HARVARD COLLEGE LIBRARY Digitized by Google Digitized by Google Digitized by Google Digitized by Google Digitized by Google =| Harvard Callege Library THE BEQUEST OF PROFESSOR OF SANSKRIT 8 26 PCIE - Spiess Os, 4 mre “oN ५ 4 £ BIBLIOTHECA INDICA ; A foLLEecTION OF PRIENTAL Works PUBLISHED BY THE ASIATIC SOCIETY OF BENGAL. New Serigs, No. 436. : । || | ? 5 ||॥ KATHA’ SARIT SA’GARA OR OCEAN OF THE STREAMS OF STORY TRANSLATED FROM THE ORIGINAL SANSKRIT, BY 0५. प्र. TAWNEY,. M.A. FASCICULUS I. CALCUTTA : PRINTED BY J. W. THOMAS, BAPTIST MISSION PRESS, AND PUBLISHED BY THE | ASIATIC SOCIETY, 567, PARK STREET. 1880. ॥ । a IM ~ - क *; (७ [१ 6 ® 1 | १ 1 । । Digitized by Google श THE KATHA SARIT SAGARA = = OR OCEAN OF THE STREAMS OF STORY ORIGINAL SANSKRIT (^. 0. TAWNEY, M. A. 1 24114 22./ 29 $5. (८/८ - tw. 140" ^, (= ८१६. a ८१ ६2 -+4१ 24 VOLUME I. CALCUTTA: PRINTED BY J. W. THOMAS, AT THE BAPTIST MISSION PRESS. 1880. re ee, Ce Oe es 4), Vv CHAPTER XVI. Continuation of the story of Udayana, ००४ Story of Kuntf, 999 ००७ eee CHAPTER XVII. Continuation of the story of Udayana, ०७० Story of Urvast, ०७७ १०७ ००७ Story of Vihitasena, ००९ १०७ ०७७ Story of Somaprabhé,_ = ०, 8 ane Story of Ahalyé, se ies oss CHAPTER XVII. Continuation of the story of Udayana, “is Story of Vidashaka, ०" ०९९ oe CHAPTER XTX. Continuation of the story of Udayana, 9०७ , Btory of Devaddsa, oe aoe ००७ CHAPTER XX. Continuation of the story of Udayana, eae Story of 21918016, ... ave Story of Kuvalayéval{ and the witch KAélarétri, Story of the birth of K4rtikeya, ६ ‘sa Story of Sundaraka and Kélarétrf, ००७ ००७ BOOK IV. गी CHAPTER XXI. Continuation of the story of Udayana, Story of Péndu, ००७ eee (11 Story of Devadatta, ०७७ १०५ ००५ Story of Pingaliké, ००५ eee ००9 CHAPTER XXII Continuation of the story of Udayana, Story of Jimdtavdéhana, oe Story of Jimidtavéhana’s adventures in a former life, Story of Kadré and Vinaté, see स CHAPTER XXIII. Continuation of the story of Udayana, Story of Sinhaparfkrama,.. yee ००५ Birth of Udayana’s son Naravéhanadatta, Page 109—116 110—111 116—124 116—117 117 118—122 122—123 124—146 128—144 145—153 146—147 _ 162—164 162— 168 155—158 165—157 168--161 166-178 166 168—170 170—171 178—186 174—186 176—181 182—183 VI BOOK V. OHAPTER XXIV Continuation of the story of Udayana and his son, ०० Btory of S’aktivega king of the Vidyddharas, ... ०७, Story of 84158 and 2401858) dae se : ०५५ Story of Harasvémin, eee eee coe | + । । CHAPTER XXV. Continuation of the story of S’aktivega, ००५ ote Story of Afokadatta and Vijayadatta, ०० vee CHAPTER XXVI. Conclusion of the story of S’aktivega, ००५ oe Story of Devadatta, see ove a ००५ Continuation of the story of Udayana and his son, ove BOOK VI. CHAPTER XXVII. Continuation of the story of Udayana and his son, ase Story of Kalingadatta, king of Takshasilé, ५०५ nee Btory of the merchant's son in Tukshaéilé, ee isa Story of the Apsaras Surabhidatté ००१ ००७ Story of king Dharmadatta and his wife NégaSrf Story of the seven Bréhmans who dovoured a cow in time of famine, Story of the two ascetics, the one a Bréhman, the other a Chandala, Story of king Vikramasinha and the two Bréhmans, : CHAPTER XXVIII. Continuation of the story of Kalingadatta, ००७ sas Birth of his daughter Kalingasené, ००७ ss Btory of the seven princesses, “es ००७ Story of the prince who tore out his own eye, ... ००७ Story of the ascetic who conquered anger, sve eve Story of Sulochané and Sushena, _... ०७४ Story of the prince and the merchant's son who saved his life, Story of the Bréhman and the Pisacha, es ५०१ CHAPTER XXIX. Continuation of the story of Kalingadatta, 338 aes Story of Kirtisené and her cruel mother-in-law,... 9०० CHAPTER XXX. Continuation of the story of Kalingadatta, ९ bea Story of Tejasyati, aus ०५१ coe ००५ Story of the Brahman Harifarman, ... ०४५ ise Page 198—204 194—204 197—202 208—204 205—219 208—219 220—233 229—231 233 235—216 235—246 236—238 238—239 239—240 241 241—242 242—216 246—257 216 247- 249 247—218 248—249 219—252 253 —255 255—256 257—267 260—267 267—274 270—271 272—274 VII CHAPTER XXXI. Sonclusion of the story of Kalingadatta, ००० ००९ Story of Ush&é and Aniruddha, 44 ००* Brahman, therefore I had better hide hima and win him over to my side.” Having formed this resolution, he camo and told me of the king’s causeless wrath which had ended in his ordering my execution, and thus concluded, “I will have some one else put to death in order that the news may get abroad, and do you remain hidden in my house to protect me from this passionate king.” In accordance with this proposal of his, I remained concealed in his house, and he had some one else put to death at night in order that the report of my death might be spread.t When he had in this way displayed his statecraft, I said to him out of affection, “ You have shewn yourself an unrivalled minister in that you did not attempt to put me to death ; for I cannot be slain, since I have a Rakshasa to friend, and he will come, on being only thought of, and at my request will devour the whole world. As for this king he is a friend of mine, being a Bréhman named Indradatta, and he ought not to be slain.” Hearing this, that minis- ter said—*“ Shew me the Rékshasa.” Then I shewed him that Rékshasa who came with a thought; and on beholding him, Sakatéla was astonished and terrified. And when the Rakshasa had disappeared, Sakatdéla again asked me— How did the R&kshasa become your friend ?”? Then I said—“ Long ago the heads of the police as they went through the city night after night on inspecting duty, perished one by one. On hearing that, Yogananda made me head of the police, and as I was on my rounds at night, I saw a R&kshasa roaming about, and he said to me, “Tell me, who is considered the best-looking woman in this city ? When I heard that, I burst out laughing and said—“ You fool, any woman is good-looking to the man who admires her.” Hearing my answer, he said—“ You are the only man that has beaten me.”’ And now that I had escaped death by solving his riddlo,f * Compare the “ mole cinque-spotted” in Cymbeline, + Compare Measure for Measure. ‡ Op. the story of C&dipus and the Mahabhfrata, Vanaparvan, ©, 312. where 27 he again said to me, “ I am pleased with you, henceforth you are my friend, and I will appear to you when you call me to mind.” Thus he spoke and disappeared, and I returned by the way that Icame. Thus the Rakshasa has become my friend, and my ally in trouble. When I had said this, Saka- tala made a second request to me, and I shewed him the goddess of the Ganges in human form who came when I thought of her. And that god- dess disappeared when she had been gratified by me with hymns of praise. But S’akatdla became from thenceforth my obedient ally. Now once on a time that minister said to me when my state of con- cealment weighed upon my spirite ; “ why do you, although you know all things, abandon yourself to despondency ? Do you not know that the minds of kings are most undiscerning, and in a short time you will be cleared from all imputations ;* in proof of which listen to the following tale :- . There reigned here long ago a king named Adityavarman, and he had a very wise minister, named Sivavarman. Now it came to pass that one of that king’s queens became pregnant, and when he found it out, the king said to the guards of the harem, ^ It is now two years since I entered this place, then how has this queen become pregnant? Tell me.” Then they said, “ No man except your minister Sivavarman is allowed to enter here, but he enters without any restriction.” When he heard that, the king thought,—" Surely he is guilty of treason against me, and yet if I put him to death publicly, I shall incur reproach,”—thus reflecting, that king sent that Sivavarman on some pretext to Bhogavarman a neighbouring chief, who was an ally of his, and immediately afterwards the king secretly sent off a messenger to the same chief, bearing a letter by which he was ordered to put the minister to death. When a week had elapsed after. the minis- ter’s departure, that queen tried to escape out of fear, and was taken by the guards with a man in woman’s attire, then Adityavarman when he ` heard of it was filled with remorse, and asked himself why he had cause- lessly brought about the death of so excellent a minister. In the mean- while Sivavarman reached the Court of Bhogavarman, and that .messenger came bringing the letter; and fate would have it so that after Bhogavar- man had read the letter he told to Sivavarman in secret the order he had received to put him to death. The excellent minister Sivavarman in his turn said to that chief,— The story of Sivavarman. Yudhisthira is questioned by a Yaksha. Benfey compares Mah&bhérata XIII (IV, 206) 5883-5918 where a Bréhman seized by a Rékshasa escaped in the same way. * Reading chuddhis for the chudis of Dr. Brockhaus’ text. † Sdmanta seoms to mean 8 foudatory or dependent prince. 