started to
bathe, but how I started I know not, for my mother and my companions
could hardly lead me away by force, like a river driven backwards, and
I went home thinking only of him.</p>
<p>(<span>294</span>) ‘“‘And entering the
maidens’ dwelling, I began straightway to ask myself in my grief
at his loss: “Am I really back, or still there? Am I alone, or
with my maidens? Am I silent, or beginning to speak? Am I awake or
asleep? Do I weep or hold back my tears? Is this joy or sorrow, longing
or despair, misfortune or gladness, day or night? Are these things
pleasures or pains?” All this I understood not. In my ignorance
of Love’s course, I knew not whither to go, what to do, hear,
see, or speak, whom to tell, nor what remedy to seek. Entering the
maidens’ <span class="pagenum">[<a id="pb112" href="#pb112" name=
"pb112">112</a>]</span>palace, I dismissed my friends at the door, and
shut out my attendants, and then, putting aside all my occupations, I
stood alone with my face against the jewelled window. I gazed at the
region which, in its possession of him, was richly decked, endowed with
great treasure, overflowed by the ocean of nectar, adorned with the
rising of the full moon, and most fair to behold, I longed to ask his
doings even of the breeze wafted from thence, or of the scent of the
woodland flowers, or of the song of the birds. (<span>295</span>) I
envied even the toils of penance for his devotion to them. For his
sake, in the blind adherence of love, I took a vow of silence. I
attributed grace to the ascetic garb, because he accepted it, beauty to
youth because he owned it, charm to the pārijāta flower
because it touched his ear, delight to heaven because he dwelt there,
and invincible power to love because he was so fair. Though far away, I
turned towards him as the lotus-bed to the sun, the tide to the moon,
or the peacock to the cloud. I bore on my neck his rosary, like a charm
against the loss of the life stricken by his absence. I stood
motionless, though a thrill made the down on my cheek like a kadamba
flower ear-ring, as it rose from the joy of being touched by his hand,
and from the pārijāta spray in my ear, which spoke sweetly to
me of him.</p>
<p>‘“‘Now my betel-bearer, Taralikā, had been
with me to bathe; she came back after me rather late, and softly
addressed me in my sadness: “Princess, one of those godlike
ascetics we saw on the bank of Lake Acchoda—(<span>296</span>) he
by whom this spray of the heavenly tree was placed in thy ear—as
I was following thee, eluded the glance of his other self, and
approaching me with soft steps between the branches of a flowering
creeper, asked me concerning thee, saying, ‘Damsel, who is this
maiden? Whose daughter is she? What is her name? And whither goes
she?’ I replied: ‘She is sprung from Gaurī, an Apsaras
of the moon race, and her father Haṃsa is king of all the
Gandharvas; the nails of his feet are burnished by the tips of the
jewelled aigrettes on the turbans of all the Gandharvas; <span class=
"pagenum">[<a id="pb113" href="#pb113" name="pb113">113</a>]</span>his
tree-like arms are marked by the cosmetics on the cheeks of his
Gandharva wives, and the lotus-hand of Lakshmī forms his
footstool. The princess is named <span class="corr" id="xd21e3351"
title=
"Source: Mahāçveṭā">Mahāçvetā</span>,
and she has set out now for the hill of Hemakūṭa, the abode
of the Gandharvas.’</p>
<p>‘“‘“When this tale had been told by me, he
thought silently for a moment, and then looking long at me with a
steady gaze, as if gently entreating me, he said: ‘Damsel, thy
form, young as thou art, is of fair promise, and augurs truth and
steadfastness. Grant me, therefore, one request.’ Courteously
raising my hands, I reverently replied: (<span>297</span>)
‘Wherefore say this? Who am I? When great-souled men such as
thou, meet for the honour of the whole universe, deign to cast even
their sin-removing glance on one like me, their act wins
merit—much more if they give a command. Say, therefore, freely
what is to be done. Let me be honoured by thy bidding.’</p>
<p>‘“‘“Thus addressed, he saluted me with a
kindly glance, as a friend, a helper, or a giver of life; and taking a
shoot from a tamāla-tree hard by, he crushed it on the stones of
the bank, broke off a piece from his upper bark garment as a tablet,
and with the tamāla-juice, sweet as the ichor of a gandha
elephant, wrote with the nail of the little finger of his lotus-hand,
and placed it in my hand, saying, ‘Let this letter be secretly
given by thee to that maiden when alone.’” With these words
she drew it from the betel-box and showed it to me.</p>
<p>‘“‘As I took from her hand that bark letter, I was
filled with this talk about him, which, though but a sound, produced
the joy of contact, and though for the ears alone, had its pervading
presence in all my limbs manifested by a thrill, as if it were a spell
to invoke Love; and in his letter I beheld these lines:<a class=
"noteref" id="xd21e3363src" href="#xd21e3363" name=
"xd21e3363src">234</a></p>
<div class="lgouter">
<p class="line">A haṃsa on the Mānas lake, lured by a
creeper’s treacherous shine,</p>
<p class="line">My heart is led a weary chase, lured by that pearly
wreath of thine.<a class="noteref" id="xd21e3371src" href="#xd21e3371"
name="xd21e3371src">235</a></p>
</div>
<p><span class="pagenum">[<a id="pb114" href="#pb114" name=
"pb114">114</a>]</span></p>
<p>(<span>298</span>) ‘“‘By the reading of this, an
even greater change for the worse was wrought in my lovesick mind, as
in one who has lost his way, by also losing his bearings; as in a blind
man, by a night of the dark fortnight; as in a dumb man, by cutting out
the tongue; as in an ignorant man, by a conjuror’s waving fan; as
in a confused talker, by the delirium of fever; as in one poisoned, by
the fatal sleep; as in a wicked man, by atheistic philosophy; as in one
distraught, by strong drink; or as in one possessed, by the action of
the possessing demon; so that in the turmoil it created in me, I was
tossed like a river in flood. I honoured Taralikā for having seen
him again, as one who had acquired great merit, or who had tasted the
joys of heaven, or had been visited by a god, or had her highest boon
granted, or had drunk nectar, or had been anointed queen of the three
worlds. I spoke to her reverently, as if, though always by me, she were
a rare visitant, and though my familiar friend, she were hitherto
unknown. I looked on her, though behind me, as above the world; I
tenderly caressed the curls on her cheek, and entirely set at nought
the condition of mistress and maid, again and again asking,
(<span>299</span>) “How was he seen by thee? What did he say to
thee? How long wert thou there? How far did he follow us?” And
shutting out all my attendants, I spent the whole day with her in the
palace, listening to that tale. The sun’s orb hanging in the sky
became crimson, sharing my heart’s glow; the Lakshmī of
sunlight longing for the sight of the flushed sun, and preparing her
lotus-couch, turned pale as though faint with love; the sunbeams, rosy
as they fell on waters dyed with red chalk, rose from the lotus-beds
clustering like herds of woodland elephants; the day, with an echo of
the joyous neighing of the steeds of the sun’s chariot longing to
rest after their descent of the sky, entered the caves of Mount Meru;
the lotus-beds, as the bees entered the folded leaves of the red
lilies, seemed to close their eyes as though their hearts were darkened
by a swoon at the sun’s departure; the pairs of cakravākas,
each taking the other’s heart, safely hidden in the hollow
<span class="pagenum">[<a id="pb115" href="#pb115" name=
"pb115">115</a>]</span>lotus-stalks whereof they had eaten together,
were now parted; and my umbrella-bearer approaching me, said as
follows: (<span>300</span>) “Princess, one of those youthful
hermits is at the door, and says he has come to beg for a
rosary.” At the hermit’s name, though motionless, I seemed
to approach the door, and suspecting the reason of his coming, I
summoned another chamberlain, whom I sent, saying, “Go and admit
him.” A moment later I beheld the young ascetic Kapiñjala,
who is to Puṇḍarīka as youth to beauty, love to youth,
spring to love, southern breezes to spring, and who is indeed a friend
worthy of him; he followed the hoary chamberlain as sunlight after
moonlight. As he drew near his appearance betrayed to me trouble,
sadness, distraction, entreaty, and a yearning unfulfilled. With a
reverence I rose and respectfully brought him a seat; and when he was
reluctantly forced to accept it, I washed his feet and dried them on
the silken edge of my upper robe; and then sat by him on the bare
ground. For a moment he waited, as if eager to speak, when he cast his
eyes on Taralikā close by. Knowing his desire at a glance, I said,
“Sir, she is one with me. (<span>301</span>) Speak
fearlessly.” At my words Kapiñjala replied:
“Princess, what can I say? for through shame my voice does not
reach the sphere of utterance. How far is the passionless ascetic who
lives on roots in the woods from the illusion of passion that finds its
home in restless souls, and is stained with longing for earthly
pleasures, and filled with the manifold sports of the Love God. See how
unseemly all this is! What has fate begun? God easily turns us into a
laughing-stock! I know not if this be fitting with bark garments, or
seemly for matted locks, or meet for penance, or consonant with the
teaching of holiness! Such a mockery was never known! I needs must tell
you the story. No other course is visible; no other remedy is
perceived; no other refuge is at hand; no other way is before me. If it
remains untold, even greater trouble will arise. A friend’s life
must be saved even at the loss of our own; so I will tell the tale:
<span class="pagenum">[<a id="pb116" href="#pb116" name=
"pb116">116</a>]</span></p>
<p>‘“‘“It was in thy presence that I sternly
rebuked Puṇḍarīka, and after that speech I left him in
anger and went to another place, leaving my task of gathering flowers.
After thy departure, I remained apart a short time, (<span>302</span>)
and then, becoming anxious as to what he was doing, I turned back and
examined the spot from behind a tree. As I did not see him there, the
thought arose within me, ‘His mind was enslaved by love, and
perchance he followed her; and now that she is gone, he has regained
his senses, and is ashamed to come within my sight; or he has gone from
me in wrath, or departed hence to another place in search of me.’
Thus thinking, I waited some time, but, troubled by an absence I had
never since my birth suffered for a moment, I again thought, ‘It
may be that, in shame at his failure in firmness, he will come to some
harm; for shame makes everything possible; he must not, then, be left
alone.’ With this resolve, I earnestly made search for him. But
as I could not see him, though I sought on all sides, made anxious by
love for my friend, I pictured this or that misfortune, and wandered
long, examining glades of trees, creeper bowers among the sandal
avenues, and the banks of lakes, carefully glancing on every side.
(<span>303</span>) At length I beheld him in a thicket of creepers near
a lake, a very birthplace for spring, most fair, and in its close
growth appearing to be made wholly of flowers, of bees, of cuckoos, and
of peacocks. From his entire absence of employment, he was as one
painted, or engraved, or paralyzed, or dead, or asleep, or in a trance
of meditation; he was motionless, yet wandering from his right course;
alone, yet possessed by Love; all aglow, yet raising a pallid face;
absent-minded, yet giving his love a place within him; silent, and yet
telling a tale of Love’s great woe; seated on a stone, yet
standing in face of death. He was tormented by Kāma, who yet, in
fear of many a curse, remained unseen. By his great stillness he
appeared to be deserted by the senses which had entered into him to
behold the love that dwelt in his heart, and had fainted in fear at its
unbearable heat, or <span class="pagenum">[<a id="pb117" href="#pb117"
name="pb117">117</a>]</span>had left him in wrath at the tossing of his
mind. From eyes steadily closed, and dimmed within by the smoke of
Love’s keen fire, he ceaselessly poured forth a storm of tears
trickling down through his eyelashes. (<span>304</span>) The filaments
of the creepers near trembled in the sighs which rushed out, bearing
the redness of his lips like the upstarting ruddy flame of Kāma
burning his heart. As his hand rested on his left cheek, his brow, from
the clear rays of his nails rising upwards, seemed to have a fresh mark
of sandal very pure; from the late removal of his earring, the
pārijāta flower, his ear was endowed with a tamāla shoot
or a blue lotus by the bees that murmured a charm to bewitch love,
under the guise of their soft hum as they crept up in longing for what
remained of that fragrance. Under the guise of his hair rising in a
passionate thrill he seemed to bear on his limbs a mass of broken
points of the flowery darts of Love’s arrows discharged into his
pores. With his right hand he bore on his breast a string of pearls
that, by being interlaced with the flashing rays of his nails, seemed
bristling in joy at the pleasure of touching his palm, and that was, as
it were, a banner of recklessness. He was pelted by the trees with
pollen, like a powder to subdue Love; he was caressed by açoka
shoots tossed by the wind, and transferring to him their rosy glow; he
was besprinkled by woodland Lakshmī with honey-dew from clusters
of fresh flowers, like waters to crown Love; he was struck by Love with
campak buds, which, as their fragrance was drunk in by bees, were like
fiery barbs all smoking; (<span>305</span>) he was rebuked by the south
wind, as if by the hum of the bees maddened by the many scents of the
wood; he was bewildered by the honey-month, as by cries of ‘All
hail!’ to Spring raised by the cuckoos in their melodious
ecstasy. Like the risen moon, he was robed in paleness; like the stream
of Ganges in summer, he had dwindled to meagreness; like a sandal-tree
with a fire at its heart, he was fading away. He seemed to have entered
on another birth, and was as another man, strange and unfamiliar; he
was changed into another shape. As <span class="pagenum">[<a id="pb118"
href="#pb118" name="pb118">118</a>]</span>one entered by an evil
spirit, ruled by a great demon, possessed by a strong devil, drunk,
deluded, blind, deaf, dumb, all merged in joy and love, he had reached
the climax of the mind’s slavery when possessed by Love, and his
old self could no longer be known.</p>
<p>‘“‘“As with a steady glance I long examined
his sad state, I became despondent, and thought in my trembling heart:
‘This is of a truth that Love whose force none can resist; for by
him Puṇḍarīka has been in a moment brought to a state
for which there is no cure. For how else could such a storehouse of
learning become straightway unavailing? (<span>306</span>) It is, alas!
a miracle in him who from childhood has been firm of nature and
unswerving in conduct, and whose life was the envy of myself and the
other young ascetics. Here, like a mean man, despising knowledge,
contemning the power of penance, he has rooted up his deep
steadfastness, and is paralyzed by Love. A youth which has never
swerved is indeed rare!’ I went forward, and sitting down by him
on the same stone, with my hand resting on his shoulder, I asked him,
though his eyes were still closed: ‘Dear
Puṇḍarīka, tell me what this means.’ Then with
great difficulty and effort he opened his eyes, which seemed fastened
together by their long closing, and which were red from incessant
weeping and overflowing with tears as if shaken and in pain, while
their colour was that of a red lotus-bed veiled in white silk. He
looked at me long with a very languid glance, and then, deeply sighing,
in accents broken by shame, he slowly and with pain murmured:
‘Dear Kapiñjala, why ask me what thou knowest?’
Hearing this, and thinking that Puṇḍarīka was
suffering in this way a cureless ill, but that still, as far as
possible, a friend who is entering a wrong course should be held back
to the utmost by those who love him, I replied: ‘Dear
Puṇḍarīka, I know it well. (<span>307</span>) I will
only ask this question: Is this course you have begun taught by your
gurus, or read in the holy books? or is this a way of winning holiness,
or a fresh form of penance, or a path to heaven, or a mystic vow, or a
means of salvation, <span class="pagenum">[<a id="pb119" href="#pb119"
name="pb119">119</a>]</span>or any other kind of discipline? Is this
fitting for thee even to imagine, much less to see or tell? Like a
fool, thou seest not that thou art made a laughing-stock by that
miscreant Love. For it is the fool who is tormented by Love. For what
is thy hope of happiness in such things as are honoured by the base,
but blamed by the good? He truly waters a poison tree under the idea of
duty, or embraces the sword plant for a lotus-wreath, or lays hold on a
black snake, taking it for a line of smoke of black aloes, or touches a
burning coal for a jewel, or tries to pull out the club-like tusk of a
wild elephant, thinking it a lotus-fibre; he is a fool who places
happiness in the pleasures of sense which end in sorrow. And thou,
though knowing the real nature of the senses, why dost thou carry thy
knowledge as the firefly his light,<a class="noteref" id="xd21e3443src"
href="#xd21e3443" name="xd21e3443src">236</a> only to be concealed, in
that thou restrainest not thy senses when they start out of their
course like streams turbid<a class="noteref" id="xd21e3448src" href=
"#xd21e3448" name="xd21e3448src">237</a> in their passionate onrush?
Nor dost thou curb thy tossing mind. (<span>308</span>) Who, forsooth,
is this Love-god? Relying on thy firmness, do thou revile this
miscreant.’</p>
<p>‘“‘“As I thus spoke he wiped with his hand
his eyes streaming with tears poured through his eyelashes, and while
he yet leant on me, replied, rebuking my speech: ‘Friend, what
need of many words? Thou at least art untouched! Thou hast not fallen
within the range of Love’s shafts, cruel with the poison of
snakes! It is easy to teach another! and when that other has his senses
and his mind, and sees, hears, and knows what he has heard, and can
discern good and evil, he is then fit for advice. But all this is far
from me; all talk of stability, judgment, firmness, reflection, has
come to an end. How do I even breathe but by strong effort? The time
for advice is long past. The opportunity for firmness has been let
slip; the hour for reflection is gone; the season for stability and
judgment has passed away. Who but thee could give advice at this time,
or could attempt to restrain my wandering? To whom but thee should I
listen? or who <span class="pagenum">[<a id="pb120" href="#pb120" name=
"pb120">120</a>]</span>else in the world is a friend like thee? What
ails me that I cannot restrain myself? Thou sawest in a moment my
wretched plight. The time, then, for advice is now past.
(<span>309</span>) While I breathe, I long for some cure for the fever
of love, violent as the rays of twelve suns<a class="noteref" id=
"xd21e3468src" href="#xd21e3468" name="xd21e3468src">238</a> at the end
of the world. My limbs are baked, my heart is seething, my eyes are
burning, and my body on fire. Do, therefore, what the time
demands.’ He then became silent, and after this speech I tried
again and again to rouse him; but as he did not listen even when
tenderly and affectionately exhorted in the words of the pure teaching
of the çāstras full of cases like his own, together with
the legendary histories, I thought, ‘He is gone too far; he
cannot be turned back. Advice is now useless, so I will make an effort
just to preserve his life.’ With this resolve I rose and went,
and tore up some juicy lotus-fibres from the lake; then, taking some
lotus-petals marked by water, I plucked lotuses of all kinds, sweet
with the fragrance of the aromatic pollen within, and prepared a couch
on that same rock in the bower. And as he rested there at ease
(<span>310</span>), I crushed soft twigs of the sandal-trees hard by,
and with its juice, naturally sweet and cold as ice, made a mark on his
brow, and anointed him from head to foot. I allayed the perspiration by
camphor-dust powdered in my hand, broken from the interstices of the
split bark of the trees near, and fanned him with a plantain-leaf
dripping with pure water, while the bark robe he wore was moist with
the sandal placed on his breast; and as I again and again strewed fresh
lotus couches, and anointed him with sandal, and removed the
perspiration, and constantly fanned him, the thought arose in my mind,
‘Surely nothing is too hard for Love! For how far apart would
seem Puṇḍarīka, by nature simple and content with his
woodland home, like a fawn, and Mahāçvetā, the
Gandharva princess, a galaxy of graces: surely there is nothing for
Love in the world hard, or difficult, or unsubdued, or impossible. He
scornfully attempts the hardest tasks, nor can any resist him. For
<span class="pagenum">[<a id="pb121" href="#pb121" name=
"pb121">121</a>]</span>why speak of beings endowed with sense when, if
it so please him, he can bring together even things without sense? For
the night lotus-bed falls in love with the sun’s ray, and the
day-lotus leaves her hatred of the moon, and night is joined to day,
(<span>311</span>) and moonlight waits on darkness, and shade stands in
the face of light, and lightning stays firm in the cloud, and old age
accompanies youth; and what more difficult thing can there be than that
one like Puṇḍarīka, who is an ocean of unfathomable
depth, should thus be brought to the lightness of grass? Where is his
former penance, and where his present state? Truly it is a cureless ill
that has befallen him! What must I now do or attempt, or whither go, or
what refuge or resource, or help or remedy, or plan, or recourse, is
there by which his life may be sustained? Or by what skill, or device,
or means, or support, or thought, or solace, may he yet live?’
These and other such thoughts arose in my downcast heart. But again I
thought, ‘What avails dwelling on this useless thought? His life
must be preserved by any means, good or bad, (<span>312</span>) and
there is no other way to save it but by her union with him; and as he
is timid by reason of his youth, and moreover thinks the affairs of
love contrary to his vow, unseemly, and a mockery in himself, he
certainly, even at his last breath, will not gratify his longing by
himself approaching her. This his disease of love admits no delay. Good
men always hold that a friend’s life must be saved even by a
blameworthy deed; so that though this is a shameful and wrong action,
it has yet become imperative for me. What else can be done? What other
course is there? I will certainly go to her. I will tell her his
state.’ Thus thinking, I left the place on some pretext, and came
hither without telling him, lest perchance he should feel that I was
engaged in an unseemly employment, and should in shame hold me back.
This being the state of affairs, thou, lady, art the judge of what
action is needful for the time, worthy of so great a love, fitting for
my coming, and right for thyself.” With these words he became
silent, fixing his eyes on my face to <span class="pagenum">[<a id=
"pb122" href="#pb122" name="pb122">122</a>]</span>see what I should
say. But I, having heard him, was plunged, as it were, into a lake of
ambrosial joy, or immersed in an ocean of the sweets of love, floating
above all joys, mounting to the pinnacle of all desires, resting at the
utmost bound of gladness. I showed my happiness by joyful tears pouring
clear, large, and heavy, because my eyelashes were not closed, strung
like a garland by their unceasing succession, and not touching my
cheek, because my face was somewhat bent in sudden shame;
(<span>313</span>) and I thought at once: “0 joy, that Love
entangles him as well as me, so that even while tormenting me, he has
in part showed me kindness; and if Puṇḍarīka is indeed
in such a plight, what help has not Love given me, or what has he not
done for me, or what friend is like him, or how could a false tale,
even in sleep, pass the lips of the calm-souled Kapiñjala? And
if this be so, what must I do, and what must I say in his
presence?” While I was thus deliberating, a portress hastily
entered, and said to me: “Princess, the Queen has learnt from her
attendants that thou art ill, and is now coming.” On hearing
this, Kapiñjala, fearing the contact of a great throng, quickly
rose, saying: “Princess, a cause of great delay has arisen. The
sun, the crest-jewel of the three worlds, is now sinking, so I will
depart. But I raise my hands in salutation as a slight offering for the
saving of my dear friend’s life; that is my greatest
treasure.” (<span>314</span>) Then, without awaiting my reply, he
with difficulty departed, for the door was blocked by the entrance of
the attendants that heralded my Lady Mother. There were the portresses
bearing golden staves; the chamberlains with unguents, cosmetics,
flowers, and betel, holding waving cowries; and in their train were
humpbacks, barbarians, deaf men, eunuchs, dwarfs, and deaf mutes.</p>
<p>‘“‘Then the Queen came to me, and after a long
visit, went home; but I observed nothing of what she did, said, or
attempted while with me, for my heart was far away. When she went the
sun, with his steeds bright as haritāla pigeons, lord of life to
the lotuses, and friend of the <span class="pagenum">[<a id="pb123"
href="#pb123" name="pb123">123</a>]</span>cakravākas, had sunk to
rest, and the face of the West was growing crimson, and the lotus-beds
were turning green, and the East was darkening to blue; and the world
of mortals was overcome by a blackness like a wave of the ocean of
final destruction turbid with the mud of hell. I knew not what to do,
and asked Taralikā, “Seest thou not, Taralikā, how
confused is my mind? My senses are bewildered with uncertainty, and I
am unable myself to see in the least what I should do.
(<span>315</span>) Do thou tell me what is right to do, for
Kapiñjala is now gone, and he told his tale in thy presence.
What if, like a base-born maiden, I cast away shame, relinquish
self-control, desert modesty, contemn the reproach of men, transgress
good behaviour, trample on conduct, despise noble birth, accept the
disgrace of a course blinded by love, and without my father’s
leave, or my mother’s approval, I were to go to him myself and
offer him my hand? This transgression against my parents would be a
great wrong. But if, taking the other alternative, I follow duty, I
shall in the first place accept death, and even so I shall break the
heart of his reverence Kapiñjala, who loved him first, and who
came hither of his own accord. And again, if perchance that man’s
death is brought about by my deed in destroying his hopes, then causing
the death of an ascetic would be a grave sin.” While I thus
considered, the East became gray with the glimmering light of moonrise,
like a line of woods in spring with the pollen of flowers. And in the
moonlight the eastern quarter showed white as if with the powdered
pearls from the frontal bone of the elephant of darkness torn open by
the lion-moon, (<span>316</span>) or pale with sandal-dust falling from
the breast of the nymphs of the eastern mountain, or light with the
rising of sand in an island left by the tide, stirred by the wind on
the waves of the ever-moving ocean. Slowly the moonlight glided down,
and made bright the face of night, as if it were the flash of her teeth
as she softly smiled at the sight of the moon; then evening shone with
the moon’s orb, as if it were the circle of Çesha’s
hoods breaking through the earth as it rose <span class=
"pagenum">[<a id="pb124" href="#pb124" name="pb124">124</a>]</span>from
hell; after that, night became fair with the moon, the gladdener of the
world of mortals, the delight of lovers, now leaving its childhood
behind and becoming the ally of Love, with a youthful glow arising
within it, the only fitting light for the enjoyment of Love’s
pleasures, ambrosial, climbing the sky like youth impersonate. Then I
beheld the risen moon as if flushed with the coral of the ocean it had
just left, crimsoned with the blood of its deer struck by the paw of
the lion of the Eastern Mountain, marked with the lac of
Rohiṇī’s<a class="noteref" id="xd21e3503src" href=
"#xd21e3503" name="xd21e3503src">239</a> feet, as she spurned her lord
in a love quarrel, (<span>317</span>) and ruddy with his newly-kindled
glow. And I, though the fire of Love burnt within me, had my heart
darkened; though my body rested on the lap of Taralikā, I was a
captive in the hands of Love; though my eyes were fixed on the moon, I
was looking on death, and I straightway thought, “There are the
honey-month, the Malaya winds, and all other such things brought
together, and in the same place to have this evil miscreant moon cannot
be endured. My heart cannot bear it. Its rising now is like a shower of
coals to one consumed by fever, or a fall of snow to one ill from cold,
or the bite of a black snake to one faint with the swelling of
poison.” And as I thus thought, a swoon closed my eyes, like the
sleep brought by moonlight that withers the lotuses of the day. Soon,
however, I regained consciousness by means of the fanning and sandal
unguents of the bewildered Taralikā, and I saw her weeping, her
face dimmed with ceaseless tears, pressing the point of a moist
moonstone to my brow, and seeming possessed by despair impersonate. As
I opened my eyes, she fell at my feet, and said, raising hands yet wet
with the thick sandal ointment: “Princess, why think of shame or
disrespect to parents? Be kind; send me, and I will fetch the beloved
of thy heart; (<span>318</span>) rise, or go thither thyself.
Henceforth thou canst not bear this Love that is an ocean whose
manifold passionate waves<a class="noteref" id="xd21e3513src" href=
"#xd21e3513" name="xd21e3513src">240</a> are swelling at the rise of a
strong moon.” To this speech <span class="pagenum">[<a id="pb125"
href="#pb125" name="pb125">125</a>]</span>I replied: “Mad girl,
what is love to me? The moon it is, even the lord of the night lotuses,
who removes all scruples, undermines all search for means of escape,
conceals all difficulties, takes away all doubts, contemns all fears,
roots out all shame, veils the sinful levity of going myself to my
lover, avoids all delay, and has come merely to lead me either to
Puṇḍarīka or to death. Rise, therefore; for while I
have life I will follow him and honour him who, dear as he is, tortures
my heart.” Thus saying, I rose, leaning on her, for my limbs were
yet unsteady with the weakness of the swoon caused by Love, and as I
rose my right eye throbbed, presaging ill, and in sudden terror I
thought: “What new thing is this threatened by
Destiny?”</p>
<p>(<span>319</span>) ‘“‘The firmament was now
flooded with moonlight, as if the moon’s orb, which had not yet
risen far, was, like the waterpipe of the temple of the universe,
discharging a thousand streams of the heavenly Ganges, pouring forth
the waves of an ambrosial ocean, shedding many a cascade of
sandal-juice, and bearing floods of nectar; the world seemed to learn
what life was in the White Continent, and the pleasures of seeing the
land of Soma; the round earth was being poured out from the depths of a
Milky Ocean by the moon, which was like the rounded tusk of the Great
Boar; the moonrise offerings were being presented in every house by the
women with sandal-water fragrant with open lotuses; the highways were
crowded with thousands of women-messengers sent by fair ladies; girls
going to meet their lovers ran hither and thither, veiled in blue silk
and fluttered by the dread of the bright moonlight as if they were the
nymphs of the white day lotus groves concealed in the splendours of the
blue lotuses; the sky became an alluvial island in the river of night,
with its centre whitened by the thick pollen of the groves of open
night lotuses; while the night lotus-beds in the house-tanks were
waking, encircled by bees which clung to every blossom;
(<span>320</span>) the world of mortals was, like the ocean, unable to
contain the joy of moonrise, and seemed made of love, of festivity, of
mirth, and of tenderness: evening was <span class="pagenum">[<a id=
"pb126" href="#pb126" name="pb126">126</a>]</span>pleasant with the
murmur of peacocks garrulous in gladness at the cascade that fell from
the waterpipes of moonstone.</p>
<p>‘“‘Taralikā accompanied me, holding powders,
perfumes, unguents, betel, and various flowers, and I had also that
napkin, wet with the sandal ointment which had been applied in my
swoon, and which had its nap slightly disordered and gray with the
partly-dried mark of sandalwood clinging to it; the rosary was on my
neck; the pārijāta spray was kissing the tip of my ear;
veiled in red silk that seemed fashioned from rays of rubies, I went
down from the top of that palace, unseen by any of my devoted
attendants. On my way I was pursued by a swarm of bees, which hastened,
leaving lotus-beds and deserting gardens, drawn by the scent of the
pārijāta spray, sportively forming a blue veil round me. I
departed through the door of the pleasure-grove and set out to meet
Puṇḍarīka. (<span>321</span>) As I went, I thought,
seeing myself attended by Taralikā only: “What needs pomp of
retinue when we seek our dearest! Surely our servants then but play a
mockery of attendance, for Love follows me with shaft fitted to the
strung bow; the moon, stretching out a long ray,<a class="noteref" id=
"xd21e3541src" href="#xd21e3541" name="xd21e3541src">241</a> draws me
on like a hand; passion supports me at every step from fear of a fall;
my heart rushes on with the senses, leaving shame behind; longing has
gained certainty, and leads me on.” Aloud I said: “Oh,
Taralikā, would that this miscreant moon would with its beams
seize him by the hair and draw him forward like myself!” As I
thus spoke, she smilingly replied: “Thou art foolish, my
princess! What does the moon want with Puṇḍarīka? Nay,
rather, he himself, as though wounded by Love, does all these things
for thee; for under the guise of his image he kisses thy cheeks marked
with drops of perspiration; with trembling ray he falls on thy fair
breast; he touches the gems of thy girdle; entangled in thy bright
nails, he falls at thy feet; moreover, the form of this lovesick moon
wears the pallor of a sandal unguent dried by fever; (<span>322</span>)
he stretches out his rays<a class="noteref" id="xd21e3547src" href=
"#xd21e3547" name="xd21e3547src">242</a> white as lotus-fibres; under
<span class="pagenum">[<a id="pb127" href="#pb127" name=
"pb127">127</a>]</span>the guise of his reflection he falls on crystal
pavements; with rays<a class="noteref" id="xd21e3553src" href=
"#xd21e3553" name="xd21e3553src">243</a> gray as the dust from the
filaments inside the ketakī, he plunges into lotus-pools; he
touches with his beams<a class="noteref" id="xd21e3556src" href=
"#xd21e3556" name="xd21e3556src">244</a> the moonstones wet with spray;
he hates the day lotus-groves with their pairs of cakravākas once
severed.” With such discourse fitting for the time I approached
that spot in her company. I then bathed my feet, gray with pollen from
the creeper flowers on our path, in a spot near
Kapiñjala’s abode which had a stream of moonstone,
liquefied by moonrise, flowing from Kailāsa’s slope; and
there, on the left bank of the lake, I heard the sound of a man’s
weeping, softened by distance. Some fear had arisen within me at first,
from the quivering of my right eye, and now that my heart was yet more
torn by this cry, as if my downcast mind were telling some dreadful
tidings within, I cried in terror: “Taralikā, what means
this?” And with trembling limbs I breathlessly hastened on.</p>
<p>‘“‘Then I heard afar a bitter cry, clear in the
calm of night: “Alas, I am undone! I am consumed! I am deceived!
What is this that has befallen me? What has happened? I am uprooted!
(<span>323</span>) Cruel demon Love, evil and pitiless, what shameful
deed hast thou brought to pass? Ah, wicked, evil, wanton
Mahāçvetā, how had he harmed thee? Ah, evil, wanton,
monstrous<a class="noteref" id="xd21e3564src" href="#xd21e3564" name=
"xd21e3564src">245</a> moon, thou hast gained thy desire. Cruel soft
breeze of the South, thy softness is gone, and thy will is fulfilled.
That which was to be done is done. Go now as thou wilt! Ah, venerable
Çvetaketu, tender to thy son, thou knowest not that thy life is
stolen from thee! Dharma, thou art dispossessed! Penance, thou art
protectorless! Eloquence, thou art widowed! Truth, thou art lordless!
Heaven, thou art void! Friend, protect me! Yet I will follow thee! I
cannot remain even a moment without thee, alone! How canst thou now
suddenly leave me, and go thy way like a stranger on whom my eyes had
never rested? <span class="pagenum">[<a id="pb128" href="#pb128" name=
"pb128">128</a>]</span>Whence comes this thy great hardness? Say,
whither, without thee, shall I go? Whom shall I implore? What refuge
shall I seek? I am blinded! For me space is empty! Life is aimless,
penance vain, the world void of joy! With whom shall I wander, to whom
speak, with whom hold converse? Do thou arise! Grant me an answer.
Friend, where is thine old love to me? Where that smiling welcome that
never failed me?”</p>
<p>(<span>324</span>) ‘“‘Such were the words I heard
Kapiñjala utter; and as I heard them I uttered a loud cry, while
yet far off, as if my life had fallen; and with my silk cloak torn as
it clung to the creepers by the lake’s bank, and my feet placed
on the ground regardless of its being rough or even, and as hastily as
I could, I went on to that place, stumbling at every step, and yet as
if led on by one who lifted me up again.</p>
<p>‘“‘There I beheld Puṇḍarīka lying
on a couch made on a slab of moonstone wet with showers of cool spray,
close to the lake; it was made of lotus-fibres like a garland of tender
flowers from all lilies, and seemed to be formed wholly of the points
of Love’s arrows. Puṇḍarīka seemed from his
great stillness to be listening for the sound of my step. He seemed to
have gained a moment’s happiness in sleep, as if Love’s
pain had been quenched by inward wrath; he seemed engaged in a yoga
penance of holding his breath, as an atonement for his breach of
ascetic duty; he seemed to murmur, with bright yet trembling lip:
“By thy deed am I come to this pass.” He seemed pierced by
the moonbeams which, under the guise of his bright finger-nails placed
on a heart throbbing with Love’s fire, fell on his back as he lay
averted in hatred of the moon. (<span>325</span>) He bore a mark on his
brow of a line of sandal, which, by its being pale from dryness, was
like a digit of Love’s waning moon portending his own
destruction. Life seemed to leave him in anger, saying: “Fool,
another is dearer to thee than I!” His eyes were not wholly
closed; their pupils were slightly turned to look; they were red with
ceaseless weeping; they seemed to drop blood, since by failure of
breath <span class="pagenum">[<a id="pb129" href="#pb129" name=
"pb129">129</a>]</span>his tears were exhausted; and they were partly
curved in pain at Love’s darts. He now experienced the pain of
unconsciousness, as if together with the torment of love he were also
yielding life itself; he seemed to meditate a new version of
Love’s mystery, and to practise an unwonted retention of breath.
His life seemed to be carried off as a prize<a class="noteref" id=
"xd21e3583src" href="#xd21e3583" name="xd21e3583src">246</a> by Love,
who had in kindness arranged my coming. On his brow was a sandal
tripuṇḍraka mark; he wore a sacrificial thread of juicy
lotus-fibre; his dress clung to his shoulder beautiful as the leaf that
ensheathes a plantain; his rosary had only the thickness of a single
row;<a class="noteref" id="xd21e3588src" href="#xd21e3588" name=
"xd21e3588src">247</a> the ashes on his brow were of abundant white
camphor-powder; he was fair with the string of lotus-fibre, bound on
his arm as an amulet; he seemed to wear the garb of Love’s vow,
as if completing a charm for my coming. With his eye he tenderly
uttered the reproach: “Hard-hearted! I was but followed by one
glance, and never again received thy favour.” (<span>326</span>)
His lips were slightly open, so that his form gleamed white in the rays
of his teeth, which came forth as if they were moonbeams that had
entered him to take away his life; with his left hand placed on a heart
breaking with the pain of love, he seemed to say: “Be kind,
depart not with my life, thou that art dear as life!” and so to
hold me firmly in his heart; his right hand, which from the uneven rays
of his nails jutting forth seemed to drop sandal, was raised as if to
ward off the moonlight; near him stood his pitcher, the friend of his
penance, with neck upright, as if it gazed at the path by which his
life was just rising; the garland of lotus-fibres which adorned his
neck bound him as if with a rope of moonbeams to lead him to another
world; and when, at the sight of me, Kapiñjala, with a cry of
“Help, help!” raised his hands, and crying aloud with
redoubled tears, fell on his neck, at that very moment I, wicked and
ill-fated as I was, beheld that noble youth yield up his life. The
darkness of a swoon came upon me, and I descended <span class=
"pagenum">[<a id="pb130" href="#pb130" name="pb130">130</a>]</span>into
hell; nor knew I anything of whither I then went, or what I did or
said. Neither knew I why my life did not at that moment leave me;
(<span>327</span>) whether from the utter hardness of my stupefied
heart, or from the callousness to bear thousands of troubles of my
wretched body, or from being fated to endure a long grief, or from
being a vessel of evil earned in another birth, or from the skill of my
cruel destiny in bestowing sorrow, or from the singular perversity of
malign accursed love. Only this I know: that when at length in my
misery I regained consciousness, I found myself writhing on the ground,
tortured, as if I had fallen on a fire, by a grief too hard to bear. I
could not believe aught so impossible as that he should die and I yet
live, and rising with a bitter cry of “Alas, what is
this—mother, father, friends?” I exclaimed: “Ah, my
Lord, thou who upholdest my life, speak to me! Whither goest thou,
pitilessly leaving me alone and protectorless? Ask Taralikā what I
have suffered for thy sake. Hardly have I been able to pass the day,
drawn out into a thousand ages. Be gracious! Utter but one word! Show
tenderness to her that loves thee! Look but a little on me! Fulfil my
longing! I am wretched! I am loyal! I am thine in heart! I am lordless!
I am young! I am helpless! I am unhappy! I am bereft of other refuge! I
am vanquished by Love! Why showest thou no pity? Say what I have done
or left undone, what command I have neglected, or in what thing
pleasing to thee I have not shown affection, that thou art wroth.
(<span>328</span>) Fearest thou not the reproach of men in that thou
goest, deserting me, thy handmaid, without cause? Yet why think of me,
perverse and wicked, and skilled to deceive by false shows of love!
Alas, I yet live! Alas, I am accursed and undone! For why? I have
neither thee, nor honour, nor kinsfolk, nor heaven. Shame on me, a
worker of evil deeds, for whose sake this fate hath befallen thee.
There is none of so murderous a heart as I who went home, leaving one
so peerless as thou. What to me were home, mother, father, kinsfolk,
followers? Alas, to what refuge shall I flee? Fate, show pity to me!
<span class="pagenum">[<a id="pb131" href="#pb131" name=
"pb131">131</a>]</span>I entreat thee. Lady of destiny, give me a boon
of mercy! Show compassion! Protect a lordless lady! Ye woodland
goddesses, be kind! Give back his life! Help, Earth, that bringest
favours to all! Night, showest thou no mercy? Father Kailāsa, thy
protection I implore. Show thy wonted pity!” Such were my
laments, so far as I remember, and I murmured incoherently as one held
by a demon, or possessed or mad, or struck down by an evil spirit. In
the tears that fell in torrents upon me I was turned to water, I melted
away, I took upon me a shape of water; my laments, followed by the
sharp rays of my teeth, fell as if with showers of tears;
(<span>329</span>) my hair, with its flowers ever falling, seemed to
shed teardrops, and my very ornaments by the tears of pure gemlight
that sprang from them seemed to raise their lament. I longed for my own
death as for his life; I yearned to enter his heart with my whole soul,
dead though he were; with my hand I touched his cheeks, and his brow
with the roots of his hair, white with dry sandal, and his shoulders
with the lotus-fibres on them, and his heart covered with lotus-leaves
and flecks of sandal-juice. With the tender reproach, “Thou art
cruel, Puṇḍarīka! Thou carest nought that I am thus
wretched!” I again sought to win him back. I again embraced him,
I again clasped his neck, and wept aloud. Then I rebuked that string of
pearls, saying: “Ah, wicked one, couldst not even thou have
preserved his life till my coming?” Then again I fell at
Kapiñjala’s feet with the prayer, “Be kind, my lord;
restore him to life!” and again, clinging to
Taralikā’s neck, I wept. Even now, when I think of it, I
know not how these piteous, tender words came forth from my ill-fated
heart—words all unthought, unlearnt, untaught, unseen before; nor
whence these utterances arose; nor whence these heart-rending cries of
despair. My whole being was changed. (<span>330</span>) For there rose
a deluge wave of inward tears, the springs of weeping were set loose,
the buds of wailing came forth, the peaks of sorrow grew lofty and a
long line of madness was begun.’ And so, as she thus told her own
tale, she seemed <span class="pagenum">[<a id="pb132" href="#pb132"
name="pb132">132</a>]</span>again to taste the bitterness of that
former plight, so cruel, and so hardly endured, and a swoon bereft her
of sense. In the force of her swoon she fell on the rock, and
Candrāpīḍa hastily stretched out his hand, like her
servant, and supported her, full of sorrow. At length he brought her
back to consciousness by fanning her with the edge of her own bark
garment, wet with tears. Filled with pity, and with his cheeks bathed
in tears, he said to her, as she came to life: ‘Lady, it is by my
fault that thy grief has been brought back to its first freshness, and
that thou hast come to this pass. Therefore no more of this tale. Let
it be ended. Even I cannot bear to hear it. For the story even of past
sorrow endured by a friend pains us as if we ourselves were living
through it.<a class="noteref" id="xd21e3616src" href="#xd21e3616" name=
"xd21e3616src">248</a> Thou wilt not therefore surely place on the fire
of grief that life so precious and so hardly preserved?’
(<span>331</span>) Thus addressed, with a long, hot sigh and eyes
dissolved in tears, she despairingly replied: ‘Prince, even in
that dreadful night my hated life did not desert me;<a class="noteref"
id="xd21e3625src" href="#xd21e3625" name="xd21e3625src">249</a> it is
not likely that it will leave me now. Even blessed Death turns away his
eyes from one so ill-fated and wicked. Whence could one so hard-hearted
feel grief? all this can be but feigned in a nature so vile. But be
that as it may, that shameless heart has made me chief among the
shameless. For to one so adamantine as to have seen love in all his
power, and yet to have lived through this, what can mere speaking of it
matter?</p>
<p>‘“‘Or what could there be harder to tell than this
very thing, which is supposed to be impossible to hear or say? I will
at least briefly tell the marvel that followed on that thunderbolt, and
I will tell, too, what came as a tiny dim cause of my prolonging my
life, which by its mirage so deludes me that I bear about a hated body,
almost dead, alien to me, burdensome, unfitted to my needs, and
thankless for my care. That shall suffice. Afterwards, in a sudden
change<a class="noteref" id="xd21e3633src" href="#xd21e3633" name=
"xd21e3633src">250</a> of feeling, with resolve firmly set on death,
lamenting bitterly, I cried to Taralikā: “Rise,
cruel-hearted <span class="pagenum">[<a id="pb133" href="#pb133" name=
"pb133">133</a>]</span>girl; how long wilt thou weep? Bring together
wood and make a pile. I will follow the lord of my life.”</p>
<p>(<span>332</span>) ‘“‘Straightway a being swiftly
left the moon’s orb and descended from the sky. Behind him he
trailed a silken vesture hanging from his crest, white as the foam of
nectar, and waving in the wind; his cheeks were reddened with the
bright gems that swayed in his ears; on his breast he bore a radiant
necklace, from the size of its pearls like a cluster of stars; his
turban was tied with strips of white silk; his head was thick with
curling locks, and dark as bees; his earring was an open moon lotus; on
his shoulder was the impress of the saffron lines that adorned his
wives; he was white as a moon lotus, lofty in stature, endowed with all
the marks of greatness, and godlike in form; he seemed to purify space
by the light shed round him clear as pure water, and to anoint it as by
a thick frost with a dewy ambrosial shower that created a chill as he
shed it from his limbs, cool and fragrant, and to besprinkle it with a
rich store of goçīrsha<a class="noteref" id="xd21e3646src"
href="#xd21e3646" name="xd21e3646src">251</a> sandal-juice.</p>
<p>‘“‘With arms sturdy as the trunk of Airāvata,
and fingers white as lotus-fibres and cool to the touch, he lifted my
dead lord, (<span>333</span>) and, in a voice deep as a drum, he said
to me: “Mahāçvetā, my child, thou must not die;
for thou shalt again be united with him!” And with these words,
tender as a father’s, he flew into the sky with
Puṇḍarīka.</p>
<p>‘“‘But this sudden event filled me with fear,
dismay, and eager anxiety, and with upraised face I asked
Kapiñjala what it might mean. He, however, started up hastily
without replying, and with the cry, “Monster, whither goest thou
with my friend?” with uplifted eyes and sudden wrath he hastily
girt up his loins, and following him in his flight, in hot pursuit he
rose into the sky; and while I yet gazed they all entered amongst the
stars. But the departure of Kapiñjala was to me like a second
death of my beloved, and it redoubled my grief, so that my heart was
rent asunder. Bewildered what to do, I cried to Taralikā:
“Knowest thou <span class="pagenum">[<a id="pb134" href="#pb134"
name="pb134">134</a>]</span>not? Tell me what this means!” But
she, with all a woman’s timidity at the sight, was at that very
moment trembling in all her limbs, overcome by a fear stronger than her
grief, and was frightened, moreover, by the dread of my death; and so
with downcast heart she piteously replied: “Princess, wretch that
I am, I know not! Yet this is a great miracle. The man is of no mortal
mould, and thou wert pityingly comforted by him in his flight as by a
father. Such godlike beings are not wont to deceive us, even in sleep,
much less face to face; and when I think it over I cannot see the least
cause for his speaking falsely. (<span>334</span>) It is meet,
therefore, that thou shouldst weigh it, and restrain thy longing for
death. In thy present state it is in truth a great ground for comfort.
Moreover, Kapiñjala has gone in pursuit of
Puṇḍarīka. From him thou canst learn whence and who
this being is, and why Puṇḍarīka on his death was by
him raised and carried off, and whither he is carried, and wherefore
thou wert consoled by him with the boon of a hope of reunion that
exceeds thought; then thou canst devote thyself either to life or
death. For when death is resolved upon, it is easy to compass. But this
can wait; for Kapiñjala, if he lives, will certainly not rest
without seeing thee; therefore let thy life be preserved till his
return.” Thus saying, she fell at my feet. And I, from the thirst
for life that mortals find so hard to overcome, and from the weakness
of woman’s nature, and from the illusion his words had created,
and from my anxiety for Kapiñjala’s return, thought that
that plan was best for the time, and did not die. For what will not
hope achieve?</p>
<p>‘“‘That night I spent in Taralikā’s
company on the bank of the lake. To my wretchedness it was like a night
of doom,<a class="noteref" id="xd21e3666src" href="#xd21e3666" name=
"xd21e3666src">252</a> drawn out to a thousand years, all torment, all
grief, all hell, all fire. (<span>335</span>) Sleep was rooted out, and
I tossed on the ground; my face was hidden by the loosened and
dishevelled tresses that clung to my cheeks, wet with <span class=
"pagenum">[<a id="pb135" href="#pb135" name=
"pb135">135</a>]</span>tears and gray with dust, and my throat was
weak, for my voice failed, broken with piteous weeping.</p>
<p>‘“‘At dawn I arose and bathed in the lake, and
having formed my resolve, I took, for love of
Puṇḍarīka, his pitcher and his bark garments and his
rosary; for I clearly knew the worthlessness of the world. I perceived
my own lack of merit; I pictured to myself the remediless cruelty of
the blows of fate; I pondered the inevitableness of grief; I beheld the
harshness of destiny; I meditated the course of love, rich in sorrow; I
learnt the inconstancy of earthly things; I considered the frailness of
all joys. Father and mother were disregarded; kinsfolk and followers
abandoned; the joys of earth were banished from my mind; the senses
held in firm restraint.</p>
<p>‘“‘I took the ascetic vow, and sought the
protection of Çiva, lord of the three worlds and helper of the
helpless. Next day my father came, having somehow learnt my story,
bringing with him my mother and kinsfolk. Long he wept, and strove with
all his might and by every means—prayers, admonitions, and tender
words of every kind—to lead me home. (<span>336</span>) And when
he understood my firm resolve, and knew that I could not be turned from
that infatuation, he could not, even though without hope, part with his
love for his child; and though I often bade him go, he stayed for some
days, and went home at length full of grief, and with his heart hot
within him.</p>
<p>‘“‘After his going, it was only by empty tears
that I could show my gratitude to my lord; by many a penance I wasted
my hated body, worn away by love of him, rich in ill, devoid of shame,
ill-omened, and the home of a thousand tortures of grief; I lived but
on water and the roots and fruits of the wood; under the guise of
telling my beads I counted his virtues; thrice a day I bathed in the
lake; I daily worshipped Çiva, and in this cell I dwelt with
Taralikā, tasting the bitterness of a long grief. Such am I, evil,
ill-omened, shameless, cruel, cold, murderous, contemptible, useless,
fruitless, helpless, and joyless. (<span>337</span>) Why should one so
noble as thou deign to look on or speak with me, <span class=
"pagenum">[<a id="pb136" href="#pb136" name="pb136">136</a>]</span>the
doer of that monstrous crime, the slaughter of a Brahman?’ Thus
saying, she covered her face with the white edge of her bark garment,
as if veiling the moon with a fleck of autumn cloud, and, unable to
quell the irresistible torrent of her tears, she gave way to her sobs,
and began to weep loud and long.</p>
<p>‘“From the very first Candrāpīḍa had
been filled with reverence by her beauty, modesty, and courtesy; by the
charm of her speech, her unselfishness and her austerity; and by her
serenity, humility, dignity, and purity. But now he was carried away
both by the story of her life, which showed her noble character, and by
her devoted spirit, and a fresh tenderness arose in him. With softened
heart he gently said: ‘Lady, those may weep who fear pain, and
are devoid of gratitude, and love pleasure, for they are unable to do
anything worthy of love, and show their affection merely by vain tears.
But thou who hast done all rightly, what duty of love hast thou left
undone, that thou weepest? For Puṇḍarīka’s sake,
thy kinsfolk who from thy birth have been around thee, dear as they
were, have been forsaken as if they were strangers. (<span>338</span>)
Earthly pleasures, though at thy feet, have been despised and reckoned
light as grass. The joys of power, though their riches excelled the
empire of Indra, have been resigned. Thy form has been emaciated by
dread penances, even though by nature it was slender as a lotus-stalk.
Thou hast taken the ascetic vow. Thy soul has been devoted to great
penance. Thou hast dwelt in the woods, hard though it be for a woman.
Moreover, life is easily resigned by those whom sorrow has overwhelmed,
but it needs a greater effort not to throw away life in heavy grief.
This following another to death is most vain! It is a path followed by
the ignorant! It is a mere freak of madness, a path of ignorance, an
enterprise of recklessness, a view of baseness, a sign of utter
thoughtlessness, and a blunder of folly, that one should resign life on
the death of father, brother, friend, or husband. If life leaves us not
of itself, we must not resign it. For this leaving of life, if we
examine it, is merely for <span class="pagenum">[<a id="pb137" href=
"#pb137" name="pb137">137</a>]</span>our own interest, because we
cannot bear our own cureless pain. To the dead man it brings no good
whatever. For it is no means of bringing him back to life, or heaping
up merit, or gaining heaven for him, or saving him from hell, or seeing
him again, or being reunited with him. (<span>339</span>) For he is led
helplessly, irresistibly to another state meet for the fruits of his
own deeds. And yet he shares in the guilt of the friend who has killed
himself. But a man who lives on can help greatly, by offerings of water
and the like, both the dead man and himself; but by dying he helps
neither. Remember how Rati, the sole and beloved wife of Love, when her
noble husband, who won the hearts of all women, was burnt up by the
fire of Çiva, yet did not yield her life; and remember also
Kuntī, of the race of Vṛishṇi, daughter of
Sūrasena, for her lord was Pāṇḍu the wise; his
seat was perfumed by the flowers in the crests of all the kings whom he
had conquered without an effort, and he received the tribute of the
whole earth, and yet when he was consumed by Kindama’s curse she
still remained alive. Uttarā, too, the young daughter of
Virāṭa, on the death of Abhimanyu, gentle and heroic, and
joyful to the eyes as the young moon, yet lived on. And
Duḥçalyā, too, daughter of
Dhṛitarāshṭra, tenderly cared for by her hundred
brothers; when Jayadratha, king of Sindhu, was slain by Arjuna, fair as
he was and great as he had become by Çiva’s<a class=
"noteref" id="xd21e3700src" href="#xd21e3700" name=
"xd21e3700src">253</a> gift, yet made no resignation of her life.