28 “put me to death ; if you do not, I will slay myself with my own hand.” When he heard that, Bhogavurman was filled with wonder, and said to him, “ What does all this mean ? Tell me Bréhman, if you do not, you will lie under my curse.”” Then the minister said to him, “ King, in whatever land I am slain, on that land God will not send rain for twelve years.” When he heard that, Bhogavarman debated with his minister,—“ that wicked king desires the destruction of our land, for could he not have em- ployed secret assassins to kill his minister? So we must not put this minister to death, moreover we must prevent him from laying violent bands on himself.’’ Having thus deliberated and appointed him guards, Bhoga- varman sent Sivavarman out of his country that moment ; so that minister by means of his wisdom returned alive, and his innocence was established from another quarter, for righteousness cannot be undone. In the same way your innocence will be made elear, KAtyéyana ; remain for a while in my house ; this king too will repent of what he has done. When Sakatdla said this to me, I spent those days concealed in his house, waiting my opportunity. Then it came to pass that one day, 0 Kdnabhiti, a son of that Yoga- nanda named Hiranyagupta went out hunting, and when he had somehow or other been carried to a great distance by the speed of his horse, while he was alone in the wood the day came to an end; and then he ascended a tree to pass the night. Immediately afterwards a bear, which bad been terrified by a lion, ascended the same tree ; he seeing the prince frightened, said to him with a human voice, “ Fear not, thou art my friend,” and thus promised him immunity from harm. Then the prince confiding in the bear’s promise went to sleep, while the bear remained awake. Then the lion below said to the bear, “ Bear, throw me down this man, and I will go away.” Then the bear said, “ Villain, I will not cause the death of a friend.’”” When in course of time the bear went to sleep while the prince was awake, the lion said again, ‘“ Man, throw me down the bear.’”” When he heard that, the prince, who through fear for his own safety wished to propitiate the lion, tried to throw down the bear, but wonderful to say, it did not fall, since Fate caused it to awake. And then that bear said to the prince, “ become insane, thou betrayer of thy friend,”* laying upon him a curse destined not to end until a third person guessed the whole transac- tion. Accordingly the prince, when he reached his palace in the morning went out of his mind, and Yogananda seeing it, was immediately plunged in despondency ; and said, “ If Vararuchi were alive at this moment, all this matter would be known ;’’ curse on my readiness to have him put to death | ® Benfey considers that this story was originally Buddhistic. A very similar story is quoted by him from the Karmafataka. (Panchatantra I, p. 209) cp. also c. 65 of this work, . 29 Sakatéla, when he heard this exclamation of the king’s, thought to himself, “Ha! here is an opportunity obtained for bringing Kaétydyana out of con- cealment, and he being a proud man will not remain here, and the king will repose confidence in me.’’ After reflecting thus, he implored pardon, and said to the king, =“ 0 King, cease from despondency, Vararuchi re- mains alive.” Then Yogananda said, “Let him be brought quickly.” Then I was suddenly brought by Sakatéla into the presence of Yogananda and beheld the prince in that state ; and by the favour of Sarasvati I was enabled to reveal the whole occurrence ; and I said, ^ King, he has proved a traitor to his friend” ; then I was praised by that prince who was deli- vered from his curse; and the king asked me how I had managed to find out what had taken place. Then I said, “ King, the minds of the wise see ` everything by inference from signs, and by acuteness of intellect. So I found out all this in the same way as I found out that mole.’? When I had said this, that king was afflicted with shame. Then without accepting his munificence, considering myself to have gained all I desired by the clearing of my reputation, I went home: for to the wise character is wealth, And the moment I arrived, the servants of my house wept before me, and when I was distressed at it Upavarsha came to me and said, - “ Upakog4, when she heard that the king had put you to death, committed her body to the flames, and then your mother’s heart broke with grief.” Hearing that, senseless with the distraction produced by recently aroused grief, I suddenly fell on the ground like a tree broken by the wind: and in a moment I tasted the relief of loud Jamentations; whom will not the fire of grief, produced by the loss of dear relations, scorch? Varsha came and gave me sound advice in such words as these, “The only thing that is stable in this ever-changeful world is instability, then why are you dis- tracted though you know this delusion of the Creator”? By the help of these and similar exhortations I at length, though with difficulty, regained my equanimity ; then with heart disgusted with the world, I flung aside fe y all earthly lords, and choosing self-restraint for my only companion, I fe went to a grove where asceticism was practised. | Then, as days went by, once on a time a Bréhman from Ayodby4 came to that ascetic-grove while I was there: I asked him for tidings about Yogananda’s government, and he recognizing me told me in sorrowful accente the following storv : ‘‘ Hear what happened to Nanda after you had left him. Sakatéla after waiting for it a long time, found that he had now obtained an opportunity of injuring him. While thinking how he might by some device get Yogananda killed, he happened to see a Bréhman named Chaénakya digging up the earth in his path ; he said to him, ‘“‘ Why are you digging up the earth P” The Br&éhman, whom he had asked, said, I am rooting upa plant 30 of darbha grass bere, because it has pricked my foot.* When he heard that, the minister thought that Brahman who formed such stern resolves out of anger, would be the best instrument to destroy Nanda with. After asking his name he said to him, “ Brdhman, I assign to you the duty of performing a #&rdddha on the thirteenth day of the lunar fortnight, in the house of king Nanda; you shall have one hundred thousand gold pieces by way of fee, and you shall sit at the board above all others; in the mean- while come to my house.” Saying this, Sakatdla took that Brdhman to his house, and on the day of the s’rdddha he showed the Bréhman to the _ king, and he approved of him. Then Chdnakya went and sat. at the head of the table during the s’rdddha, but a Bréhman named Subandhy desired that post of honour for himself. Then Sakatéla went and referred thie matter to king Nanda, who answered, “ Let Subandhu sit at the head of the table, no one else deserves the place.” Then S‘ukatéla went, and, humbly bowing through fear; communicated that order of the king’s to Chénakya, adding, “it is not my fault.” Then that Chénakya, being, as it were, inflamed all over with wrath, undoing the lock of hair on the crown of his head, made this solemn vow, “Surely this Nanda must be destroyed by me within seven days, and then my anger being ap- peased I will bind up my lock.” When he had said this, Yogananda was enraged ; so Chdnakya escaped unobserved, and S’akatdla gave him refuge in his house. Then being supplied by S‘akatdla with the necessary instru- ments, that Brdhman Chdnakya went somewhere and performed a magic rite ; in consequence of this rite Yogananda caught a burning fever, and died when the seventh day arrived ; and S’akatdla, having slain Nanda’s son Hiranyagupta, bestowed the royal dignity upon Chandragupta a son of the previous Nanda. And after he had requested Chanakya, equal in ability to Brihaspati,t to be Chandragupta’s prime-minister, and established him in the office, that minister, considering that all his objects had been accom- ` ` plished, as he had wreaked his vengeance on Yogananda, despondent through sorrow for the death of his sons, retired to the forest.’’t After I had heard this, O K4nabhuti, from the mouth of that Bréhman, 1 became exceedingly afflicted, seeing that all things are unstable; and on account of my affliction I came to visit this shrine of Durg4, and through her favour having beheld you, O my friend, I have remembered my former birth. © Probably his foot bled, and 80 he contracted defilement. + The preceptor of the gods. ‡ See the Mudra R&kshasa for another version of this story. (Wilson, Hindu Theatre, Vol, II.) Wilson remarks that tho story is also told differently in the Puré- mas. + 81 And having obtained divine discernment I have told you the great tale: now as my curse has spent its strength, I will strive to leave the body ; and do you remain here for the present, until there comes to you a Brahman named Gunddhya, who has forsaken the use of three langua- ges,* surrounded with his pupils, for he like myself was cursed by the goddess in anger, being an excellent Gana Mdlyavén by name, who for taking my part has become a mortal. To him you must tell this tale originally told by Siva, then you shall be delivered from your curse, and so shall he. Having said all this to K4nabhiiti, that Vararuchi set forth for the holy hermitage of Badarik4 in order to put off his body. As he was going along he beheld on the banks of the Ganges a vegotable-eatingt hermit, and while he was looking on, that hermit’s hand was pricked with kuéa grass. Then Vararuchi turned his blood, as it flowed out, into sapt through his magic power, out of curiosity, in order to test his egotism ; on behold- ing that, the hermit exclaimed, ‘“ Ha! I have attained perfection ;” and so he became puffed up with pride. Then Vararuchi laughed a little and said to him, ‘I turned your blood into sap in order to test you, because even now, 0 hermit, you have not abandoned egotism. Egotism is in truth an obstacle in the road to knowledge hard to overcome, and without knowledge liberation cannot be attained even by a hundred vows. But the perishable joys of Svarga cannot attract the hearts of those who long for liberation, therefore, O hermit, endeavour to acquire knowledge by forsaking egotism.” Having thus read that hermit a lesson, and having been praised by him prostrate in adoration, Vararuchi went to the tranquil site of the hermitage of Badari.§ There he, desirous of putting off his mortal condition, resorted for protection with intense devotion to that goddess who only can protect, and she manifesting her real form to him told him the secret of that medi- tation which arises from fire, to help him to put off the body. Then Vara- ruchi having consumed his body by that form of meditation, reached his own heavenly home ; and henceforth that K4nabhbuti remained in the Vin- dhya forest eager for his desired meeting with Gunddbya. © Sanskrit, Prékrit and his own native dialect. † I change Dr. Brockhaus’s Sdkdsana into Sékdéana. t As, according to my reading, he ate vegetables, his blood was turned into the juice of vegetables. Dr. Brockhaus translates machie dass das herausstromende Blut cu Krystallen sich bildete. | { A celebrated place of pilgrimage near the source of the Ganges, tho Bhadrinath of modern travellers. (Monier Williams, «. v.) ८८ ^ 245. 82 OHAPTER VI. Then that Mélyav4n wandering about in the wood in human form, passing under the name of Gunddhya, having served the king Satavahana, and having, in accordance with a vow, abandoned in his presence the use of Sanskrit and two other languages, with sorrowful mind came to pay a visit to Durgé, the dweller in the Vindhbya hills ; and by her orders he went and beheld Kdnabhiti. Then he remembered his origin and suddenly, as it were, awoke from sleep ; and making use of the Paisdcha language, which was different from the three languages he bad sworn to forsake, he said to Ké4nabhiti, after telling him his own name; “ Quickly tell me that tale which you heard from Pushpadanta, in order that you and I together, my friend, may escape from our curse.”” Hearing that, Kanabhiti bowed before him, and said to him in joyful mood, “TI will tell you the story, but great curiosity possesses me, my lord, first tell me all your adventures from your birth, do me this favour.” Thus being entreated by him, Gunédhya proceeded to relate as follows : In Pratishthéna® there is a city named Supratishthita ; in it there dwelt once upon a time an excellent Brahman named Somagarman, and he, my friend, had two sons Vatsa and Gulmaka, and he had also born to him a third child, a daughter named S’rutirthé. Now in course of time, that Brdhman and his wife died, and those two sons of his remained taking care of their sister. And she suddenly became pregnant. Then Vatsa and Gulma began to suspect one another, because no other man came in their sister’s way: thereupon S'rutarthé, who saw what was in their minds, said to those brothers,—‘“ Do not entertain evil suspicions, listen, I will tell you the truth ; there is a prince of the name of Kirtisena, brother’s son to Vdsuki, the king of the Ndgas;¢ he saw me when I was going to bathe, thereupon he was overcome with love, and after telling me his lineage and his name, made me his wife by the Gdndharva marriage ; he belongs to the Br&bman race, and it 18 by him that I am pregnant.” When they heard this speech of their sister’s, Vatsa and Gulma said, ^ What confidence can we repose in all this?” Then she silently called to mind that Ndga prince, © Pratishthéna according to Wilson is celebrated as the capital of Saliv4hana. It is identifiable with Peytan on the Godavari, the Bathana or Paithana of Ptolemy,—the capital of Siripolemaios.4 Wilson identifies this name with Salivahana, but Dr. Rost re- marks that Lassen more correctly identifies it with that of अत Pulim&n of the Andhra dynasty who reigned at Pratishthana after the overthrow of the house of Sélivahané about 180 A. D † Fabulous serpent-demong having the head of a man with the tail of a serpent.— (Monier Williams, s. 0.) 33 and immediately he was thought upon, he came and said to Vatsa\ and Gulma, “In truth I have made your sister my wife, she is a glorious/hea- venly nymph fallen down to earth in consequence of a curse, ‘and you too have descended to earth for the same reason, but a son shall without; fail be born to your sister here, and then you and she together shall be freed from your curse.” Having said this he disappeared, and in a few days from that time, a son was born to S’rutaérthé ; know me my friend as that soo.