(<span>340</span>) And others are told of by thousands, daughters of
Rākshasas, gods, demons, ascetics, mortals, siddhas and
Gandharvas, who when bereft of their husbands yet preserved their
lives. Still, where reunion is doubtful, life might be yielded. But for
thee, thou hast heard from that great being a promise of reunion. What
doubt can there be in a matter of thine own experience, and how could
falsehood find a place in the words of such noble truth-speaking
saints, even when there might be greater cause? And what union could
<span class="pagenum">[<a id="pb138" href="#pb138" name=
"pb138">138</a>]</span>there be between the dead and the living?
Therefore of a surety that wondrous being was filled with pity and
carried away Puṇḍarīka to heaven solely to bring him
back to life. For the power of great men transcends thought. Life has
many aspects. Destiny is manifold. Those skilled in penance are fitted
for wondrous miracles. Many are the forms of power gained by previous
actions. Moreover, however subtly we may consider the matter, what
other cause can we imagine for Puṇḍarīka’s being
taken away, but the gift of fresh life. And this, thou must know, is
not impossible. It is a path often trodden. (<span>341</span>) For
Pramadvarā, daughter of Viçvāvasu, king of the
Gandharvas and Menakā, lost her life through a poisonous snake at
the hermitage of Sthūlakeça, and the young ascetic Ruru,
son of Pramati and grandson of the Bhṛigu Cyavana, provided her
with half his own life. And when Arjuna was following the
Açvamedha steed, he was pierced in the van of the battle by an
arrow from his own son Babhruvāhana, and a Nāga maiden,
Ulūpā, brought him back to life. When Parīkshit,
Abhimanyu’s son, was consumed by Açvatthāma’s
fiery dart, though he had already died at birth, Kṛishṇa,
filled with pity by Uttarā’s lament, restored his precious
life. And at Ujjayinī, he whose steps are honoured by the three
worlds, carried off from the city of death the son of Sandīpani
the Brahman, and brought him back.<a class="noteref" id="xd21e3723src"
href="#xd21e3723" name="xd21e3723src">254</a> And in thy case, too, the
same will somehow come to pass. For by thy present grief, what is
effected or what won? Fate is all-powerful. Destiny is strong. We
cannot even draw a breath at our own will. The freaks of that accursed
and most harsh destiny are exceeding cruel. A love fair in its
sincerity is not allowed long to endure; for joys are wont to be in
their essence frail and unlasting, while sorrows by their nature are
long-lived. (<span>342</span>) For how hardly are mortals united in one
life, while in a thousand lives they are separated. Thou canst not
surely then blame thyself, all undeserving of blame. For these things
often happen to those who enter the tangled path of <span class=
"pagenum">[<a id="pb139" href="#pb139" name=
"pb139">139</a>]</span>transmigration, and it is the brave who conquer
misfortune.’ With such gentle and soothing words he consoled her,
and made her, albeit reluctantly, bathe her face with water brought in
his joined hands from the cascade.</p>
<p>‘“Straightway the sun began to sink, as if he were
leaving the day’s duties from grief at hearing
Mahāçvetā’s story. Then day faded away; the sun
hung shining red as the pollen of a cluster of priyangu in full
blossom; the quarters of space were losing the glow of sunset soft as
silk dyed in the juice of many lotuses; (<span>343</span>) the sky was
tinged with red, glowing like the pupils of a partridge,<a class=
"noteref" id="xd21e3736src" href="#xd21e3736" name=
"xd21e3736src">255</a> while its blue was hidden; twilight was
reddening and lighting up the earth, tawny as a pigeon’s eye; the
clusters of stars shone forth, vying with each other; the darkness of
night was deepening into black, and stealing away the broad path of the
stars with its form dark as a forest buffalo; the woodland avenues
seemed massed together as their green was hidden by deep gloom; the
wind wandered cooled by night-dew, with its path tracked by the perfume
of the wild flowers as it stirred the tangle of trees and creepers; and
when night had its birds all still in sleep Mahāçvetā
slowly rose, and saying her evening prayers, washed her feet with water
from the pitcher and sat down with a hot, sorrowful sigh on her bark
couch. Candrāpīḍa, too, rose and poured a libation of
water strewn with flowers, said his evening prayer, and made a couch on
the other rock with soft creeper boughs. As he rested upon it he went
over Mahāçvetā’s story again in his mind.
‘This evil Love,’ thought he, ‘has a power hard alike
to cure and to endure. For even great men, when overcome by him, regard
not the course of time, but suddenly lose all courage and surrender
life. Yet all hail to Love, whose rule is honoured throughout the three
worlds!’ (<span>344</span>) And again he asked her: ‘She
that was thy handmaiden, thy friend in the resolve to dwell in the
woods, and the sharer of the ascetic vow taken in thy
sorrow—Taralikā, where is she?’ <span class=
"pagenum">[<a id="pb140" href="#pb140" name=
"pb140">140</a>]</span>‘Noble sir,’ she replied,
‘from the race of Apsarases sprung from ambrosia of which I told
you, there was born a fair-eyed daughter named Madirā,<a class=
"noteref" id="xd21e3747src" href="#xd21e3747" name=
"xd21e3747src">256</a> who married King Citraratha, the king whose
footstool was formed of the buds in the crests of all the Gandharvas.
Charmed by her countless virtues, he showed his favour by giving her
the title of Chief Queen, bearing with it cowrie, sceptre and umbrella,
marked by a golden throne, and placing all the zenana below her—a
woman’s rarest glory! And, as they pursued together the joys of
youth in their utter devotion to each other, a priceless daughter was
in due time born to them, by name Kādambarī, most wondrous,
the very life of her parents, and of the whole Gandharva race, and even
of all living beings. From her birth she was the friend of my
childhood, and shared with me seat, couch, meat and drink; on her my
deepest love was set, and she was the home of all my confidence, and
like my other heart. Together we learnt to dance and sing, and our
childhood passed away free from restraint in the sports that belong to
it. (<span>345</span>) From sorrow at my unhappy story she made a
resolve that she would in nowise accept a husband while I was still in
grief, and before her girl friends she took an oath, saying: “If
my father should in anywise or at any time wish to marry me against my
will and by force, I will end my life by hunger, fire, cord, or
poison.” Citraratha himself heard all the resolution of his
daughter, spoken of positively in the repeated gossip of her
attendants, and as time went on, seeing that she was growing to full
youth, he became prey to great vexation, and for a time took pleasure
in nothing, and yet, as she was his only child and he dearly loved her,
he could say nothing to her, though he saw no other resource. But as he
deemed the time now ripe, he considered the matter with Queen
Madirā, and sent the herald Kshīroda to me at early dawn with
the message: “Dear Mahāçvetā, our hearts were
already burnt up by thy sad fate, and now this new <span class=
"pagenum">[<a id="pb141" href="#pb141" name=
"pb141">141</a>]</span>thing has come upon us. To thee we look to win
back Kādambarī.” Thereupon, in reverence to the words
of one so respected, and in love to my friend, I sent Taralikā
with Kshīroda to bid Kādambarī not add grief to one
already sad enough; (<span>346</span>) for if she wished me to live she
must fulfil her father’s words; and ere Taralikā had been
long gone, thou, noble sir, camest to this spot.’ So saying she
was silent.</p>
<p>‘“Then the moon arose, simulating by his mark the heart
of Mahāçvetā, burnt through by the fire of grief,
bearing the great crime of the young ascetic’s death, showing the
long ingrained scar of the burning of Daksha’s curse,<a class=
"noteref" id="xd21e3766src" href="#xd21e3766" name=
"xd21e3766src">257</a> white with thick ashes, and half covered by
black antelope skin, like the left breast of Durgā, the
crest-jewel of Çiva’s thick locks. (<span>347</span>) Then
at length Candrāpīḍa beheld Mahāçvetā
asleep, and quietly lay down himself on his leafy couch and fell asleep
while thinking what Vaiçampāyana and sorrowing
Patralekhā and his princely compeers would then be imagining about
him.</p>
<p>‘“Then at dawn, when Mahāçvetā had
honoured the twilight and was murmuring the aghamarshaṇa, and
Candrāpīḍa had said his morning prayer, Taralikā
was seen coming with a Gandharva boy named Keyūraka
(<span>348</span>). As she drew near, she looked long at
Candrāpīḍa, wondering who he might be, and approaching
Mahāçvetā, she bowed low and sat respectfully by her.
Then Keyūraka, with head low bent even from afar, took his place
on a rock some way off, assigned to him by a glance from
Mahāçvetā, and was filled with wonder at the sight of
Candrāpīḍa’s marvellous beauty, rare, mocking
that of gods, demons, Gandharvas, and Vidyādharas, and surpassing
even the god of love.</p>
<p>(<span>349</span>) ‘“When she had finished her prayers,
Mahāçvetā asked Taralikā, ‘Didst thou see
my dear Kādambarī well? and will she do as I said?’
‘Princess,’ said Taralikā, in a very sweet voice, with
head respectfully inclined, ‘I <span class="pagenum">[<a id=
"pb142" href="#pb142" name="pb142">142</a>]</span>saw Princess
Kādambarī well in all respects, and told her all thine
advice; and what was her reply, when with a continuous stream of thick
tears she had heard it, that her lute-player Keyūraka, whom she
has sent, shall tell thee;’ and as she ceased Keyūraka said,
‘Princess Mahāçvetā, my lady
Kādambarī, with a close embrace, sends this message,
“Is this, that Taralikā has been sent to tell me, said to
please my parents or to test my feelings, or to subtly reproach me for
my crime in dwelling at home; or is it a desire to break our
friendship, or a device to desert one who loves her, or is it simply
anger? Thou knowest that my heart overflows with a love that was inborn
in me. How wert thou not ashamed to send so cruel a message? Thou, erst
so soft of speech, from whom hast thou learnt to speak unkindness and
utter reproach? Who in his senses would, even if happy, make up his
mind to undertake even a slight matter that would end in pain? how much
less one like me, whose heart is struck down by deep grief? For in a
heart worn by a friend’s sorrow, what hope is there of joy, what
contentment, what pleasures or what mirth? (<span>350</span>) How
should I fulfil the desire of Love, poisonous, pitiless, unkind, who
has brought my dear friend to so sad a plight? Even the hen
cakravāka, when the lotus-beds are widowed by the sun’s
setting, renounces from the friendship that arises from dwelling among
them, the joys of union with her lord; how much more, then, should
women! While my friend dwells day and night sorrowing for the loss of
her lord and avoiding the sight of mankind, how could anyone else enter
my heart; and while my friend in her sorrow tortures herself with
penances and suffers great pain, how could I think so lightly of that
as to seek my own happiness and accept a husband, or how could any
happiness befall me? For from love of thee I have in this matter
accepted disgrace by embracing an independent life contrary to the wont
of maidens. I have despised noble breeding, transgressed my
parent’s commands, set at nought the gossip of mankind, thrown
away modesty, a woman’s inborn grace; <span class=
"pagenum">[<a id="pb143" href="#pb143" name="pb143">143</a>]</span>how,
tell me, should such a one go back? Therefore I salute thee, I bow
before thee, I embrace thy feet; be gracious to me. As thou hast gone
hence into the forest, taking my life with thee, make not this request
in thy mind, even in a dream.”’ (<span>351</span>) Thus
having said, he became silent, and Mahāçvetā thought
long, and then dismissed Keyūraka, saying, ‘Do thou depart;
I will go to her and do what is fitting.’ On his departure she
said to Candrāpīḍa, ‘Prince, Hemakūṭa
is pleasant and the royal city of Citraratha marvellous; the Kinnara
country is curious, the Gandharva world beautiful, and
Kādambarī is noble and generous of heart. If thou deemest not
the journey too tedious, if no serious business is hindered, if thy
mind is curious to behold rare sights, if thou art encouraged by my
words, if the sight of wonders gives thee joy, if thou wilt deign to
grant my request, if thou thinkest me worthy of not being denied, if
any friendship has grown up between us, or if I am deserving of thy
favour, then thou canst not disdain to fulfil this prayer. Thou canst
go hence with me, and see not only Hemakūṭa, that treasure
of beauty, but my second self, Kādambarī; and having removed
this foolish freak of hers, thou canst rest for one day, and return
hither the next morn. For by the sight of thy kindness so
freely<a class="noteref" id="xd21e3793src" href="#xd21e3793" name=
"xd21e3793src">258</a> given, my grief has become bearable, since I
have told thee my story, breathed out as it was from a heart long
overwhelmed with the darkness of grief. (<span>352</span>) For the
presence of the good gives joy even to those who are sad at heart, and
a virtue springs from such as thou art that wholly tends to make others
happy.’</p>
<p>‘“‘Lady,’ replied
Candrāpīḍa, ‘from the first moment of seeing thee
I have been devoted to thy service. Let thy will be imposed without
hesitation’; so saying, he started in her company.</p>
<p>‘“In due time he reached Hemakūṭa, the royal
city of the Gandharvas, and passing through the seven inner courts with
their golden arches, the prince approached the door of the
maidens’ dwelling. Escorted by porters, who ran <span class=
"pagenum">[<a id="pb144" href="#pb144" name=
"pb144">144</a>]</span>forward at the sight of
Mahāçvetā, bowing while yet far off, and holding their
golden staves, he entered and beheld the inside of the maidens’
palace. It seemed a new woman’s world, consisting wholly of women
in countless numbers, as if the womankind of the three worlds had been
gathered together to make such a total; or it might be a fresh manless
creation, a yet unborn continent of girls, a fifth women’s era, a
fresh race created by Prajāpati out of hatred for men, or a
treasury of women prepared for the making of many yugas. The wave of
girlish beauty which surrounded it on all sides, which flooded space,
sprinkled nectar on the day, rained splendour on the interstices of the
world, and shone lustrous as an emerald, made the place all aglow as if
with thousands of moons; (<span>353</span>) it seemed modelled in
moonlight; jewels made another sky; service was done by bright glances;
every part was made for youthful pleasures; here was an assemblage for
Rati’s sports, a material for Love’s practice; here the
entrance of all was made smooth by Love; here all was affection,
beauty, the supreme deity of passion, the arrows of Love, here all was
wonder, marvel, and tenderness of youth. (<span>356</span>) When he had
gone a little way in he heard the pleasant talk of the maidens round
Kādambarī as they wandered hither and thither. Such as
‘Lavalikā, deck the lavalī trenches with ketakī
pollen. Sāgarikā, sprinkle jewelled dust in the tanks of
scented water. Mṛiṇālikā, inlay with saffron dust
the pairs of toy<a class="noteref" id="xd21e3812src" href="#xd21e3812"
name="xd21e3812src">259</a> cakravākas in the artificial
lotus-beds. Makarikā, scent the pot-pourri with camphor-juice.
Rajanikā, place jewelled lamps in the dark tamāla avenues.
Kumudikā, cover the pomegranates with pearly nets to keep off the
birds. Nipuṇikā, draw saffron lines on the breasts of the
jewelled dolls. Utpalikā, sweep with golden brooms the emerald
arbour in the plaintain house. Kesarikā, sprinkle with wine the
houses of bakul flowers. Mālatikā, redden with red lead the
ivory roof of Kāma’s shrine. Nalinikā, give the tame
kalahaṃsas lotus-honey to drink. Kadalikā, take the
<span class="pagenum">[<a id="pb145" href="#pb145" name=
"pb145">145</a>]</span>tame peacocks to the shower-bath.
Kamalinikā, give some sap from the lotus-fibres to the young
cakravākas. Cūtalatikā, give the caged pigeons their
meal of mango-buds. Pallavikā, distribute to the tame
haritāla pigeons some topmost leaves of the pepper-tree.
Lavaṅgikā, throw some pieces of pippalī leaves into the
partridges’ cages. Madhukarikā, make some flowery ornaments.
Mayūrikā, dismiss the pairs of kinnaras in the singing-room.
Kandalikā, bring up the pairs of partridges to the top of the
playing hill. Hariṇikā, give the caged parrots and mainas
their lesson.’</p>
<p>(<span>358</span>) ‘“Then he beheld Kādambarī
herself in the midst of her pavilion encircled by a bevy of maidens
sitting by her, whose glittering gems made them like a cluster of kalpa
trees.<a class="noteref" id="xd21e3822src" href="#xd21e3822" name=
"xd21e3822src">260</a> (<span>359</span>) She was resting on her bent
arms, which lay on a white pillow placed on a small couch covered with
blue silk; she was fanned by cowrie-bearers, that in the motion of
their waving arms were like swimmers in the wide-flowing stream of her
beauty, as if it covered the earth, which was only held up by the tusks
of Mahāvarāha.</p>
<p>‘“And as her reflection fell, she seemed on the jewelled
pavement below to be borne away by serpents; on the walls hard by to be
led by the guardians of space; on the roof above to be cast upwards by
the gods; to be received by the pillars into their inmost heart; to be
drunk in by the palace mirrors, to be lifted to the sky by the
Vidyādharas scattered in the pavilion, looking down from the roof;
to be surrounded by the universe concealed in the guise of pictures,
all thronging together to see her; to be gazed at by the palace itself,
which had gained a thousand eyes to behold her, in that the eyes of its
peacocks’ tails were outspread as they danced to the clashing of
her gems; and to be steadily looked on by her own attendants, who
seemed in their eagerness to behold her to have gained a divine
insight.</p>
<p>‘“Her beauty bore the impress of awakening love,
<span class="pagenum">[<a id="pb146" href="#pb146" name=
"pb146">146</a>]</span>though but yet in promise, and she seemed to be
casting childhood aside like a thing of no worth.</p>
<p>(<span>365</span>) ‘“Such was Kādambarī as the
prince beheld her. Before her was seated Keyūraka, loud in praise
of Candrāpīḍa’s beauty, as Kādambarī
questioned him, saying, ‘Who is he, and what are his parentage,
name, appearance, and age? What did he say, and what didst thou reply?
How long didst thou see him? how has he become so close a friend to
<span class="corr" id="xd21e3839" title=
"Source: Mahāçveta">Mahāçvetā</span>? and
why is he coming hither?’</p>
<p>‘“Now, on beholding the moonlike beauty of
Kādambarī’s face, the prince’s heart was stirred
like the tide of ocean. ‘Why,’ thought he, ‘did not
the Creator make all my senses into sight, or what noble deed has my
eye done that it may look on her unchecked? Surely it is a wonder! The
Creator has here made a home for every charm! Whence have the parts of
this exceeding beauty been gathered? Surely from the tears that fell
from the Creator’s eyes in the labour of thought, as he gently
moulded her with his hands, all the lotuses in the world have their
birth.’</p>
<p>(<span>366</span>) ‘“And as he thus thought his eye met
hers, and she, thinking, ‘This is he of whom Keyūraka
spoke,’ let her glance, widened by wonder at his exceeding
beauty, dwell long and quietly on him. Confused by the sight of
Kādambarī, yet illumined by the brightness of her gaze, he
stood for a moment like a rock, while at the sight of him a thrill rose
in Kādambarī, her jewels clashed, and she half rose. Then
love caused a glow, but the excuse was the effort of hastily rising;
trembling hindered her steps—the haṃsas around, drawn by
the sound of the anklets, got the blame; the heaving of a sigh stirred
her robe—it was thought due to the wind of the cowries; her hand
fell on her heart, as if to touch Candrāpīḍa’s
image that had entered in—it pretended to cover her bosom; she
let fall tears of joy—the excuse was the pollen falling from the
flowers in her ear. Shame choked her voice—the swarm of bees
hastening to the lotus sweetness of her mouth was <span class=
"pagenum">[<a id="pb147" href="#pb147" name="pb147">147</a>]</span>the
cause; (<span>367</span>) the pain of the first touch of Love’s
arrow caused a sigh—the pain of the ketakī thorns amidst the
flowers shared the guilt; a tremor shook her hand—keeping off the
portress who had come with a message was her pretence; and while love
was thus entering into Kādambarī, a second love, as it were,
arose, who with her entered the heart of Candrāpīḍa.
For he thought the flash of her jewels but a veil, her entrance into
his heart a favour, the tinkling of her gems a conversation, her
capture of all his senses a grace, and contact with her bright beauty
the fulfilment of all his wishes. Meanwhile Kādambarī,
advancing with difficulty a few steps, affectionately and with yearning
embraced her friend, who also yearned for the sight of her so long
delayed; and Mahāçvetā returned her embrace yet more
closely, and said, ‘Dear Kādambarī, in the land of
Bharata there is a king named Tārāpīḍa, who wards
off all grief<a class="noteref" id="xd21e3854src" href="#xd21e3854"
name="xd21e3854src">261</a> from his subjects, and who has impressed
his seal on the Four Oceans by the edge of the hoofs of his noble
steeds; and this his son, named Candrāpīḍa,
decked<a class="noteref" id="xd21e3860src" href="#xd21e3860" name=
"xd21e3860src">262</a> with the orb of earth resting on the support of
his own rock-like arms, has, in pursuit of world conquest, approached
this land; and he, from the moment I first beheld him, has
instinctively become my friend, though there was nought to make him so;
and, though my heart was cold from its resignation of all ties, yet he
has attracted it by the rare and innate nobility of his character.
(<span>368</span>) For it is rare to find a man of keen mind who is at
once true of heart, unselfish in friendship, and wholly swayed by
courtesy. Wherefore, having beheld him, I brought him hither by force.
For I thought thou shouldst behold as I have done a wonder of
Brahmā’s workmanship, a peerless owner of beauty, a
supplanter of Lakshmī, earth’s joy in a noble lord, the
surpassing of gods by mortals, the full fruition of woman’s eyes,
the only meeting-place of all graces, the empire of nobility, and the
mirror of courtesy for men. And my dear friend has often been spoken of
to him by me. Therefore dismiss shame on the ground <span class=
"pagenum">[<a id="pb148" href="#pb148" name="pb148">148</a>]</span>of
his being unseen before, lay aside diffidence as to his being a
stranger, cast away suspicion rising from his character being unknown,
and behave to him as to me. He is thy friend, thy kinsman, and thy
servant.’ At these words of hers Candrāpīḍa bowed
low before Kādambarī, and as she glanced sideways at him
affectionately there fell from her eyes, with their beautiful pupils
turned towards the corner of their long orbs, a flood of joyous tears,
as though from weariness. The moonlight of a smile, white as nectar,
darted forth, as if it were the dust raised by the heart as it hastily
set out; one eyebrow was raised as if to bid the head honour with an
answering reverence the guest so dear to the heart; (<span>369</span>)
her hand crept to her softly parting lips, and might seem, as the light
of an emerald ring flashed between the fingers, to have taken some
betel. She bowed diffidently, and then sat down on the couch with
Mahāçvetā, and the attendants quickly brought a stool
with gold feet and a covering of white silk, and placed it near the
couch, and Candrāpīḍa took his seat thereon. To please
Mahāçvetā, the portresses, knowing <span class="corr"
id="xd21e3875" title=
"Source: Kādambārī’s">Kādambarī’s</span>
wishes, and having by a hand placed on closed lips received an order to
stop all sounds, checked on every side the sound of pipe, lute and
song, and the Magadha women’s cry of ‘All hail!’
(<span>370</span>) When the servants had quickly brought water,
Kādambarī herself washed Mahāçvetā’s
feet, and, drying them with her robe, sat on the couch again; and
Madalekhā, a friend worthy of Kādambarī, dear as her own
life and the home of all her confidence, insisted on washing
Candrāpīḍa’s feet, unwilling though he were.
<span class="corr" id="xd21e3881" title=
"Source: Mahāçveta">Mahāçvetā</span>
meanwhile asked Kādambarī how she was, and lovingly touched
with her hand the corner of her friend’s eyes, which shone with
the reflected light of her earrings; she lifted the flowers in
Kādambarī’s ear, all covered with bees, and softly
stroked the coils of her hair, roughened by the wind of the cowries.
And Kādambarī, ashamed, from love to her friend, of her own
well-being, as though feeling that in still dwelling at home she had
committed a crime, said with an effort that all was well with her.
Then, though <span class="pagenum">[<a id="pb149" href="#pb149" name=
"pb149">149</a>]</span>filled with grief and intent on gazing at
Mahāçvetā’s face, yet her eye, with its pupil
dark and quivering as it looked out sideways, was, under the influence
of love, with bow fully bent, irresistibly drawn by
Candrāpīḍa’s face, and she could not turn it
away. At that same moment she felt jealousy<a class="noteref" id=
"xd21e3887src" href="#xd21e3887" name="xd21e3887src">263</a> of his
being pictured on the cheek of her friend standing near—the pain
of absence as his reflection faded away on her own breast, pierced by a
thrill—the anger of a rival wife as the image of the statues fell
on him—the sorrow of despair as he closed his eyes, and blindness
as his image was veiled by tears of joy.</p>
<p>(<span>371</span>) ‘“At the end of a moment <span class=
"corr" id="xd21e3904" title=
"Source: Mahāçveta">Mahāçvetā</span> said
to Kādambarī as she was intent on giving betel: ‘Dear
Kādambarī, the moment has approached for us to show honour to
our newly arrived guest, Candrāpīḍa. Therefore give him
some.’ But averting her bent face, Kādambarī replied
slowly and indistinctly, ‘Dear friend, I am ashamed to do so, for
I do not know him. Do thou take it, for thou canst without the
forwardness there would be in me, and give it him’; and it was
only after many persuasions, that with difficulty, and like a village
maiden, she resolved to give it. Her eyes were never drawn from
Mahāçvetā’s face, her limbs trembled, her glance
wavered, she sighed deeply, she was stunned by Love with his shaft, and
she seemed a prey to terror as she stretched forth her hand, holding
the betel as if trying to cling to something under the idea she was
falling. The hand Candrāpīḍa stretched out, by nature
pink, as if red lead had fallen upon it from the flapping of his
triumphal elephant, was darkened by the scars of the bowstring, and
seemed to have drops of collyrium clinging to it from touching the eyes
of his enemies’ Lakshmī, weeping as he drew her by the hair;
(<span>372</span>) its fingers by the forth-flashing rays of his nails
seemed to run up hastily, to grow long and to laugh, and the hand
seemed to raise five other fingers in the five senses that, in desire
to touch her, had just made their entry full of love. Then contending
<span class="pagenum">[<a id="pb150" href="#pb150" name=
"pb150">150</a>]</span>feelings<a class="noteref" id="xd21e3912src"
href="#xd21e3912" name="xd21e3912src">264</a> took possession of
Kādambarī as if they had gathered together in curiosity to
see the grace at that moment so easy of access. Her hand, as she did
not look whither it was going, was stretched vainly forth, and the rays
of its nails seemed to hasten forward to seek
Candrāpīḍa’s hand; and with the murmur of the
line of bracelets stirred by her trembling, it seemed to say, as drops
of moisture arose on it, ‘Let this slave offered by Love be
accepted,’<a class="noteref" id="xd21e3919src" href="#xd21e3919"
name="xd21e3919src">265</a> as if she were offering herself, and
‘Henceforth it is in thy hand,’ as if she were making it
into a living being, and so she gave the betel. And in drawing back her
hand she did not notice the fall of her bracelet, which had slipped
down her arm in eagerness to touch him, like her heart pierced by
Love’s shaft; and taking another piece of betel, she gave it to
Mahāçvetā.</p>
<p>(<span>373</span>) ‘“Then there came up with hasty steps
a maina, a very flower, in that her feet were yellow as lotus
filaments, her beak was like a campak bud, and her wings blue as a
lotus petal. Close behind her came a parrot, slow in gait,
emerald-winged, with a beak like coral and neck bearing a curved,
three-rayed rainbow. Angrily the maina began: ‘Princess
Kādambarī, why dost thou not restrain this wretched,
ill-mannered, conceited bird from following me? If thou overlookest my
being oppressed by him, I will certainly destroy myself. I swear it
truly by thy lotus feet.’ At these words Kādambarī
smiled; but Mahāçvetā, not knowing the story, asked
Madalekhā what she was saying, and she told the following tale:
‘This maina, Kālindī, is a friend of Princess
Kādambarī, and was given by her solemnly in marriage to
Parihāsa, the parrot. And to-day, ever since she saw him reciting
something at early dawn to Kādambarī’s betel-bearer,
Tamālikā, alone, she has been filled with jealousy, and in
frowardness of wrath will not go near him, or speak, or touch, or look
at him; and though we have all tried to soothe her, she will not be
<span class="pagenum">[<a id="pb151" href="#pb151" name=
"pb151">151</a>]</span>soothed.’ (<span>374</span>) Thereat a
smile spread over Candrāpīḍa’s face, and he
softly laughed and said, ‘This is the course of gossip. It is
heard in the court; by a succession of ears the attendants pass it on;
the outside world repeats it; the tale wanders to the ends of the
earth, and we too hear how this parrot Parihāsa has fallen in love
with Princess Kādambarī’s betel-bearer, and, enslaved
by love, knows nothing of the past. Away with this ill-behaved,
shameless deserter of his wife, and away with her too! But is it
fitting in the Princess not to restrain her giddy slave? Perhaps her
cruelty, however, was shown at the first in giving poor
Kālindī to this ill-conducted bird. What can she do now? For
women feel that a shared wifehood is the bitterest matter for
indignation, the chief cause for estrangement, and the greatest
possible insult. Kālindī has been only too patient that in
the aversion caused by this weight of grief she has not slain herself
by poison, fire, or famine. For nothing makes a woman more despised;
and if, after such a crime, she is willing to be reconciled and to live
with him again, shame on her! enough of her! let her be banished and
cast out in scorn! Who will speak to her or look at her again, and who
will mention her name?’ A laugh arose among
Kādambarī’s women as they heard<a class="noteref" id=
"xd21e3932src" href="#xd21e3932" name="xd21e3932src">266</a> his
mirthful words. (<span>375</span>) But Parihāsa, hearing his
jesting speech, said: ‘Cunning Prince, she is clever. Unsteady as
she is, she is not to be taken in by thee or anyone else. She knows all
these crooked speeches. She understands a jest. Her mind is sharpened
by contact with a court. Cease thy jests. She is no subject for the
talk of bold men. For, soft of speech as she is, she knows well the
time, cause, measure, object, and topic for wrath and for peace.’
Meanwhile, a herald came up and said to Mahāçvetā:
‘Princess, King Citraratha and Queen Madirā send to see
thee,’ and she, eager to go, asked <span class="corr" id=
"xd21e3944" title="Source: Kādambari">Kādambarī</span>,
‘Friend, where should Candrāpīḍa stay?’ The
latter, inwardly smiling at the thought that <span class=
"pagenum">[<a id="pb152" href="#pb152" name="pb152">152</a>]</span>he
had already found a place in the heart of thousands of women, said
aloud, ‘Dear Mahāçvetā, why speak thus? Since I
beheld him I have not been mistress of myself, far less than of my
palace and my servants. Let him stay wherever it pleases him and my
dear friend’s heart.’ Thereon Mahāçvetā
replied, “Let him stay in the jewelled house on the playing hill
of the royal garden near thy palace,’ and went to see the
king.</p>
<p>(<span>376</span>) ‘“Candrāpīḍa went
away at her departure, followed by maidens, sent for his amusement by
the portress at Kādambarī’s bidding, players on lute
and pipe, singers, skilful dice and draught players, practised painters
and reciters of graceful verses; he was led by his old acquaintance
Keyūraka to the jewelled hall on the playing hill.</p>
<p>‘“When he was gone the Gandharva princess dismissed her
girl-friends and attendants, and followed only by a few, went into the
palace. There she fell on her couch, while her maidens stayed some way
off, full of respect, and tried to comfort her. At length she came to
herself, and remaining alone, she was filled with shame. For Modesty
censured her: ‘Light one, what hast thou begun?’
Self-respect reproached her: ‘Gandharva Princess, how is this
fitting for thee?’ Simplicity mocked her: ‘Where has thy
childhood gone before its day was over?’ Youth warned her:
‘Wilful girl, do not carry out alone any wild plan of thine
own!’ Dignity rebuked her: ‘Timid child, this is not the
course of a high-born maiden.’ Conduct blamed her:
‘Reckless girl, avoid this unseemly behaviour!’ High Birth
admonished her: ‘Foolish one, love hath led thee into
lightness.’ Steadfastness cried shame on her: ‘Whence comes
thine unsteadiness of nature?’ Nobility rebuked her:
‘Self-willed, my authority is set at nought by thee.’</p>
<p>(<span>377</span>) ‘“And she thought within herself,
‘What shameful conduct is this of mine, in that I cast away all
fear, and show my unsteadiness and am blinded by folly. In my audacity
I never thought he was a stranger; in my shamelessness I did not
consider that he would think me <span class="pagenum">[<a id="pb153"
href="#pb153" name="pb153">153</a>]</span>light of nature; I never
examined his character; I never thought in my folly if I were worthy of
his regard; I had no dread of an unexpected rebuff; I had no fear of my
parents, no anxiety about gossip. Nay, more, I did not in my
unkindness<a class="noteref" id="xd21e3964src" href="#xd21e3964" name=
"xd21e3964src">267</a> remember that Mahāçvetā was in
sorrow; in my stupidity I did not notice that my friends stood by and
beheld me; in my utter <span class="corr" id="xd21e3970" title=
"Source: dulness">dullness</span> I did not see that my servants behind
were observing me. Even grave minds would mark such utter forgetfulness
of seemliness; how much more Mahāçvetā, who knows the
course of love; and my friends skilled in all its ways, and my
attendants who know all its symptoms, and whose wits are sharpened by
life at court. The slaves of a zenana have keen eyes in such matters.
My evil fate has undone me! Better were it for me now to die than live
a shameful life. What will my father and mother and the Gandharvas say
when they hear this tale? What can I do? What remedy is there? How can
I cover this error? To whom can I tell this folly of my undisciplined
senses, (<span>378</span>) and where shall I go, consumed by Kāma,
the five-arrowed god? I had made a promise in
Mahāçvetā’s sorrow, I had announced it before my
friends, I had sent a message of it by the hands of Keyūraka, and
how it has now come about that that beguiling
Candrāpīḍa has been brought hither, I know not,
ill-fated that I am; whether it be by cruel fate or proud love, or
nemesis of my former deeds, or accursed death, or anything else. But
some power unseen, unknown, unheard of, unthought of and unimagined
before, has come to delude me. At the mere sight of him I am a captive
in bonds; I am cast into a cage and handed over by my senses; I am
enslaved and led to him by Love; I am sent away by affection; I am sold
at a price by my feelings; I am made as a household chattel by my
heart. I will have nothing to do with this worthless one!’ Thus
for a moment she resolved. But having made this resolve, she was mocked
by Candrāpīḍa’s image stirred by the trembling of
her heart, ‘If thou, in thy false reserve, will have nought to
<span class="pagenum">[<a id="pb154" href="#pb154" name=
"pb154">154</a>]</span>do with me, I will go.’ She was asked by
her life, which clung to her in a farewell embrace before starting at
the moment of her determination to give up Candrāpīḍa;
(<span>379</span>) she was addressed by a tear that rose at that
moment, ‘Let him be seen once more with clearer eyes, whether he
be worthy of rejection or no’; she was chidden by Love, saying,
‘I will take away thy pride together with thy life;’ and so
her heart was again turned to Candrāpīḍa. Overwhelmed,
when the force of her meditation had collapsed, by the access of love,
she rose, under its sway, and stood looking through the window at the
playing hill. And there, as if bewildered by a veil of joyful tears,
she saw with her memory, not her eyes; as if fearing to soil with a hot
hand her picture, she painted with her fancy, not with her brush;
dreading the intervention of a thrill, she offered an embrace with her
heart, not her breast; unable to bear his delay in coming, she sent her
mind, not her servants, to meet him.</p>
<p>‘“Meanwhile, Candrāpīḍa willingly
entered the jewelled house, as if it were a second heart of
Kādambarī. On the rock was strewn a blanket, with pillows
piled on it at either end, and thereon he lay down, with his feet in
Keyūraka’s lap, while the maidens sat round him in the
places appointed for them. With a heart in turmoil he betook himself to
reflection: ‘Are these graces of Princess Kādambarī,
that steal all men’s hearts, innate in her, or has Love, with
kindness won by no service of mine, ordained them for me?
(<span>380</span>) For she gave me a sidelong glance with loving,
reddened eyes half curved as if they were covered with the pollen of
Love’s flowery darts as they fell on her heart. She modestly
veiled herself with a bright smile fair as silk as I looked at her. She
offered the mirror of her cheek to receive my image, as in shame at my
gaze she averted her face. She sketched on the couch with her nail the
first trace of wilfulness of a heart that was giving me entrance. Her
hand, moist with the fatigue of bringing me the betel, seemed in its
trembling to fan her hot face, as if it were a tamāla branch she
had <span class="pagenum">[<a id="pb155" href="#pb155" name=
"pb155">155</a>]</span>taken, for a swarm of bees hovered round it,
mistaking it for a rosy lotus. Perhaps,’ he went on to reflect,
‘the light readiness to hope so common among mortals is now
deceiving me with a throng of vain desires; and the glow of youth,
devoid of judgment, or Love himself, makes my brain reel; whence the
eyes of the young, as though struck by cataract, magnify even a small
spot; and a tiny speck of affection is spread far by youthful ardour as
by water. An excited heart like a poet’s imagination is
bewildered by the throng of fancies that it calls up of itself, and
draws likenesses from everything; youthful feelings in the hand of
cunning love are as a brush, and shrink from painting nothing; and
imagination, proud of her suddenly gained beauty, turns in every
direction. (<span>381</span>) Longing shows as in a dream what I have
felt. Hope, like a conjuror’s wand,<a class="noteref" id=
"xd21e3992src" href="#xd21e3992" name="xd21e3992src">268</a> sets
before us what can never be. Why, then,’ thought he again,
‘should I thus weary my mind in vain? If this bright-eyed maiden
is indeed thus inclined towards me, Love, who is so kind without my
asking, will ere long make it plain to me. He will be the decider of
this doubt.’ Having at length come to this decision, he rose,
then sat down, and merrily joined the damsels in gentle talk and
graceful amusements—with dice, song, lute, tabor, concerts of
mingled sound, and murmur of tender verse. After resting a short time
he went out to see the park, and climbed to the top of the pleasure
hill.</p>
<p>‘“Kādambarī saw him, and bade that the window
should be opened to watch for Mahāçvetā’s
return, saying, ‘She tarries long,’ and, with a heart
tossed by Love, mounted to the roof of the palace. There she stayed
with a few attendants, protected from the heat by a gold-handled
umbrella, white as the full moon, and fanned by the waving of four
yaks’ tails pure as foam. She seemed to be practising an
adornment fit for going to meet<a class="noteref" id="xd21e3997src"
href="#xd21e3997" name="xd21e3997src">269</a>
Candrāpīḍa, by means of the bees which hovered round
her head, <span class="pagenum">[<a id="pb156" href="#pb156" name=
"pb156">156</a>]</span>eager for the scent of the flowers, which veiled
her even by day in darkness. Now she leaned on the point of the cowrie,
now on the stick of the umbrella; now she laid her hands on
Tamālikā’s shoulder, (<span>382</span>), now she clung
to Madalekhā; now she hid herself amidst her maidens, looking with
sidelong glance; now she turned herself round; now she laid her cheek
on the tip of the portress’s staff; now with a steady hand she
placed betel on her fresh lips; now she laughingly ran a few steps in
pursuit of her maidens scattered by the blows of the lotuses she threw
at them. And in looking at the prince, and being gazed at by him, she
knew not how long a time had passed. At last a portress announced
Mahāçvetā’s return, and she went down, and
albeit unwilling, yet to please Mahāçvetā she bathed
and performed the wonted duties of the day.</p>
<p>‘“But Candrāpīḍa went down, and
dismissing Kādambarī’s followers, performed the rites
of bathing, and worshipped the deity honoured throughout the mountain,
and did all the duties of the day, including his meal, on the pleasure
hill. There he sat on an emerald seat which commanded the front of the
pleasure hill, pleasant, green as a pigeon, bedewed with foam from the
chewing of fawns, shining like Yamunā’s waters standing
still in fear of Balarāma’s plough, glowing crimson with
lac-juice from the girls’ feet, sanded with flower-dust, hidden
in a bower, a concert-house of peacocks. He suddenly beheld day
eclipsed by a stream of white radiance, rich in glory,
(<span>383</span>) light drunk up as by a garland of lotus-fibres,
earth flooded as by a Milky Ocean, space bedewed as by a storm of
sandal-juice, and the sky painted as with white chunam.</p>
<p>‘“‘What!’ thought he, ‘is our lord,
the Moon, king of plants, suddenly risen, or are a thousand
shower-baths set going with their white streams let loose by a spring,
or is it the heavenly Ganges, whitening the earth with her wind-tossed
spray, that has come down to earth in curiosity?’</p>
<p><a class="noteref" id="xd21e4013src" href="#xd21e4013" name=
"xd21e4013src">270</a>‘“Then, turning his eyes in the
direction of the light, he <span class="pagenum">[<a id="pb157" href=
"#pb157" name="pb157">157</a>]</span>beheld Kādambarī, and
with her Madalekhā and Taralikā bearing a pearl necklace on a
tray covered with white silk. (<span>384</span>) Thereupon
Candrāpīḍa decided that it was this necklace that
eclipsed<a class="noteref" id="xd21e4021src" href="#xd21e4021" name=
"xd21e4021src">271</a> moonlight, and was the cause of the brightness,
and by rising while she was yet far off, and by all wonted courtesies,
he greeted the approach of Madalekhā. For a moment she rested on
that emerald seat, and then, rising, anointed him with sandal perfume,
put on him two white robes, (<span>385</span>) crowned him with
mālatī flowers, and then gave him the necklace, saying,
‘This thy gentleness, my Prince, so devoid of pride, must needs
subjugate every heart. Thy kindness gives an opening even to one like
me; by thy form thou art lord of life to all; by that tenderness shown
even where there is no claim on thee, thou throwest on all a bond of
love; the innate sweetness of thy bearing makes every man thy friend;
these thy virtues, manifested with such natural gentleness, give
confidence to all. Thy form must take the blame, for it inspires trust
even at first sight; else words addressed to one of such dignity as
thou would seem all unmeet. For to speak with thee would be an insult;
our very respect would bring on us the charge of forwardness; our very
praise would display our boldness; our subservience would manifest
lightness, our love self-deception, our speech to thee audacity, our
service impertinence, our gift an insult. Nay, more, thou hast
conquered our hearts; what is left for us to give thee? Thou art lord
of our life; what can we offer thee? Thou hast already bestowed the
great favour of thy presence; what return could we make? Thou by thy
sight hast made our life worth having; how can we reward thy coming?
(<span>386</span>) Therefore Kādambarī with this excuse shows
her affection rather than her dignity. Noble hearts admit no question
of mine and thine. Away with the thought of dignity. Even if she
accepted slavery to one like thee, she would do no unworthy act; even
if she gave herself to thee, she would not be deceived; if she gave her
life, she would not repent. The generosity of a noble <span class=
"pagenum">[<a id="pb158" href="#pb158" name=
"pb158">158</a>]</span>heart is always bent on kindness, and does not
willingly reject affection, and askers are less shamefaced than givers.
But it is true that Kādambarī knows she has offended thee in
this matter. Now, this necklace, called Çesha,<a class="noteref"
id="xd21e4036src" href="#xd21e4036" name="xd21e4036src">272</a> because
it was the only jewel left of all that rose at the churning of nectar,
was for that reason greatly valued by the Lord of Ocean, and was given
by him to Varuṇa on his return home. By the latter it was given
to the Gandharva king, and by him to Kādambarī. And she,
thinking thy form worthy of this ornament, in that not the earth, but
the sky, is the home of the moon, hath sent it to thee. And though men
like thee, who bear no ornament but a noble spirit, find it irksome to
wear the gems honoured by meaner men, yet here
Kādambarī’s affection is a reason for thee to do so.
(<span>387</span>) Did not Vishṇu show his reverence by wearing
on his breast the kaustubha gem, because it rose with Lakshmī; and
yet he was not greater than thee, nor did the kaustubha gem in the
least surpass the Çesha in worth; nor, indeed, does Lakshmī
approach in the slightest degree to imitating
Kādambarī’s beauty. And in truth, if her love is
crushed by thee, she will grieve Mahāçvetā<a class=
"noteref" id="xd21e4044src" href="#xd21e4044" name=
"xd21e4044src">273</a> with a thousand reproaches, and will slay
herself. Mahāçvetā therefore sends Taralikā with
the necklace to thee, and bids me say thus: “Let not
Kādambarī’s first impulse of love be crushed by thee,
even in thought, most noble prince.”’ Thus having said, she
fastened on his breast the necklace that rested like a bevy of stars on
the slope of the golden mountain. Filled with amazement,
Candrāpīḍa replied: ‘What means this,
Madalekhā? Thou art clever, and knowest how to win acceptance for
thy gifts. By leaving me no chance of a reply, thou hast shown skill in
oratory. Nay, foolish maiden, what are we in respect of thee, or of
acceptance and refusal; truly this talk is nought. Having received
kindness from ladies so rich in courtesy, let me be employed in any
matter, whether pleasing or displeasing to me. But truly there lives
not the man whom the virtues of the most <span class="pagenum">[<a id=
"pb159" href="#pb159" name="pb159">159</a>]</span>courteous lady
Kādambarī do not discourteously<a class="noteref" id=
"xd21e4052src" href="#xd21e4052" name="xd21e4052src">274</a>
enslave.’ (<span>388</span>) Thus saying, after some talk about
Kādambarī, he dismissed Madalekhā, and ere she had long
gone the daughter of Citraratha dismissed her attendants, rejected the
insignia of wand, umbrella, and cowrie, and accompanied only by
Tamālikā, again mounted to the roof of her palace to behold
Candrāpīḍa, bright with pearls, silk raiment and
sandal, go to the pleasure hill, like the moon to the mount of rising.
There, with passionate glances imbued with every grace, she stole his
heart. (<span>390</span>) And when it became too dark to see, she
descended from the roof, and Candrāpīḍa, from the slope
of the hill.</p>
<p>‘“Then the moon, source of nectar, gladdener of all
eyes, arose with his rays gathered in; he seemed to be worshipped by
the night-lotuses, to calm the quarters whose faces were dark as if
with anger, and to avoid the day-lotuses as if from fear of waking
them; under the guise of his mark he wore night on his heart; he bore
in the glow of rising the lac that had clung to him from the spurning
of Rohiṇī’s feet; he pursued the sky, in its dark blue
veil, like a mistress; and by reason of his great goodwill, spread
beauty everywhere.</p>
<p>‘“And when the moon, the umbrella of the supreme rule of
Kāma, the lord of the lotuses, the ivory earring that decks the
night, had risen, and when the world was turned to whiteness, as though
overlaid with ivory, Candrāpīḍa lay down on a cool
moonlit slab, pearl white, pointed out by Kādambarī’s
servants. It was washed with fresh sandal, garlanded with pure
sinduvāra flowers, and carved round with a leafy tracery of lotus
petals. It lay on the shore of a palace lotus tank, that seemed from
the full moonlight to be made of night-lotuses,<a class="noteref" id=
"xd21e4071src" href="#xd21e4071" name="xd21e4071src">275</a> with steps
white with bricks washed by the waves, as it wafted a breeze fanned by
the ripples; (<span>391</span>) pairs of haṃsas lay there
<span class="pagenum">[<a id="pb160" href="#pb160" name=
"pb160">160</a>]</span>asleep, and pairs of cakravākas kept up
their dirge of separation thereon. And while the Prince yet rested
there Keyūraka approached him, and told him that Princess
Kādambarī had come to see him. Then
Candrāpīḍa rose hastily, and beheld Kādambarī
drawing near. Few of her friends were with her; all her royal insignia
were removed; she was as it were a new self, in the single necklace she
wore; her slender form was white with the purest sandal-juice; an
earring hung from one ear; she wore a lotus-petal in the ear, soft as a
budding digit of the moon; she was clad in robes of the
kalpa-tree,<a class="noteref" id="xd21e4082src" href="#xd21e4082" name=
"xd21e4082src">276</a> clear as moonlight; and in the garb that
consorted with that hour she stood revealed like the very goddess of
moonrise, as she rested on the hand offered by Madalekhā. Drawing
near, she showed a grace prompted by love, and took her seat on the
ground, where servants are wont to sit, like a maiden of low degree;
and Candrāpīḍa, too, though often entreated by
Madalekhā to sit on the rocky seat, took his place on the ground
by Madalekhā; and when all the women were seated he made an effort
to speak, saying, ‘Princess, to one who is thy slave, and whom
even a glance gladdens, there needs not the favour of speech with thee,
far less so great a grace as this. (<span>392</span>) For, deeply as I
think, I cannot see in myself any worth that this height of favour may
befit. Most noble and sweet in its laying aside of pride is this thy
courtesy, in that such grace is shown to one but newly thy servant.
Perchance thou thinkest me a churl that must be won by gifts. Blessed,
truly, is the servant over whom is thy sway! How great honour is
bestowed on the servants deemed worthy of the bestowal of thy commands.
But the body is a gift at the service of any man, and life is light as
grass, so that I am ashamed in my devotion to greet thy coming with
such a gift. Here am I, here my body, my life, my senses! Do thou, by
accepting one of them, raise it to honour.’</p>
<p>‘“Madalekhā smilingly replied to this speech of
his: ‘Enough, Prince. My friend Kādambarī is pained by
thy <span class="pagenum">[<a id="pb161" href="#pb161" name=
"pb161">161</a>]</span>too great ceremony. Why speakest thou thus? She
accepts thy words without further talk. And why, too, is she brought to
suspense by these too flattering speeches?’ and then, waiting a
short time, she began afresh: ‘How is King
Tārāpīḍa, how Queen Vilāsavatī, how the
noble Çukanāsa? What is Ujjayinī like, and how far off
is it? What is the land of Bharata? And is the world of mortals
pleasant?’ So she questioned him. (<span>393</span>) After
spending some time in such talk, Kādambarī rose, and
summoning Keyūraka, who was lying near Candrāpīḍa,
and her attendants, she went up to her sleeping-chamber. There she
adorned a couch strewn with a coverlet of white silk.
Candrāpīḍa, however, on his rock passed the night like
a moment in thinking, while his feet were rubbed by Keyūraka, of
the humility, beauty, and depth of Kādambarī’s
character, the causeless kindness of Mahāçvetā, the
courtesy of Madalekhā, the dignity of the attendants, the great
splendour of the Gandharva world, and the charm of the Kimpurusha
land.</p>
<p>‘“Then the moon, lord of stars, weary of being kept
awake by the sight of Kādambarī, descended, as if to sleep,
to the forest on the shore, with its palms and tamālas,
tālis, banyans, and kandalas,<a class="noteref" id="xd21e4097src"
href="#xd21e4097" name="xd21e4097src">277</a> cool with the breeze from
the hardly stirred<a class="noteref" id="xd21e4105src" href=
"#xd21e4105" name="xd21e4105src">278</a> ripples. As though with the
feverish sighs of a woman grieving for her lover’s approaching
absence, the moonlight faded away. Lakshmī, having passed the
night on the moon lotuses, lay on the sun lotuses, as though love had
sprung up in her at the sight of Candrāpīḍa. At the
close of night, when the palace lamps grew pale, as if dwindling in
longing as they remembered the blows of the lotuses in maidens’
ears, the breezes of dawn, fragrant with creeper-flowers, were wafted,
sportive with the sighs of Love weary from ceaselessly discharging his
shafts; the stars were eclipsed by the rising dawn, and took their
abode, as through fear, in the thick <span class="pagenum">[<a id=
"pb162" href="#pb162" name="pb162">162</a>]</span>creeper bowers of
Mount Mandara.<a class="noteref" id="xd21e4113src" href="#xd21e4113"
name="xd21e4113src">279</a> (<span>394</span>) Then when the sun arose,
with its orb crimson as if a glow remained from dwelling in the hearts
of the cakravākas, Candrāpīḍa, rising from the
rock, bathed his lotus face, said his morning prayer, took his betel,
and then bade Keyūraka see whether Princess Kādambarī
was awake or no, and where she was; and when it was announced to him by
the latter on his return that she was with Mahāçvetā
in the bower of the courtyard below the Mandara palace, he started to
see the daughter of the Gandharva king. There he beheld
Mahāçvetā surrounded by wandering ascetic women like
visible goddesses of prayer, with marks of white ash on their brow, and
hands quickly moving as they turned their rosaries; bearing the vow of
Çiva’s followers, clad in robes tawny with mineral dyes,
bound to wear red cloth, robed in the ruddy bark of ripe cocoanuts, or
girdled with thick white cloth; with fans of white cloth; with staves,
matted locks, deer-skins, and bark dresses; with the marks of male
ascetics; reciting the pure praises of Çiva, Durgā,
Kārtikeya, Viçravasa,<a class="noteref" id="xd21e4120src"
href="#xd21e4120" name="xd21e4120src">280</a> Kṛishṇa,
Avalokiteçvara, the Arhat, Viriñca.<a class="noteref" id=
"xd21e4123src" href="#xd21e4123" name="xd21e4123src">281</a>
Mahāçvetā herself was showing honour to the elder
kinswomen of the king, the foremost of the zenana, by salutes,
courteous speeches, by rising to meet them and placing reed seats for
them.</p>
<p>(<span>395</span>) ‘“He beheld Kādambarī also
giving her attention to the recitation of the Mahābhārata,
that transcends all good omens, by Nārada’s sweet-voiced
daughter, with an accompaniment of flutes soft as the murmur of bees,
played by a pair of Kinnaras sitting behind her. She was looking in a
mirror fixed before her at her lip, pale as beeswax when the honey is
gone, bathed in the moonlight of her teeth, though within it was
darkened by betel. She was being honoured by a sunwise turn in
departing by a tame goose wandering like the moon in a fixed circle,
with wide eyes raised to her sirīsha earrings in its longing for
<span class="pagenum">[<a id="pb163" href="#pb163" name=
"pb163">163</a>]</span>vallisneria. Here the prince approached, and,
saluting her, sat down on a seat placed on the dais. After a short stay
he looked at Mahāçvetā’s face with a gentle
smile that dimpled his cheek, and she, at once knowing his wish, said
to Kādambarī: ‘Dear friend, Candrāpīḍa
is softened by thy virtues as the moonstone by the moon, and cannot
speak for himself. He wishes to depart; for the court he has left
behind is thrown into distress, not knowing what has happened.