® At that very time a divine voice was heard from heaven, “ This child that is born is an incarnation of virtue, and he shall be called Gunddya,t an) is of the Br&hman caste. Thereupon my mother and uncles, as their ९1788 had spent 1४8 force, died, and I for my part became inconsolable, Thin I flung aside my grief, and though a child I went in the strength of my -éelf- reliance to the Deccan to acquire knowledge. Then, having in course of. time learned all sciences, and become famous, I returned to my native land to exhibit my accomplishments ; and when I entered after a long absence into the city of Supratishthita, surrounded by my disciples, I saw a wonder- fully splendid scene. In one place chanters were intoning according to prescribed custom the hymns of the Sama Veda, in another place Bréhmans _were disputing about the interpretation of the sacred books, in another place gamblers were praising gambling in these deceitful words, ‘“‘ Whoever knows the art of gambling, has a treasure in his grasp,” and in another place, in the midst of a knot of merchants, who were talking to one another _ about their skill in the art of making money, a certain merchant spoke as follows: । It is not very wonderful that a thrifty man should acquire wealth by wealth ; but I long ago achieved prosperity without any wealth to start with. My father died before I was born, and then my mother was depriv- ed by wicked relations of all she possessed. Then she fled through fear of them, watching over the safety of her unborn child, and dwelt in the bouse of Kuméradatta a friend of my father’s, and there the virtuous woman gave birth to me, who was destined to be the means of her future mainte- nance ; and 80 she reared me up by performing menial drudgery. And as she was so poor, she persuaded a teacher by way of charity to give me some instruction in writing and ciphering. Then she said to me, “ You are the son of a merchant, so you must now engage in trade, and there is a very rich merchant in this country called Vis&khila ; he is in the habit-of lend- ing capital to poor men of good family, go and entreat him to give you something to start with.’ Then I went to his house, and he at the very moment I entered, said in a rage to some merchant’s son; “ you see this © It seems to me that fvam in Dr. Brockhaus’ text must be a misprint for tam, ¢ J. ९,» rich in virtues, and good qualities. 5 Story of the Mouse-merchant. 34 deal mouse here upon the floor, even that is a commodity by which a capa- 7४1 would acquire wealth, but I gave you, you good-for-nothing fellow, marly dindrs,* and so far from increasing them, you have not even been able{to preserve what you got.”” When I heard that, I suddenly said to tha Visékhila, ‘I hereby take from you that mouse as capital advanced ;”’ sayjing this I took the mouse up in my hand, and wrote him a receipt for it, ९ he put in his strong box, and off I went. The merchant for his patt burst out laughing. Well, I sold that mouse to a certain merchant as(cat’s-meat for two handfuls of gram, then I ground up that gram, and tak{ng a pitcher of water, I went and stood on the cross-road in a shady plage, outside the city ; there I offered with the utmost civility the water and ram to a band of wood-cutters;+ every wood-cutter gave me as a tokef of gratitude two pieces of wood ; and I took those pieces of wood ` and gold them in the market ; then for a small part of the price which I got for them, I bought a second supply of gram, and in the same way on a second day I obtained wood from the wood-cutters. Doing this every day I gradually acquired capital, and I bought from those wood-cutters all their wood for three days. Then suddenly there befell a dearth of wood ‘on account of heavy rains, and I sold that wood for many hundred panas, with that wealth I set up a shop, and engaging in traffic, I have become a very wealthy man by my own ability. Then I made a mouse of gold, and ‘gave it to that Viédkhila, then he gave me his daughter; and in conse- quence of my history I am known in the world by the name of Mouse. So without a coin in the world I acquired this prosperity. All the other mer- chants then, when they heard this story, were astonished. How can the mind help being amazed at pictures without walls Pf : In another place a Brdbman who | ‘had got eight gold mdshas as a pre- sent, a chanter of the Sima Veda, received the following piece of advice from a man who was a bit of a roué, ‘“ You get enough to live upon by your position as a Bréhman, 80 you ought now to employ this gold for the purpose of learning the way of the world in order that you may become a knowing fellow.” The fool said “ Who will teach me?’ Thereupon the roué said to him, “ This lady§ named Chaturiké, go to her house.” The Story of the chanter of the Sdina Veda ® From the Greek 8yrdpioy = denarius. (Monier Williams s. v.) Dramma = Gr. 8००८४५१ is used in the Panchatantra; see Dr. Biihler’s Notes to Panchatantra, IV and V, Note on P. 40, L 3. + Literally wood-carriers. ¢ He had made money without capital, so his achievements are compared to pice tures suspended in the air? | § éralpa. = ॐ 35 Bréhman said, “ What am I to do there’? The roud replied—“ Give her gold, and in order to please her make use of some sdéma.’’* When he heard this, the chanter went quickly to the house of Chaturik4 ; when he entered, the lady advanced to meet him and he took a seat. Then that Brahman gave her the gold and faltered out the request, ‘“ Teach me now for this fee the way of the world.” Thereupon the people who were there began to titter, and he, after reflecting a 1606, putting his hands tugether in the shape of a cow’s ear, so that they formed a kind of pipe, began, like a stupid idiot, to chant with a shrill sound the Sama Veda, so that all the roués in the house came together to see the fun; and they said “ Whence has this jackal blundered in here? Come, let us quickly give him the half-moont on his throat.” Thereupon the Brébman supposing that the half-moon meant an arrow with a head of that shape, and afraid of having his head cut off, rushed out of the house, bellowing out, ‘“ I have learnt the way of the world ;” then he went to the man who had sent him, and told him the whole story. He replied “ when I told you to use sdma, I meant coaxing and wheedling ; what is the propriety of introducing the Vedain a ` matter of this kind? The fact is, I suppose, that stupidity is engrained in a man who muddles his head with the Vedas?” So he spoke, bursting with laughter all the while, and went off to the lady’s house, and said to her, “ Give back to that two-legged cow his gold-fodder.” Soshe laughing gave back the money, and when the Brahman got it, he went back to his house as happy as if he had been born again. Witnessing strange scenes of this kind at every step, I reached the palace of the king which was like tho court of Indra. And then I entered it, with my pupils going before to herald my arrival, and saw the king Sétavdhana sitting in his hall of audience upon a jewelled throne, surrounded by his ministers, Sarvavarman and his colleagues, as Indra 18 by the gods. After I bad blessed him and had taken a seat, and had been honoured by the king, Sarvavarman and the other ministers praised me in the following words, “This man, O king, is famous upon the earth as skilled in all lore, and therefore his name Guné- १४०१४ is a true index of his nature.” Sd&tavShana hearing me praised in this style by his ministers, was pleased with me and immediately enter- tained mo honourably, and appointed me to the office of Minister. Then I married a wife, and lived there comfortably, looking after the king’s affairs and instructing my pupils. ® The vita or roué meant “conciliation” but the chanter of the 88708 Veda took it to mean “ hymn.” † I. ९, seizo him with curved hand, and fling him out neck and crop. The Pre- contor supposed them to moan a crescent-hcaded arrow. 