Moreover, however far apart you may be from each other, this your love,
like that of the sun and the day lotus, or the moon and the night
lotus, will last till the day of doom. Therefore let him go.’</p>
<p>(<span>396</span>) ‘“‘Dear
Mahāçvetā,’ replied Kādambarī,
‘I and my retinue belong as wholly to the prince as his own soul.
Why, then, this ceremony?’ So saying, and summoning the Gandharva
princes, she bade them escort the prince to his own place, and he,
rising, bowed before Mahāçvetā first, and then
Kādambarī, and was greeted by her with eyes and heart
softened by affection; and with the words, ‘Lady, what shall I
say? For men distrust the multitude of words. Let me be remembered in
the talk of thy retinue,’ he went out of the zenana; and all the
maidens but Kādambarī, drawn by reverence for
Candrāpīḍa’s virtues, followed him on his way
like his subjects to the outer gate.</p>
<p>‘“On their return, he mounted the steed brought by
Keyūraka, and, escorted by the Gandharva princes, turned to leave
Hemakūṭa. His whole thoughts on the way were about
Kādambarī in all things both within and without. With a mind
wholly imbued with her, he beheld her behind him, dwelling within him
in his bitter grief for the cruel separation; or before him, stopping
him in his path; or cast on the sky, as if by the force of longing in
his heart troubled by parting, so that he could perfectly see her face;
he beheld her very self resting on his heart, as if her mind were
wounded with his loss. When he reached
Mahāçvetā’s hermitage, he there beheld his own
camp, which had followed the tracks of Indrāyudha.</p>
<p>(<span>397</span>) ‘“Dismissing the Gandharva princes,
he entered <span class="pagenum">[<a id="pb164" href="#pb164" name=
"pb164">164</a>]</span>his own abode amidst the salutations of his
troops full of joy, curiosity, and wonder; and after greeting the rest
of the court, he spent the day mostly in talk with
Vaiçampāyana and Patralekhā, saying, ‘Thus said
Mahāçvetā, thus Kādambarī, thus
Madalekhā, thus Tamālikā, thus Keyūraka.’ No
longer did royal Glory, envious at the sight of
Kādambarī’s beauty, find in him her joy; for him night
passed in wakefulness as he thought, with a mind in ceaseless longing,
of that bright-eyed maiden. Next morning, at sunrise, he went to his
pavilion with his mind still fixed on her, and suddenly saw
Keyūraka entering with a doorkeeper; and as the latter, while yet
far off, cast himself on the ground, so that his crest swept the floor,
Candrāpīḍa cried, ‘Come, come,’ greeting
him first with a sidelong glance, then with his heart, then with a
thrill. Then at last he hastened forward to give him a hearty and frank
embrace, and made him sit down by himself. Then, in words brightened by
the nectar of a smile, and transfused with overflowing love, he
reverently asked: ‘Say, Keyūraka, is the lady
Kādambarī well, and her friends, and her retinue, and the
lady Mahāçvetā?’ With a low bow, Keyūraka,
as though he had been bathed, anointed, and refreshed by the smile that
the prince’s deep affection had prompted, replied
respectfully:</p>
<p>‘“‘She is now well, in that my lord asks for
her.’ And then he showed a folded lotus-leaf, wrapped in wet
cloth, with its opening closed by lotus filaments, and a seal of tender
lotus filaments set in a paste of wet sandal. (<span>398</span>) This
he opened, and showed the tokens sent by Kādambarī, such as
milky betel-nuts of emerald hue, with their shells removed and
surrounded with fresh sprays, betel-leaves pale as the cheek of a
hen-parrot, camphor like a solid piece of Çiva’s moon, and
sandal ointment pleasant with rich musk scent. ‘The lady
Kādambarī,’ said he, ‘salutes thee with folded
hands that kiss her crest, and that are rosy with the rays of her
tender fingers; Mahāçvetā with a greeting and embrace;
Madalekhā with a reverence and a brow bathed in the moonlight of
the crest-gem she has let <span class="pagenum">[<a id="pb165" href=
"#pb165" name="pb165">165</a>]</span>fall; the maidens with the points
of the fish-ornaments and the parting of their hair resting on the
ground; and Taralikā, with a prostration to touch the dust of thy
feet. Mahāçvetā sends thee this message: “Happy
truly are they from whose eyes thou art never absent. For in truth thy
virtues, snowy, cold as the moon when thou art by, in thine absence
burn like sunlight. Truly all yearn for the past day as though it were
that day whereon fate with such toil brought forth amṛita.
Without thee the royal Gandharva city is languid as at the end of a
feast. (<span>399</span>) Thou knowest that I have surrendered all
things; yet my heart, in my despite, desires to see thee who art so
undeservedly kind. Kādambarī, moreover, is far from well. She
recalls thee with thy smiling face like Love himself. Thou, by the
honour of thy return, canst make her proud of having some virtues of
her own. For respect shown by the noble must needs confer honour. And
thou must forgive the trouble of knowing such as we. For thine own
nobility gives this boldness to our address. And here is this
Çesha necklace, which was left by thee on thy
couch.”’ So saying, he loosed it from his band, where it
was visible by reason of the long rays that shot through the
interstices of the fine thread, and placed it in the fan-bearer’s
hand.</p>
<p>‘“‘This, indeed, is the reward of doing homage at
Mahāçvetā’s feet, that the lady
Kādambarī should lay so great a weight of honour on her slave
as to remember him,” said Candrāpīḍa, as he
placed all on his head<a class="noteref" id="xd21e4160src" href=
"#xd21e4160" name="xd21e4160src">282</a> and accepted it. The necklace
he put round his neck, after anointing it with an ointment cool,
pleasant, and fragrant, as it were with the beauty of
Kādambarī’s cheeks distilled, or the light of her smile
liquefied, or her heart melted, or her virtues throbbing forth.
(<span>400</span>) Taking some betel, he rose and stood, with his left
arm on Keyūraka’s shoulder, and then dismissed the
courtiers, who were gladly paying their wonted homage, and at length
went to see his elephant Gandhamādana. There he stayed a short
time, and after he had himself given to the elephant a handful of
grass, <span class="pagenum">[<a id="pb166" href="#pb166" name=
"pb166">166</a>]</span>that, being jagged with the rays of his nails,
was like lotus-fibre, he went to the stable of his favourite steed. On
the way he turned his face now on this side, now on that, to glance at
his retinue, and the porters, understanding his wish, forbade all to
follow him, and dismissed the retinue, so that he entered the stable
with Keyūraka alone. The grooms bowed and departed, with eyes
bewildered by terror at their dismissal, and the prince set straight
Indrāyudha’s cloth, which had fallen a little on one side,
pushed back his mane, tawny as a lion’s, which was falling on his
eyes and half closing them, and then, negligently resting his foot on
the peg of the tethering-rope, and leaning against the stable wall, he
eagerly asked:</p>
<p>‘“‘Tell me, Keyūraka, what has happened in
the Gandharva court since my departure? In what occupation has the
Gandharva princess spent the time? What were Mahāçvetā
and Madalekhā doing? What talk was there? How were you and the
retinue employed? And was there any talk about me?’ Then
Keyūraka told him all: ‘Listen, prince. On thy departure,
the lady Kādambarī, with her retinue, climbed to the palace
roof, making in the maidens’ palace with the sound of anklets the
beat of farewell drums that rose from a thousand hearts;
(<span>401</span>) and she gazed on thy path, gray with the dust of the
cavalcade. When thou wert out of sight, she laid her face on
Mahāçvetā’s shoulder, and, in her love,
sprinkled the region of thy journey with glances fair as the Milky
Ocean, and, warding off the sun’s touch, as it were, with the
moon assuming in jealousy the guise of a white umbrella, she long
remained there. Thence she reluctantly tore herself away and came down,
and after but a short rest in the pavilion, she arose and went to the
pleasaunce where thou hadst been. She was guided by bees murmuring in
the flowers of oblation; startled by the cry of the house peacocks, she
checked their note as they looked up at the shower-like rays of her
nails, by the circlets which lay loose round her throat; at every step
she let her hand rest on creeper-twigs white with flowers, and her mind
on <span class="pagenum">[<a id="pb167" href="#pb167" name=
"pb167">167</a>]</span>thy virtues. When she reached the pleasaunce,
her retinue needlessly told her: “Here the prince stayed on the
spray-washed rock, with its creeper-bower bedewed by the stream from a
pipe that ends in an emerald fish-head; here he bathed in a place
covered by bees absorbed in the fragrance of the scented water; here he
worshipped Çiva on the bank of the mountain stream, sandy with
flower-dust; here he ate on a crystal stone which eclipsed moonlight;
and here he slept on a pearly slab with a mark of sandal-juice
imprinted on it.” (<span>402</span>) And so she passed the day,
gazing on the signs of thy presence; and at close of day
Mahāçvetā prepared for her, though against her will, a
meal in that crystal dwelling. And when the sun set and the moon rose,
soon, as though she were a moonstone that moonlight would melt, and
therefore dreaded the entrance of the moon’s reflection, she laid
her hands on her cheeks, and, as if in thought, remained for a few
minutes with closed eyes; and then rising, went to her
sleeping-chamber, scarcely raising her feet as they moved with
graceful, languid gait, seemingly heavy with bearing the moon’s
reflection on their bright nails. Throwing herself on her couch, she
was racked by a severe headache, and overcome by a burning fever, and,
in company with the palace-lamps, the moon-lotuses, and the
cakravākas, she passed the night open-eyed in bitter grief. And at
dawn she summoned me, and reproachfully bade me seek for tidings of
thee.’</p>
<p>‘“At these words, Candrāpīḍa, all eager
to depart, shouted: ‘A horse! a horse!’ and left the
palace. Indrāyudha was hastily saddled, and brought round by the
grooms, and Candrāpīḍa mounted, placing Patralekhā
behind him, leaving Vaiçampāyana in charge of the camp,
dismissing all his retinue, and followed by Keyūraka on another
steed, he went to Hemakūṭa. (<span>403</span>) On his
arrival, he dismounted at the gate of Kādambarī’s
palace, giving his horse to the doorkeeper, and, followed by
Patralekhā, eager for the first sight of Kādambarī, he
entered, and asked a eunuch who came forward where the lady
Kādambarī was. Bending low, the latter informed him,
<span class="pagenum">[<a id="pb168" href="#pb168" name=
"pb168">168</a>]</span>that she was in the ice-bower on the bank of the
lotus-tank below the Mattamayūra pleasaunce; and then the prince,
guided by Keyūraka, went some distance through the women’s
garden, and beheld day grow green, and the sunbeams turn into grass by
the reflection of the plantain-groves with their emerald glow, and
there he beheld Kādambarī. (<span>410</span>) Then she looked
with tremulous glance at her retinue, as, coming in one after another,
they announced Candrāpīḍa’s approach, and asked
each by name: ‘Tell me, has he really come, and hast thou seen
him? How far off is he?’ She gazed with eyes gradually
brightening as she saw him yet afar off, and rose from her couch of
flowers, standing like a newly-caught elephant bound to her post, and
trembling in every limb. She was veiled in bees drawn as vassals by the
fragrance of her flowery couch, all murmuring; her upper garment was in
confusion, and she sought to place on her bosom the shining necklace;
(<span>411</span>) she seemed to beg the support of a hand from her own
shadow as she laid her left hand on the jewelled pavement; she seemed
to receive herself as a gift by sprinkling<a class="noteref" id=
"xd21e4194src" href="#xd21e4194" name="xd21e4194src">283</a> with her
right hand moist with the toil of binding together her falling locks;
she poured forth tears of joy cool as though the sandal-juice of her
sectarial mark had entered in and been united with them; she washed
with a line of glad tears her smooth cheeks, that the pollen from her
garland had tinged with gray, as if in eagerness that the image of her
beloved might fall thereon; she seemed to be drawn forward by her long
eyes fastened on Candrāpīḍa’s face, with its
pupil fixed in a sidelong glance, and her head somewhat bent, as if
from the weight of the sandal-mark on her brow.</p>
<p>‘“And Candrāpīḍa, approaching, bowed
first before Mahāçvetā, then courteously saluted
Kādambarī, and when she had returned his obeisance, and
seated herself again on the couch, and the portress had brought him a
gold stool with legs gleaming with gems, he pushed it away <span class=
"pagenum">[<a id="pb169" href="#pb169" name="pb169">169</a>]</span>with
his foot, and sat down on the ground. Then Keyūraka presented
Patralekhā, saying: ‘This is Prince
Candrāpīḍa’s betel-box bearer and most favoured
friend.’ And Kādambarī, looking on her, thought:
‘How great partiality does Prajāpati bestow on mortal
women!’ And as Patralekhā bowed respectfully, she bade her
approach, and placed her close behind herself, amidst the curious
glances of all her retinue. (<span>412</span>) Filled even at first
sight with great love for her, Kādambarī often touched her
caressingly with her slender hand.</p>
<p>‘“Now, Candrāpīḍa, having quickly
performed all the courtesies of arrival, beheld the state of
Citraratha’s daughter, and thought: ‘Surely my heart is
dull, in that it cannot even now believe. Be it so. I will,
nevertheless, ask her with a skilfully-devised speech.’<a class=
"noteref" id="xd21e4209src" href="#xd21e4209" name=
"xd21e4209src">284</a> Then he said aloud: ‘Princess, I know that
this pain, with its unceasing torment, has come on thee from love. Yet,
slender maiden, it torments thee not as us. I would gladly, by the
offering of myself, restore thee to health. For I pity thee as thou
tremblest; and as I see thee fallen under the pain of love, my heart,
too, falls prostrate. For thine arms are slender and unadorned, and
thou bearest in thine eye a red lotus like a hybiscus<a class="noteref"
id="xd21e4215src" href="#xd21e4215" name="xd21e4215src">285</a> from
the deep wasting of fever. And all thy retinue weep ceaselessly for thy
pain. Accept thine ornaments. Take of thine own accord thy richest
adornments; for as the creeper shines hidden in bees and flowers, so
shouldst thou.’</p>
<p>‘“Then Kādambarī, though naturally simple by
reason of her youth, yet, from a knowledge taught by love, understood
all the meaning of this darkly-expressed speech. (<span>413</span>)
Yet, not realizing that she had come to such a point in her desires,
supported by her modesty, she remained silent. She sent forth, however,
the radiance of a smile at that moment on some pretext, as though to
see his face darkened by the bees which were gathered round its
sweetness. Madalekhā therefore replied: ‘Prince, what shall
I say? This pain is cruel beyond words. Moreover, in one of so
<span class="pagenum">[<a id="pb170" href="#pb170" name=
"pb170">170</a>]</span>delicate a nature what does not tend to pain?
Even cool lotus-fibres turn to fire and moonlight burns. Seest thou not
the pain produced in her mind by the breezes of the fans? Only her
strength of mind keeps her alive.’ But in heart alone did
Kādambarī admit Madalekhā’s words as an answer to
the prince. His mind, however, was in suspense from the doubtfulness of
her meaning, and after spending some time in affectionate talk with
<span class="corr" id="xd21e4227" title=
"Source: Mahāçveta">Mahāçvetā</span>, at
length with a great effort he withdrew himself, and left
Kādambarī’s palace to go to the camp.</p>
<p>‘“As he was about to mount his horse, Keyūraka came
up behind him, and said: ‘Prince, Madalekhā bids me say that
Princess Kādambarī, ever since she beheld Patralekhā,
has been charmed by her, and wishes to keep her. She shall return
later. (<span>414</span>) Having heard her message, thou must
decide’ ‘Happy,’ replied the prince, ‘and
enviable is Patralekhā, in that she is honoured by so rare a
favour by the princess. Let her be taken in.’ So saying, he went
to the camp.</p>
<p>‘“At the moment of his arrival he beheld a
letter-carrier well known to him, that had come from his father’s
presence, and, stopping his horse, he asked from afar, with eyes
widened by affection: ‘Is my father well, and all his retinue?
and my mother and all the zenana?’ Then the man, approaching with
a reverence, saying, ‘As thou sayest, prince,’ gave him two
letters. Then the prince, placing them on his head, and himself opening
them in order, read as follows: ‘Hail from Ujjayinī. King
Tārāpīḍa, king of kings, whose lotus-feet are made
the crest on the head of all kings, greets Candrāpīḍa,
the home of all good fortune, kissing him on his head, which kisses the
circle of the flashing rays of his crest jewels. Our subjects are well.
Why has so long a time passed since we have seen thee? Our heart longs
eagerly for thee. The queen and the zenana pine for thee. Therefore,
let the cutting short of this letter be a cause of thy setting
out.’ And in the second letter, sent by Çukanāsa, he
read words of like import. Vaiçampāyana, too, at that
moment came up, and <span class="pagenum">[<a id="pb171" href="#pb171"
name="pb171">171</a>]</span>showed another pair of letters of his own
to the same effect. (<span>415</span>) So with the words, ‘As my
father commands,’ he at once mounted his horse, and caused the
drum of departure to be sounded. He instructed Meghanāda, son of
Balāhaka, the commander-in-chief, who stood near him surrounded by
a large troop: ‘Thou must come with Patralekhā.
Keyūraka will surely bring her as far as here, and by his lips a
message must be sent with a salutation to Princess Kādambarī.
Truly the nature of mortals deserves the blame of the three worlds, for
it is discourteous, unfriendly, and hard to grasp, in that, when the
loves of men suddenly clash, they do not set its full value on
spontaneous tenderness. Thus, by my going, my love has become a
cheating counterfeit; my faith has gained skill in false tones; my
self-devotion has sunk into base deceit, having only a pretended
sweetness; and the variance of voice and thought has been laid bare.
But enough of myself. The princess, though a mate for the gods, has, by
showing her favour to an unworthy object,<a class="noteref" id=
"xd21e4243src" href="#xd21e4243" name="xd21e4243src">286</a> incurred
reproach. For the ambrosially kind glances of the great, when they fall
in vain on unfitting objects, cause shame afterwards. And yet my heart
is not so much weighed down by shame for her as for
Mahāçvetā. For the princess will doubtless often blame
her for her ill-placed partiality in having painted my virtues with a
false imputation of qualities I did not possess. What, then, shall I
do? My parents’ command is the weightier. Yet it controls my body
alone. (<span>416</span>) But my heart, in its yearning to dwell at
Hemakūṭa, has written a bond of slavery for a thousand
births to Princess Kādambarī,<a class="noteref" id=
"xd21e4249src" href="#xd21e4249" name="xd21e4249src">287</a> and her
favour holds it fast<a class="noteref" id="xd21e4262src" href=
"#xd21e4262" name="xd21e4262src">288</a> as the dense thicket holds a
forester. Nevertheless, I go at my father’s command. Truly from
this cause the infamous Candrāpīḍa will be a byword to
the people. Yet, think not that Candrāpīḍa, if he
lives, will rest without again tasting the joy of worshipping the
lotus-feet of the princess. <span class="pagenum">[<a id="pb172" href=
"#pb172" name="pb172">172</a>]</span>Salute with bent head and sunwise
turn the feet of Mahāçvetā. Tell Madalekhā that a
hearty embrace, preceded by an obeisance, is offered her; salute
Tamālikā, and inquire on my behalf after all
Kādambarī’s retinue. Let blessed Hemakūṭa be
honoured by me with upraised hands.’ After giving this message,
he set Vaiçampāyana over the camp, instructing his friend
to march<a class="noteref" id="xd21e4267src" href="#xd21e4267" name=
"xd21e4267src">289</a> slowly, without overtasking the army. Then he
mounted, accompanied by his cavalry, mostly mounted on young horses,
wearing the grace of a forest of spears, breaking up the earth with
their hoofs, and shaking Kailāsa with their joyful neighing as
they set out; and though his heart was empty, in the fresh separation
from Kādambarī, he asked the letter-carrier who clung to his
saddle concerning the way to Ujjayinī.</p>
<p>(417–426 condensed) ‘“And on the way he beheld in
the forest a red flag, near which was a shrine of Durgā, guarded
by an old Draviḍian hermit, who made his abode thereby.</p>
<p>(<span>426</span>) ‘“Dismounting, he entered, and bent
reverently before the goddess, and, bowing again after a sunwise turn,
he wandered about, interested in the calm of the place, and beheld on
one side the wrathful hermit, howling and shouting at him; and at the
sight, tossed as he was by passionate longing in his absence from
Kādambarī, he could not forbear smiling a moment; but he
checked his soldiers, who were laughing and beginning a quarrel with
the hermit; and at length, with great difficulty, he calmed him with
many a soothing and courteous speech, and asked him about his
birthplace, caste, knowledge, wife and children, wealth, age, and the
cause of his ascetic vow. On being asked, the latter described himself,
and the prince was greatly interested by him as he garrulously
described his past heroism, beauty, and wealth, and thus diverted his
mind in its soreness of bereavement; and, having become friendly with
him, he caused betel to be offered to him. (<span>427</span>) When the
sun set, the princes encamped under the trees that chanced<a class=
"noteref" id="xd21e4283src" href="#xd21e4283" name=
"xd21e4283src">290</a> to be near; the golden <span class=
"pagenum">[<a id="pb173" href="#pb173" name=
"pb173">173</a>]</span>saddles of the steeds were hung on boughs; the
steeds showed the exertions they had gone through, from the tossing of
their manes dusty with rolling on the earth, and after they had taken
some handfuls of grass and been watered, and were refreshed, they were
tethered, with the spears dug into the ground before them; the
soldiery, wearied<a class="noteref" id="xd21e4291src" href="#xd21e4291"
name="xd21e4291src">291</a> with the day’s march, appointed a
watch, and gladly went to sleep on heaps of leaves near the horses; the
encampment was bright as day, for the darkness was drunk up by the
light of many a bivouac fire, and Candrāpīḍa went to a
couch prepared for him by his retinue, and pointed out to him by his
porters, in front of the place where Indrāyudha was tethered. But
the very moment he lay down restlessness seized his heart, and,
overcome by pain, he dismissed the princes, and said nothing even to
the special favourites who stood behind him. With closed eyes he again
and again went in heart to the Kimpurusha land. With fixed thought he
recalled Hemakūṭa. He thought on the spontaneous kindness of
Mahāçvetā’s favours.<a class="noteref" id=
"xd21e4298src" href="#xd21e4298" name="xd21e4298src">292</a> He
constantly longed for the sight of Kādambarī as his
life’s highest fruit. He continually desired the converse of
Madalekhā, so charming in its absence of pride. He wished to see
Tamālikā. He looked forward to Keyūraka’s coming.
He beheld in fancy the winter palace. He often sighed a long, feverish
sigh. He bestowed on the Çesha necklace a kindness beyond that
for his kin. (<span>428</span>) He thought he saw fortunate
Patralekhā standing behind him. Thus he passed the night without
sleep; and, rising at dawn, he fulfilled the hermit’s wish by
wealth poured out at his desire, and, sojourning at pleasant spots on
the way, in a few days he reached Ujjayinī. A thousand hands, like
lotuses of offering to a guest raised in reverent salutation, were
raised by the citizens in their confusion and joy at his sudden coming,
as he then unexpectedly entered the city. The king heard from the
retinue<a class="noteref" id="xd21e4307src" href="#xd21e4307" name=
"xd21e4307src">293</a> hastening to be first to tell him that
Candrāpīḍa was at the gate, and <span class=
"pagenum">[<a id="pb174" href="#pb174" name=
"pb174">174</a>]</span>bewildered by sudden gladness, with steps slow
from the weight of joy, he went to meet his son. Like Mandara, he drew
to himself as a Milky Ocean his spotless silk mantle that was slipping
down; like the kalpa-tree, with its shower of choice pearls, he rained
tears of gladness; he was followed by a thousand chiefs that were round
him—chiefs with topknots white with age, anointed with sandal,
wearing untorn<a class="noteref" id="xd21e4315src" href="#xd21e4315"
name="xd21e4315src">294</a> linen robes, bracelets, turbans, crests and
wreaths, bearing swords, staves, umbrellas and cowries, making the
earth appear rich in Kailāsas and Milky Oceans. The prince, seeing
his father from afar, dismounted, and touched the ground with a head
garlanded by the rays of his crest-jewels. Then his father stretched
out his arms, bidding him approach, and embraced him closely; and when
he had paid his respects to all the honourable persons who were there,
he was led by the king to Vilāsavatī’s palace.
(<span>429</span>) His coming was greeted by her and her retinue, and
when he had performed all the auspicious ceremonies of arrival, he
stayed some time in talk about his expedition of conquest, and then
went to see Çukanāsa. Having duly stayed there some time,
he told him that Vaiçampāyana was at the camp and well, and
saw Manoramā; and then returning, he mechanically<a class=
"noteref" id="xd21e4324src" href="#xd21e4324" name=
"xd21e4324src">295</a> performed the ceremonies of bathing, and so
forth, in Vilāsavatī’s palace. On the morrow he went to
his own palace, and there, with a mind tossed by anxiety, he deemed
that not only himself, but his palace and the city, and, indeed, the
whole world, was but a void without Kādambarī, and so, in his
longing to hear news of her, he awaited the return of Patralekhā,
as though it were a festival, or the winning of a boon, or the time of
the rising of amṛita.</p>
<p>‘“A few days later Meghanāda came with
Patralekhā, and led her in; and as she made obeisance from afar,
Candrāpīḍa smiled affectionately, and, rising
reverently, embraced her; for though she was naturally dear to him, she
was now yet dearer as having won a fresh splendour <span class=
"pagenum">[<a id="pb175" href="#pb175" name="pb175">175</a>]</span>from
Kādambarī’s presence. He laid his slender hand on
Meghanāda’s back as he bent before him, and then, sitting
down, he said: ‘Tell me, Patralekhā, is all well with
Mahāçvetā and Madalekhā, and the lady
Kādambarī? (<span>430</span>) And are all her retinue well,
with Tamālikā and Keyūraka?’ ‘Prince,’
she replied, ‘all is well, as thou sayest. The lady
Kādambarī, with her friends and retinue, do thee homage by
making their raised hands into a wreath for their brows.’ At
these words the prince dismissed his royal retinue, and went with
Patralekhā into the palace. Then, with a tortured heart, no longer
able from its intense love to overcome his eagerness to hear, he sent
his retinue far away and entered the house. With his lotus-feet he
pushed away the pair of haṃsas that were sleeping happily on the
slope beneath a leafy bower that made an emerald banner; and, resting
in the midst of a fresh bed of hybiscus, that made a sunshade with its
broad, long-stalked leaves, he sat down, and asked: ‘Tell me,
Patralekhā, how thou hast fared. How many days wert thou there?
What favour did the princess show thee? What talk was there, and what
conversation arose? Who most remembers us, and whose affection is
greatest?’<a class="noteref" id="xd21e4336src" href="#xd21e4336"
name="xd21e4336src">296</a> Thus questioned, she told him: ‘Give
thy mind and hear all. When thou wert gone, I returned with
Keyūraka, and sat down near the couch of flowers; and there I
gladly remained, receiving ever fresh marks of kindness from the
princess. What need of words? (<span>431</span>) The whole of that day
her eye, her form, her hand, were on mine; her speech dwelt on my name
and her heart on my love. On the morrow, leaning on me, she left the
winter palace, and, wandering at will, bade her retinue remain behind,
and entered the maidens’ garden. By a flight of emerald steps,
that might have been formed from Jamunā’s<a class="noteref"
id="xd21e4345src" href="#xd21e4345" name="xd21e4345src">297</a> waves,
she ascended to a white summer-house, and in it she stayed some time,
leaning against a jewelled pillar, deliberating with her heart, wishing
to say something, and gazing on my face with fixed pupil and motionless
<span class="pagenum">[<a id="pb176" href="#pb176" name=
"pb176">176</a>]</span>eyelashes. As she looked she formed her resolve,
and, as if longing to enter love’s fire, she was bathed in
perspiration; whereat a trembling came upon her, so that, shaking in
every limb as though fearing to fall, she was seized by despair.</p>
<p>‘“‘But when I, who knew her thoughts, fixed my
mind on her, and, fastening my eyes on her face, bade her speak, she
seemed to be restrained by her own trembling limbs; with a toe that
marked the floor as if for retreat, she seemed to rub out her own image
in shame that it should hear her secret; (<span>432</span>) with her
lotus foot—its anklets all set jingling by the scratching of the
floor—she pushed aside the tame geese; with a strip of silk made
into a fan for her hot face, she drove away the bees on her
ear-lotuses; to the peacock she gave, like a bribe, a piece of betel
broken by her teeth; and gazing often on every side lest a wood-goddess
should listen, much as she longed to speak, she was checked in her
utterance by shame, and could not speak a word.<a class="noteref" id=
"xd21e4356src" href="#xd21e4356" name="xd21e4356src">298</a> Her voice,
in spite of her greatest efforts, was wholly burnt up by love’s
fire, borne away by a ceaseless flow of tears, overwhelmed by onrushing
griefs, broken by love’s falling shafts, banished by invading
sighs, restrained by the hundred cares that dwelt in her heart, and
drunk by the bees that tasted her breath, so that it could not come
forth. In brief, she made a pearl rosary to count her many griefs with
the bright tears that fell without touching her cheeks, as with bent
head she made the very image of a storm. Then from her shame learnt its
full grace; modesty, a transcendant modesty; simplicity, simplicity;
courtesy, courtesy; (<span>433</span>) fear, timidity; coquetry, its
quintessence; despair, its own nature; and charm, a further charm. And
so, when I asked her, “Princess, what means this?” she
wiped her reddened eyes, and, holding a garland woven by the flowers of
the bower with arms which, soft as lotus-fibres, seemed meant to hold
her firmly in the excess of her grief, she raised one eyebrow, as if
gazing on the path of death, and sighed a <span class="pagenum">[<a id=
"pb177" href="#pb177" name="pb177">177</a>]</span>long, fevered sigh.
And as, in desire to know the cause of her sorrow, I pressed her to
tell me, she seemed to write on the ketakī petals scratched by her
nails in her shame, and so deliver her message. She moved her lower lip
in eagerness to speak, and seemed to be whispering to the bees who
drank her breath, and thus she remained some time with eyes fixed on
the ground.</p>
<p>‘“‘At last, often turning her glance to my face,
she seemed to purify, with the tears that fell from her brimming eyes,
the voice that the smoke of Love’s fire had dimmed. And, in the
guise of tears, she bound up with the rays of her teeth, flashing in a
forced smile, the strange syllables of what she had meant to say, but
forgotten in her tremor, and with great difficulty betook herself to
speech. “Patralekhā,” she said to me, “by reason
of my great favour for thee, neither father, mother,
Mahāçvetā, Madalekhā, nor life itself is dear to
me as thou hast been since I first beheld thee. (<span>434</span>) I
know not why my heart has cast off all my friends and trusts in thee
alone. To whom else can I complain, or tell my humiliation, or give a
share in my woe? When I have shown thee the unbearable burden of my
woe, I will die. By my life I swear to thee I am put to shame by even
my own heart’s knowledge of my story; how much more by
another’s? How should such as I stain by ill report a race pure
as moonbeams, and lose the honour which has descended from my sires,
and turn my thoughts on unmaidenly levity, acting thus without my
father’s will, or my mother’s bestowal, or my elders’
congratulations, without any announcement, without sending of gifts, or
showing of pictures? Timidly, as one unprotected, have I been led to
deserve my parents’ blame by that overweening
Candrāpīḍa. Is this, I pray, the conduct of noble men?
Is this the fruit of our meeting, that my heart, tender as a lotus
filament, is now crushed? For maidens should not be lightly treated by
youths; the fire of love is wont to consume first their reserve and
then their heart; the arrows of love pierce first their dignity and
then their life. Therefore, I bid thee farewell till our <span class=
"pagenum">[<a id="pb178" href="#pb178" name=
"pb178">178</a>]</span>meeting in another birth, for none is dearer to
me than thou. (<span>435</span>) By carrying out my resolve of death, I
shall cleanse my own stain.” So saying, she was silent.</p>
<p>‘“‘Not knowing the truth of her tale, I
sorrowfully, as if ashamed, afraid, bewildered, and bereft of sense,
adjured her, saying: “Princess, I long to hear. Tell me what
Prince Candrāpīḍa has done. What offence has been
committed? By what discourtesy has he vexed that lotus-soft heart of
thine, that none should vex? When I have heard this, thou shalt die on
my lifeless body.” Thus urged, she again began: “I will
tell thee; listen carefully. In my dreams that cunning villain comes
daily and employs in secret messages a caged parrot and a starling. In
my dreams he, bewildered in mind with vain desires, writes in my
earrings to appoint meetings. He sends love-letters with their
syllables washed away, filled with mad hopes, most sweet, and showing
his own state by the lines of tears stained with pigment falling on
them. By the glow of his feelings he dyes my feet against my will. In
his reckless insolence he prides himself on his own reflection in my
nails. (<span>436</span>) In his unwarranted boldness he embraces me
against my will in the gardens when I am alone, and almost dead from
fear of being caught, as the clinging of my silken skirts to the
branches hinders my steps, and my friends the creepers seize and
deliver me to him. Naturally crooked, he teaches the very essence of
crookedness to a heart by nature simple by the blazonry he paints on my
breast. Full of guileful flattery, he fans with his cool breath my
cheeks all wet and shining as with a breeze from the waves of my
heart’s longing. He boldly places the rays of his nails like
young barley-sheaves on my ear, though his hand is empty, because its
lotus has fallen from his grasp relaxed in weariness. He audaciously
draws me by the hair to quaff the sweet wine of his breath, inhaled by
him when he watered his favourite bakul-flowers. Mocked by his own
folly, he demands on his head the touch of my foot, destined for the
palace açoka-tree.<a class="noteref" id="xd21e4385src" href=
"#xd21e4385" name="xd21e4385src">299</a> In his utter <span class=
"pagenum">[<a id="pb179" href="#pb179" name="pb179">179</a>]</span>love
madness, he says: ‘Tell me, Patralekhā, how a madman can be
rejected?’ For he considers refusal a sign of jealousy; he deems
abuse a gentle jest; he looks on silence as pettishness; he regards the
mention of his faults as a device for thinking of him; he views
contempt as the familiarity of love; he esteems the blame of mankind as
renown.”</p>
<p>‘“‘A sweet joy filled me as I heard her say this,
and I thought, (<span>437</span>) “Surely Love has led her far in
her feelings for Candrāpīḍa. If this indeed be true, he
shows in visible form, under the guise of Kādambarī, his
tender feeling towards the prince, and he is met by the prince’s
innate and carefully-trained virtues. The quarters gleam with his
glory; a rain of pearls is cast by his youth on the waves of the ocean
of tenderness; his name is written by his youthful gaiety on the moon;
his own fortune is proclaimed by his happy lot; and nectar is showered
down by his grace as by the digits of the moon.<span class="corr" id=
"xd21e4395" title="Not in source">”</span></p>
<p>‘“‘Moreover, the Malaya wind has at length its
season; moonrise has gained its full chance; the luxuriance of spring
flowers has won a fitting fruit; the sharpness of wine has mellowed to
its full virtue, and the descent of love’s era is now clearly
manifest on earth.</p>
<p>‘“‘Then I smiled, and said aloud: “If it be
so, princess, cease thy wrath. Be appeased. Thou canst not punish the
prince for the faults of Kāma. These truly are the sports of Love,
the god of the Flowery Bow, not of a wanton
Candrāpīḍa.”</p>
<p>‘“‘As I said this, she eagerly asked me: “As
for this Kāma, whoever he may be, tell me what forms he
assumes.”</p>
<p>‘“‘“How can he have forms?” replied I.
“He is a formless fire. For without flame he creates heat;
without smoke he makes tears flow; without the dust of ashes he shows
whiteness. Nor is there a being in all the wide universe who is not, or
has not been, or will not be, the victim of his shaft. Who is there
that fears him not? (<span>438</span>) Even a strong man is pierced by
him when he takes in hand his flowery bow. <span class=
"pagenum">[<a id="pb180" href="#pb180" name="pb180">180</a>]</span></p>
<p>‘“‘“Moreover, when tender women are
possessed by him, they gaze, and the sky is crowded with a thousand
images of their beloved. They paint the loved form; the earth is a
canvas all too small. They reckon the virtues of their hero; number
itself fails them. They listen to talk about their dearest; the Goddess
of Speech herself seems all too silent. They muse on the joys of union
with him who is their life; and time itself is all too short to their
heart.”</p>
<p>‘“‘She pondered a moment on this ere she replied:
“As thou sayest, Patralekhā, Love has led me into tenderness
for the prince. For all these signs and more are found in me. Thou art
one with my own heart, and I ask thee to tell me what I should now do?
I am all unversed in such matters. Moreover, if I were forced to tell
my parents, I should be so ashamed that my heart would choose death
rather than life.”</p>
<p>‘“‘Then again I answered; “Enough, princess!
Why this needless talk of death as a necessary condition?<a class=
"noteref" id="xd21e4417src" href="#xd21e4417" name=
"xd21e4417src">300</a> Surely, fair maiden, though thou hast not sought
to please him, Love has in kindness given thee this boon. Why tell thy
parents? Love himself, like a parent, plans for thee;
(<span>439</span>) like a mother, he approves thee; like a father, he
bestows thee; like a girl friend, he kindles thine affection; like a
nurse, he teaches thy tender age the secrets of love. Why should I tell
thee of those who have themselves chosen their lords? For were it not
so, the ordinance of the svayaṃvara in our law-books<a class=
"noteref" id="xd21e4440src" href="#xd21e4440" name=
"xd21e4440src">301</a> would be meaningless. Be at rest, then,
princess. Enough of this talk of death. I conjure thee by touching thy
lotus-foot to send me. I am ready to go. I will bring back to thee,
princess, thy heart’s beloved.”</p>
<p>‘“‘When I had said this, she seemed to drink me in
with a tender glance; she was confused by an ardour of <span class=
"pagenum">[<a id="pb181" href="#pb181" name=
"pb181">181</a>]</span>affection which, though restrained, found a
path, and burst through the reserve that Love’s shafts had
pierced. In her pleasure at my words, she cast off the silken outer
robe which clung to her through her weariness, and left it suspended on
her thrilling limbs.<a class="noteref" id="xd21e4447src" href=
"#xd21e4447" name="xd21e4447src">302</a> She loosened the moonbeam
necklace on her neck, put there as a noose to hang herself, and
entangled in the fish ornaments of her swinging earring. Yet, though
her whole soul was in a fever of joy, she supported herself by the
modesty which is a maiden’s natural dower, and said: “I
know thy great love. But how could a woman, tender of nature as a young
çirīsha-blossom, show such boldness, especially one so
young as I? (<span>440</span>) Bold, indeed, are they who themselves
send messages, or themselves deliver a message. I, a young
maiden,<a class="noteref" id="xd21e4455src" href="#xd21e4455" name=
"xd21e4455src">303</a> am ashamed to send a bold message. What, indeed,
could I say? ‘Thou art very dear,’ is superfluous.
‘Am I dear to thee?’ is a senseless question. ‘My
love for thee is great,’ is the speech of the shameless.
‘Without thee I cannot live,’ is contrary to experience.
‘Love conquers me,’ is a reproach of my own fault. ‘I
am given to thee by Love,’ is a bold offering of one’s
self. ‘Thou art my captive,’ is the daring speech of
immodesty. ‘Thou must needs come,’ is the pride of fortune.
‘I will come myself,’ is a woman’s weakness. ‘I
am wholly devoted to thee,’ is the lightness of obtruded
affection. ‘I send no message from fear of a rebuff,’ is to
wake the sleeper.<a class="noteref" id="xd21e4467src" href="#xd21e4467"
name="xd21e4467src">304</a> ‘Let me be a warning of the sorrow of
a service that is despised,’ is an excess of tenderness.
‘Thou shalt know my love by my death,’ is a thought that
may not enter the mind.”’”’ <span class=
"pagenum">[<a id="pb182" href="#pb182" name="pb182">182</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e672" href="#xd21e672src" name="xd21e672">1</a></span> As the
three Vedas, or the triad.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e680" href="#xd21e680src" name="xd21e680">2</a></span>
Vishṇu Purāṇa, Bk. v., ch. 33.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e690" href="#xd21e690src" name="xd21e690">3</a></span> His
guru.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e705" href="#xd21e705src" name="xd21e705">4</a></span> <i>Rasa</i>
= (<i>a</i>) the eight <i>rasas</i>; (<i>b</i>) love.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e719" href="#xd21e719src" name="xd21e719">5</a></span>
<i>Çayyā</i> = (<i>a</i>) composition; (<i>b</i>)
couch.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e732" href="#xd21e732src" name="xd21e732">6</a></span> (<i>a</i>)
Which sparkle with emphatic words and similes; (<i>b</i>) like flashing
lamps.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e741" href="#xd21e741src" name="xd21e741">7</a></span> (<i>a</i>)
Pun; (<i>b</i>) proximity.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e764" href="#xd21e764src" name="xd21e764">8</a></span> Hanging on
his ear (as an ornament).</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e772" href="#xd21e772src" name="xd21e772">9</a></span> In the case
of elephants, ‘having their ichor regulated by a proper
regimen.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e775" href="#xd21e775src" name="xd21e775">10</a></span> With
renowned warriors on their backs.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e778" href="#xd21e778src" name="xd21e778">11</a></span> Having
trunks as thick as sacrificial posts.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e798" href="#xd21e798src" name="xd21e798">12</a></span>
<i>I.e.</i>, Vāsavadattā and the Bṛihatkathā; or,
r., <i>advitīyā</i>, unrivalled.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e813" href="#xd21e813src" name="xd21e813">13</a></span> (<i>a</i>)
Unconquerable in might; (<i>b</i>) having unconquerable shafts.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e822" href="#xd21e822src" name="xd21e822">14</a></span> In the
case of Brahma, ‘he made his chariot of flamingoes.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e827" href="#xd21e827src" name="xd21e827">15</a></span> (<i>a</i>)
His hand was wet with a stream of constant giving; (<i>b</i>) the trunk
was wet with ichor.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e837" href="#xd21e837src" name="xd21e837">16</a></span> Or, to the
sun’s orb.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e843" href="#xd21e843src" name="xd21e843">17</a></span>
Vinatā = (<i>a</i>) mother of Garuḍa; (<i>b</i>) humble.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e865" href="#xd21e865src" name="xd21e865">18</a></span> Or,
caste.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e868" href="#xd21e868src" name="xd21e868">19</a></span> Or, fines
of gold.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e871" href="#xd21e871src" name="xd21e871">20</a></span> Or, fickle
affections.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e874" href="#xd21e874src" name="xd21e874">21</a></span> Had,
<i>mada</i> = (<i>a</i>) pride; (<i>b</i>) ichor.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e887" href="#xd21e887src" name="xd21e887">22</a></span> Or,
breaking away from virtue.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e890" href="#xd21e890src" name="xd21e890">23</a></span> Or,
tribute.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e901" href="#xd21e901src" name="xd21e901">24</a></span> In autumn,
the <i>haṃsas</i>, or wild geese, return.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e909" href="#xd21e909src" name="xd21e909">25</a></span> Or,
bamboos.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e913" href="#xd21e913src" name="xd21e913">26</a></span> Rām.
I. 60.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e932" href="#xd21e932src" name="xd21e932">27</a></span> He had
(<i>a</i>) great faults; (<i>b</i>) a long arm.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e942" href="#xd21e942src" name="xd21e942">28</a></span> Dark.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e947" href="#xd21e947src" name="xd21e947">29</a></span>
<i>I.e.</i>, imposed no heavy tribute.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e978" href="#xd21e978src" name="xd21e978">30</a></span> Or,
‘with <i>citrā</i> and <i>çravaṇa</i>,’
lunar mansions.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e987" href="#xd21e987src" name="xd21e987">31</a></span> Or, living
creatures.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e990" href="#xd21e990src" name="xd21e990">32</a></span> (<i>a</i>)
Of lowly birth; (<i>b</i>) not dwelling on earth.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e999" href="#xd21e999src" name="xd21e999">33</a></span> (<i>a</i>)
Caṇḍāla; (<i>b</i>) elephant.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1009" href="#xd21e1009src" name="xd21e1009">34</a></span> Or,
<i>ajāti</i>, without caste.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1015" href="#xd21e1015src" name="xd21e1015">35</a></span>
<i>Alaka</i> = (<i>a</i>) curls; (<i>b</i>) a city.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1031" href="#xd21e1031src" name="xd21e1031">36</a></span> Or,
whose love would be a reproach.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1044" href="#xd21e1044src" name="xd21e1044">37</a></span> A verse
in the <i>āryā</i> measure.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1136" href="#xd21e1136src" name="xd21e1136">38</a></span> Vipula,
Acala, and Çaça, characters in the
Bṛihatkathā. Or, broad mountains and hares.</p>
<p class="footnote"><span class="label"><a class="noteref" id="n41.2"
href="#n41.2src" name="n41.2">39</a></span> <i>Varuṇa</i>, tree;
<i>vāruṇa</i>, wine.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1151" href="#xd21e1151src" name="xd21e1151">40</a></span> Or,
with lightning.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1154" href="#xd21e1154src" name="xd21e1154">41</a></span>
Constellations. The moon was supposed to have a deer dwelling in
it.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1160" href="#xd21e1160src" name="xd21e1160">42</a></span>
(<i>a</i>) The cowries held by the suite; (<i>b</i>) different kinds of
deer.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1169" href="#xd21e1169src" name="xd21e1169">43</a></span>
(<i>a</i>) Rocky; (<i>b</i>) having Çiva.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1179" href="#xd21e1179src" name="xd21e1179">44</a></span>
<i>Kuça</i>: (<i>a</i>) Sītā’s son; (<i>b</i>)
grass. <i>Niçācara</i>: (<i>a</i>) Rāvaṇa;
(<i>b</i>) owls.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1202" href="#xd21e1202src" name="xd21e1202">45</a></span>
(<i>a</i>) Mark of aloes on the brow; (<i>b</i>) tilaka trees and aloe
trees all bright.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1211" href="#xd21e1211src" name="xd21e1211">46</a></span>
(<i>a</i>) Love; (<i>b</i>) madana trees.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1220" href="#xd21e1220src" name="xd21e1220">47</a></span> As an
amulet.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1223" href="#xd21e1223src" name="xd21e1223">48</a></span> Name of
an ornament.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1227" href="#xd21e1227src" name="xd21e1227">49</a></span>
Wine-cups.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1232" href="#xd21e1232src" name="xd21e1232">50</a></span>
(<i>a</i>) Halls; (<i>b</i>) çāl trees.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1244" href="#xd21e1244src" name="xd21e1244">51</a></span>
(<i>a</i>) Clapping of hands; (<i>b</i>) palm-trees.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1253" href="#xd21e1253src" name="xd21e1253">52</a></span>
(<i>a</i>) Arrows; (<i>b</i>) reeds.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1266" href="#xd21e1266src" name="xd21e1266">53</a></span>
(<i>a</i>) Trees; (<i>b</i>) eyes.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1275" href="#xd21e1275src" name="xd21e1275">54</a></span>
(<i>a</i>) As tamāla trees (very dark); (<i>b</i>) with
tamāla trees.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1284" href="#xd21e1284src" name="xd21e1284">55</a></span>
Virāṭa, a king who befriended the Pāṇḍavas.
The chief of his army was named Kīcaka. F. Mbh., Bk. iv., 815.
<i>Kīcaka</i> also means ‘bamboo.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1290" href="#xd21e1290src" name="xd21e1290">56</a></span> Or, the
twinkling stars of the Deer constellation, pursued by the Hunter (a
constellation).</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1293" href="#xd21e1293src" name="xd21e1293">57</a></span> Bark
garments, matted locks, and rags of grass.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1300" href="#xd21e1300src" name="xd21e1300">58</a></span>
(<i>a</i>) Seven leaves; (<i>b</i>) a tree.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1309" href="#xd21e1309src" name="xd21e1309">59</a></span>
(<i>a</i>) Of fierce disposition; (<i>b</i>) full of wild beasts.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1327" href="#xd21e1327src" name="xd21e1327">60</a></span> The
sign of a vow.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1335" href="#xd21e1335src" name="xd21e1335">61</a></span> Or
perhaps, ‘not caring for the fascination of the <i>beauty</i> of
Rāvaṇa,’ <i>i.e.</i> his sister. He was loved by
Rāvaṇa’s sister.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1356" href="#xd21e1356src" name="xd21e1356">62</a></span> Does
this refer to the reflection of the sky in its clear water?</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1366" href="#xd21e1366src" name="xd21e1366">63</a></span>
<i>Çālmalī</i> = silk cotton-tree.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1374" href="#xd21e1374src" name="xd21e1374">64</a></span> Lit.,
‘striving upwards to see.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1377" href="#xd21e1377src" name="xd21e1377">65</a></span>
Indra’s wood.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1384" href="#xd21e1384src" name="xd21e1384">66</a></span>
<i>Çakuni</i> = (<i>a</i>) bird; (<i>b</i>) name of
Duryodhana’s supporter.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1395" href="#xd21e1395src" name="xd21e1395">67</a></span> Or,
‘by <i>Vanamālā</i>,’ Kṛishṇa’s
chaplet.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1426" href="#xd21e1426src" name="xd21e1426">68</a></span>
<i>Tārā</i> = (<i>a</i>) wife of Sugrīva, the monkey
king; (<i>b</i>) star.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1471" href="#xd21e1471src" name="xd21e1471">69</a></span>
Mountaineer.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1474" href="#xd21e1474src" name="xd21e1474">70</a></span> Arjuna,
or Kārttavīrya, was captured by Rāvaṇa when
sporting in the Nerbuddha, and was killed by Paraçurāma.
<i>V.</i> Vishṇu Purāṇa, Bk. iv., ch. 11.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1480" href="#xd21e1480src" name="xd21e1480">71</a></span>
Dūshaṇa was one of Rāvaṇa’s generals; Khara
was Rāvaṇa’s brother, and was slain by Rāma.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1483" href="#xd21e1483src" name="xd21e1483">72</a></span>
<i>Cf.</i> Uttararāmacarita, Act V.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1495" href="#xd21e1495src" name="xd21e1495">73</a></span>
Ekalavya, king of the Nishādas, killed by Kṛishṇa.