9 ` ‡ J. ५.) rich in accomplishments. Vi 86 Once, as I was roaming about at leisure on the banks of the Godavari out of curiosity, I beheld a garden called Devikyiti, and seeing that it was an exceedingly pleasant garden, like an earthly Nandana,® I asked the gardener how it came there, and he said to me, “ My lord, according to the story which we hear from old people, long ago there came here a certain Bréhman who observed a yow of silence and abstained from food, he made this heavenly garden with a temple; then all the Brdhmans asseinbled here out of curiosity, and that Bréhman being persistently asked by them told his history. There ig in thig land a province called Vakakachchha on the banks of the Narmadé, in that district I was born as a Bréhman, and in former times no one gave me alms, as I was lazy as well as poor; then in a fit of annoyance I quitted my house being disgusted with life, and wandering round the holy places, I came to visit the shrine of Durgé the dweller in the Vindhya hilla, and having beheld that goddess, I reflected, ‘People propitiate with animal offerings this giver of boons, but I will play myself here, stupid beast that Iam.’ Having formed this resolve, I took in hand a sword to cut off my head. Immediately that goddess being propitious, herself said to me, ‘Son, thou art perfected, do not slay thy- self, remain near me ;’ thus I obtained a boon from the goddess and attained divine nature; from that day forth my hunger and thirst disappeared ; then once on a time, as I was remaining there, that goddess herself said to me, ‘Go, my son, and plant in Pratishthdna a glorious garden ;’ thus speaking, she gave me, with her own hands, heavenly seed ; thereupon I came here and made this beautiful garden by means of her power; and this garden you must keep in good order. Having said this, he disappeared. In this way this garden was made by the goddess long ago, my lord.” When I had heard from the gardener this signal manifestation of the favour of the goddess, I went home penetrated with wonder 0 When Gunddhbya had said this, Kanabhiti asked, “ Why, my lord was the king called Sdtav4bana ? `" Then Gunddhya said, Listen, I will tell you the reason. There was a king of great power named Dvipikarni He had a wife named Saktimat{, whom he valued more than life, and once - upon a time a snake bit her as she was sleeping in the garden. Thereupon she died, and that king thinking only of her, though he had no son, took 8 vow of perpetual chastity. Then once upon a time the god of the moony crest said to him in a drean—“ While wandering in the forest thou shalt behold a boy mounted on a lion, take him and go home, he shall be thy son.”” Then the king woke up, and rejoiced remembering that dream, and one day in his passion for the chase he went to a distant wood ; there in the middle of the day that king beheld on the bank of a lotus-lake a boy © Indra’s pleasure-ground or Elysium. 87 splendid as the sun, riding on a lion ; the lion desiring to drink water set down the boy, and then the king remembering his dream slew it with one arrow. The creature thereupon abandoned the form of a lion, and suddenly assumed the shape of a man; the king exclaimed, “ Alas! what means this ? tell me!” and then the man answered him—* 0 king, I am a Yaksha of the name of Séta, an attendant upon the god of wealth; long ago I beheld the daughter of a Rishi bathing in the Ganges; she too, when she beheld me, felt love arise in her breast, like myself: then I made her my wife by the GAndharva form of marriage ; and her relatives, finding it out, in their anger cursed me and her, saying, “ You two wicked ones, doing what is right in your own eyes, shall become lions.” The hermit-folk appointed that her curse should end when she gave birth to offspring, and - that mine should continue longer, until I was slain by thee with an arrow. So we became a pair of lions; she in course of time became pregnant, and then died after this boy was born, but I brought him up-on the milk of other lionesses, and lo! to-day I am released from my curse having been smitten by thee with an arrow. Therefore receive this noble son which I give thee, for this thing was foretold long ago by those hermit-folk.” Having said this that Guhyaka named Sdta disappeared,* and the king taking the boy went home; and because he had ridden upon Sata he gave the boy the name of Sétavdéhana, and in course of time he established bim in his kingdom. Then, when that king Dvipikarni went to the forest, this Satavéhana became sovereign of the whole earth. Having said this in the middle of his tale in answer to K4nabhati’s question, the wise Gunddhya again called to mind and went on with the main thread of his narrative. Then once upon a time, in the spring festival that king Sdtavdbana went to visit the garden made by the god dess, of which I spake before. He roamed there for a long time 1, _ Indra in the garden of Nandana, and descended into the water of the lake to - amuse himself in company with his wives. There he sprinkled his beloved ones sportively with water flung by his hands, and was sprinkled by them in return like an elephant by its females. His wives with faces, the eyes of which were slightly reddened by the collyrium washed into them, and which were streaming with water, and with bodies the proportions of which were revealed by their clinging garments, pelted him vigorously ; and as the wind strips the creepers in the forest of leaves and flowers, 80 he made his fair ones who fled into the adjoining shrubbery lose the marks on their foreheads and their ornaments. Then one of his queens tardy ® Guhyaka here synonymous with Yaksha. The Guhyakas like the Yakshas are attendants upon Kuvera the god of wealth. ¶ The ¢siake a mark made upon the forehead or between the eyebrows with coloured earths, sandal-wood, &c., serving as an ornament or a sectarial distinction. Monier Williams ७, v. \e 88 with the weight of her breasts, with body tender as a s‘irisha flower, be- came exhausted with the amusement ; she not being able to endure more, said to the king who was sprinkling her with water,—“ do not pelt me with water-drops ;” on hearing that, the king quickly had some sweet- meats* brought ; then the queen burst out laughing and said again—“ king, what do we want with sweetmeats in the water? For I said to you, do not sprinkle me with water-drops. Do you not even understand the coalescence of the words mé and sdaka, and do you not know that chapter of the grammar,—how can you be such a blockhead ?" When the queen, who knew grammatical treatises, said this to him, and the attendants laughed, the king was at once overpowered with secret shame ; he left off romping in the water and immediately entered his own palace unperceived, crest- fallen, and full of self-contempt. Then he remained lost in thought, bewildered, averse to food and other enjoyments, and, like a picture, even when asked a question, -ho answered nothing. Thinking that his only resource was to acquire learning or die, he flung himself down on a couch, and remained in an agony of grief. Then all the king's atten- dants, seeing that he had suddenly fallen into such a state, were utterly beside themselves to think what it could mean. Then I and Sarvavarman came at last to hear of the king’s condition, and by that time the day was almost at an end. | So perceiving that the king was still in an un- satisfactory condition, we immediately summoned a servant of the king named Réjabansa. And he when asked by us about the state of the king’s health, said this—‘ I never before in my life saw the king in such a state of depression: and the other queens told me with much indignation that he had been humiliated to-day by that superficial blue-stocking, the daughter ॥