Mbh., I., 132.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1507" href="#xd21e1507src" name="xd21e1507">74</a></span> Or,
curls.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1510" href="#xd21e1510src" name="xd21e1510">75</a></span>
<i>V.</i> Harivaṃça, 83.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1518" href="#xd21e1518src" name="xd21e1518">76</a></span> Or,
with clouds.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1521" href="#xd21e1521src" name="xd21e1521">77</a></span>
She-rhinoceros.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1524" href="#xd21e1524src" name="xd21e1524">78</a></span> Or,
rainbows.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1528" href="#xd21e1528src" name="xd21e1528">79</a></span>
<i>Ekacakra</i> = (<i>a</i>) a city possessed by Vaka; (<i>b</i>) one
army, or one quoit.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1541" href="#xd21e1541src" name="xd21e1541">80</a></span>
<i>Nāga</i> = (<i>a</i>) elephant; (<i>b</i>) snake.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1552" href="#xd21e1552src" name="xd21e1552">81</a></span> Or,
Çikhaṇḍi, a son of Drupada, a friend of the
Pāṇḍavas.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1555" href="#xd21e1555src" name="xd21e1555">82</a></span> Or,
mirage.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1558" href="#xd21e1558src" name="xd21e1558">83</a></span> Or,
eager for the Mānasa lake. The Vidyādhara was a good or evil
genius attending the gods. <i>V.</i> Kullūka on Manu, xii.,
47.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1565" href="#xd21e1565src" name="xd21e1565">84</a></span>
Yojanagandhā, mother of Vyāsa.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1568" href="#xd21e1568src" name="xd21e1568">85</a></span> Or,
‘bearing the form of Bhīma.’ He was Bhīma’s
son. <i>V.</i> Mbh., I., 155.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1574" href="#xd21e1574src" name="xd21e1574">86</a></span>
(<i>a</i>) Crescent moon of Çiva; (<i>b</i>) eyes of
peacocks’ tails.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1583" href="#xd21e1583src" name="xd21e1583">87</a></span>
Hiraṇyakaçipu. <i>V.</i> Harivaṃça, 225.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1592" href="#xd21e1592src" name="xd21e1592">88</a></span> Or, an
ambitious man surrounded by bards (to sing his praises).</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1596" href="#xd21e1596src" name="xd21e1596">89</a></span> Or,
loving blood.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1599" href="#xd21e1599src" name="xd21e1599">90</a></span>
<i>Nishādas</i> = (<i>a</i>) mountaineers; (<i>b</i>) the highest
note of the scale.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1610" href="#xd21e1610src" name="xd21e1610">91</a></span>
(<i>a</i>) Had passed many ages; (<i>b</i>) had killed many birds.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1619" href="#xd21e1619src" name="xd21e1619">92</a></span> Or,
great wealth.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1622" href="#xd21e1622src" name="xd21e1622">93</a></span>
Black.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1625" href="#xd21e1625src" name="xd21e1625">94</a></span> Or,
Durgā.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1629" href="#xd21e1629src" name="xd21e1629">95</a></span> Or,
mountain.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1634" href="#xd21e1634src" name="xd21e1634">96</a></span>
(<i>a</i>) Magnanimity; (<i>b</i>) great strength.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1643" href="#xd21e1643src" name="xd21e1643">97</a></span>
<i>Anabhibhavanīyā°</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1653" href="#xd21e1653src" name="xd21e1653">98</a></span>
(<i>a</i>) Awakening cry; (<i>b</i>) moral law.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1663" href="#xd21e1663src" name="xd21e1663">99</a></span> Owls
are supposed to be descendants of the sage Viçvāmitra.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1666" href="#xd21e1666src" name="xd21e1666">100</a></span> As
omens.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1676" href="#xd21e1676src" name="xd21e1676">101</a></span>
<i>Piçitāçna</i>, a demon, or, according to the
commentary here, a tiger.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1684" href="#xd21e1684src" name="xd21e1684">102</a></span> Lit.,
‘creating a doubt of.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1700" href="#xd21e1700src" name="xd21e1700">103</a></span>
<i>Cf.</i> Emerson’s Essay on <i>Experience</i>: ‘Sleep
lingers all our life-time about our eyes, as night hovers all day in
the boughs of the fir-tree.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1714" href="#xd21e1714src" name="xd21e1714">104</a></span> Read,
<i>Çramā</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1729" href="#xd21e1729src" name="xd21e1729">105</a></span> Lit.,
‘To have been an extract from.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1732" href="#xd21e1732src" name="xd21e1732">106</a></span> Sacred
to Indra, and burnt by Agni with the help of Arjuna and
Kṛishṇa.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1740" href="#xd21e1740src" name="xd21e1740">107</a></span> Three
horizontal lines.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1743" href="#xd21e1743src" name="xd21e1743">108</a></span> Truth
in thought, word, and deed.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1747" href="#xd21e1747src" name="xd21e1747">109</a></span> Read,
<i>Nishpatatā</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1753" href="#xd21e1753src" name="xd21e1753">110</a></span>
<i>Nīlapānḍu</i>, mottled blue and white. The Hindu
penance is to be between five fires: four on earth and the sun above.
<i>V.</i> Manu, vi. 23.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1761" href="#xd21e1761src" name="xd21e1761">111</a></span> The
sign of a vow.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1764" href="#xd21e1764src" name="xd21e1764">112</a></span>
(<i>a</i>) Bark garment; (<i>b</i>) bark of trees.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1773" href="#xd21e1773src" name="xd21e1773">113</a></span>
(<i>a</i>) Girdle. <i>V.</i> Manu, ii. 42; (<i>b</i>) mountain
slope.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1785" href="#xd21e1785src" name="xd21e1785">114</a></span> Or,
the moon.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1792" href="#xd21e1792src" name="xd21e1792">115</a></span> Or,
with.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1795" href="#xd21e1795src" name="xd21e1795">116</a></span>
(<i>a</i>) <i>Kṛipā</i> = compassion; (<i>b</i>) Kṛipa
was the teacher of Açvatthāma, or Drauṇi.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1807" href="#xd21e1807src" name="xd21e1807">117</a></span> Or,
Virgo, Cervus, the Pleiads and Draco.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1810" href="#xd21e1810src" name="xd21e1810">118</a></span>
(<i>a</i>) Having twilight drunk up; (<i>b</i>) having many faults
eradicated.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1819" href="#xd21e1819src" name="xd21e1819">119</a></span>
<i>Rajas</i> = (<i>a</i>) dust; (<i>b</i>) passion.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1833" href="#xd21e1833src" name="xd21e1833">120</a></span> In
performance of a vow. <i>V.</i> Manu, vi. 23.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1839" href="#xd21e1839src" name="xd21e1839">121</a></span> Or,
‘of the demon Naraka,’ slain by Kṛishṇa.
Harivaṃça­­, 122.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1842" href="#xd21e1842src" name="xd21e1842">122</a></span> Or,
had stars tawny at the junction of night and day.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1845" href="#xd21e1845src" name="xd21e1845">123</a></span> Lit.,
(<i>a</i>) Holding all his passions in firm restraint; (<i>b</i>)
having the axle of its wheels firm.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1854" href="#xd21e1854src" name="xd21e1854">124</a></span> Lit.,
(<i>a</i>) He had a body wasted by secret performance of penance;
(<i>b</i>) he brought to nought the enemies’ plans of battle by
secret counsel and by his army.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1867" href="#xd21e1867src" name="xd21e1867">125</a></span> Or,
having caves with whirlpools and the circles of shells oblique.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1870" href="#xd21e1870src" name="xd21e1870">126</a></span> Or,
quays.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1873" href="#xd21e1873src" name="xd21e1873">127</a></span>
(<i>a</i>) Perhaps Pushkara, the place of pilgrimage in Ajmere;
(<i>b</i>) lotus-grove.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1882" href="#xd21e1882src" name="xd21e1882">128</a></span>
(<i>a</i>) Having entrance into great halls; (<i>b</i>) being absorbed
in Brahma.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1891" href="#xd21e1891src" name="xd21e1891">129</a></span> Or,
salvation.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1895" href="#xd21e1895src" name="xd21e1895">130</a></span> Or,
inflicted punishment; or, though intent on the Sāma veda, he was
yet a <i>daṇḍi</i>; <i>i.e.</i>, an ascetic who despises
ritual.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1904" href="#xd21e1904src" name="xd21e1904">131</a></span> Having
beautiful matted locks.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1907" href="#xd21e1907src" name="xd21e1907">132</a></span>
(<i>a</i>) Having no left eye; (<i>b</i>) having no crooked
glances.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1923" href="#xd21e1923src" name="xd21e1923">133</a></span> R. V.,
x. 190.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1938" href="#xd21e1938src" name="xd21e1938">134</a></span>
Another kind of bread-tree.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1944" href="#xd21e1944src" name="xd21e1944">135</a></span> The
Commentary explains it as ‘Veda.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1951" href="#xd21e1951src" name="xd21e1951">136</a></span> The
tridaṇḍaka or three staves of the mendicant Brahman who has
resigned the world.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1959" href="#xd21e1959src" name="xd21e1959">137</a></span> Or,
impassioned glances.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1966" href="#xd21e1966src" name="xd21e1966">138</a></span>
(<i>a</i>) Moulting; (<i>b</i>) partisanship.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1975" href="#xd21e1975src" name="xd21e1975">139</a></span>
<i>Bāla</i> = (<i>a</i>) hair; (<i>b</i>) children.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1987" href="#xd21e1987src" name="xd21e1987">140</a></span>
<i>Rāmā</i>, woman.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e1992" href="#xd21e1992src" name="xd21e1992">141</a></span>
<i>Çakuni</i> = (<i>a</i>) a bird; (<i>b</i>) Duryodhana’s
uncle.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2003" href="#xd21e2003src" name="xd21e2003">142</a></span>
<i>Vāyu</i> = (<i>a</i>) wind; (<i>b</i>) breath.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2014" href="#xd21e2014src" name="xd21e2014">143</a></span>
(<i>a</i>) Teeth; (<i>b</i>) Brahmans.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2023" href="#xd21e2023src" name="xd21e2023">144</a></span> Or,
<span class="corr" id="xd21e2025" title=
"Source: dulness">dullness</span>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2033" href="#xd21e2033src" name="xd21e2033">145</a></span> Or,
seeking prosperity.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2036" href="#xd21e2036src" name="xd21e2036">146</a></span> Or,
seek enjoyment.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2039" href="#xd21e2039src" name="xd21e2039">147</a></span> Or
good fortune.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2044" href="#xd21e2044src" name="xd21e2044">148</a></span> The
Gārhapatya, Dakshiṇa, and Āhavanīya fires.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2058" href="#xd21e2058src" name="xd21e2058">149</a></span>
Proverbial phrase for clearness.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2065" href="#xd21e2065src" name="xd21e2065">150</a></span>
Vishṇu Purāṇa, vi., ch. 3, ‘The seven solar rays
dilate to seven suns, and set the three worlds on fire.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2073" href="#xd21e2073src" name="xd21e2073">151</a></span> Lit.,
‘is leader of.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2076" href="#xd21e2076src" name="xd21e2076">152</a></span> Or,
caprice.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2109" href="#xd21e2109src" name="xd21e2109">153</a></span>
Vishṇu Purāṇa, i., 123.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2117" href="#xd21e2117src" name="xd21e2117">154</a></span>
Semi-divine beings dwelling between the earth and the sun.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2128" href="#xd21e2128src" name="xd21e2128">155</a></span>
Tārā = (<i>a</i>) stars; (<i>b</i>) wife of Bṛihaspati,
carried away by the moon.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2137" href="#xd21e2137src" name="xd21e2137">156</a></span>
(<i>a</i>) “Wife of the sage Vaçishṭha; (<i>b</i>)
the morning star.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2146" href="#xd21e2146src" name="xd21e2146">157</a></span>
(<i>a</i>) Constellation; (<i>b</i>) staff borne during a vow.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2155" href="#xd21e2155src" name="xd21e2155">158</a></span>
(<i>a</i>) Constellation; (<i>b</i>) roots for the hermits’
food.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2165" href="#xd21e2165src" name="xd21e2165">159</a></span> Or,
constellation.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2183" href="#xd21e2183src" name="xd21e2183">160</a></span>
Çiva.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2194" href="#xd21e2194src" name="xd21e2194">161</a></span>
Caste.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2197" href="#xd21e2197src" name="xd21e2197">162</a></span>
Friends.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2206" href="#xd21e2206src" name="xd21e2206">163</a></span>
<i>I.e.</i>, king, minister, and energy.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2230" href="#xd21e2230src" name="xd21e2230">164</a></span> Or,
misfortune.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2233" href="#xd21e2233src" name="xd21e2233">165</a></span> An
ordeal.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2237" href="#xd21e2237src" name="xd21e2237">166</a></span> An
ordeal.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2240" href="#xd21e2240src" name="xd21e2240">167</a></span>
(<i>a</i>) Clearing of the waters after the rainy season; (<i>b</i>)
ordeal of poison.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2249" href="#xd21e2249src" name="xd21e2249">168</a></span>
(<i>a</i>) Magic; (<i>b</i>) practice of Yoga.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2261" href="#xd21e2261src" name="xd21e2261">169</a></span>
(<i>a</i>) Lit., ‘tearing out of eyes;’ (<i>b</i>)
slaughter of the demon Tāraka by Kārtikeya.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2270" href="#xd21e2270src" name="xd21e2270">170</a></span> A star
in the Scorpion’s tail.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2274" href="#xd21e2274src" name="xd21e2274">171</a></span>
Seizing of tribute.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2281" href="#xd21e2281src" name="xd21e2281">172</a></span> Or,
having his body united. <i>V.</i> Dowson, ‘Classical
Dictionary.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2290" href="#xd21e2290src" name="xd21e2290">173</a></span> Having
fortresses subdued.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2293" href="#xd21e2293src" name="xd21e2293">174</a></span> These
are teachers of the gods and heroes.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2316" href="#xd21e2316src" name="xd21e2316">175</a></span>
Vishṇu.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2321" href="#xd21e2321src" name="xd21e2321">176</a></span> Lit.,
‘firm.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2338" href="#xd21e2338src" name="xd21e2338">177</a></span>
(<i>a</i>) The gods; (<i>b</i>) love.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2357" href="#xd21e2357src" name="xd21e2357">178</a></span> Four
was the number of the oceans and of the arms of
Nārāyaṇa.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2379" href="#xd21e2379src" name="xd21e2379">179</a></span> The
divine mothers, or personified energies of the chief deities.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2392" href="#xd21e2392src" name="xd21e2392">180</a></span> Wife
of Çukanāsa.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2422" href="#xd21e2422src" name="xd21e2422">181</a></span>
Summary of pp. 141–155.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2496" href="#xd21e2496src" name="xd21e2496">182</a></span> Or,
Ananga, name of Kāma.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2501" href="#xd21e2501src" name="xd21e2501">183</a></span> Since
he can only give it the name, not the substance or meaning.
<i>Kumāra</i> = (<i>a</i>) name of Kārtikeya; (<i>b</i>)
prince.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2538" href="#xd21e2538src" name="xd21e2538">184</a></span>
Kāma.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2556" href="#xd21e2556src" name="xd21e2556">185</a></span>
Summary of pp. 176–189.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2566" href="#xd21e2566src" name="xd21e2566">186</a></span> Lit.,
‘sew him to himself.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2572" href="#xd21e2572src" name="xd21e2572">187</a></span>
Summary of pp. 190, 191.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2586" href="#xd21e2586src" name="xd21e2586">188</a></span>
Summary of p. 193.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2613" href="#xd21e2613src" name="xd21e2613">189</a></span>
Çarabha, a fabulous animal supposed to have eight legs, and to
dwell in the snowy mountains.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2658" href="#xd21e2658src" name="xd21e2658">190</a></span>
(<i>a</i>) Many sins; (<i>b</i>) twilight.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2679" href="#xd21e2679src" name="xd21e2679">191</a></span> Lit.,
(<i>a</i>) climbs trees; (<i>b</i>) protects parasites.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2691" href="#xd21e2691src" name="xd21e2691">192</a></span>
(<i>a</i>) Showing the elevation of many men; (<i>b</i>) rising in
stature to the height of many men.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2703" href="#xd21e2703src" name="xd21e2703">193</a></span> Or,
arrogance.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2706" href="#xd21e2706src" name="xd21e2706">194</a></span> Or,
stupidity.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2709" href="#xd21e2709src" name="xd21e2709">195</a></span> Or,
wealth.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2712" href="#xd21e2712src" name="xd21e2712">196</a></span> Or,
ill-fortune.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2716" href="#xd21e2716src" name="xd21e2716">197</a></span>
<i>Balam</i> = (<i>a</i>) strength; (<i>b</i>) army.
<i>Laghumā</i> = (<i>a</i>) lightness; (<i>b</i>) triviality.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2736" href="#xd21e2736src" name="xd21e2736">198</a></span>
<i>Vigrahavatī</i> = (<i>a</i>) having a body; (<i>b</i>) full of
strife.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2747" href="#xd21e2747src" name="xd21e2747">199</a></span>
Purushottama, <i>i.e.</i>, Vishṇu.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2756" href="#xd21e2756src" name="xd21e2756">200</a></span> The
rainy season sends away the <i>haṃsas</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2776" href="#xd21e2776src" name="xd21e2776">201</a></span> Lit.,
their limbs fail them.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2779" href="#xd21e2779src" name="xd21e2779">202</a></span> Which
have a strong scent.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2782" href="#xd21e2782src" name="xd21e2782">203</a></span> Men
having throbbing eyes.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2786" href="#xd21e2786src" name="xd21e2786">204</a></span>
(<i>a</i>) A noble man; (<i>b</i>) fire.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2795" href="#xd21e2795src" name="xd21e2795">205</a></span> Or,
drink.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2801" href="#xd21e2801src" name="xd21e2801">206</a></span> Or,
taxes.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2814" href="#xd21e2814src" name="xd21e2814">207</a></span> Like
Vishṇu.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2817" href="#xd21e2817src" name="xd21e2817">208</a></span> Like
Çiva.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2853" href="#xd21e2853src" name="xd21e2853">209</a></span> Lit.,
‘inlaid.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2860" href="#xd21e2860src" name="xd21e2860">210</a></span> Or,
kesara flowers.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2868" href="#xd21e2868src" name="xd21e2868">211</a></span>
<i>Recaka</i>, so commentary.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2880" href="#xd21e2880src" name="xd21e2880">212</a></span> Both
trees of paradise.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2896" href="#xd21e2896src" name="xd21e2896">213</a></span> The
quarter of Çatakratu or Indra.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2987" href="#xd21e2987src" name="xd21e2987">214</a></span> All
auspicious signs. <i>Cakra</i> is (<i>a</i>) a quoit; (<i>b</i>) a
cakravāka.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e2999" href="#xd21e2999src" name="xd21e2999">215</a></span>
(<i>a</i>) A demon; (<i>b</i>) the heron.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3028" href="#xd21e3028src" name="xd21e3028">216</a></span> For
the love of snakes for the breeze, <i>V.</i> Raghuvaṃça,
XIII., 12, and Buddhacarita, I., 44. Snakes are sometimes called
<i>vāyubaksha</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3043" href="#xd21e3043src" name="xd21e3043">217</a></span> The
following reference to Thomas Bell’s ‘History of British
Quadrupeds’ was given by Mr. S. B. Charlesworth. ‘Writing
about the deer of our parks (p. 404) he (Bell) quotes Playford’s
“Introduction to Music” as follows: “Travelling some
years since, I met on the road near Royston a herd of about twenty deer
following a bagpipe and violin, which while the music played went
forward. When it ceased they all stood still, and in this manner they
were brought out of Yorkshire to Hampton Court.<span class="corr" id=
"xd21e3045" title="Source: ’”">”’</span> <i>V.
supra</i>, pp. 40, 79.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3075" href="#xd21e3075src" name="xd21e3075">218</a></span>
Meghadūta, 38.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3083" href="#xd21e3083src" name="xd21e3083">219</a></span> The
<i>dvīpas</i> are continents separated from each other by oceans.
The <i>Çvetadvīpa</i>, or White Continent, is, according to
Weber, suggested by Alexandria. V. ‘<span lang="de">Indische
Studien</span>,’ I., 400; II., 397, 398.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3156" href="#xd21e3156src" name="xd21e3156">220</a></span>
<i>Dvandva</i>, a pair of opposites, as, <i>e.g.</i>, pleasure and
pain.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3176" href="#xd21e3176src" name="xd21e3176">221</a></span>
(<i>a</i>) Brilliant; (<i>b</i>) Durgā.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3193" href="#xd21e3193src" name="xd21e3193">222</a></span>
Summary of p. 277.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3209" href="#xd21e3209src" name="xd21e3209">223</a></span> The
Commentary says: ‘A house is whitened to welcome anyone. The face
(or mouth) is the dwelling of Sarasvatī.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3218" href="#xd21e3218src" name="xd21e3218">224</a></span>
Mandāra, one of the trees of Paradise.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3221" href="#xd21e3221src" name="xd21e3221">225</a></span> The
month June–July.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3224" href="#xd21e3224src" name="xd21e3224">226</a></span>
Staff.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3227" href="#xd21e3227src" name="xd21e3227">227</a></span>
(<i>a</i>) A tilaka, or mark of ashes; (<i>b</i>) abundance of tilaka
trees white with blossoms.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3241" href="#xd21e3241src" name="xd21e3241">228</a></span> Read
Kauçalasya.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3247" href="#xd21e3247src" name="xd21e3247">229</a></span>
<i>Cf.</i> ‘<span lang="la">Dulce rudimentum meditantis lilia
quondam naturæ, cum sese opera ad majora
pararet.</span>’—Rapin, on the convolvulus. <i>V.</i>
Hallam, ‘Hist. of Lit.,’ Pt. iv., ch. v.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3261" href="#xd21e3261src" name="xd21e3261">230</a></span>
Vishṇu Purāṇa, Wilson, 1865, vol. ii., p. 297.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3296" href="#xd21e3296src" name="xd21e3296">231</a></span> Son of
Kuvera.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3304" href="#xd21e3304src" name="xd21e3304">232</a></span> The
coral tree.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3319" href="#xd21e3319src" name="xd21e3319">233</a></span> Or,
virtue.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3363" href="#xd21e3363src" name="xd21e3363">234</a></span>
‘In the āryā metre,’ in the Sanskrit.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3371" href="#xd21e3371src" name="xd21e3371">235</a></span>
<i>Mānasijanmā</i> = (<i>a</i>) born in the Mānasa lake;
(<i>b</i>) born in the mind, <i>i.e.</i>, love.
<i>Muktālatā</i> = (<i>a</i>) a white creeper; (<i>b</i>) a
pearl necklace.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3443" href="#xd21e3443src" name="xd21e3443">236</a></span>
<i>Scilicet</i>, in the day.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3448" href="#xd21e3448src" name="xd21e3448">237</a></span> Turbid
with (<i>a</i>) dust; (<i>b</i>) passion.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3468" href="#xd21e3468src" name="xd21e3468">238</a></span> The
Vishṇu Purāṇa, Bk. vi., ch. iii., mentions seven
suns.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3503" href="#xd21e3503src" name="xd21e3503">239</a></span> The
asterism Rohiṇī.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3513" href="#xd21e3513src" name="xd21e3513">240</a></span>
<i>Utkalikā</i> = (<i>a</i>) wave; (<i>b</i>) longing.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3541" href="#xd21e3541src" name="xd21e3541">241</a></span> Or,
hand.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3547" href="#xd21e3547src" name="xd21e3547">242</a></span>
Hands.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3553" href="#xd21e3553src" name="xd21e3553">243</a></span>
Feet.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3556" href="#xd21e3556src" name="xd21e3556">244</a></span>
Hands.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3564" href="#xd21e3564src" name="xd21e3564">245</a></span>
<i>Candracaṇḍāla</i> (lit., ‘base-born
moon’) is intended as an assonance.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3583" href="#xd21e3583src" name="xd21e3583">246</a></span>
<i>Pūrṇapātra</i>, a basket of gifts to be scrambled
for at a wedding.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3588" href="#xd21e3588src" name="xd21e3588">247</a></span>
<i>I.e.</i>, the row of pearls given by Mahāçvetā.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3616" href="#xd21e3616src" name="xd21e3616">248</a></span> Omit,
<i>priyajanaviçvāsavacanāni</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3625" href="#xd21e3625src" name="xd21e3625">249</a></span> Read,
<i>parityaktā</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3633" href="#xd21e3633src" name="xd21e3633">250</a></span> Read,
<i lang="sa-latn">antare</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3646" href="#xd21e3646src" name="xd21e3646">251</a></span>
<i>Goçīrsha</i>, a kind of fragrant sandal.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3666" href="#xd21e3666src" name="xd21e3666">252</a></span>
<i>V.</i> Vishṇu Purāṇa, Bk. i., ch. iii. (For the
description of Brahmā’s night.)</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3700" href="#xd21e3700src" name="xd21e3700">253</a></span></p>
<div class="q">
<div class="body">
<div class="lgouter footnote">
<p class="line">Tataḥ Saindhavako rājā kshudras,
tāta, Jayadrathaḥ,</p>
<p class="line">Varadānena Rudrasya sarvān naḥ
samavārayat.</p>
</div>
</div>
</div>
<p class="footnote">(‘Then the vile Sindh kinglet, Jayadratha,
through the boon conferred by Rudra, O my son, kept us all
back.’)—Mahābhārata, vii., 2574.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3723" href="#xd21e3723src" name="xd21e3723">254</a></span>
Harivaṃça, 4906.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3736" href="#xd21e3736src" name="xd21e3736">255</a></span> The
<i>cakora</i>, or Greek partridge, was said to have its eyes turned red
in the presence of poison.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3747" href="#xd21e3747src" name="xd21e3747">256</a></span>
<i>Madirā</i>, intoxicating, bewitching; so called because her
eyes were <i>madirāḥ</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3766" href="#xd21e3766src" name="xd21e3766">257</a></span> Daksha
cursed the moon with consumption at the appeal of his forty-nine
daughters, the moon’s wives, who complained of his special favour
to the fiftieth sister.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3793" href="#xd21e3793src" name="xd21e3793">258</a></span> Lit.,
‘without cause.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3812" href="#xd21e3812src" name="xd21e3812">259</a></span> Lit.,
‘going by machinery.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3822" href="#xd21e3822src" name="xd21e3822">260</a></span> Trees
of paradise.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3854" href="#xd21e3854src" name="xd21e3854">261</a></span> A pun
on <i>pīḍā</i>, grief.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3860" href="#xd21e3860src" name="xd21e3860">262</a></span> A pun
on <i>pīḍā</i>, a chaplet.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3887" href="#xd21e3887src" name="xd21e3887">263</a></span> Read
<i>īrshyāṃ</i>, <i>vyathāṃ</i>, and
<i>roshaṃ</i>, as the Calcutta edition.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3912" href="#xd21e3912src" name="xd21e3912">264</a></span>
‘All the <i>rasas</i>,’ the ten emotions of love, fear,
etc., enumerated by writers on rhetoric.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3919" href="#xd21e3919src" name="xd21e3919">265</a></span>
Because water was poured out to ratify a gift.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3932" href="#xd21e3932src" name="xd21e3932">266</a></span>
<i>Bhāshitā</i>, literally, ‘addressed by’; or
read, <i>bhāvitā</i>, ‘entering into the spirit
of.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3964" href="#xd21e3964src" name="xd21e3964">267</a></span> Read
<i>nirdākshiṇyayā</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3992" href="#xd21e3992src" name="xd21e3992">268</a></span> A
bundle of peacock feathers waved by the conjuror to bewilder the
audience.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e3997" href="#xd21e3997src" name="xd21e3997">269</a></span> The
dark blue of the bees was like the blue veil worn by women going to
meet their lovers.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4013" href="#xd21e4013src" name="xd21e4013">270</a></span> This
passage is condensed.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4021" href="#xd21e4021src" name="xd21e4021">271</a></span> Read
<i>musho</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4036" href="#xd21e4036src" name="xd21e4036">272</a></span>
<i>I.e.</i>, ‘relic,’ or ‘remaining.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4044" href="#xd21e4044src" name="xd21e4044">273</a></span> Read
<i>Mahāçvetāṃ</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4052" href="#xd21e4052src" name="xd21e4052">274</a></span>
<i>Cf.</i> ‘Harsha Carita’ (Bombay edition, p. 272),
‘Parameçvarottamāngapātadurlalitāngām<span class="corr"
id="xd21e4056" title="Not in source">’</span>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4071" href="#xd21e4071src" name="xd21e4071">275</a></span> Read
<i>Kumudamayyā</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4082" href="#xd21e4082src" name="xd21e4082">276</a></span> A tree
of paradise.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4097" href="#xd21e4097src" name="xd21e4097">277</a></span>
<i>Tālī</i>, a kind of palm; <i>Kandala</i>, a plantain.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4105" href="#xd21e4105src" name="xd21e4105">278</a></span> Or,
reading <i lang="sa-latn">avirala</i>, thick coming.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4113" href="#xd21e4113src" name="xd21e4113">279</a></span> The
Vishṇu Purāṇa, Bk. ii., ch. ii., calls Mandara the
Mountain of the East; Gandhamādana, of the South; Vipula, of the
West; and Supārçva, of the North.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4120" href="#xd21e4120src" name="xd21e4120">280</a></span> Father
of Kuvera.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4123" href="#xd21e4123src" name="xd21e4123">281</a></span>
Brahmā.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4160" href="#xd21e4160src" name="xd21e4160">282</a></span> A
phrase denoting readiness to obey. <i>V. supra</i>, p. 15.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4194" href="#xd21e4194src" name="xd21e4194">283</a></span>
Pouring water into the hand was the confirmation of a gift. <i>V.
supra</i>, p. 150.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4209" href="#xd21e4209src" name="xd21e4209">284</a></span>
Transpose <i>iti</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4215" href="#xd21e4215src" name="xd21e4215">285</a></span>
<i lang="la-x-bio">Hybiscus mutabilis</i> changes colour thrice a
day.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4243" href="#xd21e4243src" name="xd21e4243">286</a></span> Or, at
a wrong time.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4249" href="#xd21e4249src" name="xd21e4249">287</a></span> Remove
the stop after <i>asyāḥ</i> and
<i>Candrāpīḍaḥ</i>, and place one after
<i>gantum</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4262" href="#xd21e4262src" name="xd21e4262">288</a></span>
‘It is not allowed by her favour to move.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4267" href="#xd21e4267src" name="xd21e4267">289</a></span> Read
<i>suhṛidāpi gantavyam</i>, ‘his friend must
go.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4283" href="#xd21e4283src" name="xd21e4283">290</a></span> Or,
<i>sampanna</i>, ‘full-grown, having fruit and flowers,’
according to the commentary.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4291" href="#xd21e4291src" name="xd21e4291">291</a></span> Read
<i>khinne</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4298" href="#xd21e4298src" name="xd21e4298">292</a></span> Read
<i>prasādānām</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4307" href="#xd21e4307src" name="xd21e4307">293</a></span> Read
<i>°janāt</i>, etc.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4315" href="#xd21e4315src" name="xd21e4315">294</a></span> <i>V.
supra</i>, p. 12, where the robes of the chiefs are torn by their
ornaments in their hasty movements.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4324" href="#xd21e4324src" name="xd21e4324">295</a></span>
<i>Paravaça iva</i>, or, ‘with mind enslaved to other
thoughts.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4336" href="#xd21e4336src" name="xd21e4336">296</a></span> Read
<i>garīgasī</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4345" href="#xd21e4345src" name="xd21e4345">297</a></span> The
Jamunā is a common comparison for blue or green.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4356" href="#xd21e4356src" name="xd21e4356">298</a></span>
Placing a stop after <i>gaditum</i> instead of after
<i>niḥçesham</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4385" href="#xd21e4385src" name="xd21e4385">299</a></span> An
allusion to the idea that the açoka would bud when touched by
the foot of a beautiful woman.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4417" href="#xd21e4417src" name="xd21e4417">300</a></span>
<i>Anubandha</i>, one of the four necessary conditions in writing.
(<i>a</i>) Subject-matter; (<i>b</i>) purpose; (<i>c</i>) relation
between subject treated and its end; (<i>d</i>) competent person to
hear it.— <i>V.</i> ‘Vedānta Sāra.,’ p.
2–4; ‘Vācaspatya Dictionary.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4440" href="#xd21e4440src" name="xd21e4440">301</a></span>
‘Manu,’ ix., 90.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4447" href="#xd21e4447src" name="xd21e4447">302</a></span>
<i>I.e.</i>, the down on the body rises from joy (a common idea in
Sanskrit writers), and holds the robe on its points.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4455" href="#xd21e4455src" name="xd21e4455">303</a></span> Read,
<i>Saṃdiçantī</i>, and place the stop after
<i>svayaṃ</i> instead of after
<i>saṃdiçantī</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4467" href="#xd21e4467src" name="xd21e4467">304</a></span>
<i>I.e.</i>, awake a sleeping lion.</p>
</div>
</div>
<div class="div1 part">
<div class="divHead">
<h2 class="main">PART II.</h2>
</div>
<div class="divBody">
<p class="first">(<span>441</span>) I hail, for the completion of the
difficult toil of this unfinished tale, Umā and Çiva,
parents of earth, whose single body, formed from the union of two
halves, shows neither point of union nor division.</p>
<p>(<span>442</span>) I salute Nārāyaṇa, creator of
all, by whom the man-lion form was manifested happily, showing a face
terrible with its tossing mane, and displaying in his hand quoit,
sword, club and conch.</p>
<p>I do homage to my father, that lord of speech, the creator by whom
that story was made that none else could fashion, that noble man whom
all honour in every house, and from whom I, in reward of a former life,
received my being.</p>
<p>(<span>443</span>) When my father rose to the sky, on earth the
stream of the story failed with his voice. And I, as I saw its
unfinished state was a grief to the good, began it, but from no poetic
pride.</p>
<p>For that the words flow with such beauty is my father’s
special gift; a single touch of the ray of the moon, the one source of
nectar, suffices to melt the moonstone.</p>
<p>As other rivers at their full enter the Ganges, and by being
absorbed in it reach the ocean, so my speech is cast by me for the
completion of this story on the ocean-flowing stream of my
father’s eloquence.</p>
<p>Reeling under the strong sweetness of Kādambarī<a class=
"noteref" id="xd21e4500src" href="#xd21e4500" name="xd21e4500src">1</a>
as one intoxicated, I am bereft of sense, in that I fear not to
<span class="pagenum">[<a id="pb183" href="#pb183" name=
"pb183">183</a>]</span>compose an ending in my own speech devoid of
sweetness and colour.</p>
<p>(<span>444</span>) The seeds that promise fruit and are destined to
flower are forced by the sower with fitting toils; scattered in good
ground, they grow to ripeness; but it is the sower’s son who
gathers them.<a class="noteref" id="xd21e4510src" href="#xd21e4510"
name="xd21e4510src">2</a></p>
<hr class="tb">
<p>‘“Moreover,” Kādambarī continued,
“if the prince were brought shame itself, put to shame by my
weakness, would not allow a sight of him. (<span>446</span>) Fear
itself, frightened at the crime of bringing him by force, would not
enter his presence. Then all would be over if my friend Patralekhā
did her utmost from love to me, and yet could not induce him to come,
even by falling at his feet, either perchance from his respect for his
parents, or devotion to royal duty, or love of his native land, or
reluctance towards me. Nay, more. (<span>448</span>) I am that
Kādambarī whom he saw resting on a couch of flowers in the
winter palace, and he is that Candrāpīḍa, all ignorant
of another’s pain, who stayed but two days, and then departed. I
had promised Mahāçvetā not to marry while she was in
trouble, though she besought me not to promise, saying, that Kāma
often takes our life by love even for one unseen. (<span>449</span>)
But this is not my case. For the prince, imaged by fancy, ever presents
himself to my sight, and, sleeping or waking, in every place I behold
him. Therefore talk not of bringing him.”</p>
<p>‘(<span>450</span>) Thereupon I<a class="noteref" id=
"xd21e4531src" href="#xd21e4531" name="xd21e4531src">3</a> reflected,
“Truly the beloved, as shaped in the imagination, is a great
support to women separated from their loves, especially to maidens of
noble birth.” (<span>451</span>) And I promised
Kādambarī that I would bring thee, O Prince.
(<span>452</span>) Then she, roused by my speech full of thy name, as
by a charm to remove poison, suddenly opened her eyes, and said,
“I say not that thy <span class="pagenum">[<a id="pb184" href=
"#pb184" name="pb184">184</a>]</span>going pleases me, Patralekhā.
(<span>453</span>) It is only when I see thee that I can endure my
life; yet if this desire possess thee, do what thou wilt!” So
saying, she dismissed me with many presents.</p>
<p>‘Then with slightly downcast face Patralekhā continued:
“The recent kindness of the princess has given me courage, my
prince, and I am grieved for her, and so I say to thee, ‘Didst
thou act worthily of thy tender nature in leaving her in this
state?’”</p>
<p>‘Thus reproached by Patralekhā, and hearing the words of
Kādambarī, so full of conflicting impulses, the prince became
confused; (<span>454</span>) and sharing in Kādambarī’s
feeling, he asked Patralekhā with tears, “What am I to do?
Love has made me a cause of sorrow to Kādambarī, and of
reproach to thee. (<span>455</span>) And methinks this was some curse
that darkened my mind; else how was my mind deceived when clear signs
were given, which would create no doubt even in a dull mind? All this
my fault has arisen from a mistake. I will therefore now, by devoting
myself to her, even with my life, act so that the princess may know me
not to be of so hard a heart.”</p>
<p>‘(<span>456</span>) While he thus spoke a portress hastened in
and said: “Prince, Queen Vilāsavatī sends a message
saying, ‘I hear from the talk of my attendants that
Patralekhā, who had stayed behind, has now returned. And I love
her equally with thyself. Do thou therefore come, and bring her with
thee. The sight of thy lotus face, won by a thousand longings, is
rarely given.’”</p>
<p>‘“How my life now is tossed with doubts!” thought
the prince. “My mother is sorrowful if even for a moment she sees
me not. (<span>457</span>) My subjects love me; but the Gandharva
princess loves me more. Princess Kādambarī is worthy of my
winning, and my mind is impatient of delay;” so thinking, he went
to the queen, and spent the day in a longing of heart hard to bear;
(<span>458</span>) while the night he spent thinking of the beauty of
Kādambarī, which was as a shrine of love.</p>
<p>‘(<span>459</span>) Thenceforth pleasant talk found no
entrance into <span class="pagenum">[<a id="pb185" href="#pb185" name=
"pb185">185</a>]</span>him. His friends’ words seemed harsh to
him; the conversation of his kinsmen gave him no delight.
(<span>460</span>) His body was dried up by love’s fire, but he
did not yield up the tenderness of his heart. (<span>461</span>) He
despised happiness, but not self-control.</p>
<p>‘While he was thus drawn forward by strong love, which had its
life resting on the goodness and beauty of Kādambarī, and
held backwards by his very deep affection for his parents, he beheld
one day, when wandering on the banks of the Siprā, a troop of
horse approaching. (<span>462</span>) He sent a man to inquire what
this might be, and himself crossing the Siprā where the water rose
but to his thigh, he awaited his messenger’s return in a shrine
of Kārtikeya. Drawing Patralekhā to him, he said,
“Look! that horse-man whose face can scarce be descried is
Keyūraka!”</p>
<p>‘(<span>463</span>) He then beheld Keyūraka throw himself
from his horse while yet far off, gray with dust from swift riding,
while by his changed appearance, his lack of adornment, his despondent
face, and his eyes that heralded his inward grief, he announced, even
without words, the evil plight of Kādambarī.
Candrāpīḍa lovingly called him as he hastily bowed and
drew near, and embraced him. And when he had drawn back and paid his
homage, the prince, having gratified his followers by courteous
inquiries, looked at him eagerly, and said, “By the sight of
thee, Keyūraka, the well-being of the lady Kādambarī and
her attendants is proclaimed. When thou art rested and at ease, thou
shalt tell me the cause of thy coming;” and he took Keyūraka
and Patralekhā home with him on his elephant. (<span>464</span>)
Then he dismissed his followers, and only accompanied by
Patralekhā, he called Keyūraka to him, and said: “Tell
me the message of Kādambarī, Madalekhā and
Mahāçvetā.”</p>
<p>‘“What shall I say?” replied Keyūraka;
“I have no message from any of these. For when I had entrusted
Patralekhā to Meghanāda, and returned, and had told of thy
going to Ujjayinī, <span class="corr" id="xd21e4600" title=
"Source: Mahaçvetā">Mahāçvetā</span>
looked upwards, sighed a long, hot sigh, and saying sadly, ‘It is
so then,’ returned to her own hermitage to her penance.
Kādambarī, <span class="pagenum">[<a id="pb186" href="#pb186"
name="pb186">186</a>]</span>as though bereft of consciousness, ignorant
of Mahāçvetā’s departure, only opened her eyes
after a long time, scornfully bidding me tell
Mahāçvetā; and asking Madalekhā
(<span>465</span>) if anyone ever had done, or would do, such a deed as
Candrāpīḍa, she dismissed her attendants, threw herself
on her couch, veiled her head, and spent the day without speaking even
to Madalekhā, who wholly shared her grief. When early next morning
I went to her, she gazed at me long with tearful eyes, as if blaming
me. And I, when thus looked at by my sorrowing mistress, deemed myself
ordered to go, and so, without telling the princess, I have approached
my lord’s feet. Therefore vouchsafe to hear attentively the
bidding of Keyūraka, whose heart is anxious to save the life of
one whose sole refuge is in thee. For, as by thy first coming that
virgin<a class="noteref" id="xd21e4608src" href="#xd21e4608" name=
"xd21e4608src">4</a> forest was stirred as by the fragrant Malaya wind,
so when she beheld thee, the joy of the whole world, like the spring,
love entered her as though she were a red açoka creeper.
(<span>466</span>) But now she endures great torture for thy
sake.” (466–470) Then Keyūraka told at length all her
sufferings, till the prince, overcome by grief, could bear it no longer
and swooned.</p>
<p>‘Then, awakening from his swoon, he lamented that he was
thought too hard of heart to receive a message from Kādambarī
or her friends, and blamed them for not telling him of her love while
he was there.</p>
<p>(<span>476</span>) ‘“Why should there be shame
concerning one who is her servant, ever at her feet, that grief should
have made its home in one so tender, and my desires be unfulfilled?
(<span>477</span>) Now, what can I do when at some days’ distance
from her. Her body cannot even endure the fall of a flower upon it,
while even on adamantine hearts like mine the arrows of love are hard
to bear. When I see the unstable works began by cruel Fate, I know not
where it will stop. (<span>478</span>) Else where was my approach to
the land of the immortals, in my vain hunt for the Kinnaras? where my
journey to Hemakūṭa with Mahāçvetā, or my
<span class="pagenum">[<a id="pb187" href="#pb187" name=
"pb187">187</a>]</span>sight of the princess there, or the birth of her
love for me, or my father’s command, that I could not transgress,
for me to return, though my longing was yet unfulfilled? It is by evil
destiny that we have been raised high, and then dashed to the ground.
Therefore let us do our utmost to console<a class="noteref" id=
"xd21e4632src" href="#xd21e4632" name="xd21e4632src">5</a> the
princess.” (<span>479</span>) Then in the evening he asked
Keyūraka, “What thinkest thou? Will Kādambarī
support life till we arrive? (<span>480</span>) Or shall I again behold
her face, with its eyes like a timid fawn’s?” “Be
firm, prince,” he replied. “Do thine utmost to go.”
The prince had himself begun plans for going; but what happiness or
what content of heart would there be without his father’s leave,
and how after his long absence could that be gained? A friend’s
help was needed here, but Vaiçampāyana was away.</p>
<p>‘(<span>484</span>) But next morning he heard a report that
his army had reached Daçapura, and thinking with joy that he was
now to receive the favour of Fate, in that Vaiçampāyana was
now at hand, he joyfully told the news to Keyūraka.
(<span>485</span>) “This event,” replied the latter,
“surely announces thy going. Doubtless thou wilt gain the
princess. For when was the moon ever beheld by any without moonlight,
or a lotus-pool without a lotus, or a garden without creeper? Yet there
must be delay in the arrival of Vaiçampāyana, and the
settling with him of thy plans. But I have told thee the state of the
princess, which admits of no delay. Therefore, my heart, rendered
insolent by the grace bestowed by thy affection, desires that favour
may be shown me by a command to go at once to announce the joy of my
lord’s coming.” (<span>486</span>) Whereat the prince, with
a glance that showed his inward satisfaction, replied: “Who else
is there who so well knows time and place, or who else is so sincerely
loyal? This, therefore, is a happy thought. Go to support the life of
the princess and to prepare for my return. But let Patralekhā go
forward, too, with thee to the feet of the princess. For she is
favoured by the princess.” Then he called Meghanāda,
<span class="pagenum">[<a id="pb188" href="#pb188" name=
"pb188">188</a>]</span>and bade him escort Patralekhā,
(<span>487</span>) while he himself would overtake them when he had
seen Vaiçampāyana. Then he bade Patralekhā tell
Kādambarī that her noble sincerity and native tenderness
preserved him, even though far away and burnt by love’s fire,
(<span>489</span>) and requested her bidding to come.
(<span>491</span>) After their departure, he went to ask his
father’s leave to go to meet Vaiçampāyana. The king
lovingly received him, and said to Çukanāsa:
(<span>492</span>) “He has now come to the age for marriage. So,
having entered upon the matter with Queen Vilāsavatī, let
some fair maiden be chosen. For a face like my son’s is not often
to be seen. Let us then gladden ourselves now by the sight of the lotus
face of a bride.” Çukanāsa agreed that as the prince
had gained all knowledge, made royal fortune firmly his own, and wed
the earth, there remained nothing for him to do but to marry a wife.
“How fitly,” thought Candrāpīḍa,
“does my father’s plan come for my thoughts of a union with
Kādambarī! (<span>493</span>) The proverb ‘light to one
in darkness,’ or ‘a shower of nectar to a dying man,’
is coming true in me. After just seeing Vaiçampāyana, I
shall win Kādambarī.” Then the king went to
<span class="corr" id="xd21e4671" title=
"Source: Vilāsavati">Vilāsavatī</span>, and playfully
reproached her for giving no counsel as to a bride for her son.
(<span>494</span>) Meanwhile the prince spent the day in awaiting
Vaiçampāyana’s return. And after spending over two
watches of the night sleepless in yearning for him, (<span>495</span>)
the energy of his love was redoubled, and he ordered the conch to be
sounded for his going. (<span>497</span>) Then he started on the road
to Daçapura, and after going some distance he beheld the camp,
(<span>501</span>) and rejoiced to think he would now see
Vaiçampāyana; and going on alone, he asked where his friend
was. But weeping women replied: “Why ask? How should he be
here?” And in utter bewilderment he hastened to the midst of the
camp. (<span>502</span>) There he was recognised, and on his question
the chieftains besought him to rest under a tree while they related
Vaiçampāyana’s fate. He was, they said, yet alive,
and they told what had happened. (<span>505</span>) “When left by
thee, he halted a day, and then gave the <span class="pagenum">[<a id=
"pb189" href="#pb189" name="pb189">189</a>]</span>order for our march.
‘Yet,’ said he, ‘Lake Acchoda is mentioned in the
Purāṇa as very holy. Let us bathe and worship Çiva in
the shrine on its bank. For who will ever, even in a dream, behold
again this place haunted by the gods?’ (<span>506</span>) But
beholding a bower on the bank he gazed at it like a brother long lost
to sight, as if memories were awakened in him. And when we urged him to
depart, he made as though he heard us not; but at last he bade us go,
saying that he would not leave that spot. (<span>508</span>) ‘Do
I not know well’ said he, ‘all that you urge for my
departure? But I have no power over myself, and I am, as it were,
nailed to the spot, and cannot go with you.’ (<span>510</span>)
So at length we left him, and came hither.”</p>
<p>‘Amazed at this story, which he could not have even in a dream
imagined, Candrāpīḍa wondered: “What can be the
cause of his resolve to leave all and dwell in the woods? I see no
fault of my own. He shares everything with me. Has anything been said
that could hurt him by my father or Çukanāsa?”
(<span>517</span>) He at length returned to Ujjayinī, thinking
that where Vaiçampāyana was there was Kādambarī
also, and resolved to fetch him back. (<span>518</span>) He heard that
the king and queen had gone to Çukanāsa’s house, and
followed them thither. (<span>519</span>) There he heard Manoramā
lamenting the absence of the son without whose sight she could not
live, and who had never before, even in his earliest years, shown
neglect of her. (<span>520</span>) On his entrance the king thus
greeted him: “I know thy great love for him. Yet when I hear thy
story my heart suspects some fault of thine.” But
Çukanāsa, his face darkened with grief and impatience, said
reproachfully: “If, O king, there is heat in the moon or coolness
in fire, then there may be fault in the prince. (<span>521</span>) Men
such as Vaiçampāyana are portents of destruction,
(<span>522</span>) fire without fuel, polished mirrors that present
everything the reverse way; (<span>523</span>) for them the base are
exalted, wrong is right, and ignorance wisdom. All in them makes for
evil, and not for good. Therefore Vaiçampāyana has not
feared thy wrath, nor thought that his mother’s life <span class=
"pagenum">[<a id="pb190" href="#pb190" name=
"pb190">190</a>]</span>depends on him, nor that he was born to be a
giver of offerings for the continuance of his race. (<span>524</span>)
Surely the birth of one so evil and demoniac was but to cause us
grief.” (<span>525</span>) To this the king replied:
“Surely for such as I to admonish thee were for a lamp to give
light to fire, or daylight an equal splendour to the sun. Yet the mind
of the wisest is made turbid by grief as the Mānasa Lake by the
rainy season, and then sight is destroyed. Who is there in this world
who is not changed by youth? When youth shows itself, love for elders
flows away with childhood. (<span>528</span>) My heart grieves when I
hear thee speak harshly of Vaiçampāyana. Let him be brought
hither. Then we can do as is fitting.” (<span>529</span>)
Çukanāsa persisted in blaming his son; but
Candrāpīḍa implored leave to fetch him home, and
Çukanāsa at length yielded. (<span>532</span>) Then
Candrāpīḍa summoned the astrologers, and secretly bade
them name the day for his departure, when asked by the king or
Çukanāsa, so as not to delay his departure. “The
conjunction of the planets,” they answered him, “is against
thy going. (<span>533</span>) Yet a king is the determiner of time. On
whatever time thy will is set, that is the time for every
matter.” Then they announced the morrow as the time for his
departure; and he spent that day and night intent on his journey, and
deeming that he already beheld Kādambarī and
Vaiçampāyana before him.</p>
<p>‘(<span>534</span>) And when the time came,
Vilāsavatī bade him farewell in deep sorrow: “I grieved
not so for thy first going as I do now. My heart is torn; my body is in
torture; my mind is overwhelmed. (<span>535</span>) I know not why my
heart so suffers. Stay not long away.” He tried to console her,
and then went to his father, who received him tenderly,
(<span>539</span>) and finally dismissed him, saying: “My desire
is that thou shouldst take a wife and receive the burden of royalty, so
that I may enter on the path followed by royal sages; but this matter
of Vaiçampāyana is in the way of it, and I have misgivings
that my longing is not to be fulfilled; else how could he have acted in
so strange a way? Therefore, though thou must go, my son, return
<span class="pagenum">[<a id="pb191" href="#pb191" name=
"pb191">191</a>]</span>soon, that my heart’s desire may not
fail.” (<span>540</span>) At length he started, and spent day and
night on his journey in the thought of his friend and of the Gandharva
world. (<span>544</span>) And when he had travelled far the rainy
season came on, and all the workings of the storms found their
counterpart in his own heart. (<span>548</span>) Yet he paused not on
his way, nor did he heed the entreaties of his chieftains to bestow
some care on himself, but rode on all day. (<span>549</span>) But a
third part of the way remained to traverse when he beheld
Meghanāda, and, asking him eagerly concerning
Vaiçampāyana, (<span>550</span>) he learnt that
Patralekhā, sure that the rains would delay his coming, had sent
Meghanāda to meet him, and that the latter had not been to the
Acchoda lake. (<span>552</span>) With redoubled grief the prince rode
to the lake, and bade his followers guard it on all sides, lest
Vaiçampāyana should in shame flee from them; but all his
search found no traces of his friend. (<span>553</span>) “My
feet,” thought he, “cannot leave this spot without him, and
yet Kādambarī has not been seen. Perchance
Mahāçvetā may know about this matter; I will at least
see her.” So he mounted Indrāyudha, and went towards her
hermitage. There dismounting, he entered; but in the entrance of the
cave he beheld Mahāçvetā, with difficulty supported by
Taralikā, weeping bitterly. (<span>554</span>) “May no
ill,” thought he, “have befallen Kādambarī, that
Mahāçvetā should be in this state, when my coming
should be a cause of joy.” Eagerly and sorrowfully he questioned
Taralikā, but she only gazed on Mahāçvetā’s
face. Then the latter at last spoke falteringly: “What can one so
wretched tell thee? Yet the tale shall be told. When I heard from
Keyūraka of thy departure, my heart was torn by the thought that
the wishes of Kādambarī’s parents, my own longing, and
the sight of Kādambarī’s happiness in her union with
thee had not been brought about, and, cleaving even the bond of my love
to her, I returned home to yet harsher penance than before.
(<span>555</span>) Here I beheld a young Brahman, like unto thee,
gazing hither and thither with vacant glance. But at the sight of me
his eyes were fixed on me alone, as <span class="pagenum">[<a id=
"pb192" href="#pb192" name="pb192">192</a>]</span>if, though unseen
before, he recognised me, though a stranger, he had long known me, and
gazing at me like one mad or possessed, he said at last: ‘Fair
maiden, only they who do what is fitting for their birth, age, and form
escape blame in this world. Why toilest thou thus, like perverse fate,
in so unmeet an employment, in that thou wastest in stern penance a
body tender as a garland? (<span>556</span>) The toil of penance is for
those who have enjoyed the pleasures of life and have lost its graces,
but not for one endowed with beauty. If thou turnest from the joys of
earth, in vain does Love bend his bow, or the moon rise. Moonlight and
the Malaya wind serve for naught.’”</p>
<p>‘“But I, caring for nothing since the loss of
Puṇḍarīka, asked no questions about him,
(<span>557</span>) and bade Taralikā keep him away, for some evil
would surely happen should he return. But in spite of being kept away,
whether from the fault of love or the destiny of suffering that lay
upon us, he did not give up his affection; and one night, while
Taralikā slept, and I was thinking of Puṇḍarīka,
(<span>559</span>) I beheld in the moonlight, clear as day, that youth
approaching like one possessed. The utmost fear seized me at the sight.
‘An evil thing,’ I thought, ‘has befallen me. If he
draw near, and but touch me with his hand, this accursed life must be
destroyed; and then that endurance of it, which I accepted in the hope
of again beholding Puṇḍarīka, will have been in
vain.’ While I thus thought he drew near, and said:
‘Moon-faced maiden, the moon, Love’s ally, is striving to
slay me. Therefore I come to ask protection. Save me, who am without
refuge, and cannot help myself, for my life is devoted to thee.
(<span>560</span>) It is the duty of ascetics to protect those who flee
to them for protection. If, then, thou deign not to bestow thyself on
me, the moon and love will slay me.’ At these words, in a voice
choked by wrath, I exclaimed: ‘Wretch, how has a thunderbolt
failed to strike thy head in the utterance of these thy words? Surely
the five elements that give witness of right and wrong to mortals are
lacking in thy frame, in that earth and air and fire and the rest have
not <span class="pagenum">[<a id="pb193" href="#pb193" name=
"pb193">193</a>]</span>utterly destroyed thee. Thou hast learnt to
speak like a parrot, without thought of what was right or wrong to say.
Why wert thou not born as a parrot? (<span>561</span>) I lay on thee
this fate, that thou mayest enter on a birth suited to thine own
speech, and cease to make love to one such as I.’ So saying, I
turned towards the moon, and with raised hands prayed: ‘Blessed
one, lord of all, guardian of the world, if since the sight of
Puṇḍarīka my heart has been free from the thought of
any other man, may this false lover by the truth of this my saying,
fall into the existence pronounced by me.’ Then straightway, I
know not how, whether from the force of love, or of his own sin, or
from the power of my words, he fell lifeless, like a tree torn up by
the roots. And it was not till he was dead that I learnt from his
weeping attendants that he was thy friend, noble prince.” Having
thus said, she bent her face in shame and silently wept. But
Candrāpīḍa, with fixed glance and broken voice,
replied: “Lady, thou hast done thine utmost, and yet I am too
ill-fated to have gained in this life the joy of honouring the feet of
the lady Kādambarī. Mayest thou in another life create this
bliss for me.” (<span>562</span>) With these words his tender
heart broke, as if from grief at failing to win Kādambarī,
like a bud ready to open when pierced by a bee.</p>
<p>‘Then Taralikā burst into laments over his lifeless body
and into reproaches to Mahāçvetā. And as the
chieftains, too, raised their cry of grief and wonder,
(<span>564</span>) there entered, with but few followers,
Kādambarī herself, attired as to meet her lover, though a
visit to Mahāçvetā was the pretext of her coming, and
while she leant on Patralekhā’s hand, she expressed her
doubts of the prince’s promised return, (<span>565</span>) and
declared that if she again beheld him she would not speak to him, nor
be reconciled either by his humility or her friend’s endeavours.
Such were her words; but she counted all the toil of the journey light
in her longing to behold him again. But when she beheld him dead, with
a sudden cry she fell to the ground. And when she recovered from her
swoon, she gazed at him with <span class="pagenum">[<a id="pb194" href=
"#pb194" name="pb194">194</a>]</span>fixed eyes and quivering mouth,
like a creeper trembling under the blow of a keen axe, and then stood
still with a firmness foreign to her woman’s nature.
(<span>566</span>) Madalekhā implored her to give her grief the
relief of tears, lest her heart should break, and remember that on her
rested the hopes of two races. “Foolish girl,” replied
Kādambarī, with a smile, “how should my adamantine
heart break if it has not broken at this sight? These thoughts of
family and friends are for one who wills to live, not for me, who have
chosen death; for I have won the body of my beloved, which is life to
me, and which, whether living or dead, whether by an earthly union, or
by my following it in death, suffices to calm every grief. It is for my
sake that my lord came hither and lost his life; how, then, could I, by
shedding tears, make light of the great honour to which he has raised
me? or how bring an ill-omened mourning to his departure to heaven? or
how weep at the joyous moment when, like the dust of his feet, I may
follow him? Now all sorrow is far away. (<span>567</span>) For him I
neglected all other ties; and now, when he is dead, how canst thou ask
me to live? In dying now lies my life, and to live would be death to
me. Do thou take my place with my parents and my friends, and mayest
thou be the mother of a son to offer libations of water for me when I
am in another world. Thou must wed the young mango in the courtyard,
dear to me as my own child, to the mādhavī creeper. Let not a
twig of the açoka-tree that my feet have caressed be broken,
even to make an earring. Let the flowers of the mālatī
creeper I tended be plucked only to offer to the gods. Let the picture
of Kāma in my room near my pillow be torn in pieces. The
mango-trees I planted must be tended so that they may come to fruit.
(<span>568</span>) Set free from the misery of their cage the maina
Kālindī and the parrot Parihāsa. Let the little mongoose
that rested in my lap now rest in thine. Let my child, the fawn
Taralaka, be given to a hermitage. Let the partridges on the
pleasure-hill that grew up in my hand be kept alive. See that the
haṃsa that followed my steps be <span class="pagenum">[<a id=
"pb195" href="#pb195" name="pb195">195</a>]</span>not killed. Let my
poor ape be set free, for she is unhappy in the house. Let the
pleasure-hill be given to some calm-souled hermit, and let the things I
use myself be given to Brahmans. My lute thou must lovingly keep in
thine own lap, and anything else that pleases thee must be thine own.
But as for me, I will cling to my lord’s neck, and so on the
funeral pyre allay the fever which the moon, sandal, lotus-fibres, and
all cool things have but increased.” (<span>569</span>) Then she
embraced Mahāçvetā, saying: “Thou indeed hast
some hope whereby to endure life, even though its pains be worse than
death; but I have none, and so I bid thee farewell, dear friend, till
we meet in another birth.”</p>
<p>‘As though she felt the joy of reunion, she honoured the feet
of Candrāpīḍa with bent head, and placed them in her
lap. (<span>570</span>) At her touch a strange bright light arose from
Candrāpīḍa’s body, and straightway a voice was
heard in the sky: “Dear Mahāçvetā, I will again
console thee. The body of thy Puṇḍarīka, nourished in
my world and by my light, free from death, awaits its reunion with
thee. The other body, that of Candrāpīḍa, is filled
with my light, and so is not subject to death, both from its own
nature, and because it is nourished by the touch of
Kādambarī; it has been deserted by the soul by reason of a
curse, like the body of a mystic whose spirit has passed into another
form. Let it rest here to console thee and Kādambarī till the
curse be ended. Let it not be burnt, nor cast into water, nor deserted.
It must be kept with all care till its reunion.”</p>
<p>‘All but Patralekhā were astounded at this saying, and
fixed their gaze on the sky; but she, recovering, at the cool touch of
that light, from the swoon brought on by seeing the death of
Candrāpīḍa, rose, hastily seizing Indrāyudha from
his groom, saying: “However it may be for us, thou must not for a
moment leave thy master to go alone without a steed on his long
journey;” and plunged, together with Indrāyudha, into the
Acchoda Lake. (<span>571</span>) Straightway there rose from the lake a
young ascetic, <span class="pagenum">[<a id="pb196" href="#pb196" name=
"pb196">196</a>]</span>and approaching Mahāçvetā, said
mournfully: “Princess of the Gandharvas, knowest thou me, now
that I have passed through another birth?” Divided between joy
and grief, she paid homage to his feet, and replied: “Blessed
Kapiñjala, am I so devoid of virtue that I could forget thee?
And yet this thought of me is natural, since I am so strangely ignorant
of myself and deluded by madness that when my lord
Puṇḍarīka is gone to heaven I yet live.
(<span>572</span>) Tell me of Puṇḍarīka.” He
then recalled how he had flown into the sky in pursuit of the being who
carried off Puṇḍarīka, and passing by the wondering
gods in their heavenly cars, he had reached the world of the moon.
“Then that being,” he continued, “placed
Puṇḍarīka’s body on a couch in the hall called
Mahodaya, and said: ‘Know me to be the moon! (<span>573</span>)
When I was rising to help the world I was cursed by thy friend, because
my beams were slaying him before he could meet his beloved; and he
prayed that I, too, might die in the land of Bharata, the home of all
sacred rites, knowing myself the pains of love. But I, wrathful at
being cursed for what was his own fault, uttered the curse that he
should endure the same lot of joy or sorrow as myself. When, however,
my anger passed away, I understood what had happened about
Mahāçvetā. Now, she is sprung from the race that had
its origin in my beams, and she chose him for her lord. Yet he and I
must both be born twice in the world of mortals, else the due order of
births will not be fulfilled. I have therefore carried the body hither,
and I nourish it with my light lest it should perish before the curse
is ended, and I have comforted Mahāçvetā.
(<span>574</span>) Tell the whole matter to
Puṇḍarīka’s father. His spiritual power is
great, and he may find a remedy.’ And I, rushing away in grief,
leapt off another rider in a heavenly chariot, and in wrath he said to
me: ‘Since in the wide path of heaven thou hast leapt over me
like a horse in its wild course, do thou become a horse, and descend
into the world of mortals.’ To my tearful assurance that I had
leapt over him in the blindness of grief, and not from contempt, he
replied: <span class="pagenum">[<a id="pb197" href="#pb197" name=
"pb197">197</a>]</span>‘The curse, once uttered, cannot be
recalled. But when thy rider shall die, thou shalt bathe and be freed
from the curse.’ Then I implored him that as my friend was about
to be born with the moon-god, in the world of mortals, I might, as a
horse, constantly dwell with him. (<span>575</span>) Softened by my
affection, he told me that the moon would be born as a son to King
Tārāpīḍa at Ujjayinī,
Puṇḍarīka would be the son of his minister,
Çukanāsa, and that I should be the prince’s steed.
Straightway I plunged into the ocean, and rose as a horse, but yet lost
not consciousness of the past. I it was who purposely brought
Candrāpīḍa hither in pursuit of the kinnaras. And he
who sought thee by reason of the love implanted in a former birth, and
was consumed by a curse in thine ignorance, was my friend
Puṇḍarīka come down to earth.”</p>
<p>‘Then Mahāçvetā beat her breast with a bitter
cry, saying: “Thou didst keep thy love for me through another
birth, Puṇḍarīka; I was all the world to thee; and
yet, like a demon, born for thy destruction even in a fresh life, I
have received length of years but to slay thee again and again.
(<span>576</span>) Even in thee, methinks, coldness must now have
sprung up towards one so ill-fated, in that thou answerest not my
laments;” and she flung herself on the ground. But
Kapiñjala pityingly replied: “Thou art blameless,
princess, and joy is at hand. Grieve not, therefore, but pursue the
penance undertaken by thee; for to perfect penance naught is
impossible, and by the power of thine austerities thou shalt soon be in
the arms of my friend.”</p>
<p>‘(<span>577</span>) Then Kādambarī asked
Kapiñjala what had become of Patralekhā when she plunged
with him into the tank. But he knew naught of what had happened since
then, either to her, or his friend, or Candrāpīḍa, and
rose to the sky to ask the sage Çvetaketu,
Puṇḍarīka’s father, to whom everything in the
three worlds was visible.</p>
<p>‘(577–578) Then Mahāçvetā counselled
Kādambarī, whose love to her was drawn the closer from the
likeness of her sorrow, that she should spend her life in ministering
to the <span class="pagenum">[<a id="pb198" href="#pb198" name=
"pb198">198</a>]</span>body of Candrāpīḍa, nothing
doubting that while others, to gain good, worshipped shapes of wood and
stone that were but images of invisible gods, she ought to worship the
present deity, veiled under the name of Candrāpīḍa.
Laying his body tenderly on a rock, Kādambarī put off the
adornments with which she had come to meet her lover, keeping but one
bracelet as a happy omen. She bathed, put on two white robes, rubbed
off the deep stain of betel from her lips, (<span>579</span>) and the
very flowers, incense, and unguents she had brought to grace a happy
love she now offered to Candrāpīḍa in the worship due
to a god. That day and night she spent motionless, holding the feet of
the prince, and on the morrow she joyfully saw that his brightness was
unchanged, (<span>581</span>) and gladdened her friends and the
prince’s followers by the tidings. (<span>582</span>) The next
day she sent Madalekhā to console her parents, and they sent back
an assurance that they had never thought to see her wed, and that now
they rejoiced that she had chosen for her husband the incarnation of
the moon-god himself. They hoped, when the curse was over, to behold
again her lotus-face in the company of their son-in-law.
(<span>583</span>) So comforted, Kādambarī remained to tend
and worship the prince’s body. Now, when the rainy season was
over, Meghanāda came to Kādambarī, and told her that
messengers had been sent by Tārāpīḍa to ask the
cause of the prince’s delay, (<span>584</span>) and that he, to
spare her grief, had told them the whole story, and bade them hasten to
tell all to the king. They, however, had replied that this might
doubtless be so; yet, to say nothing of their hereditary love for the
prince, the desire to see so great a marvel urged them to ask to be
allowed to behold him; their long service deserved the favour; and what
would the king say if they failed to see
Candrāpīḍa’s body? (<span>585</span>) Sorrowfully
picturing to herself what the grief of Tārāpīḍa
would be, Kādambarī admitted the messengers,
(<span>586</span>) and as they tearfully prostrated themselves, she
consoled them, saying that this was a cause for joy rather than sorrow.
“Ye have seen the prince’s face, and his body free
<span class="pagenum">[<a id="pb199" href="#pb199" name=
"pb199">199</a>]</span>from change; therefore hasten to the
king’s feet. Yet do not spread abroad this story, but say that ye
have seen the prince, and that he tarries by the Acchoda Lake. For
death must come to all, and is easily believed; but this event, even
when seen, can scarce win faith. It profits not now, therefore, by
telling this to his parents, to create in them a suspicion of his
death; but when he comes to life again, this wondrous tale will become
clear to them.” (<span>587</span>) But they replied: “Then
we must either not return or keep silence. But neither course is
possible; nor could we so greet the sorrowing king.” She
therefore sent Candrāpīḍa’s servant Tvaritaka
with them, to give credit to the story, for the prince’s royal
retinue had all taken a vow to live there, eating only roots and
fruits, and not to return till the prince himself should do so.</p>
<p>(<span>589</span>) ‘After many days, Queen
Vilāsavatī, in her deep longing for news of her son, went to
the temple of the Divine Mothers of Avantī,<a class="noteref" id=
"xd21e4916src" href="#xd21e4916" name="xd21e4916src">6</a> the guardian
goddesses of Ujjayinī, to pray for his return; and on a sudden a
cry arose from the retinue: “Thou art happy, O Queen! The Mothers
have shown favour to thee! Messengers from the prince are at
hand.” Then she saw the messengers, with the city-folk crowding
round them, asking news of the prince, or of sons, brothers, and other
kinsfolk among his followers, (<span>591</span>) but receiving no
answers. She sent for them to the temple court, and cried: “Tell
me quickly of my son. (<span>592</span>) Have ye seen him?” And
they, striving to hide their grief, replied: “O Queen, he has
been seen by us on the shore of the Acchoda Lake, and Tvaritaka will
tell thee the rest.” “What more,” said she,
“can this unhappy man tell me? For your own sorrowful bearing has
told the tale. Alas, my child! Wherefore hast thou not returned? When
thou didst bid me farewell, I knew by my forebodings that I should not
behold thy face again. (<span>593</span>) This all comes from the evil
deeds of my former birth. Yet think not, my son, that I will live
without thee, for how could I thus even <span class="pagenum">[<a id=
"pb200" href="#pb200" name="pb200">200</a>]</span>face thy father? And
yet, whether it be from love, or from the thought that one so fair must
needs live, or from the native simplicity of a woman’s mind, my
heart cannot believe that ill has befallen thee.”
(<span>594</span>) Meanwhile, the news was told to the king, and he
hastened to the temple with Çukanāsa, and tried to rouse
the queen from the stupor of grief, saying: (<span>595</span>)
“My queen, we dishonour ourselves by this show of grief. Our good
deeds in a former life have carried us thus far. We are not the vessel
of further joys. That which we have not earned is not won at will by
beating the breast. The Creator does what He wills, and depends on
none. We have had the joy of our son’s babyhood and boyhood and
youth. We have crowned him, and greeted his return from his world
conquest. (<span>596</span>) All that is lacking to our wishes is that
we have not seen him wed, so that we might leave him in our place, and
retire to a hermitage. But to gain every desire is the fruit of very
rare merit. We must, however, question Tvaritaka, for we know not all
yet.” (<span>597</span>) But when he heard from Tvaritaka how the
prince’s heart had broken, he interrupted him, and cried that a
funeral pyre should be prepared for himself near the shrine of
Mahākāla. (<span>598</span>) All his treasure was to be given
to Brahmans, and the kings who followed him were to return to their own
lands. Then Tvaritaka implored him to hear the rest of the story of
Vaiçampāyana, and his grief was followed by wonder; while
Çukanāsa, showing the desire of a true friend to forget his
own grief and offer consolation, said: (<span>599</span>) “Sire,
in this wondrous transitory existence, wherein wander gods, demons,
animals and men, filled with joy and grief, there is no event which is
not possible. Why then doubt concerning this? If from a search for
reason, how many things rest only on tradition, and are yet seen to be
true? As the use of meditation or certain postures to cure a poisoned
man, the attraction of the loadstone, the efficacy of mantras, Vedic or
otherwise, in actions of all kinds, wherein sacred tradition is our
authority. (<span>600</span>) Now there are many stories of curses in
the Purāṇas, the <span class="pagenum">[<a id="pb201" href=
"#pb201" name="pb201">201</a>]</span>Rāmāyaṇa, the
Mahābhārata, and the rest. For it was owing to a curse that
Nahusha<a class="noteref" id="xd21e4958src" href="#xd21e4958" name=
"xd21e4958src">7</a> became a serpent, Saudāsa<a class="noteref"
id="xd21e4963src" href="#xd21e4963" name="xd21e4963src">8</a> a
cannibal, Yayāti decrepit, Triçaṃku<a class="noteref"
id="xd21e4966src" href="#xd21e4966" name="xd21e4966src">9</a> a
Caṇḍāla, the heaven-dwelling Mahābhisha was born
as Çāntanu, while Gangā became his wife, and the
Vasus,<a class="noteref" id="xd21e4972src" href="#xd21e4972" name=
"xd21e4972src">10</a> his sons. Nay, even the Supreme God,
Vishṇu, was born as Yamadagni’s son, and, dividing himself
into four, he was born to Daçaratha, and also to Vasudeva at
Mathurā. Therefore the birth of gods among mortals is not hard of
belief. And thou, sire, art not behind the men of old in virtue, nor is
the moon greater than the god from whom the lotus springs. Our dreams
at our sons’ birth confirm the tale; the nectar that dwells in
the moon preserves the prince’s body, (<span>601</span>) and his
beauty that gladdens the world must be destined to dwell in the world.
We shall therefore soon see his marriage with Kādambarī, and
therein find all the past troubles of life more than repaid. Do then
thine utmost by worshipping gods, giving gifts to Brahmans, and
practising austerities, to secure this blessing.” (602–604)
The king assented, but expressed his resolve to go himself to behold
the prince, and he and the queen, together with Çukanāsa
and his wife, went to the lake. (<span>605</span>) Comforted by the
assurance of Meghanāda, who came to meet him, that the
prince’s body daily grew in brightness, he entered the hermitage;
(<span>606</span>) while, at the news of his coming,
Mahāçvetā fled in shame within the cave, and
Kādambarī swooned. And as he looked on his son, who seemed
but to sleep, the queen rushed forward, and with fond reproaches
entreated Candrāpīḍa to speak to them.
(<span>608</span>) But the king reminded her that it was her part to
comfort Çukanāsa and his wife. “She also, to whom we
shall owe the joy of again beholding our son alive, even the Gandharva
princess, is yet in a swoon; do thou take her in thine arms, and bring
her back to consciousness.” Then she tenderly touched
Kādambarī, saying “Be comforted, my <span class=
"pagenum">[<a id="pb202" href="#pb202" name=
"pb202">202</a>]</span>mother,<a class="noteref" id="xd21e4993src"
href="#xd21e4993" name="xd21e4993src">11</a> for without thee, who
could have preserved the body of my son Candrāpīḍa?
Surely thou must be wholly made of amṛita, that we are again able
to behold his face.” (<span>609</span>) At the name of
Candrāpīḍa and the touch of the queen, so like his own,
Kādambarī recovered her senses, and was helped by
Madalekhā to pay due honour, though with face bent in shame, to
his parents. She received their blessing—“Mayest thou live
long, and long enjoy an unwidowed life”—and was set close
behind Vilāsavatī. The king then bade her resume her care of
the prince, and took up his abode in a leafy bower near the hermitage,
provided with a cool stone slab, and meet for a hermit,
(<span>610</span>) and told his royal retinue that he would now carry
out his long-cherished desire of an ascetic life, and that they must
protect his subjects. “It is surely a gain if I hand over my
place to one worthy of it, and by this enfeebled and useless body of
mine win the joys of another world.”</p>
<p>‘So saying, he gave up all his wonted joys, and betook himself
to the unwonted life in the woods; he found a palace beneath the trees;
the delights of the zenana, in the creepers; the affection of friends,
in the fawns; the pleasure of attire, in rags and bark garments.
(<span>611</span>) His weapons were rosaries; his ambition was for
another world; his desire for wealth was in penance. He refused all the
delicacies that Kādambarī and Mahāçvetā
offered him, and so dwelt with his queen and Çukanāsa,
counting all pains light, so that every morning and evening he might
have the joy of seeing Candrāpīḍa.’</p>
<p>Having told this tale,<a class="noteref" id="xd21e5013src" href=
"#xd21e5013" name="xd21e5013src">12</a> the sage Jābāli said
with a scornful smile to his son Hārīta and the other
ascetics: ‘Ye have seen how this story has had power to hold us
long, and to charm our hearts. And this is the love-stricken being who
by his own fault fell from heaven, and became on earth
Vaiçampāyana, son of Çukanāsa. He it is who, by
the curse of his own wrathful father, and by
Mahāçvetā’s <span class="pagenum">[<a id="pb203"
href="#pb203" name="pb203">203</a>]</span>appeal to the truth of her
heart, has been born as a parrot.’ (<span>612</span>) As he thus
spoke, I awoke, as it were, out of sleep, and, young as I was, I had on
the tip of my tongue all the knowledge gained in a former birth; I
became skilled in all arts; I had a clear human voice, memory, and all
but the shape of a man. My affection for the prince, my uncontrolled
passion, my devotion to Mahāçvetā, all returned. A
yearning arose in me to know about them and my other friends, and
though in deepest shame, I faintly asked Jābāli: ‘Now,
blessed saint, that thou hast brought back my knowledge, my heart
breaks for the prince who died in grief for my death.
(<span>613</span>) Vouchsafe to tell me of him, so that I may be near
him; even my birth as an animal will not grieve me.’ With mingled
scorn and pity he replied: ‘Wilt thou not even now restrain thine
old impatience? Ask, when thy wings are grown.’ Then to his
son’s inquiry how one of saintly race should be so enslaved by
love, he replied that this weak and unrestrained nature belonged to
those born, like me, from a mother only. For the Veda says, ‘As a
man’s parents are, so is he,’ (<span>614</span>) and
medical science, too, declares their weakness. And he said my life now
would be but short, but that when the curse was over, I should win
length of years. I humbly asked by what sacrifices I should gain a
longer life, but he bade me wait, and as the whole night had passed
unobserved in his story, (<span>615</span>) he sent the ascetics to
offer the morning oblation, while Hārīta took me, and placed
me in his own hut near his couch, and went to his morning duties.
(<span>616</span>) During his absence, I sorrowfully thought how hard
it would be to rise from being a bird to being a Brahman, not to say a
saint, who has the bliss of heaven. Yet if I could not be united to
those I loved in past lives why should I yet live? But Hārīta
then returned, and told me that Kapiñjala was there.
(617–618) When I saw him weary, yet loving as ever, I strove to
fly to him, and he, lifting me up, placed me in his bosom, and then on
his head. (<span>619</span>) Then he told me, ‘Thy father
Çvetaketu knew by divine insight of thy plight, and has begun a
rite to help thee. As he began <span class="pagenum">[<a id="pb204"
href="#pb204" name="pb204">204</a>]</span>it I was set free from my
horse’s shape; (<span>620</span>) but he kept me till
Jābāli had recalled the past to thee, and now sends me to
give thee his blessing, and say that thy mother Lakshmī is also
helping in the rite.’ (<span>621</span>) Then, bidding me stay in
the hermitage, he rose to the sky, to take part in the rite.
(<span>622</span>) After some days, however, my wings were grown, and I
resolved to fly to Mahāçvetā, so I set off towards the
north; (<span>623</span>) but weariness soon overtook me, and I went to
sleep in a tree, only to wake in the snare of a terrible
Caṇḍāla. (<span>624</span>) I besought him to free me,
for I was on the way to my beloved, but he said he had captured me for
the young Caṇḍāla princess, who had heard of my gifts.
With horror I heard that I, the son of Lakshmī and of a great
saint, must dwell with a tribe shunned even by barbarians;
(<span>625</span>) but when I urged that he could set me free without
danger, for none would see him, he laughed, and replied: ‘He, for
whom there exist not the five guardians of the world,<a class="noteref"
id="xd21e5058src" href="#xd21e5058" name="xd21e5058src">13</a>
witnesses of right and wrong, dwelling within his own body to behold
his actions, will not do his duty for fear of any other being.’
(<span>626</span>) So he carried me off, and as I looked out in hope of
getting free from him, I beheld the barbarian settlement, a very
market-place of evil deeds. It was surrounded on all sides by boys
engaged in the chase, unleashing their hounds, teaching their falcons,
mending snares, carrying weapons, and fishing, horrible in their
attire, like demoniacs. Here and there the entrance to their dwellings,
hidden by thick bamboo forests, was to be inferred, from the rising of
smoke of orpiment. On all sides the enclosures were made with skulls;
(<span>627</span>) the dustheaps in the roads were filled with bones;
the yards of the huts were miry with blood, fat, and meat chopped up.
The life there consisted of hunting; the food, of flesh; the ointment,
of fat; the garments, of coarse silk; the couches, of dried skins; the
household attendants, of dogs; the animals for riding, of cows; the
men’s employment, of wine and women; the <span class=
"pagenum">[<a id="pb205" href="#pb205" name=
"pb205">205</a>]</span>oblation to the gods, of blood; the sacrifice,
of cattle. The place was the image of all hells. (<span>628</span>)
Then the man brought me to the Caṇḍāla maiden, who
received me gladly, and placed me in a cage, saying: ‘I will take
from thee all thy wilfulness.’ What was I to do? Were I to pray
her to release me, it was my power of speech that had made her desire
me; were I silent, anger might make her cruel; (<span class="corr" id=
"xd21e5076" title="Source: 729">629</span>) still, it was my want of
self-restraint that had caused all my misery, and so I resolved to
restrain all my senses, and I therefore kept entire silence and refused
all food.</p>
<p>Next day, however, the maiden brought fruits and water, and when I
did not touch them she said tenderly: ‘It is unnatural for birds
and beasts to refuse food when hungry. If thou, mindful of a former
birth, makest distinction of what may or may not be eaten, yet thou art
now born as an animal, and canst keep no such distinction.
(<span>630</span>) There is no sin in acting in accordance with the
state to which thy past deeds have brought thee. Nay, even for those
who have a law concerning food, it is lawful, in a time of distress, to
eat food not meet for them, in order to preserve life. Much more, then,
for thee. Nor needst thou fear this food as coming from our caste; for
fruit may be accepted even from us; and water, even from our vessels,
is pure, so men say, when it falls on the ground.’ I, wondering
at her wisdom, partook of food, but still kept silence.</p>
<p>‘After some time, when I had grown up, I woke one day to find
myself in this golden cage, and beheld the Caṇḍāla
maiden as thou, O king, hast seen her. (<span>631</span>) The whole
barbarian settlement shewed like a city of the gods, and before I could
ask what it all meant, the maiden brought me to thy feet. But who she
is and why she has become a Caṇḍāla, and why I am
bound or brought hither, I am as eager as thou, O king, to
learn.’</p>
<p>Thereupon the king, in great amazement, sent for the maiden, and
she, entering, overawed the king with her majesty, and said with
dignity: ‘Thou gem of earth, lord <span class="pagenum">[<a id=
"pb206" href="#pb206" name="pb206">206</a>]</span>of Rohiṇī,
joy of Kādambarī’s eyes—thou, O moon, hast heard
the story of thy past birth, and that of this foolish being. Thou
knowest from him how even in this birth he disregarded his
father’s command, and set off to seek his bride. Now I am
Lakshmī, his mother, and his father, seeing by divine insight that
he had started, bade me keep him in safety till the religious rite for
him was completed, and lead him to repentance. (<span>632</span>) The
rite is now over. The end of the curse is at hand. I brought him to
thee that thou mightest rejoice with him thereat. I became a
Caṇḍāla to avoid contact with mankind. Do ye both
therefore, straightway leave bodies beset with the ills of birth, old
age, pain, and death, and win the joy of union with your
beloved.’ So saying, she suddenly rose to the sky, followed by
the gaze of all the people, while the firmament rang with her tinkling
anklets. The king, at her words, remembered his former birth and said:
‘Dear Puṇḍarīka, now called
Vaiçampāyana, happy is it that the curse comes to an end at
the same moment for us both’; but while he spoke, Love drew his
bow, taking Kādambarī as his best weapon, and entered into
the king’s heart to destroy his life. (<span>635</span>) The
flame of love wholly consumed him, and from longing for
Mahāçvetā, Vaiçampāyana, who was in truth
Puṇḍarīka, endured the same sufferings as the
king.</p>
<p>Now at this time there set in the fragrant season of spring, as if
to burn him utterly, (<span>636</span>) and while it intoxicated all
living beings, it was used by Love as his strongest shaft to bewilder
the heart of Kādambarī. On Kāma’s festival she
passed the day with great difficulty, and at twilight, when the
quarters were growing dark, she bathed, worshipped Kāma, and
placed before him the body of <span class="corr" id="xd21e5104" title=
"Source: Candrāpīda">Candrāpīḍa</span>,
washed, anointed with musk-scented sandal, and decked with flowers.
(<span>637</span>) Filled with a deep longing, she drew nigh, as if
unconsciously and suddenly, bereft by love of a woman’s native
timidity, she could no longer restrain herself, and clasped
Candrāpīḍa’s neck as though he were yet alive. At
her ambrosial embrace the prince’s life came back to him, and,
clasping her closely, like one <span class="pagenum">[<a id="pb207"
href="#pb207" name="pb207">207</a>]</span>awakened from sleep
(<span>638</span>), he gladdened her by saying: ‘Timid one, away
with fear! Thine embrace hath brought me to life; for thou art born of
the Apsaras race sprung from nectar, and it was but the curse that
prevented thy touch from reviving me before. I have now left the mortal
shape of Çūdraka, that caused the pain of separation from
thee; but this body I kept, because it won thy love. Now both this
world and the moon are bound to thy feet. Vaiçampāyana,
too, the beloved of thy friend Mahāçvetā, has been
freed from the curse with me.’ While the moon, hidden in the
shape of Candrāpīḍa, thus spoke,
Puṇḍarīka descended from the sky, pale, wearing still
the row of pearls given by Mahāçvetā, and holding the
hand of Kapiñjala. (<span>639</span>) Gladly Kādambarī
hastened to tell Mahāçvetā of her lover’s
return, while Candrāpīḍa said: ‘Dear
Puṇḍarīka, though in an earlier birth thou wast my
son-in-law,<a class="noteref" id="xd21e5119src" href="#xd21e5119" name=
"xd21e5119src">14</a> thou must now be my friend, as in our last
birth.’ Meanwhile, Keyūraka set off to Hemakūṭa
to tell Haṃsa and Citraratha, and Madalekhā fell at the feet
of Tārāpīḍa, who was absorbed in prayer to
Çiva, Vanquisher of Death, and Vilāsavatī, and told
them the glad tidings. (<span>640</span>) Then the aged king came,
leaning on Çukanāsa, with the queen and Manoramā, and
great was the joy of all. Kapiñjala too brought a message to
Çukanāsa from Çvetakatu, saying:
‘Puṇḍarīka was but brought up by me; but he is
thy son, and loves thee; do thou therefore keep him from ill, and care
for him as thine own. (<span>641</span>) I have placed in him my own
life, and he will live as long as the moon; so that my desires are
fulfilled. The divine spirit of life in me now yearns to reach a region
surpassing the world of gods.’ That night passed in talk of their
former birth; and next day the two Gandharva kings came with their
queens, and the festivities were increased a thousandfold. Citraratha,
however, said: ‘Why, when we have palaces of our own, do we feast
in the forest? Moreover, though marriage resting only on mutual love is
lawful <span class="pagenum">[<a id="pb208" href="#pb208" name=
"pb208">208</a>]</span>among us,<a class="noteref" id="n232.1src" href=
"#n232.1" name="n232.1src">15</a> yet let us follow the custom of the
world.’ ‘Nay,’ replied Tārāpīḍa.
‘Where a man hath known his greatest happiness, there is his
home, even if it be the forest.<a class="pseudonoteref" href=
"#n232.1">15</a> (<span>642</span>) And where else have I known such
joy as here?<a class="noteref" id="xd21e5143src" href="#xd21e5143"
name="xd21e5143src">16</a> All my palaces, too, have been given over to
thy son-in-law; take my son, therefore, with his bride, and taste the
joys of home.’ Then Citraratha went with
Candrāpīḍa to Hemakūṭa, and offered him his
whole kingdom with the hand of Kādambarī. Haṃsa did the
same to Puṇḍarīka; but both refused to accept
anything, for their longings were satisfied with winning the brides
dear to their hearts.</p>
<p>Now, one day Kādambarī, though her joy was complete, asked
her husband with tears: ‘How is it that when we all have died and
come to life, and have been united with each other, Patralekhā
alone is not here, nor do we know what has become of her?’
‘How could she be here, my beloved?’ replied the prince
tenderly. ‘For she is my wife Rohiṇī, and, when she
heard I was cursed, grieving for my grief, she refused to leave me
alone in the world of mortals, and though I sought to dissuade her, she
accepted birth in that world even before me, that she might wait upon
me. (<span>643</span>) When I entered on another birth, she again
wished to descend to earth; but I sent her back to the world of the
moon. There thou wilt again behold her.’ But Kādambarī,
in wonder at Rohiṇī’s nobility, tenderness, loftiness
of soul, devotion, and charm, was abashed, and could not utter a
word.</p>
<p>The ten nights that Candrāpīḍa spent at
Hemakūṭa passed as swiftly as one day; and then, dismissed
by Citraratha and Madirā, who were wholly content with him, he
approached the feet of his father. There he bestowed on the chieftains
who had shared his sufferings a condition like his own, and laying on
Puṇḍarīka the burden of government, followed the steps
of his parents, who had given up all earthly duties. Sometimes from
love of his <span class="pagenum">[<a id="pb209" href="#pb209" name=
"pb209">209</a>]</span>native land, he would dwell in Ujjayinī,
where the citizens gazed at him with wide, wondering eyes; sometimes,
from respect to the Gandharva king, at Hemakūṭa, beautiful
beyond compare; sometimes, from reverence to Rohiṇī, in the
world of the moon, where every place was charming from the coolness and
fragrance of nectar; sometimes, from love to
Puṇḍarīka, by the lake where Lakshmī dwelt, on
which the lotuses ever blossomed night and day, and often, to please
Kādambarī, in many another fair spot.</p>
<p>With Kādambarī he enjoyed many a pleasure, to which the
yearning of two births gave an ever fresh<a class="noteref" id=
"xd21e5168src" href="#xd21e5168" name="xd21e5168src">17</a> and
inexhaustible delight. Nor did the Moon rejoice alone with
Kādambarī, nor she with Mahāçvetā, but
Mahāçvetā with Puṇḍarīka, and
Puṇḍarīka with the Moon, all spent an eternity of joy
in each other’s company, and reached the very pinnacle of
happiness. <span class="pagenum">[<a id="pb210" href="#pb210" name=
"pb210">210</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4500" href="#xd21e4500src" name="xd21e4500">1</a></span> Or,
‘wine.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4510" href="#xd21e4510src" name="xd21e4510">2</a></span>
Bhūshaṇabhaṭṭa, after these introductory lines,
continues Patralekhā’s account of
Kādambarī’s speech, and completes the story.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4531" href="#xd21e4531src" name="xd21e4531">3</a></span>
<i>I.e.</i>, Patralekhā.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4608" href="#xd21e4608src" name="xd21e4608">4</a></span>
Literally, ‘that forest of creepers, <i>sc.</i>
maidens.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4632" href="#xd21e4632src" name="xd21e4632">5</a></span> So
commentary.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4916" href="#xd21e4916src" name="xd21e4916">6</a></span>
Avantī is the province of which Ujjayinī is the capital. For
the Divine Mothers, <i>V. supra</i>, p. 56.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4958" href="#xd21e4958src" name="xd21e4958">7</a></span> <i>V.
supra</i>, pp. 19, 20, 47.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4963" href="#xd21e4963src" name="xd21e4963">8</a></span> A king
of the solar race.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4966" href="#xd21e4966src" name="xd21e4966">9</a></span> <i>V.
supra</i>, p. 6.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4972" href="#xd21e4972src" name="xd21e4972">10</a></span> Read
<i lang="sa-latn">ashṭānām api
Vasūnām</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e4993" href="#xd21e4993src" name="xd21e4993">11</a></span> The
commentary says ‘mother’ is said to a daughter-in-law, just
as <i>tāta</i>, ‘father,’ is said to a son.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5013" href="#xd21e5013src" name="xd21e5013">12</a></span> The
parrot’s own history is now continued from p. 47.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5058" href="#xd21e5058src" name="xd21e5058">13</a></span> The
commentary explains these as Indra, Yama, Varuṇa, Soma and
Kuvera. The Calcutta translation apparently translates a reading
<i>mahābhūtāni</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5119" href="#xd21e5119src" name="xd21e5119">14</a></span> As the
betrothed of Mahāçvetā, who was of the moon-race of
Apsarases.</p>
<p class="footnote"><span class="label"><a class="noteref" id="n232.1"
href="#n232.1src" name="n232.1">15</a></span> For gāndharva
marriage, <i>v.</i> Manu., iii. 32.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5143" href="#xd21e5143src" name="xd21e5143">16</a></span>
<i>Cf.</i> M. Arnold:</p>
<div class="q">
<div class="body">
<div class="lgouter footnote">
<p class="line">‘Ah, where the spirit its highest life hath
led,</p>
<p class="line">All spots, match’d with that spot, are less
divine.’</p>
</div>
</div>
</div>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5168" href="#xd21e5168src" name="xd21e5168">17</a></span>
<i>Apunarukta</i>, ‘without tautology.’</p>
</div>
</div>
</div>
<div class="back">
<div class="div1 appendix">
<div class="divHead">
<h2 class="main">APPENDIX.</h2>
<div class="div2 section">
<div class="divHead">
<h3 class="main">DESCRIPTION OF UJJAYINĪ.</h3>
</div>
<div class="divBody">
<p class="first">(<span>102</span>) There is a town by name
Ujjayinī, the proudest gem of the three worlds, the very
birthplace of the golden age, created by the blessed
Mahākāla,<a class="noteref" id="xd21e5186src" href=
"#xd21e5186" name="xd21e5186src">1</a> Lord of Pramathas,<a class=
"noteref" id="xd21e5189src" href="#xd21e5189" name="xd21e5189src">2</a>
Creator, Preserver and Destroyer of the Universe, as a habitation meet
for himself, like a second earth. It is encompassed by a moat deep as
hell—as by the ocean, mistaking it for another earth—and
surrounded by fenced walls, white with plaster, like Kailāsa, with
its many points showing clear against the sky, through joy at being the
dwelling of Çiva.</p>
<p>It is adorned with large bazaars, like the oceans when their waters
were drunk by Agastya, stretching far, with gold-dust for sand, with
conch and oyster pearls, coral and emeralds laid bare. The painted
halls that deck it are filled with gods, demons, Siddhas,<a class=
"noteref" id="xd21e5194src" href="#xd21e5194" name="xd21e5194src">3</a>
Gandharvas, genii, and snakes, (<span>103</span>) and show like a row
of heavenly chariots come down from the sky to behold fair women at
ceaseless festivals. Its crossways shine with temples like Mandara
whitened by the milk raised up by the churning stick, with spotless
golden vases for peaks, and white banners stirred by the breeze like
the peaks of Himālaya with the heavenly Ganges falling on them.
Commons gray with ketakī pollen, dark with green gardens, watered
by buckets constantly at work, and having wells adorned with brick
seats, lend their charm. Its groves are darkened by bees vocal with
honey draughts, its breeze laden with the sweetness of <span class=
"pagenum">[<a id="pb211" href="#pb211" name=
"pb211">211</a>]</span>creeper flowers, all trembling. It pays open
honour to Kāma, with banners marked with the fish on the
house-poles, with bells ringing merrily, with crimson pennons of silk,
and red cowries steady, made of coral, standing upright in every house.
Its sin is washed away by the perpetual recitation of sacred books.