; Vishnugakti.” When Sarvavarman and I had heard this from the outh of the king’s servant, we fell into a state of despondency, and thus reflected in our dilemma; “ If the king were afflicted with bodily disease, we might introduce the physicians, but if his disease is mental it is im possible to find the cause of it. For there is no enemy in his country the thorns of: which are destroyed, and these subjects are attached to brim ; no dearth of any kind is to be seen ; so how can this sudden melancholy of the king’s have arisen?” After we had debated to this effect, the wise Sarvavarman said as follows—* I know the cause, this king is distressed by sorrow for his own ignorance, for he is always expressing a desire for culture, saying ‘I am a blockhead ;’ I long ago detected this desire of his, and we have heard that the occasion of the present fit is bis having been humiliated by the queen.” Thus we debated with one another and after © The negative particle md coalesces with udakath (the plural instrumental case of udaka) into modakath, and modakath (the single word) means ^ with sweotmoats.” 39 we had passed that night, in the morning we went to the private apart- ments of the sovereign. ‘There, though strict orders had been given that no one was to enter, I managed to get in with difficulty, and after me Sarvavarman slipped in quickly. I then sat down near the king and asked him this question—“ Why, O king, art thou without cause thus des- pondent P” Though he heard this, SAtav4hana nevertheless remained silent, and then Sarvavarman uttered this extraordinary speech, “ King, thou didst long ago say to me, ‘Make mea learned man.’ Thinking upon that I employed last night a charm to produce a dream.* Then I saw in my dream a lotus fallen from heaven, and it was opened by some heavenly youth, and out of it came a divine woman in white garments, and imme- diately, O king, she entered thy mouth. When I had seen so much I woke up, and I think without doubt that the woman who visibly entered thy mouth was Sarasvati. As soon as Sarvavarman had in these terms described his dream, the king broke his silence and said to me with the utmost earnestness,—“ In how short a time can a man, who is diligently taught, acquire learning? Toll me this. For without learning all this regal splendour has no charms for me. What is the use of rank and power to a blockhead ? They are like ornaments on a log of wood.” Then I said, “ King, it is invariably the case that it takes men twelve years to learn grammar, the gate to all knowledge. But I, my sovereign, will teach it you in six yenars.’?’ When he heard that, S’arvavarman suddenly exclaimed in a fit of jealousy—‘‘ How can a man accustomed to enjoy- ment endure hardship for so long? So I will teach you grammar, my prince, in six months.” When I heard this promise which it seemed impossible to make good, I said to him in a rage, “ If you teach the king in six months, I renounce at once and for ever Sanskrit, Prakyit, and the vernacular dialect, these three languages which pass current among men ;f _ then Sarvavarman said— And if I do not do this, I. Sarvavarman, will carry your shoes on my head for twelve years.” Having said this he went out; I too went home; and the king for his part was comforted, expecting that he would attain his object by means of one of us two. Now Sarva- varman being in adilemma, seeing that his promise was one very difficult to perform, and regretting what he had done, told the whole story to his wife, and she grieved to hear it said to him, ^ My lord, in this difficulty there is no way of escape for you except the favour of the Lord Kéarti- keya.t “1618 so,” said Sarvavarman and determined to implore it. Accord- * 80 explained by Béhtlingk and Roth s. v. cp. Taranga 72 sl. 103. † Hoe afterwards learns to speak in tho language of the Piséchas, goblins, or ogres. ‡ Called also Kuméra, This was no doubt indicated by the Kuméra or boy, who opened tho lotus, 40" ingly in the last watch of the night, Sarvavarman set out fasting for the shrine of the god. । Now I came to hear of it by means of my secret emis- saries, and in the morning I told the king of it ; and he, when he heard it, wondered what would happen. Then a trusty Rajput called Sinhagupta said to him, “ When I heard, O king, that thou wast afflicted I was seized with great despondency. Then I went out of this city, and was preparing to cut off my own head before the goddess Durgé in order to ensure thy happiness. Then a voice from heaven forbade me, saying, ‘Do not so, the king’s wish shall be fulfilled.’ Therefore, I believe, thou art sure of suc- cess.” When he had said this, that Siphagupta took leave of the king, and rapidly despatched two emissaries after Sarvavarman ; ` who feeding only on air, observing 9 vow of silence, steadfast in resolution, reached at last the shrine of the Lord K4rtikeya. There, pleased with his penance that spared not the body, Kartikeya favoured him according to his desire ;(then the two spies sent by Sinhagupta came into the king’s presence and reported the minister's success. On hearing that news the king was delighted and I was despondent, as the chdftaka joys, and the swan grieves, on seeing the ००८१.) Then Sarvavarman arrived successful by the favour of K4rtikeya, and communicated to the king all the sciences, which presented themselves to him on his thinking of them. And immediately they were revealed to the king Sd&tav4hana. For what cannot the grace of the Supreme Lord accomplish P Then the kingdom rejoiced on hearing that the king had thus obtained all knowledge, and there was high festival kept throughout it; and that moment banners were flaunted from every house, and being fanned by the wind, seemed to dance. Then Sarvavarman was honoured with abundance of jewels fit for a king by the sovereign, who bowed humbly before him, calling him his spiritual preceptor, and he was made governor of the territory called Vakakachchha, which lies along the bank of the Nar- madé. The king being highly pleased with that Réjpit Sinhagupta, who first heard by the mouth of his spies, that the boon had been obtained from the six-faced god,t made him equal to himself in splendour and power. And that queen too, the daughter of Vishnuéakti, who was the cause of his acquiring learning, he exalted at one bound above all the queens, through affection anointingt her with his own hand. = The chd{aka lives on rain-drops, but the poor swan has to take a long journey to the Ménasa lake beyond the snowy hills, at १ approach of the rainy season. ¶ Kartikeya. t More literally sprinkling her with water. 41 CHAPTER VII. Qa Then, having taken a vow of silence, I came into the presence of the sovercign, and there a certain Brdhman recited a loka he had com- posed, and the king himself addressed him correctly in the Sanskrit lan- guage ; and the people who were present in court were delighted when they witnessed that. Then the king said deferentially to Sarvavarman—“ Tell me thyself after what fashion the god shewed thee favour.” Hearing that Sarvavarman proceeded to relate to the king the whole story of Kartikeya’s favourable acceptance of him “T went, O king, on that occasion fasting and silent from this place, so when the journey came to an end, being very despondent, and emaciated with my severe austerities, worn out I fell senseless on the'ground. Then, | I remember, 8 man with a spear in his hand came and said to me in distinct accents, ‘ Rise up, my son, everything shall turn out favourably for thee.’ By that speech I was, as it were, immediately bedewed with a shower of nectar, and I woke up, and seemed free from hunger and thirst and in good case. ‘T'hen I approached the neighbourhood of the god’s temple, over- powered with the weight of my devotion, and after bathing I entered the inner shrine of the god in a state of agitated suspense. ‘Then that Lord Skanda® gave me a sight of himself within, and thereupon Sarasvati in visible shape entered my mouth. So that holy god, manifested before me, recited the 5४८८ beginning ‘the traditional doctrine of letters.’ On hearing that, I, with the levity which is so natural to mankind, guessed thé - next sutra and uttered it myself. Then that god said. to -me, ‘if thou hadst not uttered it thyself, this gremmatical treatise would have supplant- ed that of Panini. As if is, on account of its conciseness, it shall be called KAtantra, and Kaldpaka, from the tail (Kaldpa) of the peacock on which I ride.’ . Having said this, that god himself in visible form revealed to me that new and short grammar,t and then added this besides; ‘That king of thine in a former birth was himself a holy sage, a pupil of the hermit Bharadvdja, named Krishya, great in austerity: and he, having beheld a ® Skanda is another name of Kartikeya. † This grammar is extensively in use in the eastern parts of Bengal. The rules are attributed to SarvavarmA, by the inspiration of Kértikeya, as narrated in the text. The eritti or glcss is the work of Durgé Singh and that again is commented on by Trilochana D&sa and Kavirdjn. Vararuchi is the supposed author of an illustration of the Conjugations and Srf{pati Varma of a Supplement. Othor Commentaries are attri- buted to Gopf Nétha, Kula Chandra and Vifveévara. (Note in Wilson’s Eesays, Vol I. p. 183.) 6 42 hermit’s daughter who loved him in return, suddenly felt the smart of the wound which the shaft of the flowery-arrowed god inflicts. So, having been cursed by the hermits, he has now become incarnate here, and that hermit’s daughter has become incarnate as his queen. So this king Sdtav4hana, being an incarnation of a holy sage,* when he beholds thee, will attain a knowledge of all the sciences according to thy wish. For the highest matters are easily acquired by great-souled ones, having been learnt in a former birth, the real truth of them being recalled by their powerful memories.’ When the god had said this, he disappeared, and I went out, and there grains of rice were presented me by the god’s servants. Then I proceeded to return, O king, and wonderful to say, though I consumed those grains on my journey day after day, they remain- ed as numerous as ever.” When he had related his adventure, Sarvavarman ceased speaking, and king Sdétavdhana in cheerful mood rose up and went to bathe. Then IJ, being excluded from business by my vow of silence, took leave, with a low bow only, of that king who was very averse to part with me, and went out of that town, accompanied by only two disciples, and, with my mind bent on the performance of austerities, came to visit the shrine of the dweller in the Vindhya hills, and having been directed by the goddess in a dream to visit thee, I entered for that purpose this terrible Vindhya forest. A hint given by a Pulinda enabled me to find a caravan, and so somehow or other, by the special favour of destiny, I managed to arrive here, and beheld this host of Pis&chas, and by hearing from a distance their conversation with one another, I have contrived to learn this 29158618 ` lan- guage, which has enabled me to break my vow of silence; I then made use नि ag o ask after you, and, hearing that you had gone to Ujjayini, I waited here until your-return ; on beholding you I welcomed you in the fourth language, (the speech of the riscte’), end tien 1 called to mind my origin ; this is the story of my adventures in this birth. When Gun4dhya had said this, Kénabhati said to him,—“ hear, how your arrival was made known to,me last night. I have a friend. a P2ksha- sa of the name of Bhitivarman, who possesses heavenly insight; and I went to a garden in Ujjayini, where he resides. On my asking him when my own curse would come to an end, he said, we have no power in the day, wait, and I will tell you at night. I consented and when night came on, I asked him earnestly the reason why goblins} dolighted in disporting ® Rishis. ¶† Sanskdra means tendency produced by some past influence, often works in a former birth t For the idea cp. Shakespear, Hamlet, Act I. Sc. 1. (towards tho end) and nume- rous other passages in tho same author. 43 themsclves then, as they were doing. Then Bhidtivarman said to me, ‘ Lis- ten, I will relate what I heard Siva say in a conversation with Brahma. Rakshasas, Yakshas, and 21580198 have no power in the day, being dazed with the brightness of the sun, therefore they delight in the night. And where the gods are not worshipped, and the Brdhmans, in due form, and where men eat contrary to the holy law, there also they have power Where there is a man who abstains from flesh, or a virtuous woman, there they do not go. They never attack chaste men, heroes, and men awake.’® When he said this on that occasion Bhitivarman continued, ‘Go, for Gun4- dhya has arrived, the destined means of thy release from the curse hearing this,"I have come, and I have seen thee, my lord; now I will d / relate to thee that tale which Pushpadanta told; but I feel curiosity on one point; tell me why he was called Pushpadanta and thou MAlyavaén.” Hearing this question from Kanabhiti, Gunddhya said to him. On the bank of the Ganges there is a dis- trict granted to Brdbmans by royal charter, named Bahusuvarnaka, and there lived there a very learned Brah- man named Govindadatta, and he had a wife Agnidatt&é who was devoted to her husband. In course of time that Brdhman had five sons by her. And they, being handsome but stupid, grew up insolent fellows. Then a guest came to the house of Govindadatta, a Brébman Vaiévdnara by name, like a second god of fire.t As Govindadatta was away from home when he arrived, he came and saluted his sons, and they only responded to his salute with a laugh ; then that Brdhman in a rage prepared to depart from his house. While he was in this state of wrath Govindadatta came, and saked the cause, and did his best to appease him, but the excellent Bréb- man nevertheless spoke as follows—‘ Your sons have Soe outcasts; being blockheads, and you have lost caste by associating-with them, there- fore I will not eat in your house ; if I did so, I should not be able to purify myself by any expiatory ceremony.” Then Govindadatta said to him with an oath, “I will never-éven touch these wicked sons of mine.” His hos- pitable wife also camie and said the same to her guest; then Vaiévdnara was with dificult ¥ induced to accept their hospitality. One of Gurudat- ta’s sons, named Devadatta, when he saw that, was grieved at his father’s sternness, and thinking a life of no value which was thus branded by his parente, went ina state of despondency to the hermitage of Badarik& to perform penance ; there he first ate leaves, and afterwards he fed only on smoke, persevering in a long course of austerities in order to propitiate the. husband of Umé.t So Sambhu,f won over by his severe austerities, mani- Story of Pushpadanta. © Brockhaus renders it Fromme, Helden und Weise. † Vaisvénara is an epithet of Agni or Fire. ‡ Siva. 44 fested himself to him, and he craved a boon from the god, that he might ever attend upon him. Sambhu thus commanded him—“ Acquire learn- ing, and enjoy pleasures on the earth, and after that thou shalt attain all thy desire.” Then he, eager for learning, went to the city of Pataliputra, and according to custom waited on an instructor named Vedakumbha. ` When he was there, the wife of his preceptor distracted by passion, which had arisen in her heart, made violent love to him; alas! the fancies of women are ever inconstant! Accordingly Devadatta left that place, as his studies had been thus interfered with by the god of love, and went to Pra- ‘/ tishthéna with unwearied zeal. There he repaired to an old preceptor . e named Mantrasvdmin, with an old wife, and acquired a perfect knowledge of “Ay “ee the sciences. And after he had acquired learning, the daughter of the king Sugarman, Sri by name, cast eyes upon the handsome youth, as the goddess Sri upon Vishnu. He also beheld that maiden at a window, look- ing like the presiding goddess of the moon, roaming through the air in a magic chariot, Those two were, as it were, fastened together by that look which was the chain of love, and were unable to separate. The king’s