(<span>104</span>) It resounds with the cry of the peacocks, intent on
a wild dance with their tails outspread from excitement in the
bathing-houses, wherein is the steady, deep sound of the drums, and a
storm caused by the heavy showers of spray, and beautiful rainbows made
by the sunbeams cast upon it. It glitters with lakes, fair with open
blue water-lilies, with their centre white as unclosed moon-lotuses,
beautiful in their unwavering gaze,<a class="noteref" id="xd21e5207src"
href="#xd21e5207" name="xd21e5207src">4</a> like the thousand eyes of
Indra. It is whitened with ivory turrets on all sides, endowed with
plantain groves, white as flecks of ambrosial foam. It is girt with the
river Siprā, which seems to purify the sky, with its waves forming
a ceaseless frown, as though jealously beholding the river of heaven on
the head of Çiva, while its waters sway over the rounded forms
of the Mālavīs, wild with the sweetness of youth.</p>
<p>The light-hearted race that dwell there, like the moon on the locks
of Çiva, spread their glory<a class="noteref" id="xd21e5212src"
href="#xd21e5212" name="xd21e5212src">5</a> through all the earth, and
have their horn filled with plenty;<a class="noteref" id="xd21e5215src"
href="#xd21e5215" name="xd21e5215src">6</a> like Maināka, they
have known no <i>pakshapāta</i>;<a class="noteref" id=
"xd21e5227src" href="#xd21e5227" name="xd21e5227src">7</a> like the
stream of the heavenly Ganges, with its golden lotuses, their heaps of
gold and rubies<a class="noteref" id="xd21e5236src" href="#xd21e5236"
name="xd21e5236src">8</a> shine forth; like the law-books, they order
the making of water-works, bridges, temples, pleasure-grounds, wells,
hostels for novices, wayside sheds for watering cattle, and halls of
assembly; like Mandara, they have the best treasures of ocean drawn up
for them; though they have charms against poison,<a class="noteref" id=
"xd21e5243src" href="#xd21e5243" name="xd21e5243src">9</a> yet they
fear snakes;<a class="noteref" id="xd21e5246src" href="#xd21e5246"
name="xd21e5246src">10</a> though they live on the wicked,<a class=
"noteref" id="xd21e5249src" href="#xd21e5249" name=
"xd21e5249src">11</a> they give their best to the good; <span class=
"pagenum">[<a id="pb212" href="#pb212" name=
"pb212">212</a>]</span>though bold, they are very courteous; though
pleasant of speech, they are truthful; though handsome,<a class=
"noteref" id="xd21e5254src" href="#xd21e5254" name=
"xd21e5254src">12</a> content with their wives; though they invite the
entrance of guests, they know not how to ask a boon; though they seek
love and wealth, they are strictly just; though virtuous, they fear
another world.<a class="noteref" id="xd21e5257src" href="#xd21e5257"
name="xd21e5257src">13</a> They are connoisseurs in all arts,
pleasant<a class="noteref" id="xd21e5261src" href="#xd21e5261" name=
"xd21e5261src">14</a> and intelligent. They talk merrily, are charming
in their humour, spotless in their attire, (<span>106</span>) skilled
in foreign languages, clever at subtleties of speech,<a class="noteref"
id="xd21e5267src" href="#xd21e5267" name="xd21e5267src">15</a> versed
in stories of all kinds,<a class="noteref" id="xd21e5272src" href=
"#xd21e5272" name="xd21e5272src">16</a> accomplished in letters, having
a keen delight in the Mahābhārata, Purāṇas, and
Rāmāyaṇa, familiar with the Bṛihatkathā,
masters of the whole circle of arts, especially gambling, lovers of the
çāstras, devoted to light literature, calm as a fragrant
spring breeze, constantly going to the south;<a class="noteref" id=
"xd21e5277src" href="#xd21e5277" name="xd21e5277src">17</a>
upright,<a class="noteref" id="xd21e5280src" href="#xd21e5280" name=
"xd21e5280src">18</a> like the wood of Himālaya; skilled in the
worship of Rāma,<a class="noteref" id="xd21e5284src" href=
"#xd21e5284" name="xd21e5284src">19</a> like Lakshmaṇa; open
lovers of Bharata, like Çatrughna;<a class="noteref" id=
"xd21e5287src" href="#xd21e5287" name="xd21e5287src">20</a> like the
day, following the sun;<a class="noteref" id="xd21e5290src" href=
"#xd21e5290" name="xd21e5290src">21</a> like a Buddhist, bold in saying
‘Yes’ about all kinds of gifts;<a class="noteref" id=
"xd21e5293src" href="#xd21e5293" name="xd21e5293src">22</a> like the
doctrine of the Sāṃkhyā philosophy, possessed of noble
men;<a class="noteref" id="xd21e5296src" href="#xd21e5296" name=
"xd21e5296src">23</a> like Jinadharma, pitiful to life.</p>
<p>The city seems possessed of rocks, with its palaces; it stretches
like a suburb with its long houses; it is like the tree that grants
desires with its good citizens; it bears in its painted halls the
mirror of all forms. Like twilight, it shines with the redness of
rubies;<a class="noteref" id="xd21e5301src" href="#xd21e5301" name=
"xd21e5301src">24</a> (<span>107</span>) like the form of the Lord of
Heaven, it is purified with the smoke of a hundred sacrifices; like the
wild dance of Çiva, it has the smiles, which are its white
markets;<a class="noteref" id="xd21e5307src" href="#xd21e5307" name=
"xd21e5307src">25</a> like an old woman, it has its beauty
worn;<a class="noteref" id="xd21e5310src" href="#xd21e5310" name=
"xd21e5310src">26</a> like the form of Garuḍa, it is <span class=
"pagenum">[<a id="pb213" href="#pb213" name=
"pb213">213</a>]</span>pleasing in being the resting-place of
Vishṇu;<a class="noteref" id="xd21e5316src" href="#xd21e5316"
name="xd21e5316src">27</a> like the hour of dawn, it has its people all
alert; like the home of a mountaineer, it has palaces in which ivory
cowries<a class="noteref" id="xd21e5319src" href="#xd21e5319" name=
"xd21e5319src">28</a> are hanging; like the form of
Çesha,<a class="noteref" id="xd21e5322src" href="#xd21e5322"
name="xd21e5322src">29</a> it always bears the world; like the hour of
churning the ocean, it fills the end of the earth with its
hubbub;<a class="noteref" id="xd21e5325src" href="#xd21e5325" name=
"xd21e5325src">30</a> like the rite of inauguration, it has a thousand
gold pitchers<a class="noteref" id="xd21e5328src" href="#xd21e5328"
name="xd21e5328src">31</a> at hand; like Gaurī, it has a form fit
to sit on the lion-throne; like Aditi, honoured in a hundred houses of
the gods; like the sports of Mahāvarāha, showing the casting
down of Hiraṇyāksha;<a class="noteref" id="xd21e5331src"
href="#xd21e5331" name="xd21e5331src">32</a> like Kadrū, it is a
joy to the race of reptiles;<a class="noteref" id="xd21e5341src" href=
"#xd21e5341" name="xd21e5341src">33</a> like the
Harivaṃça, it is charming with the games of many
children.<a class="noteref" id="xd21e5344src" href="#xd21e5344" name=
"xd21e5344src">34</a> (<span>108</span>) Though its courts are open to
all, its glory is uninjured;<a class="noteref" id="xd21e5350src" href=
"#xd21e5350" name="xd21e5350src">35</a> though it glows with
colour,<a class="noteref" id="xd21e5353src" href="#xd21e5353" name=
"xd21e5353src">36</a> it is white as nectar; though it is hung with
strings of pearls, yet when unadorned<a class="noteref" id=
"xd21e5356src" href="#xd21e5356" name="xd21e5356src">37</a> it is
adorned the most; though composed of many elements,<a class="noteref"
id="xd21e5368src" href="#xd21e5368" name="xd21e5368src">38</a> it is
yet stable, and it surpasses in splendour the world of the
immortals.</p>
<p>There the sun is daily seen paying homage to Mahākāla, for
his steeds vail their heads at the charm of the sweet chant of the
women singing in concert in the lofty white palaces, and his pennon
droops before him. There his rays fall on the vermeil floors like the
crimson of eve; and on the emerald seats, as though busy in creating
lotus beds; on the lapis-lazuli, as though scattered on the sky; on the
circling aloe smoke, as though eager to break its dense gloom; on the
wreaths of pearl, as though disdaining the clusters of stars;
(<span>109</span>) on the women’s faces, as though kissing
unfolding lotuses; on the splendour of crystal walls, as though falling
amid the pale moonlight of morning; <span class="pagenum">[<a id=
"pb214" href="#pb214" name="pb214">214</a>]</span>on the white silken
banners, as though hanging on the waves of the heavenly Ganges; on the
sun-gems, as though blossoming from them; on the sapphire lattices, as
though entering the jaws of Rāhu. There darkness never falls, and
the nights bring no separation to the pairs of cakravākas; nor
need they any lamps, for they pass golden as with morning sunshine,
from the bright jewels of women, as though the world were on fire with
the flame of love. There, though Çiva is at hand, the cry of the
haṃsas in the houses, arising sweet and ceaseless, at the
kindling of love, fills the city with music, like the mourning of Rati
for the burning of the God of Love. There the palaces stretch forth
their flags, whose silken fringes gleam and flutter at night in the
wind, like arms to remove the mark of the moon put to shame by the fair
lotus-faced Mālavīs. (<span>110</span>) There the moon,
deer-marked, moves, in the guise of his reflection, on the jewel
pavement, cool with the sprinkling of much sandal-water, as though he
had fallen captive to Love at the sight of the faces of the fair city
dames resting on the palace roofs. There the auspicious songs of dawn
raised by the company of caged parrots and starlings, though they sing
their shrillest, as they wake at night’s close, are drowned and
rendered vain by the tinkling of women’s ornaments, reaching far,
and outvying the ambrosial voices of the tame cranes.<a class="noteref"
id="xd21e5381src" href="#xd21e5381" name="xd21e5381src">39</a>
(<span>111</span>) There dwells Çiva, who has pierced the demon
Andhaka with his sharp trident, who has a piece of the moon on his brow
polished by the points of Gaurī’s anklets, whose cosmetic is
the dust of Tripura, and whose feet are honoured by many bracelets
fallen from Rati’s outstretched arms as she pacifies him when
bereft of Kāma.</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">DESCRIPTION OF TĀRĀPĪḌA.<a class=
"noteref" id="xd21e5390src" href="#xd21e5390" name=
"xd21e5390src">40</a></h3>
</div>
<div class="divBody">
<p class="first">(<span>112</span>) Like hell, he was the refuge of the
lords of earth,<a class="noteref" id="xd21e5397src" href="#xd21e5397"
name="xd21e5397src">41</a> fearing when their soaring pride was
shorn;<a class="noteref" id="xd21e5409src" href="#xd21e5409" name=
"xd21e5409src">42</a> like the stars, he was followed by the wise
men;<a class="noteref" id="xd21e5412src" href="#xd21e5412" name=
"xd21e5412src">43</a> like Love, he destroyed <span class=
"pagenum">[<a id="pb215" href="#pb215" name=
"pb215">215</a>]</span>strife;<a class="noteref" id="xd21e5418src"
href="#xd21e5418" name="xd21e5418src">44</a> like Daçaratha, he
had good friends;<a class="noteref" id="xd21e5421src" href="#xd21e5421"
name="xd21e5421src">45</a> (<span>113</span>) like Çiva, he was
followed by a mighty host;<a class="noteref" id="xd21e5427src" href=
"#xd21e5427" name="xd21e5427src">46</a> like Çesha, he had the
weight of the earth upon him;<a class="noteref" id="xd21e5433src" href=
"#xd21e5433" name="xd21e5433src">47</a> like the stream of
Narmadā, his descent was from a noble tree.<a class="noteref" id=
"xd21e5436src" href="#xd21e5436" name="xd21e5436src">48</a> He was the
incarnation of Justice, the very representative of Vishṇu, the
destroyer of all the sorrows of his people. He re-established justice,
which had been shaken to its foundations by the Kali Age, set on
iniquity, and mantled in gloom by the spread of darkness, just as
Çiva re-established Kailāsa when carried off by
Rāvaṇa. He was honoured by the world as a second Kāma,
created by Çiva when his heart was softened by the lamentations
of Rati.</p>
<p>(113–115) Before him bowed conquered kings with eyes whose
pupils were tremulous and quivering from fear, with the bands of the
wreaths on their crest ornaments caught by the rays of his feet, and
with the line of their heads broken by the lotus-buds held up in
adoration. They came from the Mount of Sunrise,<a class="noteref" id=
"xd21e5447src" href="#xd21e5447" name="xd21e5447src">49</a> which has
its girdle washed by the ocean waves, where the flowers on the trees of
its slopes are doubled by stars wandering among the leaves, where the
sandal-wood is wet with the drops of ambrosia that fall from the moon
as it rises, where the clove-trees<a class="noteref" id="xd21e5452src"
href="#xd21e5452" name="xd21e5452src">50</a> blossom when pierced by
the hoofs of the horses of the sun’s chariot, where the leaves
and shoots of the olibanum-trees are cut by the trunk of the elephant
Airāvata; (<span>114</span>) from Setubandha, built with a
thousand mountains seized by the hand of Nala,<a class="noteref" id=
"xd21e5461src" href="#xd21e5461" name="xd21e5461src">51</a> where the
fruit on the lavalī-trees is carried off by monkeys, where the
feet of Rāma are worshipped by the water-deities coming up from
the sea, and where the rock is starred with pieces of shell broken by
the fall of the mountain; from Mandara, where the stars are washed by
the waters of pure waterfalls, where the stones are polished by the
rubbing of the edge of the fish ornament <span class="pagenum">[<a id=
"pb216" href="#pb216" name="pb216">216</a>]</span>of
Kṛishṇa rising at the churning of ambrosia, where the
slopes are torn by the weight of the feet moving in the effort of
drawing hither and thither Vāsuki coiled in the struggles of Gods
and demons, where the peaks are sprinkled with ambrosial spray; from
Gandhamādana, beautiful with the hermitage of Badarikā marked
with the footprints of Nara and Nārāyaṇa, where the
peaks are resonant with the tinkling of the ornaments of the fair dames
of Kuvera’s city, where the water of the streams is purified by
the evening worship of the Seven Ṛishis, and where the land
around is perfumed by the fragments of lotuses torn up by
Bhīma.</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">CANDRĀPĪḌA’S ENTRY INTO THE
PALACE.</h3>
</div>
<div class="divBody">
<p class="first">(<span>188</span>) Preceded by groups of chamberlains,
hastening up and bowing, he received the respectful homage of the
kings, who had already taken their position there, who came forward on
all sides, who had the ground kissed by the rays of the crest-jewels
loosened from their crests and thrown afar, and who were introduced one
by one by the chamberlains; at every step he had auspicious words for
his dismounting uttered by old women of the zenana, who had come out
from inside, and were skilled in old customs; having passed through the
seven inner courts crowded with thousands of different living beings,
as if they were different worlds, he beheld his father. The king was
stationed within, surrounded by a body-guard whose hands were stained
black by ceaseless grasping of weapons, who had their bodies, with the
exception of hands, feet, and eyes, covered with dark iron coats of
mail, (<span>189</span>) like elephant-posts covered with swarms of
bees ceaselessly attracted by desire of the scent of ichor, hereditary
in their office, of noble birth, faithful; whose heroism might be
inferred from their character and gestures, and who in their energy and
fierceness were like demons. On either side he had white cowries
ceaselessly waved by his women; and he sat on a couch white as a wild
goose, and bright as a fair island, as if he were the heavenly elephant
on the water of Ganges. <span class="pagenum">[<a id="pb217" href=
"#pb217" name="pb217">217</a>]</span></p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">VILĀSAVATĪ’S ATTENDANTS.</h3>
</div>
<div class="divBody">
<p class="first">(<span>190</span>) Approaching his mother, he saluted
her. She was surrounded by countless zenana attendants in white
jackets, like Çrī with the waves of milk, and was having
her time wiled away by elderly ascetic women, very calm in aspect,
wearing tawny robes, like twilight in its clouds, worthy of honour from
all the world, with the lobes of their ears long, knowing many stories,
relating holy tales of old, reciting legends, holding books, and giving
instructions about righteousness. (<span>191</span>) She was attended
by eunuchs using the speech and dress of women, and wearing strange
decorations; she had a mass of cowries constantly waved around her, and
was waited upon by a bevy of women seated around her, bearing clothes,
jewels, flowers, perfumes, betel, fans, unguents, and golden jars; she
had strings of pearls resting on her bosom, as the earth has the stream
of Ganges flowing in the midst of mountains, and the reflection of her
face fell on a mirror close by, like the sky when the moon’s orb
has entered into the sun.</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">ÇUKANĀSA’S PALACE.</h3>
</div>
<div class="divBody">
<p class="first">(<span>192</span>) He reached
Çukanāsa’s gate, which was crowded with a troop of
elephants appointed for the watch, obstructed by thousands of horses,
(<span>193</span>) confused with the hustling of countless multitudes,
visited day and night by Brahmans, Çaivas, and red-robed men
skilled in the teaching of Çākyamuni, clothed as it were in
the garments of righteousness, sitting on one side by thousands,
forming circles, coming for various purposes, eager to see
Çukanāsa, having their eyes opened by the ointment of their
several çāstras, and showing their respectful devotion by
an appearance of humility. The gateway was filled with a hundred
thousand she-elephants of the tributary kings who had entered the
palace with double blankets drawn round the mahouts who sat on their
shoulders, having their mahouts asleep from weariness of their long
waiting, some saddled and some not, nodding their heads <span class=
"pagenum">[<a id="pb218" href="#pb218" name="pb218">218</a>]</span>from
their long standing motionless. The prince dismounted in the outer
court, as though he were in a royal palace, though not stopped by the
guards standing in the entrance and running up in haste; and having
left his horse at the entrance, leaning on Vaiçampāyana,
and having his way shown by circles of gatekeepers, who hastened up,
pushing away the bystanders, he received the salutes of bands of chiefs
who arose with waving crests to do him homage, and beheld the inner
courts with all the attendants mute in fear of the scolding of cross
porters, and having the ground shaken by hundreds of feet of the
retinues of neighbouring kings frightened by the moving wands,
(<span>194</span>) and finally entered the palace of
Çukanāsa, bright inside with fresh plaster, as if it were a
second royal court.</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">DESCRIPTION OF NIGHT.</h3>
</div>
<div class="divBody">
<p class="first">(<span>196</span>) The brightness of day approached
the west, following the path of the sun’s chariot-wheels, like a
stream of water. Day wiped away all the glow of the lotuses with the
sun’s orb hastening downwards like a hand roseate as fresh
shoots. The pairs of cakravākas, whose necks were hidden in swarms
of bees approaching from familiarity with the scent of lotuses, were
separated as if drawn by the noose of destiny. The sun’s orb
poured forth, under the guise of a rosy glow, the lotus honey-draught,
as it were, drunk in with its rays till the end of day, as if in
weariness of its path through the heavens. And when in turn the blessed
sun approached another world, and was a very red lotus-earring of the
West, when twilight shone forth with its lotus-beds opening into the
lake of heaven, (<span>197</span>) when in the quarters of space lines
of darkness showed clear like decorations of black aloes; when the glow
of eve was driven out by darkness like a band of red lotuses by blue
lotuses dark with bees; when bees slowly entered the hearts of red
lotuses, as if they were shoots of darkness, to uproot the sunshine
drunk in by the lotus-beds; when the evening glow had melted away, like
the garland round the face of the Lady of night; when the oblations in
honour of the <span class="pagenum">[<a id="pb219" href="#pb219" name=
"pb219">219</a>]</span>goddess of twilight were cast abroad in all
quarters; when the peacock’s poles seemed tenanted by peacocks,
by reason of the darkness gathered round their summits, though no
peacocks were there; when the doves, very ear-lotuses of the
Lakshmī of palaces, were roosting in the holes of the lattices;
when the swings of the zenana had their bells dumb, and their gold
seats motionless and bearing no fair dames; when the bands of parrots
and mainas ceased chattering, and had their cages hung up on the
branches of the palace mango-trees; when the lutes were banished, and
their sound at rest in the ceasing of the concert; when the tame geese
were quiet as the sound of the maidens’ anklets was stilled;
(<span>198</span>) when the wild elephants had the clefts of their
cheeks free from bees, and their ornaments of pearls, cowries, and
shells taken away; when the lights were kindled in the stables of the
king’s favourite steeds; when the troops of elephants for the
first watch were entering; when the family priests, having given their
blessing, were departing; when the jewelled pavements, emptied almost
of attendants on the dismissal of the king’s suite, spread out
wide, kissed by the reflection of a thousand lights <span class="corr"
id="xd21e5521" title="Source: skining">shining</span> in the inner
apartments, like offerings of golden campak-blossoms; when the palace
tanks, with the splendours of the lamps falling on them, seemed as if
the fresh sunlight had approached to soothe the lotus-beds grieved by
separation from the sun; when the caged lions were heavy with sleep;
and when Love had entered the zenana like a watchman, with arrows in
hand and bow strung; when the words of Love’s messenger were
uttered in the ear, bright in tone as the blossoms in a garland; when
the hearts of froward dames, widowed by grief, were smouldering in the
fire transmitted to them from the sun-crystals; and when evening had
closed in, Candrāpīḍa ... went to the king’s
palace....</p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">THE REGION OF KAILĀSA.</h3>
</div>
<div class="divBody">
<p class="first">(<span>243</span>) The red arsenic-dust scattered by
the elephants’ tusks crimsoned the earth. The clefts of the rock
were <span class="pagenum">[<a id="pb220" href="#pb220" name=
"pb220">220</a>]</span>festooned with shoots of creepers, now
separating and now uniting, hanging in twists, twining like leafage;
the stones were wet with the ceaseless dripping of gum-trees; the
boulders were slippery with the bitumen that oozed from the rocks. The
slope was dusty with fragments of yellow orpiment broken by the
mountain horses’ hoofs; powdered with gold scattered from the
holes dug out by the claws of rats; lined by the hoofs of musk-deer and
yaks sunk in the sand and covered with the hair of rallakas and
raṅkus fallen about; filled with pairs of partridges resting on
the broken pieces of rock; with the mouths of its caves inhabited by
pairs of orang-outangs; with the sweet scent of sulphur, and with
bamboos that had grown to the length of wands of office. <span class=
"pagenum">[<a id="pb221" href="#pb221" name="pb221">221</a>]</span></p>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">PASSAGES PRINTED IN THE APPENDIX.<a class="noteref"
id="xd21e5538src" href="#xd21e5538" name="xd21e5538src">52</a></h3>
</div>
<div class="divBody">
<p class="first"></p>
<div class="table">
<table>
<tr>
<td>102,</td>
<td>1—110, 6</td>
</tr>
<tr>
<td>111,</td>
<td>1–4</td>
</tr>
<tr>
<td>112,</td>
<td>6—115, 1</td>
</tr>
<tr>
<td>188,</td>
<td>4—189, 5</td>
</tr>
<tr>
<td>190,</td>
<td>6—191, 5</td>
</tr>
<tr>
<td>192,</td>
<td>11—194, 2</td>
</tr>
<tr>
<td>196,</td>
<td>4—199, 1</td>
</tr>
<tr>
<td>243,</td>
<td>4–10</td>
</tr>
</table>
</div>
</div>
</div>
<div class="div2 section">
<div class="divHead">
<h3 class="main">PASSAGES CONDENSED OR OMITTED.<a class="noteref" id=
"xd21e5587src" href="#xd21e5587" name="xd21e5587src">53</a></h3>
</div>
<div class="divBody">
<p class="first"></p>
<div class="table">
<table>
<tr>
<td>11,</td>
<td>7—15, 2</td>
</tr>
<tr>
<td>*31,</td>
<td>10—34, 2</td>
</tr>
<tr>
<td>46,</td>
<td>7—48, 4</td>
</tr>
<tr>
<td>81,</td>
<td>3–10</td>
</tr>
<tr>
<td>83,</td>
<td>1–8</td>
</tr>
<tr>
<td>85,</td>
<td>3—89, 4</td>
</tr>
<tr>
<td>119,</td>
<td>3—124, 3</td>
</tr>
<tr>
<td>137,</td>
<td>7—138, 3</td>
</tr>
<tr>
<td>141,</td>
<td>6—155, 5</td>
</tr>
<tr>
<td>162,</td>
<td>8—164, 8</td>
</tr>
<tr>
<td>176,</td>
<td>6—188, 4</td>
</tr>
<tr>
<td>*199,</td>
<td>5—200, 9</td>
</tr>
<tr>
<td>203,</td>
<td>2—204, 2</td>
</tr>
<tr>
<td>*227,</td>
<td>4—234, 6</td>
</tr>
<tr>
<td>242,</td>
<td>6–10</td>
</tr>
<tr>
<td>*245,</td>
<td>4—248, 3</td>
</tr>
<tr>
<td>250,</td>
<td>3–8</td>
</tr>
<tr>
<td>*252,</td>
<td>7—256, 5</td>
</tr>
<tr>
<td>262,</td>
<td>1—266, 3</td>
</tr>
<tr>
<td>276,</td>
<td>9—277, 8</td>
</tr>
<tr>
<td>285,</td>
<td>2–4</td>
</tr>
<tr>
<td>*346,</td>
<td>7—348, 7</td>
</tr>
<tr>
<td>353,</td>
<td>6—355, 9</td>
</tr>
<tr>
<td>357,</td>
<td>1–10</td>
</tr>
<tr>
<td>359,</td>
<td>12—365, 2</td>
</tr>
<tr>
<td>369,</td>
<td>2–8</td>
</tr>
<tr>
<td>*383,</td>
<td>6—384,9</td>
</tr>
<tr>
<td>388,</td>
<td>5—390, 4</td>
</tr>
<tr>
<td>403,</td>
<td>6—410, 3</td>
</tr>
<tr>
<td>417,</td>
<td>1—426, 3</td>
</tr>
</table>
</div>
<p><span class="pagenum">[<a id="pb222" href="#pb222" name=
"pb222">222</a>]</span></p>
</div>
</div>
</div>
<div class="footnotes">
<hr class="fnsep">
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5186" href="#xd21e5186src" name="xd21e5186">1</a></span>
Çiva.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5189" href="#xd21e5189src" name="xd21e5189">2</a></span> Fiends
attendant on Çiva.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5194" href="#xd21e5194src" name="xd21e5194">3</a></span>
<i>Vide</i> p. 98.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5207" href="#xd21e5207src" name="xd21e5207">4</a></span> Or, with
fishes.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5212" href="#xd21e5212src" name="xd21e5212">5</a></span> Or,
light.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5215" href="#xd21e5215src" name="xd21e5215">6</a></span>
Literally (<i>a</i>) whose wealth is crores of rupees; (<i>b</i>) in
the case of the moon, ‘whose essence is in its horns.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5227" href="#xd21e5227src" name="xd21e5227">7</a></span>
(<i>a</i>) Partizanship; (<i>b</i>) cutting of pinions. When the rest
of the mountains lost their wings, Maināka escaped.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5236" href="#xd21e5236src" name="xd21e5236">8</a></span> Or,
<i>padma</i>, 1000 billions.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5243" href="#xd21e5243src" name="xd21e5243">9</a></span> Or,
emeralds.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5246" href="#xd21e5246src" name="xd21e5246">10</a></span> Or,
rogues.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5249" href="#xd21e5249src" name="xd21e5249">11</a></span> Or,
granaries.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5254" href="#xd21e5254src" name="xd21e5254">12</a></span> Or,
learned.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5257" href="#xd21e5257src" name="xd21e5257">13</a></span> Or,
though full of energy, they fear their enemies.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5261" href="#xd21e5261src" name="xd21e5261">14</a></span> Or,
liberal.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5267" href="#xd21e5267src" name="xd21e5267">15</a></span>
<i>V.</i> Sāhitya-Darpaṇa, 641.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5272" href="#xd21e5272src" name="xd21e5272">16</a></span>
<i>Ibid.</i>, 568.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5277" href="#xd21e5277src" name="xd21e5277">17</a></span> Or,
offering gifts.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5280" href="#xd21e5280src" name="xd21e5280">18</a></span> Or,
containing pine-trees.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5284" href="#xd21e5284src" name="xd21e5284">19</a></span> Or,
attentive to women.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5287" href="#xd21e5287src" name="xd21e5287">20</a></span> Brother
of Rāma and Bharata.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5290" href="#xd21e5290src" name="xd21e5290">21</a></span> Or,
their friends.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5293" href="#xd21e5293src" name="xd21e5293">22</a></span> Or, of
the Sarvāstivādin School (a subdivision of the
Vaibhāshika Buddhists).</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5296" href="#xd21e5296src" name="xd21e5296">23</a></span> Or,
matter and spirit.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5301" href="#xd21e5301src" name="xd21e5301">24</a></span> Or,
lotus-hued.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5307" href="#xd21e5307src" name="xd21e5307">25</a></span> In the
case of Çiva, ‘loud laughter, bright as nectar.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5310" href="#xd21e5310src" name="xd21e5310">26</a></span> It has
treasure vaults.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5316" href="#xd21e5316src" name="xd21e5316">27</a></span> Or,
keeping its covenants firm.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5319" href="#xd21e5319src" name="xd21e5319">28</a></span> Or,
houses whitened with ivory and cowries.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5322" href="#xd21e5322src" name="xd21e5322">29</a></span> Or,
having splendid mountains always at hand.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5325" href="#xd21e5325src" name="xd21e5325">30</a></span> Or,
false.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5328" href="#xd21e5328src" name="xd21e5328">31</a></span> Or,
gold pieces.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5331" href="#xd21e5331src" name="xd21e5331">32</a></span>
(<i>a</i>) Demon; (<i>b</i>) golden dice.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5341" href="#xd21e5341src" name="xd21e5341">33</a></span> Or,
rogues.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5344" href="#xd21e5344src" name="xd21e5344">34</a></span> Or, the
sporting of King Bāla.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5350" href="#xd21e5350src" name="xd21e5350">35</a></span> Though
the free intercourse with women is allowed, it is of irreproachable
conduct.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5353" href="#xd21e5353src" name="xd21e5353">36</a></span> Its
castes are loved.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5356" href="#xd21e5356src" name="xd21e5356">37</a></span>
<i>Vihāra</i> (<i>a</i>) without necklaces; (<i>b</i>) having
temples.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5368" href="#xd21e5368src" name="xd21e5368">38</a></span> Having
many citizens.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5381" href="#xd21e5381src" name="xd21e5381">39</a></span> Then
follows: ‘There—demons,’ p. 47, l. 18.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5390" href="#xd21e5390src" name="xd21e5390">40</a></span> Follows
p. 48, l. 17, ‘gay.’</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5397" href="#xd21e5397src" name="xd21e5397">41</a></span> Read
<i>°kulaiḥ</i>; (<i>a</i>) Kings; (<i>b</i>) mountains.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5409" href="#xd21e5409src" name="xd21e5409">42</a></span> Loss of
dependencies; or, loss of wings.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5412" href="#xd21e5412src" name="xd21e5412">43</a></span> Or, by
the star Budha.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5418" href="#xd21e5418src" name="xd21e5418">44</a></span> Or, his
body was destroyed.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5421" href="#xd21e5421src" name="xd21e5421">45</a></span> Or,
Sumitrā, wife of Daçaratha.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5427" href="#xd21e5427src" name="xd21e5427">46</a></span> Or, by
the ‘Lord of Battles,’ <i>i.e.</i>, Kārtikeya.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5433" href="#xd21e5433src" name="xd21e5433">47</a></span> Or, was
honoured for his patience.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5436" href="#xd21e5436src" name="xd21e5436">48</a></span>
(<i>a</i>) A great family; (<i>b</i>) a great bamboo from which the
river is said to rise.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5447" href="#xd21e5447src" name="xd21e5447">49</a></span> <i>V.
supra</i>, p. 162.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5452" href="#xd21e5452src" name="xd21e5452">50</a></span> Read
<i>lavaṅga</i>.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5461" href="#xd21e5461src" name="xd21e5461">51</a></span> A
monkey chief.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5538" href="#xd21e5538src" name="xd21e5538">52</a></span> The
figures refer to the page and line of the Nirṇaya-Sāgara
edition of Kādambarī.</p>
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e5587" href="#xd21e5587src" name="xd21e5587">53</a></span>
Passages marked * are condensed, and only occasional phrases are
translated.</p>
</div>
</div>
<div class="div1 index">
<div class="divHead">
<h2 class="main">INDEX OF PROPER NAMES AND SANSKRIT WORDS.</h2>
<div class="transcribernote indextoc"><a href="#xd21e5751">A</a> |
<a href="#xd21e6120">B</a> | <a href="#xd21e6436">C</a> | <a href=
"#xd21e7205">D</a> | <a href="#xd21e7435">E</a> | <a href=
"#xd21e7453">F</a> | <a href="#xd21e7472">G</a> | <a href=
"#xd21e7710">H</a> | <a href="#xd21e7917">I</a> | <a href=
"#xd21e7992">J</a> | <a href="#xd21e8066">K</a> | <a href=
"#xd21e8691">L</a> | <a href="#xd21e8760">M</a> | <a href=
"#xd21e9353">N</a> | <a href="#xd21e9509">P</a> | <a href=
"#xd21e9945">R</a> | <a href="#xd21e10218">S</a> | <a href=
"#xd21e10534">T</a> | <a href="#xd21e10837">U</a> | <a href=
"#xd21e10942">V</a> | <a href="#xd21e11547">W</a> | <a href=
"#xd21e11558">Y</a></div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e5751" class="main">A.</h3>
</div>
<div class="divBody">
<p class="first">Acala, a man, <a href="#pb17" class=
"pageref">17</a></p>
<p>Acchoda, lake, <a href="#pb.ix" class="pageref">ix</a>, <a href=
"#pb92" class="pageref">92</a>, <a href="#pb102" class=
"pageref">102</a>, <a href="#pb103" class="pageref">103</a>, <a href=
"#pb108" class="pageref">108</a>, <a href="#pb112" class=
"pageref">112</a>, <a href="#pb189" class="pageref">189</a>, <a href=
"#pb191" class="pageref">191</a>, <a href="#pb195" class=
"pageref">195</a>, <a href="#pb199" class="pageref">199</a></p>
<p>Açoka, a tree (<i>Jonesia Açoka</i>), <a href="#pb40"
class="pageref">40</a>, <a href="#pb43" class="pageref">43</a>,
<a href="#pb117" class="pageref">117</a>, <a href="#pb178" class=
"pageref">178</a> note, <a href="#pb186" class="pageref">186</a>,
<a href="#pb194" class="pageref">194</a></p>
<p>Açvamedha, sacrifice, <a href="#pb138" class=
"pageref">138</a></p>
<p>Açvatthāman, a warrior, <a href="#pb138" class=
"pageref">138</a></p>
<p>Abhimanyu, a warrior, <a href="#pb137" class="pageref">137</a>,
<a href="#pb138" class="pageref">138</a></p>
<p>Aditi, a goddess, <a href="#pb213" class="pageref">213</a></p>
<p>Agastya, a sage, <a href="#pb.xi" class="pageref">xi</a>, <a href=
"#pb18" class="pageref">18</a>, <a href="#pb19" class="pageref">19</a>,
<a href="#pb20" class="pageref">20</a>, <a href="#pb49" class=
"pageref">49</a>, <a href="#pb210" class="pageref">210</a></p>
<p>Aghamarshaṇa, hymn, <a href="#pb38" class="pageref">38</a>,
<a href="#pb141" class="pageref">141</a></p>
<p>Agni, <a href="#pb.xvi" class="pageref">xvi</a>, <a href="#pb4"
class="pageref">4</a>, <a href="#pb9" class="pageref">9</a>, <a href=
"#pb11" class="pageref">11</a>, <a href="#pb14" class="pageref">14</a>,
<a href="#pb35" class="pageref">35</a>, <a href="#pb41" class=
"pageref">41</a>, <a href="#pb45" class="pageref">45</a>, <a href=
"#pb72" class="pageref">72</a></p>
<p>Āhavanīya, fire, <a href="#pb40" class=
"pageref">40</a></p>
<p>Airāvata, Indra’s elephant, <a href="#pb5" class=
"pageref">5</a>, <a href="#pb46" class="pageref">46</a>, <a href=
"#pb85" class="pageref">85</a>, <a href="#pb86" class="pageref">86</a>,
<a href="#pb96" class="pageref">96</a>, <a href="#pb109" class=
"pageref">109</a>, <a href="#pb133" class="pageref">133</a>, <a href=
"#pb215" class="pageref">215</a></p>
<p>Ajātaçatru, a king, <a href="#pb50" class=
"pageref">50</a></p>
<p>Akbar, <a href="#pb.xiv" class="pageref">xiv</a></p>
<p>Alakā, a city, <a href="#pb9" class="pageref">9</a></p>
<p>Alarka, a king, <a href="#pb88" class="pageref">88</a></p>
<p><i>Amṛita</i>, nectar, <a href="#pb8" class="pageref">8</a>,
and <i>passim</i></p>
<p>Anaṅga, god of love, <a href="#pb66" class=
"pageref">66</a></p>
<p>Andhaka, a demon, <a href="#pb47" class="pageref">47</a>, <a href=
"#pb214" class="pageref">214</a></p>
<p><i>Añjali</i>, the salutation of joined upraised hands,
<a href="#pb38" class="pageref">38</a></p>
<p><i>Anubandha</i>, <a href="#pb180" class="pageref">180</a></p>
<p><i>Anunāsika</i>, a nasal sound, <a href="#pb11" class=
"pageref">11</a></p>
<p>Apavaktraka, metre, <a href="#pb.xii" class="pageref">xii</a></p>
<p>Apsarases, the, nymphs, <a href="#pb64" class="pageref">64</a>,
<a href="#pb100" class="pageref">100</a>, <a href="#pb101" class=
"pageref">101</a>, <a href="#pb102" class="pageref">102</a>, <a href=
"#pb112" class="pageref">112</a>, <a href="#pb140" class=
"pageref">140</a>, <a href="#pb207" class="pageref">207</a></p>
<p>Arhat, <a href="#pb.xvi" class="pageref">xvi</a>, <a href="#pb162"
class="pageref">162</a></p>
<p>Arishṭā, an Apsaras, <a href="#pb102" class=
"pageref">102</a></p>
<p>Arjuna, a hero, <a href="#pb18" class="pageref">18</a>, <a href=
"#pb137" class="pageref">137</a>, <a href="#pb138" class=
"pageref">138</a> (Kārtavīrya, a king, <a href="#pb27" class=
"pageref">27</a>)</p>
<p>Arthapati, a Brahman, <a href="#pb2" class="pageref">2</a></p>
<p><i>Arthāpatti</i>, <a href="#pb.xix" class=
"pageref">xix</a></p>
<p>Arundhatī, <a href="#pb46" class="pageref">46</a></p>
<p>Āryā, metre, <a href="#pb.xii" class="pageref">xii</a>,
<a href="#pb11" class="pageref">11</a> note</p>
<p>Āshāḍha, <a href="#pb36" class="pageref">36</a>,
<a href="#pb46" class="pageref">46</a>, <a href="#pb105" class=
"pageref">105</a></p>
<p>Asura, demon, <a href="#pb9" class="pageref">9</a>, <a href="#pb63"
class="pageref">63</a></p>
<p>Aube, river, <a href="#pb.xv" class="pageref">xv</a></p>
<p>Aucityavicāra-carcā, <a href="#pb.viii" class=
"pageref">viii</a></p>
<p>Avalokiteçvara, <a href="#pb.xvi" class="pageref">xvi</a>,
<a href="#pb162" class="pageref">162</a></p>
<p>Avantī, a province, <a href="#pb199" class=
"pageref">199</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e6120" class="main">B.</h3>
</div>
<div class="divBody">
<p class="first">Babhruvāhana, a warrior, <a href="#pb138" class=
"pageref">138</a></p>
<p>Badarikā, a hermitage, <a href="#pb216" class=
"pageref">216</a></p>
<p>Bakula, a tree, <i lang="la-x-bio">Mimusops elengi</i>, <a href=
"#pb16" class="pageref">16</a>, <a href="#pb144" class=
"pageref">144</a>, <a href="#pb178" class="pageref">178</a></p>
<p>Bala, <i>v.</i> Balarāma, <a href="#pb22" class=
"pageref">22</a></p>
<p>Bāla, a king, <a href="#pb213" class="pageref">213</a> note</p>
<p>Balāhaka, a warrior, <a href="#pb61" class="pageref">61</a>,
<a href="#pb62" class="pageref">62</a>, <a href="#pb63" class=
"pageref">63</a>, <a href="#pb65" class="pageref">65</a>, <a href=
"#pb69" class="pageref">69</a>, <a href="#pb70" class="pageref">70</a>,
<a href="#pb171" class="pageref">171</a></p>
<p>Balarāma, brother of Kṛishṇa, <a href="#pb8" class=
"pageref">8</a>, <a href="#pb33" class="pageref">33</a>, <a href=
"#pb51" class="pageref">51</a>, <a href="#pb97" class="pageref">97</a>,
<a href="#pb156" class="pageref">156</a></p>
<p>Bāṇa, or Bāṇabhaṭṭa, the author,
<a href="#pb.vii" class="pageref">vii</a>, <a href="#pb.viii" class=
"pageref">viii</a>, <a href="#pb.xii" class="pageref">xii</a>, <a href=
"#pb.xiv" class="pageref">xiv</a>, <a href="#pb.xvii" class=
"pageref">xvii</a>, <a href="#pb.xviii" class="pageref">xviii</a>,
<a href="#pb.xix" class="pageref">xix</a>, <a href="#pb.xx" class=
"pageref">xx</a>, <a href="#pb.xxi" class="pageref">xxi</a>, <a href=
"#pb.xxii" class="pageref">xxii</a>, <a href="#pb3" class=
"pageref">3</a></p>
<p>Bāṇa, a demon, <a href="#pb1" class="pageref">1</a></p>
<p>Bendall, Professor, <a href="#pb.xiv" class="pageref">xiv</a></p>
<p>Bhagīratha, a king, <a href="#pb3" class="pageref">3</a>,
<a href="#pb25" class="pageref">25</a>, <a href="#pb37" class=
"pageref">37</a>, <a href="#pb47" class="pageref">47</a>, <a href=
"#pb72" class="pageref">72</a>, <a href="#pb88" class=
"pageref">88</a></p>
<p>Bharata, a king, <a href="#pb47" class="pageref">47</a>, <a href=
"#pb60" class="pageref">60</a>, <a href="#pb72" class="pageref">72</a>,
<a href="#pb88" class="pageref">88</a>, <a href="#pb102" class=
"pageref">102</a>, <a href="#pb147" class="pageref">147</a>, <a href=
"#pb161" class="pageref">161</a>, <a href="#pb196" class=
"pageref">196</a>, <a href="#pb212" class="pageref">212</a></p>
<p>Bhatsu, a guru, <a href="#pb1" class="pageref">1</a></p>
<p>Bhīma, a warrior, <a href="#pb60" class="pageref">60</a>,
<a href="#pb78" class="pageref">78</a>, <a href="#pb216" class=
"pageref">216</a></p>
<p>Bhīshma, a warrior, <a href="#pb30" class="pageref">30</a></p>
<p>Bhoja, <a href="#pb.xviii" class="pageref">xviii</a></p>
<p>Bhṛigu, a sage, <a href="#pb138" class="pageref">138</a></p>
<p>Bhūshaṇa, or Bhūshaṇabhaṭṭa,
<a href="#pb.viii" class="pageref">viii</a>, <a href="#pb.xxiii" class=
"pageref">xxiii</a>, <a href="#pb183" class="pageref">183</a></p>
<p>Brahmā, <a href="#pb2" class="pageref">2</a>, <a href="#pb3"
class="pageref">3</a>, <a href="#pb10" class="pageref">10</a>, <a href=
"#pb35" class="pageref">35</a>, <a href="#pb39" class="pageref">39</a>,
<a href="#pb41" class="pageref">41</a>, <a href="#pb55" class=
"pageref">55</a>, <a href="#pb94" class="pageref">94</a>, <a href=
"#pb96" class="pageref">96</a>, <a href="#pb101" class=
"pageref">101</a>, <a href="#pb105" class="pageref">105</a>, <a href=
"#pb134" class="pageref">134</a> note, <a href="#pb147" class=
"pageref">147</a></p>
<p>Bṛihadratha, a king, <a href="#pb53" class=
"pageref">53</a></p>
<p>Bṛihaspati, a sage, <a href="#pb4" class="pageref">4</a>,
<a href="#pb11" class="pageref">11</a>, <a href="#pb46" class=
"pageref">46</a> note, <a href="#pb50" class="pageref">50</a></p>
<p>Bṛihatkathā, <a href="#pb.xii" class="pageref">xii</a>,
<a href="#pb3" class="pageref">3</a> note, <a href="#pb212" class=
"pageref">212</a></p>
<p>Birthless, the, <a href="#pb1" class="pageref">1</a></p>
<p>Budha, a star, <a href="#pb214" class="pageref">214</a> note</p>
<p>Buddha, <a href="#pb.xvii" class="pageref">xvii</a></p>
<p>Buddhacarita, <a href="#pb94" class="pageref">94</a> note
<span class="pagenum">[<a id="pb223" href="#pb223" name=
"pb223">223</a>]</span></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e6436" class="main">C.</h3>
</div>
<div class="divBody">
<p class="first">Çabara, a mountaineer, <a href="#pb26" class=
"pageref">26</a>, <a href="#pb27" class="pageref">27</a>, <a href=
"#pb28" class="pageref">28</a>, <a href="#pb29" class="pageref">29</a>,
<a href="#pb81" class="pageref">81</a>, <a href="#pb82" class=
"pageref">82</a>, <a href="#pb88" class="pageref">88</a></p>
<p>Çaça, a man, <a href="#pb17" class=
"pageref">17</a></p>
<p>Caitraratha, a wood, <a href="#pb102" class="pageref">102</a></p>
<p>Çaiva, follower of Çiva, <a href="#pb.xvi" class=
"pageref">xvi</a>, <a href="#pb.xvii" class="pageref">xvii</a>,
<a href="#pb217" class="pageref">217</a></p>
<p>Cakora, a partridge, <a href="#pb189" class="pageref">189</a></p>
<p>Cakravāka, the ruddy goose, <a href="#pb20" class=
"pageref">20</a>, <a href="#pb47" class="pageref">47</a>, <a href=
"#pb67" class="pageref">67</a>, <a href="#pb92" class="pageref">92</a>
note, <a href="#pb94" class="pageref">94</a>, <a href="#pb114" class=
"pageref">114</a>, <a href="#pb127" class="pageref">127</a>, <a href=
"#pb142" class="pageref">142</a>, <a href="#pb144" class=
"pageref">144</a>, <a href="#pb145" class="pageref">145</a>, <a href=
"#pb160" class="pageref">160</a>, <a href="#pb162" class=
"pageref">162</a>, <a href="#pb214" class="pageref">214</a>, <a href=
"#pb218" class="pageref">218</a></p>
<p>Çakuni, a man, <a href="#pb40" class="pageref">40</a>;<br>
a bird, <a href="#pb21" class="pageref">21</a>, <a href="#pb40" class=
"pageref">40</a></p>
<p>Çākyamuni, <a href="#pb.xvi" class="pageref">xvi</a>,
<a href="#pb217" class="pageref">217</a></p>
<p>Çāl-tree, <i lang="la-x-bio">Valeria Robusta</i>,
<a href="#pb92" class="pageref">92</a></p>
<p>Çālmalī, the silk-cotton-tree, <i lang=
"la-x-bio">Bombax Heptaphyllum</i>, <a href="#pb21" class=
"pageref">21</a></p>
<p>Campak, a tree, <i lang="la-x-bio">Michelia Champaka</i>, <a href=
"#pb2" class="pageref">2</a>, <a href="#pb117" class="pageref">117</a>,
<a href="#pb150" class="pageref">150</a>, <a href="#pb219" class=
"pageref">219</a></p>
<p>Caṇḍakauçika, a sage, <a href="#pb53" class=
"pageref">53</a></p>
<p>Caṇḍāla, a low caste, <a href="#pb.viii" class=
"pageref">viii</a>, <a href="#pb.x" class="pageref">x</a>, <a href=
"#pb.xvi" class="pageref">xvi</a>, <a href="#pb6" class=
"pageref">6</a>, <a href="#pb8" class="pageref">8</a>, <a href="#pb9"
class="pageref">9</a> note, <a href="#pb10" class="pageref">10</a>,
<a href="#pb13" class="pageref">13</a>, <a href="#pb16" class=
"pageref">16</a>, <a href="#pb204" class="pageref">204</a>, <a href=
"#pb205" class="pageref">205</a>, <a href="#pb206" class=
"pageref">206</a></p>
<p>Caṇḍikāçataka, <a href="#pb.viii" class=
"pageref">viii</a></p>
<p>Candrāpīḍa, the hero, <a href="#pb.viii" class=
"pageref">viii</a>, <a href="#pb.ix" class="pageref">ix</a>, <a href=
"#pb.x" class="pageref">x</a>, <a href="#pb.xi" class="pageref">xi</a>,
<a href="#pb.xvi" class="pageref">xvi</a>, <a href="#pb.xxi" class=
"pageref">xxi</a>, <a href="#pb.xxii" class="pageref">xxii</a>,
<a href="#pb59" class="pageref">59</a>, and <i>passim</i></p>
<p>Candraprabhā, a place, <a href="#pb95" class=
"pageref">95</a></p>
<p>Çāntanu, a king, <a href="#pb182" class=
"pageref">182</a>, <a href="#pb188" class="pageref">188</a></p>
<p>Çarabha, <a href="#pb73" class="pageref">73</a></p>
<p>Çāstras, sacred law-books, <a href="#pb.xi" class=
"pageref">xi</a>, <a href="#pb2" class="pageref">2</a>, <a href="#pb3"
class="pageref">3</a>, <a href="#pb10" class="pageref">10</a>, <a href=
"#pb15" class="pageref">15</a>, <a href="#pb39" class="pageref">39</a>,
<a href="#pb40" class="pageref">40</a>, <a href="#pb42" class=
"pageref">42</a>, <a href="#pb49" class="pageref">49</a>, <a href=
"#pb62" class="pageref">62</a>, <a href="#pb76" class="pageref">76</a>,
<a href="#pb79" class="pageref">79</a>, <a href="#pb212" class=
"pageref">212</a>, <a href="#pb217" class="pageref">217</a></p>
<p>Çatadhanvan, a king, <a href="#pb64" class=
"pageref">64</a></p>
<p>Cātaka, a bird, <a href="#pb94" class="pageref">94</a></p>
<p>Çatakratu, Indra, <a href="#pb87" class="pageref">87</a></p>
<p>Çatrughna, a prince, <a href="#pb212" class=
"pageref">212</a></p>
<p>Çesha, king of serpents, <a href="#pb50" class=
"pageref">50</a>, <a href="#pb51" class="pageref">51</a>, <a href=
"#pb73" class="pageref">73</a>, <a href="#pb85" class="pageref">85</a>,
<a href="#pb89" class="pageref">89</a>, <a href="#pb95" class=
"pageref">95</a>, <a href="#pb96" class="pageref">96</a>, <a href=
"#pb123" class="pageref">123</a>, <a href="#pb158" class=
"pageref">158</a>, <a href="#pb165" class="pageref">165</a>, <a href=
"#pb173" class="pageref">173</a>, <a href="#pb213" class=
"pageref">213</a>, <a href="#pb215" class="pageref">215</a></p>
<p>Chattaji, <a href="#pb.xiv" class="pageref">xiv</a></p>
<p>Çikhaṇḍī, a warrior, <a href="#pb30" class=
"pageref">30</a></p>
<p>Çirīsha, or Sirīsha, a flower, <a href="#pb69"
class="pageref">69</a>, <a href="#pb181" class="pageref">181</a></p>
<p>Citrabhānu, a Brahman, <a href="#pb3" class="pageref">3</a></p>
<p>Citraratha, a Gandharva, <a href="#pb102" class="pageref">102</a>,
<a href="#pb140" class="pageref">140</a>, <a href="#pb143" class=
"pageref">143</a>, <a href="#pb151" class="pageref">151</a>, <a href=
"#pb159" class="pageref">159</a>, <a href="#pb169" class=
"pageref">169</a>, <a href="#pb207" class="pageref">207</a>, <a href=
"#pb208" class="pageref">208</a></p>
<p>Çiva, vi, <a href="#pb.x" class="pageref">x</a>, <a href=
"#pb.xi" class="pageref">xi</a>, <a href="#pb.xvii" class=
"pageref">xvii</a>, <a href="#pb3" class="pageref">3</a>, <a href=
"#pb7" class="pageref">7</a>, <a href="#pb8" class="pageref">8</a>,
<a href="#pb14" class="pageref">14</a>, <a href="#pb17" class=
"pageref">17</a>, <a href="#pb21" class="pageref">21</a>, <a href=
"#pb30" class="pageref">30</a>, <a href="#pb36" class="pageref">36</a>,
<a href="#pb39" class="pageref">39</a>, <a href="#pb41" class=
"pageref">41</a>, <a href="#pb46" class="pageref">46</a>, <a href=
"#pb47" class="pageref">47</a> note, <a href="#pb49" class=
"pageref">49</a>, <a href="#pb50" class="pageref">50</a>, <a href=
"#pb51" class="pageref">51</a>, <a href="#pb52" class="pageref">52</a>,
<a href="#pb56" class="pageref">56</a>, <a href="#pb63" class=
"pageref">63</a>, <a href="#pb82" class="pageref">82</a> note, <a href=
"#pb85" class="pageref">85</a>, <a href="#pb92" class="pageref">92</a>,
<a href="#pb93" class="pageref">93</a>, <a href="#pb95" class=
"pageref">95</a>, <a href="#pb96" class="pageref">96</a>, <a href=
"#pb97" class="pageref">97</a>, <a href="#pb98" class="pageref">98</a>,
<a href="#pb99" class="pageref">99</a>, <a href="#pb102" class=
"pageref">102</a>, <a href="#pb103" class="pageref">103</a>, <a href=
"#pb104" class="pageref">104</a>, <a href="#pb108" class=
"pageref">108</a>, <a href="#pb109" class="pageref">109</a>, <a href=
"#pb135" class="pageref">135</a>, <a href="#pb137" class=
"pageref">137</a>, <a href="#pb141" class="pageref">141</a>, <a href=
"#pb162" class="pageref">162</a>, <a href="#pb164" class=
"pageref">164</a>, <a href="#pb167" class="pageref">167</a>, <a href=
"#pb182" class="pageref">182</a>, <a href="#pb189" class=
"pageref">189</a>, <a href="#pb207" class="pageref">207</a>, <a href=
"#pb210" class="pageref">210</a>, <a href="#pb211" class=
"pageref">211</a>, <a href="#pb212" class="pageref">212</a>, <a href=
"#pb214" class="pageref">214</a>, <a href="#pb215" class=
"pageref">215</a></p>
<p><i>Çlesha</i>, <a href="#pb.xix" class="pageref">xix</a></p>
<p>Cowell, Professor, <a href="#pb.vii" class="pageref">vii</a>,
<a href="#pb.xiv" class="pageref">xiv</a>, <a href="#pb.xxii" class=
"pageref">xxii</a></p>
<p>Çrāddha, rites for the dead, <a href="#pb39" class=
"pageref">39</a></p>
<p>Çrī, or Lakshmī, <a href="#pb8" class=
"pageref">8</a>, <a href="#pb9" class="pageref">9</a>, <a href="#pb17"
class="pageref">17</a>, <a href="#pb105" class="pageref">105</a>,
<a href="#pb217" class="pageref">217</a>;<br>
a tree, <a href="#pb17" class="pageref">17</a></p>
<p>Çruti, Divine tradition, <a href="#pb3" class=
"pageref">3</a></p>
<p>Çūdraka, a king, <a href="#pb.viii" class=
"pageref">viii</a>, <a href="#pb.x" class="pageref">x</a>, <a href=
"#pb.xiv" class="pageref">xiv</a>, <a href="#pb3" class=
"pageref">3</a>, <a href="#pb207" class="pageref">207</a></p>
<p>Çukanāsa, a Brahman, <a href="#pb.ix" class=
"pageref">ix</a>, <a href="#pb.xvi" class="pageref">xvi</a>, <a href=
"#pb.xviii" class="pageref">xviii</a>, <a href="#pb49" class=
"pageref">49</a>, <a href="#pb50" class="pageref">50</a>, <a href=
"#pb57" class="pageref">57</a>, <a href="#pb58" class="pageref">58</a>,
<a href="#pb59" class="pageref">59</a>, <a href="#pb61" class=
"pageref">61</a>, <a href="#pb71" class="pageref">71</a>, <a href=
"#pb72" class="pageref">72</a>, <a href="#pb76" class="pageref">76</a>,
<a href="#pb84" class="pageref">84</a>, <a href="#pb89" class=
"pageref">89</a>, <a href="#pb161" class="pageref">161</a>, <a href=
"#pb170" class="pageref">170</a>, <a href="#pb174" class=
"pageref">174</a>, <a href="#pb188" class="pageref">188</a>, <a href=
"#pb189" class="pageref">189</a>, <a href="#pb190" class=
"pageref">190</a>, <a href="#pb197" class="pageref">197</a>, <a href=
"#pb200" class="pageref">200</a>, <a href="#pb201" class=
"pageref">201</a>, <a href="#pb202" class="pageref">202</a>, <a href=
"#pb207" class="pageref">207</a>, <a href="#pb217" class=
"pageref">217</a>, <a href="#pb218" class="pageref">218</a></p>
<p>Çukra, a sage, <a href="#pb50" class="pageref">50</a></p>
<p>Cūtalatikā, <a href="#pb145" class="pageref">145</a></p>
<p>Çvetadvīpa, the white continent, <a href="#pb97" class=
"pageref">97</a></p>
<p>Çvetaketu, a sage, <a href="#pb108" class="pageref">108</a>,
<a href="#pb109" class="pageref">109</a>, <a href="#pb127" class=
"pageref">127</a>, <a href="#pb197" class="pageref">197</a>, <a href=
"#pb203" class="pageref">203</a>, <a href="#pb207" class=
"pageref">207</a></p>
<p>Cyavana, a sage, <a href="#pb138" class="pageref">138</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e7205" class="main">D.</h3>
</div>
<div class="divBody">
<p class="first">Daçapura, a city, <a href="#pb187" class=
"pageref">187</a>, <a href="#pb188" class="pageref">188</a></p>
<p>Daçaratha, a king, <a href="#pb47" class="pageref">47</a>,
<a href="#pb50" class="pageref">50</a>, <a href="#pb53" class=
"pageref">53</a>, <a href="#pb88" class="pageref">88</a>, <a href=
"#pb215" class="pageref">215</a></p>
<p>Daksha, <a href="#pb102" class="pageref">102</a>, <a href="#pb141"
class="pageref">141</a></p>
<p>Dakshiṇa fire, <a href="#pb40" class="pageref">40</a></p>
<p>Damanaka, <a href="#pb50" class="pageref">50</a></p>
<p>Daṇḍaka, wood, <a href="#pb22" class="pageref">22</a>,
<a href="#pb27" class="pageref">27</a></p>
<p>Daṇḍi, <a href="#pb37" class="pageref">37</a> note</p>
<p>Dharba, a grass, <a href="#pb46" class="pageref">46</a></p>
<p>Dharma, god of Justice, <a href="#pb4" class="pageref">4</a>,
<a href="#pb18" class="pageref">18</a>, <a href="#pb35" class=
"pageref">35</a>, <a href="#pb41" class="pageref">41</a>, <a href=
"#pb50" class="pageref">50</a>, <a href="#pb127" class=
"pageref">127</a></p>
<p>Dhārtarāshṭras, <a href="#pb93" class=
"pageref">93</a></p>
<p>Dhaumya, a priest, <a href="#pb50" class="pageref">50</a></p>
<p>Dhṛitarāshṭra, a king, <a href="#pb137" class=
"pageref">137</a></p>
<p>Digambaras, <a href="#pb.xvi" class="pageref">xvi</a></p>
<p>Dilīpa, a king, <a href="#pb88" class="pageref">88</a></p>
<p>Disobedient, the, Duḥsāsana, <a href="#pb49" class=
"pageref">49</a></p>
<p>Divine mothers, <a href="#pb199" class="pageref">199</a> note</p>
<p>Drauṇi, Açvatthāman, <a href="#pb36" class=
"pageref">36</a></p>
<p>Draviḍian, <a href="#pb172" class="pageref">172</a></p>
<p>Dṛiḍhadasyu, an ascetic, <a href="#pb19" class=
"pageref">19</a></p>
<p>Duḥçalyā, <a href="#pb137" class=
"pageref">137</a></p>
<p>Dundhumāra, a king, <a href="#pb47" class="pageref">47</a></p>
<p>Durgā, wife of Çiva, <a href="#pb9" class=
"pageref">9</a>, <a href="#pb17" class="pageref">17</a>, <a href=
"#pb29" class="pageref">29</a>, <a href="#pb30" class="pageref">30</a>,
<a href="#pb31" class="pageref">31</a>, <a href="#pb49" class=
"pageref">49</a>, <a href="#pb50" class="pageref">50</a>, <a href=
"#pb55" class="pageref">55</a>, <a href="#pb56" class="pageref">56</a>,
<a href="#pb102" class="pageref">102</a> note, <a href="#pb141" class=
"pageref">141</a>, <a href="#pb162" class="pageref">162</a>, <a href=
"#pb172" class="pageref">172</a></p>
<p>Durgeçanandinī, <a href="#pb.xiv" class=
"pageref">xiv</a></p>
<p>Dūrvā grass, <a href="#pb84" class="pageref">84</a>,
<a href="#pb94" class="pageref">94</a></p>
<p>Duryodhana, a king, <a href="#pb21" class="pageref">21</a>, <a href=
"#pb40" class="pageref">40</a></p>
<p>Dūshaṇa, a warrior, <a href="#pb27" class=
"pageref">27</a></p>
<p><i>Dvandva</i>, a pair, <a href="#pb101" class="pageref">101</a>
note</p>
<p><i>Dvīpa</i>, a continent, <a href="#pb50" class=
"pageref">50</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e7435" class="main">E.</h3>
</div>
<div class="divBody">
<p class="first">Eastern Mountain, <a href="#pb23" class=
"pageref">23</a></p>
<p>Ekalavya, a king, <a href="#pb28" class="pageref">28</a></p>
<p>Elā, cardamons, <a href="#pb16" class="pageref">16</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e7453" class="main">F.</h3>
</div>
<div class="divBody">
<p class="first">Fäerie Queene (Spenser’s), <a href=
"#pb.xxii" class="pageref">xxii</a></p>
<p>First-born, a star, <a href="#pb49" class="pageref">49</a></p>
<p>Fuel-bearer, Dṛiḍhadasyu, <a href="#pb19" class=
"pageref">19</a> <span class="pagenum">[<a id="pb224" href="#pb224"
name="pb224">224</a>]</span></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e7472" class="main">G.</h3>
</div>
<div class="divBody">
<p class="first">Gangā, or Ganges, <a href="#pb3" class=
"pageref">3</a>, and <i>passim</i></p>
<p>Gandhamādana, an elephant, <a href="#pb86" class=
"pageref">86</a>, <a href="#pb165" class="pageref">165</a>;<br>
a mountain, <a href="#pb162" class="pageref">162</a> note, <a href=
"#pb216" class="pageref">216</a></p>
<p>Gandharvas, heavenly beings, <a href="#pb.ix" class=
"pageref">ix</a>, <a href="#pb3" class="pageref">3</a>, <a href=
"#pb100" class="pageref">100</a>, <a href="#pb102" class=
"pageref">102</a>, <a href="#pb108" class="pageref">108</a>, <a href=
"#pb112" class="pageref">112</a>, <a href="#pb113" class=
"pageref">113</a>, <a href="#pb120" class="pageref">120</a>, <a href=
"#pb137" class="pageref">137</a>, <a href="#pb138" class=
"pageref">138</a>, <a href="#pb140" class="pageref">140</a>, <a href=
"#pb141" class="pageref">141</a>, <a href="#pb143" class=
"pageref">143</a>, <a href="#pb152" class="pageref">152</a>, <a href=
"#pb153" class="pageref">153</a>, <a href="#pb158" class=
"pageref">158</a>, <a href="#pb161" class="pageref">161</a>, <a href=
"#pb162" class="pageref">162</a>, <a href="#pb163" class=
"pageref">163</a>, <a href="#pb165" class="pageref">165</a>, <a href=
"#pb166" class="pageref">166</a>, <a href="#pb184" class=
"pageref">184</a>, <a href="#pb191" class="pageref">191</a>, <a href=
"#pb196" class="pageref">196</a>, <a href="#pb201" class=
"pageref">201</a>, <a href="#pb207" class="pageref">207</a>, <a href=
"#pb209" class="pageref">209</a>, <a href="#pb210" class=
"pageref">210</a></p>
<p>Gāndharva, marriage, <a href="#pb208" class=
"pageref">208</a></p>
<p>Gārhapatya, fire, <a href="#pb40" class="pageref">40</a></p>
<p>Garuḍa, king of birds <a href="#pb2" class="pageref">2</a>,
<a href="#pb29" class="pageref">29</a>, <a href="#pb62" class=
"pageref">62</a>, <a href="#pb63" class="pageref">63</a>, <a href=
"#pb64" class="pageref">64</a>, <a href="#pb212" class=
"pageref">212</a></p>
<p>Gaurī or Durgā, <a href="#pb96" class="pageref">96</a>,
<a href="#pb112" class="pageref">112</a>, <a href="#pb132" class=
"pageref">132</a>, <a href="#pb213" class="pageref">213</a>, <a href=
"#pb214" class="pageref">214</a></p>
<p>Ghaṭotkaca, Bhīma’s son, <a href="#pb30" class=
"pageref">30</a></p>
<p>Ghee, or ghī, <a href="#pb.xvii" class="pageref">xvii</a>,
<a href="#pb38" class="pageref">38</a></p>
<p><i>Goçīrsha</i>, sandal-juice, <a href="#pb133" class=
"pageref">133</a></p>
<p>Godāverī, a river, <a href="#pb19" class=
"pageref">19</a></p>
<p><i>Gomaya</i>, <a href="#pb40" class="pageref">40</a></p>
<p><i>Gorocanā</i>, a yellow pigment, <a href="#pb8" class=
"pageref">8</a>, <a href="#pb84" class="pageref">84</a>, <a href=
"#pb104" class="pageref">104</a></p>
<p>Guhyakas, demigods, <a href="#pb100" class="pageref">100</a></p>
<p>Guṇavinayagaṇi, <a href="#pb.viii" class=
"pageref">viii</a></p>
<p>Guñja, a shrub, <a href="#pb28" class="pageref">28</a></p>
<p>Guptas, a dynasty, <a href="#pb2" class="pageref">2</a></p>
<p><i>Guru</i>, religious teacher, and <i>passim</i></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e7710" class="main">H.</h3>
</div>
<div class="divBody">
<p class="first">Haṃsa, a Gandharva, <a href="#pb102" class=
"pageref">102</a>;<br>
a bird, <a href="#pb5" class="pageref">5</a>, and <i>passim</i></p>
<p>Hari, Vishṇu, <a href="#pb1" class="pageref">1</a></p>
<p>Hariṇikā, <a href="#pb145" class="pageref">145</a></p>
<p>Hārīta, an ascetic, <a href="#pb35" class=
"pageref">35</a>, <a href="#pb46" class="pageref">46</a>, <a href=
"#pb202" class="pageref">202</a>, <a href="#pb203" class=
"pageref">203</a>, <a href="#pb206" class="pageref">206</a>, <a href=
"#pb207" class="pageref">207</a>, <a href="#pb208" class=
"pageref">208</a>, <a href="#pb209" class="pageref">209</a></p>
<p>Haritāla pigeons, <a href="#pb122" class="pageref">122</a>,
<a href="#pb145" class="pageref">145</a></p>
<p>Harivaṃça, <a href="#pb29" class="pageref">29</a> note,
<a href="#pb37" class="pageref">37</a> note, <a href="#pb138" class=
"pageref">138</a>, <a href="#pb213" class="pageref">213</a></p>
<p>Harsha Carita, Professor Cowell and Mr. Thomas, <a href="#pb.vii"
class="pageref">vii</a>, <a href="#pb.viii" class="pageref">viii</a>,
xvii note, <a href="#pb.xx" class="pageref">xx</a>, <a href="#pb1"
class="pageref">1</a>, <a href="#pb159" class="pageref">159</a>
note</p>
<p>Harsha, or Harshavardhana of Thāṇeçar, <a href=
"#pb.vii" class="pageref">vii</a>, <a href="#pb.viii" class=
"pageref">viii</a>, <a href="#pb.xvii" class="pageref">xvii</a></p>
<p>Hemajakūṭas, a tribe, <a href="#pb90" class=
"pageref">90</a></p>
<p>Hemakūṭa, a mountain and city, <a href="#pb102" class=
"pageref">102</a>, <a href="#pb113" class="pageref">113</a>, <a href=
"#pb143" class="pageref">143</a>, <a href="#pb163" class=
"pageref">163</a>, <a href="#pb167" class="pageref">167</a>, <a href=
"#pb171" class="pageref">171</a>, <a href="#pb172" class=
"pageref">172</a>, <a href="#pb186" class="pageref">186</a>, <a href=
"#pb207" class="pageref">207</a>, <a href="#pb208" class=
"pageref">208</a>, <a href="#pb209" class="pageref">209</a></p>
<p>Hiḍambā, a demon, <a href="#pb78" class=
"pageref">78</a></p>
<p>Himālaya, mountain, <a href="#pb14" class="pageref">14</a>,
<a href="#pb92" class="pageref">92</a>, <a href="#pb210" class=
"pageref">210</a>, <a href="#pb212" class="pageref">212</a></p>
<p>Himavat <i>v.</i> Himālaya, <a href="#pb92" class=
"pageref">92</a></p>
<p>Hiouen Thsang, xvii note</p>
<p>Hiraṇyagarbha, the golden egg, <i>i.e.</i>, Brahmā,
<a href="#pb2" class="pageref">2</a></p>
<p>Hiraṇyakaçipu, a demon, <a href="#pb30" class=
"pageref">30</a></p>
<p>Hiraṇyāksha, <a href="#pb213" class="pageref">213</a></p>
<p>Homa sacrifice, <a href="#pb39" class="pageref">39</a></p>
<p><i lang="la-x-bio">Hybiscus Mutabilis</i>, note, <a href="#pb169"
class="pageref">169</a> note, <a href="#pb175" class=
"pageref">175</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e7917" class="main">I.</h3>
</div>
<div class="divBody">
<p class="first">Indian Literature, History of, by Weber, <a href=
"#pb.xviii" class="pageref">xviii</a></p>
<p><span lang="de">Indische Studien</span>, Weber’s, <a href=
"#pb97" class="pageref">97</a> note</p>
<p>Indra, a god, <a href="#pb.xii" class="pageref">xii</a>, <a href=
"#pb3" class="pageref">3</a>, <a href="#pb6" class="pageref">6</a>,
<a href="#pb18" class="pageref">18</a>, <a href="#pb48" class=
"pageref">48</a>, <a href="#pb50" class="pageref">50</a>, <a href=
"#pb61" class="pageref">61</a>, <a href="#pb63" class="pageref">63</a>,
<a href="#pb64" class="pageref">64</a>, <a href="#pb65" class=
"pageref">65</a>, <a href="#pb87" class="pageref">87</a> note, <a href=
"#pb102" class="pageref">102</a>, <a href="#pb136" class=
"pageref">136</a>, <a href="#pb204" class="pageref">204</a> note</p>
<p>Indrāyudha, a steed, <a href="#pb62" class="pageref">62</a>,
and <i>passim</i></p>
<p>Itihāsas, The, legendary histories, <a href="#pb60" class=
"pageref">60</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e7992" class="main">J.</h3>
</div>
<div class="divBody">
<p class="first">Jābāli, an ascetic, <a href="#pb.ix" class=
"pageref">ix</a>, <a href="#pb.x" class="pageref">x</a>, <a href=
"#pb.xi" class="pageref">xi</a>, <a href="#pb35" class=
"pageref">35</a>, <a href="#pb40" class="pageref">40</a>, <a href=
"#pb43" class="pageref">43</a>, <a href="#pb202" class=
"pageref">202</a>, <a href="#pb203" class="pageref">203</a>, <a href=
"#pb204" class="pageref">204</a></p>
<p>Jain, <a href="#pb.xvi" class="pageref">xvi</a></p>
<p>Jālapāda, an ascetic, <a href="#pb46" class=
"pageref">46</a></p>
<p>Jarāsandha, a king, <a href="#pb50" class="pageref">50</a>,
<a href="#pb53" class="pageref">53</a></p>
<p>Jātaka, <a href="#pb.xvi" class="pageref">xvi</a></p>
<p>Jāti, a flower, <i lang="la-x-bio">Jasminum Grandiflorum</i>,
<a href="#pb9" class="pageref">9</a></p>
<p>Jayadratha, a king, <a href="#pb137" class="pageref">137</a></p>
<p>Jinadharma, <a href="#pb212" class="pageref">212</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e8066" class="main">K.</h3>
</div>
<div class="divBody">
<p class="first">Kabandha, a Rākshasa, <a href="#pb20" class=
"pageref">20</a></p>
<p>Kāça, a grass, <a href="#pb40" class="pageref">40</a>,
<a href="#pb97" class="pageref">97</a></p>
<p>Kadalikā, <a href="#pb144" class="pageref">144</a></p>
<p>Kadamba, flower, <a href="#pb112" class="pageref">112</a></p>
<p>Kādambarī, the heroine, <a href="#pb.i" class=
"pageref">i</a>, <a href="#pb.viii" class="pageref">viii</a>, <a href=
"#pb.xxi" class="pageref">xxi</a>, <a href="#pb140" class=
"pageref">140</a>, <a href="#pb145" class="pageref">145</a>, and
<i>passim</i>;<br>
the book, i–xxiii, <a href="#pb3" class="pageref">3</a></p>
<p>Kadrū, Çesha’s mother, <a href="#pb213" class=
"pageref">213</a></p>
<p>Kailāsa, a mountain, <a href="#pb.ix" class="pageref">ix</a>,
<a href="#pb3" class="pageref">3</a>, <a href="#pb7" class=
"pageref">7</a>, <a href="#pb47" class="pageref">47</a>, and
<i>passim</i>;<br>
a man, <a href="#pb74" class="pageref">74</a>, <a href="#pb75" class=
"pageref">75</a></p>
<p>Kaiṭabha, a demon, <a href="#pb51" class="pageref">51</a></p>
<p>Kakkola, a plant, <a href="#pb16" class="pageref">16</a></p>
<p>Kalahaṃsa, a teal, <a href="#pb12" class="pageref">12</a>,
<a href="#pb24" class="pageref">24</a>, <a href="#pb35" class=
"pageref">35</a>, <a href="#pb39" class="pageref">39</a>, <a href=
"#pb67" class="pageref">67</a>, <a href="#pb79" class="pageref">79</a>,
<a href="#pb92" class="pageref">92</a>, <a href="#pb104" class=
"pageref">104</a>, <a href="#pb144" class="pageref">144</a></p>
<p>Kālakūṭa, poison, <a href="#pb78" class=
"pageref">78</a></p>
<p>Kālī, Durgā, <a href="#pb28" class=
"pageref">28</a></p>
<p>Kali Age, the Iron Age, <a href="#pb96" class="pageref">96</a>,
<a href="#pb215" class="pageref">215</a></p>
<p>Kālindī, a bird, <a href="#pb150" class="pageref">150</a>,
<a href="#pb151" class="pageref">151</a>, <a href="#pb194" class=
"pageref">194</a></p>
<p>Kalpa, the tree that grants desires, <a href="#pb86" class=
"pageref">86</a>, <a href="#pb145" class="pageref">145</a>, <a href=
"#pb160" class="pageref">160</a>, <a href="#pb174" class=
"pageref">174</a></p>
<p>Kāma, god of love, <a href="#pb66" class="pageref">66</a>,
<a href="#pb69" class="pageref">69</a> note, <a href="#pb81" class=
"pageref">81</a>, and <i>passim</i></p>
<p>Kamalinikā, <a href="#pb145" class="pageref">145</a></p>
<p>Kāmandakīya-Nīti-Çāstra, <a href=
"#pb.xiv" class="pageref">xiv</a></p>
<p>Kandala, plantain, <a href="#pb161" class="pageref">161</a>
note.</p>
<p>Kandalikā, <a href="#pb145" class="pageref">145</a>
<span class="pagenum">[<a id="pb225" href="#pb225" name=
"pb225">225</a>]</span></p>
<p>Kaustubha, Vishṇu’s gem, <a href="#pb51" class=
"pageref">51</a>, <a href="#pb57" class="pageref">57</a>, <a href=
"#pb78" class="pageref">78</a>, <a href="#pb158" class=
"pageref">158</a></p>
<p>Kapiñjala, a Brahman, <a href="#pb.xix" class=
"pageref">xix</a>, <a href="#pb111" class="pageref">111</a>, <a href=
"#pb115" class="pageref">115</a>, <a href="#pb118" class=
"pageref">118</a>, <a href="#pb122" class="pageref">122</a>, <a href=
"#pb123" class="pageref">123</a>, <a href="#pb127" class=
"pageref">127</a>, <a href="#pb128" class="pageref">128</a>, <a href=
"#pb129" class="pageref">129</a>, <a href="#pb131" class=
"pageref">131</a>, <a href="#pb133" class="pageref">133</a>, <a href=
"#pb134" class="pageref">134</a>, <a href="#pb196" class=
"pageref">196</a>, <a href="#pb197" class="pageref">197</a>, <a href=
"#pb207" class="pageref">207</a></p>
<p>Karīra, a plant, <a href="#pb16" class="pageref">16</a></p>
<p>Karṇīsuta, <a href="#pb17" class="pageref">17</a></p>
<p>Kārtikeya, war-god, <a href="#pb3" class="pageref">3</a>,
<a href="#pb49" class="pageref">49</a> note, <a href="#pb66" class=
"pageref">66</a>, <a href="#pb92" class="pageref">92</a>, <a href=
"#pb96" class="pageref">96</a>, <a href="#pb162" class=
"pageref">162</a>, <a href="#pb215" class="pageref">215</a> note</p>
<p>Kathā, <a href="#pb.xii" class="pageref">xii</a>, <a href=
"#pb.xviii" class="pageref">xviii</a></p>
<p>Kathā-Koça, <a href="#pb.xvi" class=
"pageref">xvi</a></p>
<p>Kathā-Sarit-Sāgara, <a href="#pb.xi" class=
"pageref">xi</a>, <a href="#pb.xiii" class="pageref">xiii</a></p>
<p>Kāvya-Prakāça, <a href="#pb.xx" class=
"pageref">xx</a></p>
<p>Kesara, a tree (<i lang="la-x-bio">Mimusops Elengi</i>), <a href=
"#pb85" class="pageref">85</a> note, <a href="#pb104" class=
"pageref">104</a>, <a href="#pb109" class="pageref">109</a></p>
<p>Kesarikā, <a href="#pb144" class="pageref">144</a></p>
<p>Ketakī, a tree (<i lang="la-x-bio">Pandanus Odoratissimus</i>),
<a href="#pb16" class="pageref">16</a>, <a href="#pb144" class=
"pageref">144</a>, <a href="#pb147" class="pageref">147</a>, <a href=
"#pb177" class="pageref">177</a>, <a href="#pb210" class=
"pageref">210</a></p>
<p>Keyūraka, Kādambarī’s page, <a href="#pb141"
class="pageref">141</a>, and <i>passim</i></p>
<p>Khāṇḍava Wood, <a href="#pb35" class=
"pageref">35</a></p>
<p>Khara, a warrior, <a href="#pb27" class="pageref">27</a></p>
<p>Kīcaka, a warrior, <a href="#pb18" class="pageref">18</a></p>
<p>Kindama, a sage, <a href="#pb137" class="pageref">137</a></p>
<p>Kinnaras, mythical beings with human bodies and horses’ heads;
later, reckoned among the Gandharvas as musicians, <a href="#pb.ix"
class="pageref">ix</a>, <a href="#pb90" class="pageref">90</a>,
<a href="#pb91" class="pageref">91</a>, <a href="#pb98" class=
"pageref">98</a>, <a href="#pb99" class="pageref">99</a>, <a href=
"#pb143" class="pageref">143</a>, <a href="#pb145" class=
"pageref">145</a>, <a href="#pb162" class="pageref">162</a>, <a href=
"#pb186" class="pageref">186</a>, <a href="#pb197" class=
"pageref">197</a></p>
<p>Kimpurusha land, <a href="#pb102" class="pageref">102</a>, <a href=
"#pb161" class="pageref">161</a>, <a href="#pb173" class=
"pageref">173</a></p>
<p>Kirātas, mountaineers, <a href="#pb90" class=
"pageref">90</a></p>
<p>Krauñca, Mount, <a href="#pb48" class="pageref">48</a>,
<a href="#pb92" class="pageref">92</a></p>
<p>Kṛipa, a man, <a href="#pb36" class="pageref">36</a></p>
<p>Kṛishṇa, a god, <a href="#pb.xvi" class=
"pageref">xvi</a>, <a href="#pb4" class="pageref">4</a>, <a href="#pb7"
class="pageref">7</a>, <a href="#pb8" class="pageref">8</a>, <a href=
"#pb21" class="pageref">21</a>, <a href="#pb29" class="pageref">29</a>,
<a href="#pb30" class="pageref">30</a>, <a href="#pb37" class=
"pageref">37</a>, <a href="#pb66" class="pageref">66</a>, <a href=
"#pb73" class="pageref">73</a>, <a href="#pb93" class="pageref">93</a>,
<a href="#pb95" class="pageref">95</a>, <a href="#pb138" class=
"pageref">138</a>, <a href="#pb162" class="pageref">162</a>, <a href=
"#pb216" class="pageref">216</a></p>
<p>Kshapaṇakas, <a href="#pb.xvi" class="pageref">xvi</a></p>
<p>Kshemendra, <a href="#pb.viii" class="pageref">viii</a></p>
<p>Kshīroda, a man, <a href="#pb140" class="pageref">140</a>,
<a href="#pb141" class="pageref">141</a></p>
<p>Kuça (son of Sītā), <a href="#pb17" class=
"pageref">17</a>;<br>
(a grass), <a href="#pb18" class="pageref">18</a>, <a href="#pb19"
class="pageref">19</a>, <a href="#pb23" class="pageref">23</a>,
<a href="#pb38" class="pageref">38</a>, <a href="#pb40" class=
"pageref">40</a>, <a href="#pb43" class="pageref">43</a>, <a href=
"#pb45" class="pageref">45</a></p>
<p>Kulavardhanā, a woman, <a href="#pb58" class="pageref">58</a>,
<a href="#pb59" class="pageref">59</a>, <a href="#pb74" class=
"pageref">74</a></p>
<p>Kulūta, country, <a href="#pb75" class="pageref">75</a></p>
<p>Kumāra, the war-god, <a href="#pb49" class="pageref">49</a>,
<a href="#pb66" class="pageref">66</a></p>
<p>Kumārapālita, a minister, <a href="#pb11" class=
"pageref">11</a></p>
<p>Kumudikā, <a href="#pb144" class="pageref">144</a></p>
<p>Kuntī, a queen, <a href="#pb137" class="pageref">137</a></p>
<p>Kuṭaja, a tree (<i>Wrightea Antidysenterica</i><span class=
"corr" id="xd21e8663" title="Not in source">)</span>, <a href="#pb97"
class="pageref">97</a></p>
<p>Kuvera (god of wealth), <a href="#pb4" class="pageref">4</a>,
<a href="#pb108" class="pageref">108</a> note, <a href="#pb204" class=
"pageref">204</a> note, <a href="#pb216" class="pageref">216</a>;<br>
(a Brahman) <a href="#pb2" class="pageref">2</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e8691" class="main">L.</h3>
</div>
<div class="divBody">
<p class="first">Lakshmaṇa, brother of Rāma, <a href="#pb19"
class="pageref">19</a>, <a href="#pb20" class="pageref">20</a>,
<a href="#pb212" class="pageref">212</a></p>
<p>Lakshmī goddess of fortune, <a href="#pb.x" class=
"pageref">x</a>, <a href="#pb9" class="pageref">9</a> <a href="#pb48"
class="pageref">48</a>, <a href="#pb77" class="pageref">77</a>,
<a href="#pb206" class="pageref">206</a>, <a href="#pb209" class=
"pageref">209</a></p>
<p>Lavalī, a tree (<i>Averrhoa Acida</i>), <a href="#pb144" class=
"pageref">144</a>, <a href="#pb215" class="pageref">215</a></p>
<p>Lavalikā, <a href="#pb144" class="pageref">144</a></p>
<p>Lavaṅgikā, <a href="#pb145" class="pageref">145</a></p>
<p>Linga, Çiva’s emblem, <a href="#pb95" class=
"pageref">95</a></p>
<p>Lopāmudrā, wife of Agastya, <a href="#pb18" class=
"pageref">18</a>, <a href="#pb19" class="pageref">19</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e8760" class="main">M.</h3>
</div>
<div class="divBody">
<p class="first">Madalekhā, Kādambarī’s
confidante, <a href="#pb148" class="pageref">148</a>, <a href="#pb150"
class="pageref">150</a>, <a href="#pb156" class="pageref">156</a></p>
<p>Madana (god of Love), <a href="#pb8" class="pageref">8</a>, <a href=
"#pb17" class="pageref">17</a>;<br>
(the thorn-apple), <a href="#pb17" class="pageref">17</a></p>
<p>Mādhavī, creeper, <a href="#pb194" class=
"pageref">194</a></p>
<p>Madhuban, grant, vii note, <a href="#pb.xvii" class=
"pageref">xvii</a></p>
<p>Madhukaiṭabha, a demon, <a href="#pb17" class=
"pageref">17</a></p>
<p>Madhukarikā, <a href="#pb145" class="pageref">145</a></p>
<p>Madirā, <a href="#pb140" class="pageref">140</a>, <a href=
"#pb151" class="pageref">151</a>, <a href="#pb208" class=
"pageref">208</a></p>
<p>Magadha, a country, <a href="#pb53" class="pageref">53</a>, <a href=
"#pb148" class="pageref">148</a></p>
<p>Mahābhārata, the epic, <a href="#pb40" class=
"pageref">40</a>, <a href="#pb49" class="pageref">49</a>, <a href=
"#pb53" class="pageref">53</a>, <a href="#pb60" class="pageref">60</a>,
<a href="#pb88" class="pageref">88</a>, <a href="#pb93" class=
"pageref">93</a>, <a href="#pb162" class="pageref">162</a>, <a href=
"#pb201" class="pageref">201</a>, <a href="#pb212" class=
"pageref">212</a></p>
<p>Mahābhisha, <a href="#pb201" class="pageref">201</a></p>
<p>Mahāçvetā, a Gandharva princess, <a href="#pb.ix"
class="pageref">ix</a>, <a href="#pb.x" class="pageref">x</a>, <a href=
"#pb.xi" class="pageref">xi</a>, <a href="#pb.xiii" class=
"pageref">xiii</a>, <a href="#pb.xvi" class="pageref">xvi</a>, <a href=
"#pb.xx" class="pageref">xx</a>, <a href="#pb103" class=
"pageref">103</a>, <a href="#pb113" class="pageref">113</a>, <a href=
"#pb142" class="pageref">142</a>, and <i>passim</i></p>
<p>Mahākāla, Çiva, <a href="#pb.xvi" class=
"pageref">xvi</a>, <a href="#pb47" class="pageref">47</a>, <a href=
"#pb53" class="pageref">53</a>, <a href="#pb200" class=
"pageref">200</a>, <a href="#pb210" class="pageref">210</a>, <a href=
"#pb213" class="pageref">213</a>, <a href="#pb214" class=
"pageref">214</a></p>
<p>Mahāvarāha, Vishṇu’s Boar-avatar, <a href=
"#pb17" class="pageref">17</a>, <a href="#pb30" class="pageref">30</a>,
<a href="#pb85" class="pageref">85</a>, <a href="#pb145" class=
"pageref">145</a>, <a href="#pb213" class="pageref">213</a></p>
<p>Mahāvīra fires, <a href="#pb2" class="pageref">2</a></p>
<p>Mahisha, a demon, <a href="#pb9" class="pageref">9</a></p>
<p>Mahodaya, a hall, <a href="#pb196" class="pageref">196</a></p>
<p>Maina, a bird, <a href="#pb2" class="pageref">2</a>, <a href="#pb11"
class="pageref">11</a>, <a href="#pb39" class="pageref">39</a>,
<a href="#pb145" class="pageref">145</a>, <a href="#pb150" class=
"pageref">150</a>, <a href="#pb194" class="pageref">194</a>, <a href=
"#pb219" class="pageref">219</a></p>
<p>Maināka, Mount, <a href="#pb211" class="pageref">211</a></p>
<p>Makarandikā, <a href="#pb.xi" class="pageref">xi</a></p>
<p>Makarikā (a betel-bearer), <a href="#pb52" class=
"pageref">52</a>;<br>
(an attendant), <a href="#pb144" class="pageref">144</a></p>
<p>Malabārī, woman of Malabar, <a href="#pb16" class=
"pageref">16</a></p>
<p>Mālatikā, <a href="#pb144" class="pageref">144</a></p>
<p>Mātanga (of Caṇḍāla birth), <a href="#pb8"
class="pageref">8</a>, <a href="#pb9" class="pageref">9</a>, <a href=
"#pb10" class="pageref">10</a>;<br>
(a man), <a href="#pb28" class="pageref">28</a></p>
<p>Mālatī (<i lang="la-x-bio">Jasminum Grandiflorum</i>),
<a href="#pb12" class="pageref">12</a>, <a href="#pb14" class=
"pageref">14</a>, <a href="#pb69" class="pageref">69</a>, <a href=
"#pb157" class="pageref">157</a>, <a href="#pb194" class=
"pageref">194</a></p>
<p>Mālavīs, women of Malwa, <a href="#pb211" class=
"pageref">211</a>, <a href="#pb214" class="pageref">214</a></p>
<p>Malaya, hills of Malabar, <a href="#pb9" class="pageref">9</a>,
<a href="#pb51" class="pageref">51</a>, <a href="#pb105" class=
"pageref">105</a>, <a href="#pb124" class="pageref">124</a>, <a href=
"#pb179" class="pageref">179</a>, <a href="#pb186" class=
"pageref">186</a>, <a href="#pb192" class="pageref">192</a></p>
<p>Mānasa, a lake, <a href="#pb23" class="pageref">23</a>,
<a href="#pb41" class="pageref">41</a>, <a href="#pb51" class=
"pageref">51</a>, <a href="#pb113" class="pageref">113</a>, <a href=
"#pb190" class="pageref">190</a></p>
<p>Mandara, Mount, <a href="#pb48" class="pageref">48</a>, <a href=
"#pb50" class="pageref">50</a>, <a href="#pb64" class="pageref">64</a>,
<a href="#pb78" class="pageref">78</a>, <a href="#pb85" class=
"pageref">85</a>, <a href="#pb162" class="pageref">162</a> note.</p>
<p>Mandāra, the coral-tree, <a href="#pb105" class=
"pageref">105</a>, <a href="#pb174" class="pageref">174</a>, <a href=
"#pb210" class="pageref">210</a>, <a href="#pb211" class=
"pageref">211</a>, <a href="#pb215" class="pageref">215</a></p>
<p>Māndhātṛi, a king, <a href="#pb57" class=
"pageref">57</a>, <a href="#pb88" class="pageref">88</a></p>
<p>Maukharis, the, a family, <a href="#pb1" class="pageref">1</a>
<span class="pagenum">[<a id="pb226" href="#pb226" name=
"pb226">226</a>]</span></p>
<p>Manoramā, Çukanāsa’s wife, <a href="#pb57"
class="pageref">57</a>, <a href="#pb72" class="pageref">72</a>,
<a href="#pb174" class="pageref">174</a>, <a href="#pb189" class=
"pageref">189</a>, <a href="#pb207" class="pageref">207</a></p>
<p>Manorathaprabhā, <a href="#pb.xi" class="pageref">xi</a></p>
<p><i>Mantra</i>, hymn, <a href="#pb39" class="pageref">39</a>,
<a href="#pb56" class="pageref">56</a>, <a href="#pb200" class=
"pageref">200</a></p>
<p>Maruts, the winds, <a href="#pb100" class="pageref">100</a></p>
<p>Mātṛikās, the, goddesses, <a href="#pb.xvi" class=
"pageref">xvi</a>, <a href="#pb56" class="pageref">56</a></p>
<p>Mathurā, a city, <a href="#pb201" class="pageref">201</a></p>
<p>Mattamayūra, <a href="#pb168" class="pageref">168</a></p>
<p>Mayūrikā, <a href="#pb145" class="pageref">145</a></p>
<p>Meghadūta, <a href="#pb96" class="pageref">96</a> note</p>
<p>Meghanāda, a warrior, <a href="#pb171" class="pageref">171</a>,
<a href="#pb174" class="pageref">174</a>, <a href="#pb175" class=
"pageref">175</a>, <a href="#pb185" class="pageref">185</a>, <a href=
"#pb187" class="pageref">187</a>, <a href="#pb191" class=
"pageref">191</a>, <a href="#pb198" class="pageref">198</a>, <a href=
"#pb201" class="pageref">201</a></p>
<p>Menakā, an Apsaras, <a href="#pb138" class=
"pageref">138</a></p>
<p>Meru, Mount, <a href="#pb3" class="pageref">3</a>, <a href="#pb6"
class="pageref">6</a>, <a href="#pb19" class="pageref">19</a>, <a href=
"#pb64" class="pageref">64</a>, <a href="#pb85" class="pageref">85</a>,
<a href="#pb87" class="pageref">87</a>, <a href="#pb114" class=
"pageref">114</a></p>
<p>Milky Ocean, <a href="#pb2" class="pageref">2</a>, <a href="#pb85"
class="pageref">85</a>, <a href="#pb86" class="pageref">86</a>,
<a href="#pb95" class="pageref">95</a>, <a href="#pb96" class=
"pageref">96</a>, <a href="#pb102" class="pageref">102</a>, <a href=
"#pb109" class="pageref">109</a>, <a href="#pb125" class=
"pageref">125</a>, <a href="#pb156" class="pageref">156</a>, <a href=
"#pb166" class="pageref">166</a>, <a href="#pb174" class=
"pageref">174</a></p>
<p>Mṛinālikā, <a href="#pb144" class=
"pageref">144</a></p>
<p>Mṛittikāvatī, a city, <a href="#pb64" class=
"pageref">64</a></p>
<p>Mukuṭatāḍitaka, <a href="#pb.viii" class=
"pageref">viii</a></p>
<p>Mūla, a constellation, <a href="#pb46" class=
"pageref">46</a></p>
<p>Muni, an Apsaras, <a href="#pb102" class="pageref">102</a></p>
<p><i>Muni</i>, an ascetic, <a href="#pb39" class="pageref">39</a>, and
<i>passim</i></p>
<p>Muñja, a grass, <a href="#pb19" class="pageref">19</a>,
<a href="#pb39" class="pageref">39</a>, <a href="#pb104" class=
"pageref">104</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e9353" class="main">N.</h3>
</div>
<div class="divBody">
<p class="first">Nāga, a snake, <a href="#pb30" class=
"pageref">30</a>, <a href="#pb138" class="pageref">138</a>;<br>
an elephant, <a href="#pb30" class="pageref">30</a></p>
<p>Nahusha, a serpent, <a href="#pb19" class="pageref">19</a>, <a href=
"#pb20" class="pageref">20</a>, <a href="#pb47" class="pageref">47</a>,
<a href="#pb201" class="pageref">201</a></p>
<p>Nala, a king, <a href="#pb47" class="pageref">47</a>, <a href=
"#pb50" class="pageref">50</a>, <a href="#pb215" class=
"pageref">215</a></p>
<p>Nalacampū, <a href="#pb.viii" class="pageref">viii</a>,
<a href="#pb.xiv" class="pageref">xiv</a></p>
<p>Nalakūbara, a god, <a href="#pb108" class="pageref">108</a></p>
<p>Nandana, Indra’s wood, <a href="#pb21" class="pageref">21</a>,
<a href="#pb57" class="pageref">57</a>, <a href="#pb109" class=
"pageref">109</a></p>
<p>Nārada, a sage, <a href="#pb60" class="pageref">60</a>,
<a href="#pb162" class="pageref">162</a></p>
<p>Naraka, a demon, <a href="#pb37" class="pageref">37</a></p>
<p>Nara-Nārāyaṇa, Arjuna and Kṛishṇa,
<a href="#pb216" class="pageref">216</a></p>
<p>Nārāyaṇa, Vishṇu, <a href="#pb4" class=
"pageref">4</a>, <a href="#pb8" class="pageref">8</a>, <a href="#pb48"
class="pageref">48</a>, <a href="#pb50" class="pageref">50</a>,
<a href="#pb54" class="pageref">54</a>, <a href="#pb58" class=
"pageref">58</a>, <a href="#pb64" class="pageref">64</a>, <a href=
"#pb78" class="pageref">78</a>, <a href="#pb182" class=
"pageref">182</a></p>
<p>Narmadā, or Nerbuddha, river, <a href="#pb27" class=
"pageref">27</a>, <a href="#pb215" class="pageref">215</a></p>
<p>Netra, a tree, <a href="#pb18" class="pageref">18</a></p>
<p>Nipuṇikā, <a href="#pb144" class="pageref">144</a></p>
<p>Nishāda, a musical note, <a href="#pb30" class=
"pageref">30</a>;<br>
a mountaineer, <a href="#pb.xi" class="pageref">xi</a>, <a href="#pb28"
class="pageref">28</a>, <a href="#pb30" class="pageref">30</a></p>
<p>Nṛisiṃha, or Narasiṃha, Vishṇu in his
Man-lion Avatar, <a href="#pb3" class="pageref">3</a>, <a href="#pb85"
class="pageref">85</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e9509" class="main">P.</h3>
</div>
<div class="divBody">
<p class="first"><i>Pakshapāta</i>, partiality, <a href="#pb40"
class="pageref">40</a> note, <a href="#pb211" class=
"pageref">211</a></p>
<p>Palāça, a tree (<i lang="la-x-bio">Butea Frondosa</i>),
<a href="#pb18" class="pageref">18</a>, <a href="#pb19" class=
"pageref">19</a></p>
<p>Pallavikā, <a href="#pb145" class="pageref">145</a></p>
<p>Pampā, a lake, <a href="#pb20" class="pageref">20</a>, <a href=
"#pb24" class="pageref">24</a></p>
<p>Panasa, bread-fruit tree, <a href="#pb39" class="pageref">39</a></p>
<p>Pāñcālī style, <a href="#pb.xviii" class=
"pageref">xviii</a></p>
<p>Pañcavaṭī, a district, <a href="#pb19" class=
"pageref">19</a></p>
<p>Pāṇḍavas, The, <a href="#pb18" class=
"pageref">18</a> note, <a href="#pb93" class="pageref">93</a></p>
<p>Pāṇḍu, a king, <a href="#pb137" class=
"pageref">137</a></p>
<p>Paraçurāma, avatar of Vishṇu, <a href="#pb6"
class="pageref">6</a>, <a href="#pb27" class="pageref">27</a>, <a href=
"#pb61" class="pageref">61</a></p>
<p>Parihāsa, a parrot, <a href="#pb150" class="pageref">150</a>,
<a href="#pb151" class="pageref">151</a>, <a href="#pb194" class=
"pageref">194</a></p>
<p>Parīkshit, a king, <a href="#pb138" class="pageref">138</a></p>
<p>Pārijāta, coral-tree, <a href="#pb109" class=
"pageref">109</a>, <a href="#pb110" class="pageref">110</a>, <a href=
"#pb112" class="pageref">112</a>, <a href="#pb117" class=
"pageref">117</a>, <a href="#pb126" class="pageref">126</a></p>
<p>Pārvatī, wife of Çiva, <a href="#pb8" class=
"pageref">8</a>, <a href="#pb63" class="pageref">63</a>, <a href=
"#pb103" class="pageref">103</a></p>
<p>Pārvatīpariṇaya, <a href="#pb.viii" class=
"pageref">viii</a></p>
<p>Patralekhā, the hero’s confidante, <a href="#pb75" class=
"pageref">75</a>, <a href="#pb86" class="pageref">86</a>, <a href=
"#pb89" class="pageref">89</a>, <a href="#pb141" class=
"pageref">141</a>, <a href="#pb164" class="pageref">164</a>, <a href=
"#pb167" class="pageref">167</a>, <a href="#pb169" class=
"pageref">169</a>, <a href="#pb170" class="pageref">170</a>, <a href=
"#pb171" class="pageref">171</a>, <a href="#pb173" class=
"pageref">173</a>, <a href="#pb174" class="pageref">174</a>, <a href=
"#pb175" class="pageref">175</a>, <a href="#pb177" class=
"pageref">177</a>, <a href="#pb179" class="pageref">179</a>, <a href=
"#pb180" class="pageref">180</a>, <a href="#pb183" class=
"pageref">183</a>, <a href="#pb184" class="pageref">184</a>, <a href=
"#pb185" class="pageref">185</a>, <a href="#pb187" class=
"pageref">187</a>, <a href="#pb188" class="pageref">188</a>, <a href=
"#pb191" class="pageref">191</a>, <a href="#pb193" class=
"pageref">193</a>, <a href="#pb195" class="pageref">195</a>–197,
<a href="#pb208" class="pageref">208</a></p>
<p>Persia, <a href="#pb62" class="pageref">62</a></p>
<p>Peterson’s Edition of Kādambarī, <a href="#pb.vii"
class="pageref">vii</a>, <a href="#pb.viii" class="pageref">viii</a>,
<a href="#pb.xii" class="pageref">xii</a>, <a href="#pb.xvii" class=
"pageref">xvii</a>, <a href="#pb.xix" class="pageref">xix</a>, <a href=
"#pb.xx" class="pageref">xx</a>, <a href="#pb.xxiii" class=
"pageref">xxiii</a></p>
<p>Pipal, a tree (<i lang="la-x-bio">Ficus Religiosa</i>), <a href=
"#pb56" class="pageref">56</a></p>
<p>Pippalī, long pepper, <a href="#pb145" class=
"pageref">145</a></p>
<p>Pitṛis, the Manes, <a href="#pb14" class="pageref">14</a>,
<a href="#pb39" class="pageref">39</a></p>
<p>Prajāpati, the Creator, <a href="#pb10" class="pageref">10</a>,
<a href="#pb96" class="pageref">96</a>, <a href="#pb144" class=
"pageref">144</a>, <a href="#pb169" class="pageref">169</a></p>
<p>Pramadvarā, an Apsaras, <a href="#pb138" class=
"pageref">138</a></p>
<p>Pramathas, demons, <a href="#pb47" class="pageref">47</a>, <a href=
"#pb210" class="pageref">210</a></p>
<p>Pramati, an ascetic, <a href="#pb138" class="pageref">138</a></p>
<p>Prithurāja, a king, <a href="#pb4" class="pageref">4</a></p>
<p>Priyaṅgu, panic seed, <a href="#pb139" class=
"pageref">139</a></p>
<p>Pulastya, <a href="#pb.xi" class="pageref">xi</a></p>
<p>Puṇḍarīka, a Brahman, <a href="#pb.ix" class=
"pageref">ix</a>, <a href="#pb.x" class="pageref">x</a>, <a href=
"#pb.xi" class="pageref">xi</a>, <a href="#pb.xiii" class=
"pageref">xiii</a>, <a href="#pb.xix" class="pageref">xix</a>, <a href=
"#pb3" class="pageref">3</a>, <a href="#pb4" class="pageref">4</a>,
<a href="#pb5" class="pageref">5</a>, <a href="#pb8" class=
"pageref">8</a>, <a href="#pb9" class="pageref">9</a>, <a href="#pb109"
class="pageref">109</a>, <a href="#pb110" class="pageref">110</a>,
<a href="#pb115" class="pageref">115</a>, <a href="#pb116" class=
"pageref">116</a>, <a href="#pb118" class="pageref">118</a>, <a href=
"#pb120" class="pageref">120</a>, <a href="#pb121" class=
"pageref">121</a>, <a href="#pb122" class="pageref">122</a>, <a href=
"#pb125" class="pageref">125</a>, <a href="#pb126" class=
"pageref">126</a>, <a href="#pb128" class="pageref">128</a>, <a href=
"#pb131" class="pageref">131</a>, <a href="#pb133" class=
"pageref">133</a>, <a href="#pb134" class="pageref">134</a>, <a href=
"#pb135" class="pageref">135</a>, <a href="#pb136" class=
"pageref">136</a>, <a href="#pb138" class="pageref">138</a>, <a href=
"#pb192" class="pageref">192</a>, <a href="#pb193" class=
"pageref">193</a>, <a href="#pb195" class="pageref">195</a>, <a href=
"#pb196" class="pageref">196</a>, <a href="#pb197" class=
"pageref">197</a></p>
<p>Purāṇas, sacred legendary histories, <a href="#pb10"
class="pageref">10</a>, <a href="#pb40" class="pageref">40</a>,
<a href="#pb60" class="pageref">60</a>, <a href="#pb189" class=
"pageref">189</a>, <a href="#pb200" class="pageref">200</a>, <a href=
"#pb212" class="pageref">212</a></p>
<p>Purushottama, Vishṇu, <a href="#pb79" class="pageref">79</a>
note</p>
<p>Pushkara, a place, <a href="#pb37" class="pageref">37</a> note</p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e9945" class="main">R.</h3>
</div>
<div class="divBody">
<p class="first">Raghuvaṃça, <a href="#pb94" class=
"pageref">94</a> note</p>
<p>Rāghavapāṇḍavīya, <a href="#pb.xx" class=
"pageref">xx</a></p>
<p>Raghu, a king, <a href="#pb20" class="pageref">20</a></p>
<p>Rāhu, the demon of eclipse, <a href="#pb1" class=
"pageref">1</a>, <a href="#pb31" class="pageref">31</a>, <a href=
"#pb36" class="pageref">36</a>, <a href="#pb52" class="pageref">52</a>,
<a href="#pb80" class="pageref">80</a>, <a href="#pb96" class=
"pageref">96</a>, <a href="#pb214" class="pageref">214</a></p>
<p>Rajanikā, <a href="#pb144" class="pageref">144</a></p>
<p>Rākshasas, demons, <a href="#pb137" class="pageref">137</a></p>
<p>Rallakas, deer, <a href="#pb220" class="pageref">220</a></p>
<p>Rāma, a king, son of Daçaratha, <a href="#pb19" class=
"pageref">19</a>, <a href="#pb20" class="pageref">20</a>, <a href=
"#pb21" class="pageref">21</a>, <a href="#pb27" class="pageref">27</a>,
<a href="#pb40" class="pageref">40</a>, <a href="#pb50" class=
"pageref">50</a>, <a href="#pb212" class="pageref">212</a>, <a href=
"#pb215" class="pageref">215</a></p>
<p>Rāmāyaṇa, the epic of Rāma, <a href="#pb40"
class="pageref">40</a>, <a href="#pb60" class="pageref">60</a>,
<a href="#pb201" class="pageref">201</a>, <a href="#pb212" class=
"pageref">212</a></p>
<p>Rambhā, an Apsaras, <a href="#pb64" class="pageref">64</a></p>
<p>Raṅku deer, <a href="#pb23" class="pageref">23</a>, <a href=
"#pb220" class="pageref">220</a></p>
<p>Rapin, <a href="#pb105" class="pageref">105</a> note</p>
<p><i>Rasa</i>, poetic charm, xiii note <span class="pagenum">[<a id=
"pb227" href="#pb227" name="pb227">227</a>]</span></p>
<p><i>Rasanopamā</i>, <a href="#pb.xix" class=
"pageref">xix</a></p>
<p>Rati, wife of the god of love, <a href="#pb8" class="pageref">8</a>,
<a href="#pb67" class="pageref">67</a>, <a href="#pb69" class=
"pageref">69</a>, <a href="#pb96" class="pageref">96</a>, <a href=
"#pb102" class="pageref">102</a>, <a href="#pb104" class=
"pageref">104</a>, <a href="#pb137" class="pageref">137</a>, <a href=
"#pb144" class="pageref">144</a>, <a href="#pb214" class=
"pageref">214</a>, <a href="#pb215" class="pageref">215</a></p>
<p>Rāvaṇa, the demon King of Ceylon, <a href="#pb1" class=
"pageref">1</a>, <a href="#pb18" class="pageref">18</a>, <a href=
"#pb19" class="pageref">19</a>, <a href="#pb20" class="pageref">20</a>,
<a href="#pb27" class="pageref">27</a>, <a href="#pb86" class=
"pageref">86</a>, <a href="#pb96" class="pageref">96</a>, <a href=
"#pb215" class="pageref">215</a></p>
<p>Rig-Veda, <a href="#pb38" class="pageref">38</a> note</p>
<p><i>Rishi</i>, a sage, <a href="#pb38" class="pageref">38</a>,
<a href="#pb100" class="pageref">100</a>;<br>
Ṛishis, the Seven (or Seven Sages), <i>Ursa Major</i>, <a href=
"#pb23" class="pageref">23</a>, <a href="#pb38" class="pageref">38</a>,
<a href="#pb41" class="pageref">41</a>, <a href="#pb45" class=
"pageref">45</a>, <a href="#pb46" class="pageref">46</a>, <a href=
"#pb84" class="pageref">84</a>, <a href="#pb90" class="pageref">90</a>,
<a href="#pb216" class="pageref">216</a></p>
<p>Ṛrishyāçṛiṅga, a hermit, <a href=
"#pb53" class="pageref">53</a></p>
<p>Rohiṇī, wife of the Moon, <a href="#pb.xxi" class=
"pageref">xxi</a>, <a href="#pb124" class="pageref">124</a>, <a href=
"#pb159" class="pageref">159</a>, <a href="#pb206" class=
"pageref">206</a>, <a href="#pb208" class="pageref">208</a>, <a href=
"#pb209" class="pageref">209</a></p>
<p>Rudra, Çiva, <a href="#pb40" class="pageref">40</a></p>
<p>Ruru, an ascetic, <a href="#pb138" class="pageref">138</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e10218" class="main">S.</h3>
</div>
<div class="divBody">
<p class="first">Sāgarikā, <a href="#pb144" class=
"pageref">144</a></p>
<p>Sāhitya-Darpaṇa, <a href="#pb.xii" class=
"pageref">xii</a>, <a href="#pb.xviii" class="pageref">xviii</a>,
<a href="#pb.xix" class="pageref">xix</a>, <a href="#pb.xx" class=
"pageref">xx</a>, <a href="#pb212" class="pageref">212</a> note</p>
<p>Sāma Veda, <a href="#pb2" class="pageref">2</a>, <a href=
"#pb37" class="pageref">37</a> note</p>
<p>Sāṃkhyā philosophy, <a href="#pb212" class=
"pageref">212</a></p>
<p>Saudāsa, a king, <a href="#pb201" class="pageref">201</a></p>
<p>Sandīpani, a Brahman, <a href="#pb138" class=
"pageref">138</a></p>
<p>Saptacchada, or Saptaparṇa, a tree (<i lang=
"la-x-bio">Alstonia</i>), <a href="#pb18" class="pageref">18</a>,
<a href="#pb28" class="pageref">28</a>, <a href="#pb81" class=
"pageref">81</a></p>
<p>Sarvāstivādin, <a href="#pb212" class="pageref">212</a>
note</p>
<p>Sarasvatī, goddess of eloquence, <a href="#pb.xiii" class=
"pageref">xiii</a>, <a href="#pb2" class="pageref">2</a>, <a href=
"#pb3" class="pageref">3</a>, <a href="#pb4" class="pageref">4</a>,
<a href="#pb41" class="pageref">41</a>, <a href="#pb104" class=
"pageref">104</a>, <a href="#pb105" class="pageref">105</a></p>
<p><i>Satī</i>, a wife killing herself at her husband’s
death, <a href="#pb69" class="pageref">69</a></p>
<p>Sena, a Gandharva, <a href="#pb102" class="pageref">102</a></p>
<p>Sephālikā, a tree (<i lang="la-x-bio">Nyctanthes Arbor
Tristis</i>), <a href="#pb7" class="pageref">7</a>, <a href="#pb23"
class="pageref">23</a></p>
<p>Setubandha, Mount, <a href="#pb215" class="pageref">215</a></p>
<p>Shakespeare’s ‘Merchant of Venice,’ ‘Julius
Cæsar,’ <a href="#pb.xix" class="pageref">xix</a></p>
<p>Siddhas, the, semi-divine beings, <a href="#pb45" class=
"pageref">45</a>, <a href="#pb56" class="pageref">56</a>, <a href=
"#pb98" class="pageref">98</a>, <a href="#pb108" class=
"pageref">108</a>, <a href="#pb137" class="pageref">137</a>, <a href=
"#pb210" class="pageref">210</a></p>
<p>Sinduvāra, shrub (<i lang="la-x-bio">Vitex Negundo</i>),
<a href="#pb46" class="pageref">46</a>, <a href="#pb97" class=
"pageref">97</a>, <a href="#pb159" class="pageref">159</a></p>
<p>Sindhu, Sindh, <a href="#pb137" class="pageref">137</a></p>
<p>Siprā, river, <a href="#pb.xvi" class="pageref">xvi</a>,
<a href="#pb59" class="pageref">59</a>, <a href="#pb185" class=
"pageref">185</a>, <a href="#pb211" class="pageref">211</a></p>
<p>Sirīsha, <i>v.</i> Çirīsha, <a href="#pb162" class=
"pageref">162</a></p>
<p>Sītā, wife of Rāma, <a href="#pb17" class=
"pageref">17</a>, <a href="#pb19" class="pageref">19</a>, <a href=
"#pb20" class="pageref">20</a></p>
<p>Smṛiti, divine tradition, <a href="#pb2" class=
"pageref">2</a></p>
<p>Soma, juice of a plant used in sacrifice, <a href="#pb2" class=
"pageref">2</a>, <a href="#pb3" class="pageref">3</a>, <a href="#pb40"
class="pageref">40</a>;<br>
(the moon), <a href="#pb36" class="pageref">36</a>, <a href="#pb125"
class="pageref">125</a>, <a href="#pb204" class="pageref">204</a>
note</p>
<p>Somadeva, <a href="#pb.xi" class="pageref">xi</a></p>
<p>Somaprabha, <a href="#pb.xi" class="pageref">xi</a></p>
<p>Sthūlaçiras, an ascetic, <a href="#pb64" class=
"pageref">64</a></p>
<p>Sthūlakeça, an ascetic, <a href="#pb138" class=
"pageref">138</a></p>
<p>Subandhu, <a href="#pb.xx" class="pageref">xx</a></p>
<p>Subhāshitāvali, viii note, <a href="#pb1" class=
"pageref">1</a></p>
<p>Subrahmaṇyā, Vedic verses, <a href="#pb39" class=
"pageref">39</a></p>
<p>Sumanas, <a href="#pb.xi" class="pageref">xi</a></p>
<p>Sumitrā, wife of Daçaratha, <a href="#pb215" class=
"pageref">215</a> note</p>
<p>Sunāsīra, Indra, <a href="#pb50" class=
"pageref">50</a></p>
<p>Supārçva, Mount, <a href="#pb162" class=
"pageref">162</a> note</p>
<p>Suras, the, the gods, <a href="#pb63" class="pageref">63</a></p>
<p>Sūrasena, a king, <a href="#pb137" class="pageref">137</a></p>
<p>Sushumnā, a ray of the sun, <a href="#pb106" class=
"pageref">106</a></p>
<p>Suvarṇapura, a city, <a href="#pb90" class="pageref">90</a>,
<a href="#pb91" class="pageref">91</a></p>
<p>Svabhāvokti, description of natural properties, <a href=
"#pb.xx" class="pageref">xx</a></p>
<p>Svayaṃvara, the choice of a husband by a princess, <a href=
"#pb180" class="pageref">180</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e10534" class="main">T.</h3>
</div>
<div class="divBody">
<p class="first">Tālī, a palm-tree, <a href="#pb161" class=
"pageref">161</a></p>
<p>Tamāla, a tree (<i lang="la-x-bio">Xanthochymus Pictorius</i>),
<a href="#pb3" class="pageref">3</a>, <a href="#pb16" class=
"pageref">16</a>, <a href="#pb18" class="pageref">18</a>, <a href=
"#pb27" class="pageref">27</a>, <a href="#pb28" class="pageref">28</a>,
<a href="#pb34" class="pageref">34</a>, <a href="#pb46" class=
"pageref">46</a>, <a href="#pb99" class="pageref">99</a>, <a href=
"#pb117" class="pageref">117</a>, <a href="#pb144" class=
"pageref">144</a>, <a href="#pb154" class="pageref">154</a>, <a href=
"#pb161" class="pageref">161</a></p>
<p>Tamālikā, Kādambarī’s betel-bearer,
<a href="#pb150" class="pageref">150</a>, <a href="#pb156" class=
"pageref">156</a>, <a href="#pb159" class="pageref">159</a>, <a href=
"#pb164" class="pageref">164</a>, <a href="#pb172" class=
"pageref">172</a>, <a href="#pb173" class="pageref">173</a>, <a href=
"#pb175" class="pageref">175</a></p>
<p>Tārā, wife of the monkey king, <a href="#pb24" class=
"pageref">24</a>;<br>
wife of Bṛihaspati, <a href="#pb46" class="pageref">46</a></p>
<p>Tāraka, a demon, <a href="#pb49" class="pageref">49</a></p>
<p>Taralaka, a fawn, <a href="#pb194" class="pageref">194</a></p>
<p>Taralikā, Mahāçvetā’s betel-bearer,
<a href="#pb112" class="pageref">112</a>, <a href="#pb114" class=
"pageref">114</a>, <a href="#pb115" class="pageref">115</a>, <a href=
"#pb123" class="pageref">123</a>, <a href="#pb124" class=
"pageref">124</a>, <a href="#pb126" class="pageref">126</a>, <a href=
"#pb127" class="pageref">127</a>, <a href="#pb129" class=
"pageref">129</a>, <a href="#pb131" class="pageref">131</a>, <a href=
"#pb132" class="pageref">132</a>, <a href="#pb133" class=
"pageref">133</a>, <a href="#pb134" class="pageref">134</a>, <a href=
"#pb135" class="pageref">135</a>, <a href="#pb139" class=
"pageref">139</a>, <a href="#pb141" class="pageref">141</a>, <a href=
"#pb142" class="pageref">142</a>, <a href="#pb157" class=
"pageref">157</a>, <a href="#pb158" class="pageref">158</a>, <a href=
"#pb165" class="pageref">165</a>, <a href="#pb191" class=
"pageref">191</a>, <a href="#pb192" class="pageref">192</a>, <a href=
"#pb193" class="pageref">193</a></p>
<p>Tārāpīḍa, a king, <a href="#pb.ix" class=
"pageref">ix</a>, <a href="#pb.x" class="pageref">x</a>, <a href=
"#pb47" class="pageref">47</a>, <a href="#pb50" class="pageref">50</a>,
<a href="#pb59" class="pageref">59</a>, <a href="#pb72" class=
"pageref">72</a>, <a href="#pb84" class="pageref">84</a>, <a href=
"#pb88" class="pageref">88</a>, <a href="#pb147" class=
"pageref">147</a>, <a href="#pb161" class="pageref">161</a>, <a href=
"#pb170" class="pageref">170</a>, <a href="#pb197" class=
"pageref">197</a>, <a href="#pb198" class="pageref">198</a>, <a href=
"#pb207" class="pageref">207</a>, <a href="#pb208" class=
"pageref">208</a></p>
<p>Tawney, Mr. C, <a href="#pb.xi" class="pageref">xi</a>, <a href=
"#pb.xvi" class="pageref">xvi</a></p>
<p>Telugu-Canarese, <a href="#pb.xiv" class="pageref">xiv</a></p>
<p>Thomas, Mr. F. W., <a href="#pb.vii" class="pageref">vii</a>,
<a href="#pb.xxiii" class="pageref">xxiii</a></p>
<p><i>Tilaka</i>, a sectarial mark on the forehead, <a href="#pb8"
class="pageref">8</a>, <a href="#pb17" class="pageref">17</a>, <a href=
"#pb105" class="pageref">105</a>;<br>
(a tree), <a href="#pb17" class="pageref">17</a></p>
<p>Triçaṃku, a king, <a href="#pb6" class="pageref">6</a>,
<a href="#pb90" class="pageref">90</a>, <a href="#pb201" class=
"pageref">201</a></p>
<p><i>Tridaṇḍaka</i>, the three staves of an ascetic,
<a href="#pb39" class="pageref">39</a></p>
<p><i>Tripuṇḍraka</i>, a sectarial mark, <a href="#pb129"
class="pageref">129</a></p>
<p>Tripura, a town, <a href="#pb214" class="pageref">214</a></p>
<p>Tryambaka, Çiva, <a href="#pb1" class="pageref">1</a></p>
<p>Tvaritaka, a man, <a href="#pb199" class="pageref">199</a>, <a href=
"#pb200" class="pageref">200</a></p>
<p>Twice-born, the, Brahmans, <a href="#pb2" class="pageref">2</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e10837" class="main">U.</h3>
</div>
<div class="divBody">
<p class="first">Uccaiḥçravas, Indra’s steed,
<a href="#pb62" class="pageref">62</a>, <a href="#pb64" class=
"pageref">64</a>, <a href="#pb78" class="pageref">78</a></p>
<p>Ujjayinī, a city, <a href="#pb.ix" class="pageref">ix</a>,
<a href="#pb.xvi" class="pageref">xvi</a>, <a href="#pb47" class=
"pageref">47</a>, <a href="#pb138" class="pageref">138</a>, <a href=
"#pb161" class="pageref">161</a>, <a href="#pb170" class=
"pageref">170</a>, <a href="#pb172" class="pageref">172</a>, <a href=
"#pb173" class="pageref">173</a>, <a href="#pb185" class=
"pageref">185</a>, <a href="#pb189" class="pageref">189</a>, <a href=
"#pb197" class="pageref">197</a>, <a href="#pb199" class=
"pageref">199</a>, <a href="#pb209" class="pageref">209</a>, <a href=
"#pb210" class="pageref">210</a></p>
<p>Ulūpā, a snake-maiden, <a href="#pb138" class=
"pageref">138</a> <span class="pagenum">[<a id="pb228" href="#pb228"
name="pb228">228</a>]</span></p>
<p>Umā, the goddess Durgā, <a href="#pb30" class=
"pageref">30</a>, <a href="#pb182" class="pageref">182</a></p>
<p><i>Ūrṇā</i>, hair meeting between the brows,
<a href="#pb.xvii" class="pageref">xvii</a></p>
<p>Ushmāpas, The, spirits of ancestors, <a href="#pb44" class=
"pageref">44</a></p>
<p>Uttarā, a princess, <a href="#pb137" class="pageref">137</a>,
<a href="#pb138" class="pageref">138</a></p>
<p>Uttara-Rāma-Caritra, <a href="#pb27" class="pageref">27</a>
note</p>
<p>Utpalikā, <a href="#pb144" class="pageref">144</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e10942" class="main">V.</h3>
</div>
<div class="divBody">
<p class="first">Vācaspatya by Vācaspati,
Tāranātha, <a href="#pb180" class="pageref">180</a></p>
<p>Vaçishṭha, a sage, <a href="#pb46" class=
"pageref">46</a> note, <a href="#pb50" class="pageref">50</a></p>
<p>Vaibhāshikas, a Buddhist school, <a href="#pb212" class=
"pageref">212</a> note</p>
<p>Vaiçampāyana, a parrot, <a href="#pb.vii" class=
"pageref">vii</a>, <a href="#pb.viii" class="pageref">viii</a>,
<a href="#pb.ix" class="pageref">ix</a>, <a href="#pb.x" class=
"pageref">x</a>, <a href="#pb.xi" class="pageref">xi</a>, <a href=
"#pb10" class="pageref">10</a>, <a href="#pb13" class="pageref">13</a>,
<a href="#pb15" class="pageref">15</a>, <a href="#pb16" class=
"pageref">16</a>, <a href="#pb200" class="pageref">200</a>, <a href=
"#pb202" class="pageref">202</a>, <a href="#pb206" class=
"pageref">206</a>, <a href="#pb207" class="pageref">207</a>, <a href=
"#pb218" class="pageref">218</a>;<br>
Çukanāsa’s son, <a href="#pb59" class=
"pageref">59</a>, <a href="#pb60" class="pageref">60</a>, <a href=
"#pb61" class="pageref">61</a>, <a href="#pb65" class="pageref">65</a>,
<a href="#pb69" class="pageref">69</a>, <a href="#pb70" class=
"pageref">70</a>, <a href="#pb71" class="pageref">71</a>, <a href=
"#pb72" class="pageref">72</a>, <a href="#pb74" class="pageref">74</a>,
<a href="#pb87" class="pageref">87</a>, <a href="#pb89" class=
"pageref">89</a>, <a href="#pb141" class="pageref">141</a>, <a href=
"#pb164" class="pageref">164</a>, <a href="#pb167" class=
"pageref">167</a>, <a href="#pb170" class="pageref">170</a>, <a href=
"#pb172" class="pageref">172</a>, <a href="#pb174" class=
"pageref">174</a>, <a href="#pb187" class="pageref">187</a>, <a href=
"#pb188" class="pageref">188</a>, <a href="#pb189" class=
"pageref">189</a>, <a href="#pb190" class="pageref">190</a>, <a href=
"#pb191" class="pageref">191</a></p>
<p>Vainateya, Garuḍa, <a href="#pb4" class="pageref">4</a></p>
<p>Vaka, a demon, <a href="#pb29" class="pageref">29</a></p>
<p><i>Vakrokti</i>, <a href="#pb.xx" class="pageref">xx</a></p>
<p><i>Vaktra</i>, <a href="#pb.xii" class="pageref">xii</a></p>
<p>Vallisneria, a water-plant, <a href="#pb22" class="pageref">22</a>,
<a href="#pb69" class="pageref">69</a>, <a href="#pb163" class=
"pageref">163</a></p>
<p>Vanamālā, <a href="#pb21" class="pageref">21</a> note</p>
<p>Varuṇa, god of ocean, <a href="#pb17" class="pageref">17</a>,
<a href="#pb20" class="pageref">20</a>, <a href="#pb36" class=
"pageref">36</a>, <a href="#pb90" class="pageref">90</a>, <a href=
"#pb92" class="pageref">92</a>, <a href="#pb204" class=
"pageref">204</a> note;<br>
a tree (<i lang="la-x-bio">Crataeva Roxburghii</i>), <a href="#pb17"
class="pageref">17</a>, <a href="#pb158" class="pageref">158</a></p>
<p><i>Vāruṇa</i>, wine, <a href="#pb17" class=
"pageref">17</a></p>
<p>Vāsavadattā, <a href="#pb3" class="pageref">3</a> note</p>
<p>Vasudeva, a king, <a href="#pb201" class="pageref">201</a></p>
<p>Vāsukī, a serpent, <a href="#pb64" class="pageref">64</a>,
<a href="#pb66" class="pageref">66</a>, <a href="#pb216" class=
"pageref">216</a></p>
<p>Vasus, the, gods, <a href="#pb40" class="pageref">40</a>, <a href=
"#pb201" class="pageref">201</a></p>
<p>Vātāpi, a demon, <a href="#pb19" class=
"pageref">19</a></p>
<p>Vātsyāyana family, <a href="#pb.vii" class=
"pageref">vii</a>, <a href="#pb2" class="pageref">2</a></p>
<p>Veda, <a href="#pb1" class="pageref">1</a> note, <a href="#pb3"
class="pageref">3</a>, <a href="#pb15" class="pageref">15</a>, <a href=
"#pb39" class="pageref">39</a>, <a href="#pb41" class="pageref">41</a>,
<a href="#pb50" class="pageref">50</a>, <a href="#pb56" class=
"pageref">56</a>, <a href="#pb96" class="pageref">96</a>, <a href=
"#pb101" class="pageref">101</a>, <a href="#pb110" class=
"pageref">110</a>, <a href="#pb200" class="pageref">200</a>, <a href=
"#pb203" class="pageref">203</a></p>
<p>Vedāṅgas, works explaining the Vedas, <a href="#pb50"
class="pageref">50</a></p>
<p>Vedānta Sāra, <a href="#pb180" class="pageref">180</a>
note</p>
<p>Vibhāṇḍaka, an ascetic, <a href="#pb54" class=
"pageref">54</a></p>
<p><i>Vicitram</i>, <a href="#pb.xix" class="pageref">xix</a></p>
<p>Viçravasa, a god, father of Kuvera, <a href="#pb.xvi" class=
"pageref">xvi</a>, <a href="#pb217" class="pageref">217</a></p>
<p>Viçvāmitra, a sage, <a href="#pb50" class=
"pageref">50</a></p>
<p>Viçvāvasu, a Gandharva king, <a href="#pb138" class=
"pageref">138</a>, <a href="#pb162" class="pageref">162</a></p>
<p>Vidyādharas, inferior deities, <a href="#pb.xi" class=
"pageref">xi</a>, <a href="#pb.xii" class="pageref">xii</a>, <a href=
"#pb141" class="pageref">141</a>, <a href="#pb145" class=
"pageref">145</a></p>
<p>Vilāsavatī, a queen, <a href="#pb51" class=
"pageref">51</a>, <a href="#pb52" class="pageref">52</a>, <a href=
"#pb55" class="pageref">55</a>, <a href="#pb57" class="pageref">57</a>,
<a href="#pb58" class="pageref">58</a>, <a href="#pb50" class=
"pageref">50</a>, <a href="#pb69" class="pageref">69</a>, <a href=
"#pb73" class="pageref">73</a>, <a href="#pb74" class="pageref">74</a>,
<a href="#pb76" class="pageref">76</a>, <a href="#pb84" class=
"pageref">84</a>, <a href="#pb161" class="pageref">161</a>, <a href=
"#pb174" class="pageref">174</a>, <a href="#pb184" class=
"pageref">184</a>, <a href="#pb188" class="pageref">188</a>, <a href=
"#pb190" class="pageref">190</a>, <a href="#pb199" class=
"pageref">199</a>, <a href="#pb202" class="pageref">202</a>, <a href=
"#pb207" class="pageref">207</a>, <a href="#pb217" class=
"pageref">217</a></p>
<p>Vindhya, forest, <a href="#pb.viii" class="pageref">viii</a>,
<a href="#pb6" class="pageref">6</a>, <a href="#pb16" class=
"pageref">16</a>, <a href="#pb28" class="pageref">28</a>, <a href=
"#pb33" class="pageref">33</a>;<br>
mountain, <a href="#pb18" class="pageref">18</a>, <a href="#pb22"
class="pageref">22</a>, <a href="#pb28" class="pageref">28</a>,
<a href="#pb30" class="pageref">30</a></p>
<p><i>Vīnā</i>, lute, <a href="#pb10" class=
"pageref">10</a></p>
<p>Vinatā, mother of Garuḍa, <a href="#pb2" class=
"pageref">2</a>, <a href="#pb4" class="pageref">4</a></p>
<p>Vipula, a man, <a href="#pb17" class="pageref">17</a></p>
<p>Virāṭa, a king, <a href="#pb18" class="pageref">18</a>,
<a href="#pb137" class="pageref">137</a></p>
<p>Viriñca, Brahmā, <a href="#pb.xvi" class=
"pageref">xvi</a>, <a href="#pb162" class="pageref">162</a></p>
<p><i>Virodha</i>, <a href="#pb.xix" class="pageref">xix</a></p>
<p><i>Vishamam</i>, <a href="#pb.xix" class="pageref">xix</a></p>
<p>Vishṇu, <a href="#pb1" class="pageref">1</a>, <a href="#pb3"
class="pageref">3</a>, <a href="#pb18" class="pageref">18</a>, <a href=
"#pb33" class="pageref">33</a>, <a href="#pb39" class="pageref">39</a>,
<a href="#pb45" class="pageref">45</a>, <a href="#pb48" class=
"pageref">48</a>, <a href="#pb53" class="pageref">53</a>, <a href=
"#pb57" class="pageref">57</a>, <a href="#pb72" class="pageref">72</a>,
<a href="#pb79" class="pageref">79</a> note, <a href="#pb82" class=
"pageref">82</a> note, <a href="#pb158" class="pageref">158</a>,
<a href="#pb213" class="pageref">213</a>, <a href="#pb215" class=
"pageref">215</a></p>
<p>Vishṇu-Purāṇa, <a href="#pb1" class="pageref">1</a>
note, <a href="#pb27" class="pageref">27</a> note, <a href="#pb41"
class="pageref">41</a> note, <a href="#pb44" class="pageref">44</a>
note, <a href="#pb106" class="pageref">106</a> note, <a href="#pb120"
class="pageref">120</a> note, <a href="#pb134" class="pageref">134</a>
note, <a href="#pb162" class="pageref">162</a> note, <a href="#pb201"
class="pageref">201</a></p>
<p>Vṛishaparvan, <span class="corr" id="xd21e11529" title=
"Source: Civa">Çiva</span>, <a href="#pb50" class=
"pageref">50</a></p>
<p>Vṛishṇi, a family, <a href="#pb137" class=
"pageref">137</a></p>
<p>Vyāsa, a seer, <a href="#pb30" class="pageref">30</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e11547" class="main">W.</h3>
</div>
<div class="divBody">
<p class="first">Weber, Professor, <a href="#pb.xviii" class=
"pageref">xviii</a>, <a href="#pb97" class="pageref">97</a> note</p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e11558" class="main">Y.</h3>
</div>
<div class="divBody">
<p class="first">Yajur Veda, <a href="#pb2" class="pageref">2</a></p>
<p>Yakshas, demigods subject to Kuvera, <a href="#pb9" class=
"pageref">9</a></p>
<p>Yama, god of death, <a href="#pb4" class="pageref">4</a>, <a href=
"#pb16" class="pageref">16</a>, <a href="#pb85" class="pageref">85</a>,
<a href="#pb204" class="pageref">204</a> note</p>
<p>Yamadagni, a Brahman, <a href="#pb201" class="pageref">201</a></p>
<p>Yamunā, the river Jumna, <a href="#pb8" class="pageref">8</a>,
<a href="#pb9" class="pageref">9</a>, <a href="#pb22" class=
"pageref">22</a>, <a href="#pb28" class="pageref">28</a>, <a href=
"#pb33" class="pageref">33</a>, <a href="#pb88" class="pageref">88</a>,
<a href="#pb156" class="pageref">156</a>, <a href="#pb175" class=
"pageref">175</a></p>
<p>Yayāti, a king, <a href="#pb47" class="pageref">47</a>,
<a href="#pb201" class="pageref">201</a></p>
<p>Yoga, practice of religious concentration, <a href="#pb39" class=
"pageref">39</a>, <a href="#pb49" class="pageref">49</a>, <a href=
"#pb128" class="pageref">128</a></p>
<p>Yojanabāhu, a demon, <a href="#pb20" class="pageref">20</a></p>
<p>Yojanagandhā, Vyāsa’s mother, <a href="#pb30" class=
"pageref">30</a></p>
<p>Yuddhishṭhira, a king, <a href="#pb50" class=
"pageref">50</a></p>
<p><i>Yuga</i>, era, <a href="#pb144" class="pageref">144</a>
<span class="pagenum">[<a id="pb229" href="#pb229" name=
"pb229">229</a>]</span></p>
</div>
</div>
</div>
</div>
<div class="div1 index">
<div class="divHead">
<h2 class="main">GENERAL INDEX.<a class="noteref" id="xd21e11662src"
href="#xd21e11662" name="xd21e11662src">1</a></h2>
<div class="transcribernote indextoc"><a href="#xd21e11666">A</a> |
<a href="#xd21e11831">B</a> | <a href="#xd21e11891">C</a> | <a href=
"#xd21e11968">D</a> | <a href="#xd21e12264">E</a> | <a href=
"#xd21e12286">F</a> | <a href="#xd21e12324">G</a> | <a href=
"#xd21e12413">H</a> | <a href="#xd21e12421">J</a> | <a href=
"#xd21e12438">K</a> | <a href="#xd21e12477">L</a> | <a href=
"#xd21e12544">M</a> | <a href="#xd21e12856">O</a> | <a href=
"#xd21e12864">P</a> | <a href="#xd21e12927">Q</a> | <a href=
"#xd21e12935">R</a> | <a href="#xd21e13123">S</a> | <a href=
"#xd21e13216">T</a> | <a href="#xd21e13261">U</a> | <a href=
"#xd21e13275">V</a> | <a href="#xd21e13307">W</a> | <a href=
"#xd21e13599">Y</a></div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e11666" class="main">A.</h3>
</div>
<div class="divBody">
<p class="first">Accomplishments, <a href="#pb10" class=
"pageref">10</a>, <a href="#pb60" class="pageref">60</a></p>
<p>Açoka-tree budding when touched by a woman’s foot,
<a href="#pb178" class="pageref">178</a></p>
<p>Adornments, <a href="#pb7" class="pageref">7</a>, <a href="#pb8"
class="pageref">8</a>, <a href="#pb9" class="pageref">9</a>, <a href=
"#pb12" class="pageref">12</a>, <a href="#pb14" class="pageref">14</a>,
<a href="#pb17" class="pageref">17</a>, <a href="#pb18" class=
"pageref">18</a>, <a href="#pb35" class="pageref">35</a>, <a href=
"#pb38" class="pageref">38</a>, <a href="#pb51" class="pageref">51</a>,
<a href="#pb52" class="pageref">52</a>, <a href="#pb65" class=
"pageref">65</a>, <a href="#pb74" class="pageref">74</a>, <a href=
"#pb84" class="pageref">84</a>, <a href="#pb97" class="pageref">97</a>,
<a href="#pb117" class="pageref">117</a>, <a href="#pb159" class=
"pageref">159</a>, <a href="#pb169" class="pageref">169</a>, <a href=
"#pb174" class="pageref">174</a>, <a href="#pb198" class=
"pageref">198</a>, <a href="#pb217" class="pageref">217</a></p>
<p>Amulets, <a href="#pb10" class="pageref">10</a>, <a href="#pb56"
class="pageref">56</a>, <a href="#pb129" class="pageref">129</a></p>
<p>Animals, <a href="#pb16" class="pageref">16</a>, <a href="#pb20"
class="pageref">20</a>, <a href="#pb22" class="pageref">22</a>,
<a href="#pb26" class="pageref">26</a>, <a href="#pb29" class=
"pageref">29</a>, <a href="#pb36" class="pageref">36</a>, <a href=
"#pb42" class="pageref">42</a>, <a href="#pb73" class="pageref">73</a>,
<a href="#pb92" class="pageref">92</a>, <a href="#pb145" class=
"pageref">145</a>, <a href="#pb219" class="pageref">219</a>, <a href=
"#pb220" class="pageref">220</a></p>
<p>Anointing a necklace, <a href="#pb165" class="pageref">165</a></p>
<p>Ascetic’s spirit passing beyond the world of gods, <a href=
"#pb207" class="pageref">207</a></p>
<p>Astrologers, <a href="#pb190" class="pageref">190</a></p>
<p>Atheistic philosophy, <a href="#pb114" class="pageref">114</a></p>
<p>Auspicious songs of dawn, <a href="#pb214" class=
"pageref">214</a>;<br>
words for dismounting, <a href="#pb216" class="pageref">216</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e11831" class="main">B.</h3>
</div>
<div class="divBody">
<p class="first">Bāṇa, life, vii; works, viii;<br>
references to, <a href="#pb.xii" class="pageref">xii</a>, xiv;<br>
style of, xvii-xx; genealogy of, <a href="#pb2" class="pageref">2</a>,
<a href="#pb3" class="pageref">3</a></p>
<p>Bathing<br>
in cowsheds, <a href="#pb55" class="pageref">55</a>;<br>
in snake-ponds, <a href="#pb56" class="pageref">56</a></p>
<p>Bees, forming<br>
an earring, <a href="#pb117" class="pageref">117</a>;<br>
a veil, <a href="#pb126" class="pageref">126</a>, <a href="#pb155"
class="pageref">155</a></p>
<p>Begging-bowl, <a href="#pb99" class="pageref">99</a></p>
<p>Bracelet as a good omen, <a href="#pb198" class=
"pageref">198</a></p>
<p>Buddhists, <a href="#pb212" class="pageref">212</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e11891" class="main">C.</h3>
</div>
<div class="divBody">
<p class="first">Changed relationships in another birth, <a href=
"#pb207" class="pageref">207</a>, <a href="#pb208" class=
"pageref">208</a></p>
<p>Çiva’s shrine and <i>liṅga</i>, <a href="#pb95"
class="pageref">95</a>;<br>
his four faces, <a href="#pb95" class="pageref">95</a></p>
<p>Conjuror’s fan, a, <a href="#pb114" class=
"pageref">114</a></p>
<p>Creation by thought, <a href="#pb10" class="pageref">10</a></p>
<p>Curses, <a href="#pb64" class="pageref">64</a>, <a href="#pb137"
class="pageref">137</a>, <a href="#pb141" class="pageref">141</a>,
<a href="#pb196" class="pageref">196</a>, <a href="#pb197" class=
"pageref">197</a>, <a href="#pb201" class="pageref">201</a>, <a href=
"#pb207" class="pageref">207</a>;<br>
cannot be recalled, <a href="#pb197" class="pageref">197</a>;<br>
founded on appeal to truth, <a href="#pb193" class="pageref">193</a>,
<a href="#pb203" class="pageref">203</a>;<br>
Agni’s curse on parrots and elephants, <a href="#pb11" class=
"pageref">11</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e11968" class="main">D.</h3>
</div>
<div class="divBody">
<p class="first">Dangers of youth and prosperity, <a href="#pb76"
class="pageref">76</a></p>
<p>Dead restored to life, the, <a href="#pb138" class=
"pageref">138</a></p>
<p>Descriptions of ascetics, <a href="#pb19" class="pageref">19</a>,
<a href="#pb35" class="pageref">35</a>, <a href="#pb104" class=
"pageref">104</a>;<br>
ascetic’s cave, <a href="#pb99" class="pageref">99</a>;<br>
ascetic’s employments, <a href="#pb39" class="pageref">39</a>,
<a href="#pb135" class="pageref">135</a>;<br>
ascetic women, <a href="#pb162" class="pageref">162</a>;<br>
Çabaras, <a href="#pb27" class="pageref">27</a>;<br>
an encampment, <a href="#pb173" class="pageref">173</a>;<br>
Caṇḍāla village, <a href="#pb204" class=
"pageref">204</a>;<br>
chase, the, <a href="#pb24" class="pageref">24</a>, <a href="#pb73"
class="pageref">73</a>;<br>
childhood, <a href="#pb54" class="pageref">54</a>;<br>
crown prince’s palace, <a href="#pb89" class=
"pageref">89</a>;<br>
dawn, <a href="#pb23" class="pageref">23</a>;<br>
divine being, a, <a href="#pb133" class="pageref">133</a>;<br>
evening, <a href="#pb44" class="pageref">44</a>, <a href="#pb114"
class="pageref">114</a>, <a href="#pb139" class="pageref">139</a>,
<a href="#pb160" class="pageref">160</a>;<br>
forest, <a href="#pb16" class="pageref">16</a>;<br>
hall of audience, <a href="#pb12" class="pageref">12</a>, <a href=
"#pb14" class="pageref">14</a>;<br>
hall of exercise, <a href="#pb13" class="pageref">13</a>, <a href=
"#pb59" class="pageref">59</a>;<br>
hermitage, <a href="#pb18" class="pageref">18</a>, <a href="#pb24"
class="pageref">24</a>, <a href="#pb38" class=
"pageref">38</a><span class="corr" id="xd21e12104" title=
"Source: ,">;</span><br>
peace of, <a href="#pb42" class="pageref">42</a>;<br>
king, <a href="#pb3" class="pageref">3</a>, <a href="#pb47" class=
"pageref">47</a>, <a href="#pb215" class="pageref">215</a>;<br>
king’s body-guard, <a href="#pb216" class="pageref">216</a>;<br>
lakes, <a href="#pb20" class="pageref">20</a>, <a href="#pb31" class=
"pageref">31</a>, <a href="#pb92" class="pageref">92</a>;<br>
minister, <a href="#pb11" class="pageref">11</a>, <a href="#pb49"
class="pageref">49</a>;<br>
his levée, <a href="#pb217" class="pageref">217</a>;<br>
night, <a href="#pb45" class="pageref">45</a>,<br>
close of, <a href="#pb161" class="pageref">161</a>;<br>
palace of learning, <a href="#pb59" class="pageref">59</a>;<br>
penances to win a son, <a href="#pb55" class="pageref">55</a>;<br>
queen, <a href="#pb51" class="pageref">51</a>; her retinue, <a href=
"#pb122" class="pageref">122</a>;<br>
region of Kailāsa, <a href="#pb220" class="pageref">220</a>;<br>
steed, <a href="#pb62" class="pageref">62</a>;<br>
toilet, <a href="#pb13" class="pageref">13</a>, <a href="#pb74" class=
"pageref">74</a>;<br>
Ujjayinī, <a href="#pb210" class="pageref">210</a>;<br>
whiteness, <a href="#pb96" class="pageref">96</a>;<br>
women, <a href="#pb5" class="pageref">5</a>;<br>
zenana, <a href="#pb51" class="pageref">51</a>, <a href="#pb144" class=
"pageref">144</a><span class="corr" id="xd21e12228" title=
"Source: ,">;</span><br>
attendants, <a href="#pb217" class="pageref">217</a><span class="corr"
id="xd21e12235" title="Source: ,">;</span><br>
employments of, <a href="#pb144" class="pageref">144</a></p>
<p>Different sects, <a href="#pb218" class="pageref">218</a></p>
<p>Difficulty of rising to a higher birth, <a href="#pb203" class=
"pageref">203</a></p>
<p>Draviḍian hermit, <a href="#pb172" class="pageref">172</a></p>
<p>Dreams at the end of night, <a href="#pb57" class=
"pageref">57</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12264" class="main">E.</h3>
</div>
<div class="divBody">
<p class="first">Elements the witnesses of right and wrong, <a href=
"#pb192" class="pageref">192</a> <span class="pagenum">[<a id="pb230"
href="#pb230" name="pb230">230</a>]</span></p>
<p>Elephants startled at fall of cocoa-nut, <a href="#pb8" class=
"pageref">8</a></p>
<p>Eyes of the <i>cakora</i> redden in the presence of poison, <a href=
"#pb139" class="pageref">139</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12286" class="main">F.</h3>
</div>
<div class="divBody">
<p class="first">Former birth, results of, <a href="#pb11" class=
"pageref">11</a>, <a href="#pb44" class="pageref">44</a>, <a href=
"#pb53" class="pageref">53</a>, <a href="#pb197" class=
"pageref">197</a>, <a href="#pb199" class="pageref">199</a>, <a href=
"#pb200" class="pageref">200</a>, <a href="#pb202" class=
"pageref">202</a></p>
<p>Funeral pyre, <a href="#pb133" class="pageref">133</a>, <a href=
"#pb195" class="pageref">195</a>, <a href="#pb200" class=
"pageref">200</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12324" class="main">G.</h3>
</div>
<div class="divBody">
<p class="first">Games, <a href="#pb5" class="pageref">5</a>, <a href=
"#pb10" class="pageref">10</a>, <a href="#pb60" class="pageref">60</a>,
<a href="#pb152" class="pageref">152</a>, <a href="#pb155" class=
"pageref">155</a></p>
<p>Gifts, <a href="#pb59" class="pageref">59</a>, <a href="#pb72"
class="pageref">72</a>, <a href="#pb74" class="pageref">74</a>,
<a href="#pb129" class="pageref">129</a>, <a href="#pb164" class=
"pageref">164</a>;<br>
to Brahmans, <a href="#pb56" class="pageref">56</a>, <a href="#pb195"
class="pageref">195</a>, <a href="#pb200" class="pageref">200</a>,
<a href="#pb201" class="pageref">201</a>;<br>
at a birth, <a href="#pb54" class="pageref">54</a>;<br>
at a wedding, <a href="#pb129" class="pageref">129</a></p>
<p>Golden age, <a href="#pb41" class="pageref">41</a>, <a href="#pb96"
class="pageref">96</a></p>
<p>Gold mustard-leaves a gift, <a href="#pb56" class=
"pageref">56</a></p>
<p>Gods taking other bodies, <a href="#pb64" class="pageref">64</a>,
<a href="#pb201" class="pageref">201</a></p>
<p>Gods of wood and stone but images of invisible gods, <a href=
"#pb198" class="pageref">198</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12413" class="main">H.</h3>
</div>
<div class="divBody">
<p class="first">Hermitage of Badarikā, <a href="#pb216" class=
"pageref">216</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12421" class="main">J.</h3>
</div>
<div class="divBody">
<p class="first">Jains and Jinadharma, <a href="#pb29" class=
"pageref">29</a>, <a href="#pb212" class="pageref">212</a></p>
<p>Jealousy, a bird’s, <a href="#pb151" class=
"pageref">151</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12438" class="main">K.</h3>
</div>
<div class="divBody">
<p class="first">‘Kādambarī,’ interest of,
xv;<br>
purpose of, xxi;<br>
plot of ‘Kādambarī’ found in the
‘Kathā-Sarit-Sāgara,’ xi;<br>
literary parallels, xx;<br>
plan of translation, xxii;<br>
editions used, xxiii;<br>
Bāṇa’s praise of it, <a href="#pb3" class=
"pageref">3</a></p>
<p>Kādambarī’s bequests, <a href="#pb194" class=
"pageref">194</a></p>
<p>King becoming a hermit, <a href="#pb200" class="pageref">200</a>,
<a href="#pb202" class="pageref">202</a></p>
<p>Killing an ascetic, <a href="#pb123" class="pageref">123</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12477" class="main">L.</h3>
</div>
<div class="divBody">
<p class="first">Light proceeding from a corpse, <a href="#pb195"
class="pageref">195</a></p>
<p>Literature, <a href="#pb10" class="pageref">10</a>, <a href="#pb39"
class="pageref">39</a>, <a href="#pb40" class="pageref">40</a>,
<a href="#pb49" class="pageref">49</a>, <a href="#pb50" class=
"pageref">50</a>, <a href="#pb60" class="pageref">60</a>, <a href=
"#pb152" class="pageref">152</a>, <a href="#pb162" class=
"pageref">162</a>, <a href="#pb189" class="pageref">189</a>, <a href=
"#pb201" class="pageref">201</a>, <a href="#pb212" class=
"pageref">212</a>, <a href="#pb213" class="pageref">213</a>, <a href=
"#pb217" class="pageref">217</a></p>
<p>Love of deer for music, <a href="#pb40" class="pageref">40</a>,
<a href="#pb95" class="pageref">95</a></p>
<p>Love of life, <a href="#pb34" class="pageref">34</a>, <a href=
"#pb134" class="pageref">134</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12544" class="main">M.</h3>
</div>
<div class="divBody">
<p class="first">Magic circle, <a href="#pb56" class=
"pageref">56</a></p>
<p>Magic rites, <a href="#pb83" class="pageref">83</a></p>
<p>Marriage, <a href="#pb188" class="pageref">188</a>, <a href="#pb200"
class="pageref">200</a>;<br>
fire, <a href="#pb69" class="pageref">69</a>;<br>
Gāndharva, lawful, <a href="#pb208" class="pageref">208</a>;<br>
vow against, <a href="#pb140" class="pageref">140</a>, <a href="#pb142"
class="pageref">142</a>;<br>
of a tree to a creeper, <a href="#pb194" class="pageref">194</a></p>
<p>Metre, Āryā, <a href="#pb11" class="pageref">11</a></p>
<p>Midday conch, <a href="#pb11" class="pageref">11</a></p>
<p>Mountains, boundary, <a href="#pb162" class="pageref">162</a>,
<a href="#pb215" class="pageref">215</a>;<br>
noble, <a href="#pb6" class="pageref">6</a>, <a href="#pb40" class=
"pageref">40</a></p>
<p>Musical instruments, <a href="#pb10" class="pageref">10</a>,
<a href="#pb13" class="pageref">13</a>, <a href="#pb60" class=
"pageref">60</a>, <a href="#pb81" class="pageref">81</a>, <a href=
"#pb99" class="pageref">99</a>, <a href="#pb152" class=
"pageref">152</a>, <a href="#pb156" class="pageref">156</a>, <a href=
"#pb162" class="pageref">162</a></p>
<p>Mustard-seed and ghī on a baby’s palate, <a href="#pb54"
class="pageref">54</a></p>
<p>Mystic’s spirit apart from his body, <a href="#pb195" class=
"pageref">195</a></p>
<p>Mythology, Airāvata, <i>vide</i> Sanskrit Index;<br>
Apsaras families, the, <a href="#pb102" class="pageref">102</a>;<br>
auspicious marks, <a href="#pb3" class="pageref">3</a>, <a href="#pb7"
class="pageref">7</a>, <a href="#pb92" class="pageref">92</a>;<br>
Brahmā’s egg, <a href="#pb94" class="pageref">94</a>,<br>
or world egg, <a href="#pb2" class="pageref">2</a>;<br>
caste laws about food, <a href="#pb205" class="pageref">205</a>;<br>
Çiva’s dance, <a href="#pb21" class="pageref">21</a>;<br>
Çvetadvīpa, <a href="#pb197" class="pageref">197</a>;<br>
daughters of the Siddhas, <a href="#pb45" class="pageref">45</a>;<br>
deer of the moon, <a href="#pb46" class="pageref">46</a>, <a href=
"#pb52" class="pageref">52</a>, <a href="#pb124" class=
"pageref">124</a>, <a href="#pb215" class="pageref">215</a>;<br>
deer, golden, <a href="#pb20" class="pageref">20</a>;<br>
demons, <a href="#pb1" class="pageref">1</a>, <a href="#pb27" class=
"pageref">27</a>, <a href="#pb29" class="pageref">29</a>, <a href=
"#pb50" class="pageref">50</a>, <a href="#pb216" class=
"pageref">216</a>;<br>
Doomsday, <a href="#pb17" class="pageref">17</a><span class="corr" id=
"xd21e12747" title="Source: ,">;</span><br>
surrounded by suns, <a href="#pb40" class="pageref">40</a>, <a href=
"#pb120" class="pageref">120</a>;<br>
Dvīpas, the seven, <a href="#pb50" class="pageref">50</a>,
<a href="#pb97" class="pageref">97</a> note;<br>
elephants of the quarters, <a href="#pb21" class="pageref">21</a>;<br>
guardians of the world, <a href="#pb204" class="pageref">204</a>;<br>
Iron Age, <a href="#pb27" class="pageref">27</a>, <a href="#pb41"
class="pageref">41</a>, <a href="#pb96" class="pageref">96</a>;<br>
kalpa-tree, <a href="#pb86" class="pageref">86</a>, <a href="#pb160"
class="pageref">160</a>, <a href="#pb174" class="pageref">174</a>;<br>
Kaustubha gem, <a href="#pb51" class="pageref">51</a>;<br>
ocean of final destruction, <a href="#pb123" class=
"pageref">123</a>;<br>
oceans, the four, <a href="#pb3" class="pageref">3</a>, <a href="#pb50"
class="pageref">50</a>, <a href="#pb147" class="pageref">147</a>;<br>
rivers, the wives of ocean, <a href="#pb19" class="pageref">19</a>;<br>
submarine fire, the, <a href="#pb77" class="pageref">77</a>;<br>
sun’s steeds, the, <a href="#pb21" class="pageref">21</a>,
<a href="#pb47" class="pageref">47</a>, <a href="#pb114" class=
"pageref">114</a>, <a href="#pb122" class="pageref">122</a>;<br>
sun drinking the waning moon, the, <a href="#pb106" class=
"pageref">106</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12856" class="main">O.</h3>
</div>
<div class="divBody">
<p class="first">Ordeals, <a href="#pb49" class="pageref">49</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12864" class="main">P.</h3>
</div>
<div class="divBody">
<p class="first">Parrots, <a href="#pb22" class="pageref">22</a>,
<a href="#pb32" class="pageref">32</a>, <a href="#pb43" class=
"pageref">43</a>, <a href="#pb193" class="pageref">193</a></p>
<p>Penalty of childlessness, <a href="#pb53" class="pageref">53</a></p>
<p>Penance, <a href="#pb192" class="pageref">192</a>;<br>
power of, <a href="#pb42" class="pageref">42</a>, <a href="#pb53"
class="pageref">53</a>, <a href="#pb196" class="pageref">196</a>,
<a href="#pb197" class="pageref">197</a>;<br>
its divine insight, <a href="#pb44" class="pageref">44</a>, <a href=
"#pb203" class="pageref">203</a>, <a href="#pb206" class=
"pageref">206</a></p>
<p>Picture of Kāma, <a href="#pb194" class="pageref">194</a></p>
<p>Powers, the three, <a href="#pb48" class="pageref">48</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12927" class="main">Q.</h3>
</div>
<div class="divBody">
<p class="first">Qualities of a story, <a href="#pb2" class=
"pageref">2</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e12935" class="main">R.</h3>
</div>
<div class="divBody">
<p class="first">Regaining memory of former births, <a href="#pb203"
class="pageref">203</a></p>
<p>Regions, the ten, <a href="#pb48" class="pageref">48</a>, <a href=
"#pb108" class="pageref">108</a></p>
<p>Remedies for fever, <a href="#pb120" class="pageref">120</a></p>
<p>Reunion after death, <a href="#pb133" class="pageref">133</a>,
<a href="#pb137" class="pageref">137</a>, <a href="#pb178" class=
"pageref">178</a>, <a href="#pb195" class="pageref">195</a>, <a href=
"#pb203" class="pageref">203</a>, <a href="#pb206" class=
"pageref">206</a></p>
<p>Repentance, <a href="#pb206" class="pageref">206</a></p>
<p>Resolving to die at a friend’s death, <a href="#pb133" class=
"pageref">133</a>;<br>
rebuked, <a href="#pb136" class="pageref">136</a> <span class=
"pagenum">[<a id="pb231" href="#pb231" name="pb231">231</a>]</span></p>
<p>Rites, for the dead (<i>Çrāddha</i>), <a href="#pb39"
class="pageref">39</a>, <a href="#pb194" class="pageref">194</a>;<br>
for entering a new house, <a href="#pb72" class="pageref">72</a>;<br>
for anointing a crown prince, <a href="#pb76" class=
"pageref">76</a>;<br>
for removal of a curse, <a href="#pb204" class="pageref">204</a>,
<a href="#pb206" class="pageref">206</a>;<br>
of arrival, <a href="#pb174" class="pageref">174</a>;<br>
<i>Aghamarshaṇa</i> hymn, <a href="#pb38" class="pageref">38</a>,
<a href="#pb99" class="pageref">99</a>, <a href="#pb141" class=
"pageref">141</a>;<br>
offerings, <a href="#pb44" class="pageref">44</a>;<br>
a help to the dead, <a href="#pb137" class="pageref">137</a>;<br>
libations must be offered by a son, <a href="#pb194" class=
"pageref">194</a>;<br>
morning oblation, <a href="#pb203" class="pageref">203</a>;<br>
twilight oblation, <a href="#pb219" class="pageref">219</a>;<br>
subrahmaṇyā, <a href="#pb39" class="pageref">39</a></p>
<p>Rosaries, <a href="#pb35" class="pageref">35</a>, <a href="#pb39"
class="pageref">39</a>, <a href="#pb40" class="pageref">40</a>,
<a href="#pb45" class="pageref">45</a>, <a href="#pb104" class=
"pageref">104</a>, <a href="#pb107" class="pageref">107</a>, <a href=
"#pb110" class="pageref">110</a>, <a href="#pb111" class=
"pageref">111</a>, <a href="#pb112" class="pageref">112</a>, <a href=
"#pb115" class="pageref">115</a>, <a href="#pb126" class=
"pageref">126</a>, <a href="#pb135" class="pageref">135</a>, <a href=
"#pb162" class="pageref">162</a>, <a href="#pb176" class=
"pageref">176</a>, <a href="#pb202" class="pageref">202</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e13123" class="main">S.</h3>
</div>
<div class="divBody">
<p class="first">Sacrifices, <i>Homa</i>, <a href="#pb39" class=
"pageref">39</a>;<br>
human sacrifice, <a href="#pb31" class="pageref">31</a>;<br>
<i>Mahāvīra</i> fires, <a href="#pb2" class=
"pageref">2</a>;<br>
<i>Soma</i>, <a href="#pb3" class="pageref">3</a>, <a href="#pb40"
class="pageref">40</a>;<br>
three fires, the, <a href="#pb40" class="pageref">40</a></p>
<p>Sāṃkhyā philosophy, <a href="#pb212" class=
"pageref">212</a></p>
<p>Snakes, <a href="#pb210" class="pageref">210</a>, <a href="#pb211"
class="pageref">211</a>, <a href="#pb213" class="pageref">213</a>;<br>
haunt sandal-trees, <a href="#pb5" class="pageref">5</a>, <a href=
"#pb50" class="pageref">50</a>;<br>
love the breeze, <a href="#pb94" class="pageref">94</a></p>
<p>Standing at cross roads, <a href="#pb56" class="pageref">56</a></p>
<p>Sunwise turn, <a href="#pb40" class="pageref">40</a>, <a href=
"#pb162" class="pageref">162</a>, <a href="#pb172" class=
"pageref">172</a></p>
<p><i>Svayaṃvara</i>, <a href="#pb180" class=
"pageref">180</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e13216" class="main">T.</h3>
</div>
<div class="divBody">
<p class="first">Throbbing of the right eye an evil omen for women,
<a href="#pb127" class="pageref">127</a></p>
<p>Tradition a sufficient ground for belief, <a href="#pb200" class=
"pageref">200</a></p>
<p>Transmigration without loss of consciousness, <a href="#pb197"
class="pageref">197</a></p>
<p>Trees, <a href="#pb21" class="pageref">21</a>, <a href="#pb39"
class="pageref">39</a>, <a href="#pb40" class="pageref">40</a>, and
<i>passim</i></p>
<p>Triad of <i>guṇas</i>, <a href="#pb1" class=
"pageref">1</a></p>
<p>Tying of the topknot, <a href="#pb59" class="pageref">59</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e13261" class="main">U.</h3>
</div>
<div class="divBody">
<p class="first">Unguents, <a href="#pb7" class="pageref">7</a>,
<a href="#pb40" class="pageref">40</a>, <a href="#pb52" class=
"pageref">52</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e13275" class="main">V.</h3>
</div>
<div class="divBody">
<p class="first">Veda, threefold, <a href="#pb3" class=
"pageref">3</a></p>
<p>Vow, of ascetic, <a href="#pb135" class="pageref">135</a>;<br>
for reunion, <a href="#pb45" class="pageref">45</a>;<br>
<i>satī</i>, <a href="#pb69" class="pageref">69</a>;<br>
silence, <a href="#pb112" class="pageref">112</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e13307" class="main">W.</h3>
</div>
<div class="divBody">
<p class="first">Water poured to ratify a gift, <a href="#pb150" class=
"pageref">150</a>, <a href="#pb168" class="pageref">168</a></p>
<p>Weapons, <a href="#pb5" class="pageref">5</a>, <a href="#pb14"
class="pageref">14</a>, <a href="#pb16" class="pageref">16</a>,
<a href="#pb60" class="pageref">60</a></p>
<p>Western mountain, the, <a href="#pb7" class="pageref">7</a>;<br>
ocean, <a href="#pb23" class="pageref">23</a>, <a href="#pb45" class=
"pageref">45</a></p>
<p>White continent, the, <a href="#pb125" class="pageref">125</a></p>
<p>Widows remaining alive, <a href="#pb137" class="pageref">137</a></p>
<p>Wood goddesses or nymphs, <a href="#pb16" class="pageref">16</a>,
<a href="#pb22" class="pageref">22</a>, <a href="#pb24" class=
"pageref">24</a>, <a href="#pb35" class="pageref">35</a>, <a href=
"#pb109" class="pageref">109</a>, <a href="#pb176" class=
"pageref">176</a></p>
<p>World-conquest, <a href="#pb89" class="pageref">89</a></p>
<p>Worlds, the seven, <a href="#pb3" class="pageref">3</a></p>
<p>Worship of, Aditi, <a href="#pb213" class="pageref">213</a>;<br>
Agni, <a href="#pb12" class="pageref">12</a>, <a href="#pb45" class=
"pageref">45</a>, <a href="#pb72" class="pageref">72</a>;<br>
Arhat, the, <a href="#pb162" class="pageref">162</a>;<br>
Avalokiteçvara, <a href="#pb162" class="pageref">162</a>;<br>
Brahmā, <a href="#pb39" class="pageref">39</a>;<br>
Çiva, <a href="#pb12" class="pageref">12</a>, <a href="#pb39"
class="pageref">39</a>, <a href="#pb56" class="pageref">56</a>,
<a href="#pb95" class="pageref">95</a>, <a href="#pb97" class=
"pageref">97</a>, <a href="#pb135" class="pageref">135</a>, <a href=
"#pb162" class="pageref">162</a>, <a href="#pb167" class=
"pageref">167</a>, <a href="#pb182" class="pageref">182</a>, <a href=
"#pb189" class="pageref">189</a>, <a href="#pb207" class=
"pageref">207</a><span class="corr" id="xd21e13454" title=
"Source: ,">;</span><br>
pictures of, <a href="#pb103" class="pageref">103</a>;<br>
Durgā, <a href="#pb31" class="pageref">31</a>, <a href="#pb55"
class="pageref">55</a>, <a href="#pb56" class="pageref">56</a>,
<a href="#pb162" class="pageref">162</a>, <a href="#pb172" class=
"pageref">172</a>;<br>
as Umā, <a href="#pb182" class="pageref">182</a>;<br>
goddesses of space, <a href="#pb45" class="pageref">45</a>;<br>
Kāma, <a href="#pb211" class="pageref">211</a>;<br>
Kāma’s festival, <a href="#pb206" class=
"pageref">206</a>;<br>
Kārtikeya, <a href="#pb162" class="pageref">162</a>, <a href=
"#pb185" class="pageref">185</a>;<br>
Kṛishṇa, <a href="#pb162" class="pageref">162</a>;<br>
Mahākāla, <a href="#pb47" class="pageref">47</a>;<br>
on the fourteenth day, <a href="#pb53" class="pageref">53</a>;<br>
Mātṛikās, <a href="#pb56" class="pageref">56</a>;<br>
or the divine mothers of, Avantī, <a href="#pb199" class=
"pageref">199</a>;<br>
Pitris, <a href="#pb12" class="pageref">12</a>;<br>
Siddhas, <a href="#pb56" class="pageref">56</a>;<br>
sun, the, <a href="#pb12" class="pageref">12</a>;<br>
trees, <a href="#pb56" class="pageref">56</a>;<br>
Vishṇu, <a href="#pb39" class="pageref">39</a>;<br>
as Nārāyaṇa, <a href="#pb182" class=
"pageref">182</a><span class="corr" id="xd21e13568" title=
"Source: ,">;</span><br>
as Rāma, <a href="#pb206" class="pageref">206</a>;<br>
Viçravasa, <a href="#pb162" class="pageref">162</a>;<br>
Viriñca, <a href="#pb162" class="pageref">162</a></p>
<p>Weak nature of those born from a mother only, <a href="#pb203"
class="pageref">203</a></p>
<p>Writing on birch-leaves, <a href="#pb56" class="pageref">56</a></p>
</div>
</div>
<div class="div2 letter">
<div class="divHead">
<h3 id="xd21e13599" class="main">Y.</h3>
</div>
<div class="divBody">
<p class="first">Yamunā, its blue colour, <a href="#pb33" class=
"pageref">33</a></p>
<p>Yoga, <a href="#pb128" class="pageref">128</a></p>
<p class="trailer xd21e13611">THE END.</p>
</div>
</div>
</div>
<div class="footnotes">
<hr class="fnsep">
<p class="footnote"><span class="label"><a class="noteref" id=
"xd21e11662" href="#xd21e11662src" name="xd21e11662">1</a></span> Names
given in the Sanskrit Index are not generally repeated here.</p>
</div>
</div>
<div class="div1 imprint">
<div class="divBody">
<p class="first xd21e13614">BILLING AND SONS, PRINTERS, GUILDFORD.</p>
<div class="transcribernote">
<h2 class="main">Colophon</h2>
<h3 class="main">Availability</h3>
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<h3 class="main">Encoding</h3>
<p class="first"></p>
<h3 class="main">Revision History</h3>
<ul>
<li>2012-09-21 Started.</li>
</ul>
<h3 class="main">External References</h3>
<p>This Project Gutenberg eBook contains external references. These
links may not work for you.</p>
<h3 class="main">Corrections</h3>
<p>The following corrections have been applied to the text:</p>
<table class="correctiontable" summary=
"Overview of corrections applied to the text.">
<tr>
<th>Page</th>
<th>Source</th>
<th>Correction</th>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e336">xiii</a></td>
<td class="width40 bottom">Mahaçveta</td>
<td class="width40 bottom">Mahāçvetā</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e360">xiv</a></td>
<td class="width40 bottom">[<i>Not in source</i>]</td>
<td class="width40 bottom">.</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e371">xiv</a></td>
<td class="width40 bottom">
Kāmandakīya-Nīti-Çastra</td>
<td class="width40 bottom">
Kāmandakīya-Nīti-Çāstra</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e431">xvii</a></td>
<td class="width40 bottom">.</td>
<td class="width40 bottom">[<i>Deleted</i>]</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e647">xxiii</a></td>
<td class="width40 bottom">
Kāmandakīya-Nitī-Çāstra</td>
<td class="width40 bottom">
Kāmandakīya-Nīti-Çāstra</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e795">3</a>,
<a class="pageref" href="#xd21e2025">40</a>, <a class="pageref" href=
"#xd21e3970">153</a></td>
<td class="width40 bottom">dulness</td>
<td class="width40 bottom">dullness</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e1116">15</a></td>
<td class="width40 bottom">born</td>
<td class="width40 bottom">borne</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e3045">95</a></td>
<td class="width40 bottom">’”</td>
<td class="width40 bottom">”’</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e3308">109</a></td>
<td class="width40 bottom">Laksmī</td>
<td class="width40 bottom">Lakshmī</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e3351">113</a></td>
<td class="width40 bottom">Mahāçveṭā</td>
<td class="width40 bottom">Mahāçvetā</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e3839">146</a>,
<a class="pageref" href="#xd21e3881">148</a>, <a class="pageref" href=
"#xd21e3904">149</a>, <a class="pageref" href="#xd21e4227">170</a></td>
<td class="width40 bottom">Mahāçveta</td>
<td class="width40 bottom">Mahāçvetā</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e3875">148</a></td>
<td class="width40 bottom">Kādambārī’s</td>
<td class="width40 bottom">Kādambarī’s</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e3944">151</a></td>
<td class="width40 bottom">Kādambari</td>
<td class="width40 bottom">Kādambarī</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e4056">159</a></td>
<td class="width40 bottom">[<i>Not in source</i>]</td>
<td class="width40 bottom">’</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e4395">179</a></td>
<td class="width40 bottom">[<i>Not in source</i>]</td>
<td class="width40 bottom">”</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e4600">185</a></td>
<td class="width40 bottom">Mahaçvetā</td>
<td class="width40 bottom">Mahāçvetā</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e4671">188</a></td>
<td class="width40 bottom">Vilāsavati</td>
<td class="width40 bottom">Vilāsavatī</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e5076">205</a></td>
<td class="width40 bottom">729</td>
<td class="width40 bottom">629</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e5104">206</a></td>
<td class="width40 bottom">Candrāpīda</td>
<td class="width40 bottom">Candrāpīḍa</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e5521">219</a></td>
<td class="width40 bottom">skining</td>
<td class="width40 bottom">shining</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e8663">225</a></td>
<td class="width40 bottom">[<i>Not in source</i>]</td>
<td class="width40 bottom">)</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e11529">228</a></td>
<td class="width40 bottom">Civa</td>
<td class="width40 bottom">Çiva</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd21e12104">229</a>,
<a class="pageref" href="#xd21e12228">229</a>, <a class="pageref" href=
"#xd21e12235">229</a>, <a class="pageref" href="#xd21e12747">230</a>,
<a class="pageref" href="#xd21e13454">231</a>, <a class="pageref" href=
"#xd21e13568">231</a></td>
<td class="width40 bottom">,</td>
<td class="width40 bottom">;</td>
</tr>
</table>
</div>
</div>
</div>
</div>
<div>*** END OF THE PROJECT GUTENBERG EBOOK 41128 ***</div>
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