daughter made him a sign to come near with one finger, looking like Love’s command in fleshly form. Then he came near her, and she came out of the women’s apartments, and took with her teeth a flower and threw it down to him. He, not understanding this mysterious sign made by the princess, puzzled as to what he ought to do, went home to bis preceptor. There he rolled on the ground unable to utter a word, being consumed within with burning pain, like one dumb and distracted ; his wise precep- tor guessing what was the matter by these love-symptoms, artfully ques- tioned him, and at last he was with difficulty persuaded to tell the whole ptory. Then the clever preceptor guessed the riddle, and said to him, “ By letting drop a flower with her tooth she made a sign to you, that you were to go to this temple rich in flowers called Pushpadanta, and wait there so you had better go now.” When he-heard this and knew the meaning of the sign, the youth forgot his grief. Then hé went into that temple and remained there. The princess on her part also went there, giving as an excuse that it was the eighth day of the month, and then entered the inner shrine in order to present herself alone before the god; then she touched her lover who was bebind the panel of the door, and he suddenly springing up threw his arms round her neck. She exclaimed, ^^ this is strange; how did you guess the meaning of that sign of mine?” He replied, “it was my preceptor that found it out, not I.’ Then the princess flew into a passion and said, ‘“‘ Let me go, you are a dolt,” and immediately rushed out of the temple, fearing that her secret would be discovered. Devadatta on his part went away, and thinking in solitude on his beloved, who was no sooner seen ¢ Cp. the 18४ story in the Vetéla PanchavinSati, Chapter 76 of this work. 46 ` than lost to his eyes, was in such a state that the taper of his life was well nigh melted away in the fire of bereavement. Siva, who had been before propitiated by him, commanded an attendant of his, of the name of Pan- chasikha, to procure for him the desire of his heart. That excellent Gana thereupon came, and consoled him, and caused him to assume the dress of a woman, and he bimeelf wore the semblance of an aged Brfhman. Then that worthy Gana went with him to king Sugarman the father of that bright- eyed one, and said to him; “ My son has been sent away somewhere, I go to seek him: accordingly I deposit with thee this daughter-in-law of mine, keep her safely, 0 king.” Hearing that, king Suéarman afraid of a Bréh- man’s curse, took the young man and placed him in his daughter’s guarded seraglio, supposing him to be a woman. Then after the departure of Pancha. dikha, the Brahman dwelt in woman’s clothes in the seraglio of his beloved, and became her trusted confidante. Once on a time the princess was full of regretful longing at night, so he discovered himself to her and secretly married her by the GAndharva form of marriage. And when she became pregnant, that excellent Gana came on his thinking of him only, and car-| ried him away at night without its being perceived. Then he quickly rent off from the young man his woman’s dress, and in the morning Panchaéikha resumed the semblance of a Bréhman; and going with the young man to the king Suéarman he said; ^ © king, I have this day found my son: so give me back my daughter-in-law.”” Then the king, supposing that she had fled somewhere at night, alarmed at the prospect of being cursed by the Brahman, said this to his ministers. “ This is no Brahman, this 18 some god come to deceive me, for such things often happen in this world. So in former times there was & king named र), self-denying, compassionate, generous, resolute, the protector of all creatures; and in order to beguile im Indra assumed the shape of a hawk, and swiftly pur- sued Dharma,* who by magic had transformed himself into a dove. The dove in terror went and took refugh in the bosom. of Sivi-~Pher-the hawk addressed the king with a hurfian voice ; ‘O king, this is my natural food, surrender the dove -#6 me, for Iam hungry. Know that my death will immediately follow if you refuse my prayer; in that \case where will be your righteousness P?? Then Sivi said to the god,— this creature has fled to me for protection, and I cannot abandon it, therefore I will give you an equal weight of some other kind of flesh.” The hawk said, ‘if this be so, then give me your own flesh.’ The king, delighted, consented todo so. But as fast as he cut off his flesh and threw if on the scale, the dove seemed to weigh more and more in the balance. Then the king threw his whole body on to the scale, and thereupon a celestial voice was heard, ‘ Well done! this ® The god of justice. = Story of king Sivt 46 is equal in weight to the १०५९. Then Indra and Dharma abandoned the form of hawk and dove, and being highly pleased restored the body of king Sivi whole as before, and, after bestowing on him many other blessings, they both disappeared. In the same way this Brdhman is some god that has come to prove me.”* Having said this to his ministers, that king Suéarman of his own motion said to that excellent Gana that had assumed the form of a Bréh- man, prostrating himself before him in fear, “Spare me; that daughter- ‘in-law of thine was carried off last night. She has been taken somewhere qr other by magic arts, though guarded night and day.” Then the Gana, who had assumed the Br&hman’s semblance, pretending to be with difficul- ty won over to pity him, eaid, ^ If this be so, king, give thy daughter in marriage 10 my son.” When he heard this, the king afraid of being cursed, gave his own daughter to Devadatta: then Panchasikha departed. Then Devadatta having recovered his beloved, and that in an open manner, flourished in the power and splendour of his father-in-law who had no son but him. And in course of time स anointed the gon of his daugh- ter by Devadatta, Mahidhara by name, as’successor in his room, and retired to the forest. ‘Then having seen the prosperity of his son, Devadatta consi- dered that he had attained all his objects, and he too with the princess retired to the forest. There be again propitiated Siva, and having laid aside his mortal body, by the special favour of the god he attained the position of a Gana. Because he did not understand the sign given by the flower dropped from the tooth of his beloved, therefore he became known by the name of Pusbpadanta in the assembly of the Ganas. And his wife became a door-keeper in the house of the goddess, under the name of Jayé: this is how he came to be called Pushpadanta: now hear the origin of my name. Long ago I was a son of that same Brdhman called Govindadatta the ..... father of Devadatta, and my name was Somadatta. I left my home indig- nant for tlie sume 2 25 Dovadattg,,and I performed austerities on the Himélaya continually striving to propitiate Siva with offerings of many . garlands. The god of the moony crest; being pleased, revealed himself to me in the same way as he did to my brother, and I chosa the privilege of attending upon him as a Gana, not being desirous of lower pleasures. The husband of the daughter of the mountain, that mighty god, thus addressed ® Benfey considers this story as Buddhistic in its origin. In the ^ Momoires Sur lea Oontrées Occidentales ६७४१८०४७ du Sanscrit par Hiouen Thsang et du Chinois par Stanislas Julion’”’ wo are expressly told that Gautama Buddha gave his flesh to the hawk as Sivi in a former atate of existence. It 18 told of many other persons, see Benfey's Panchatantra, Vol. I, p. 388, cp. also Campbell’s West Highland Tales, p. 239, Vol. I, Tale XVI. 47 me; ^ Because I have been worshipped by thee with garlands of flowers growing in trackless forest-regions, brought with thy own hand, therefore thou shalt be one of my Ganas, and shalt bear the name of Malyavan.” Then I cast off my mortal frame, and immediately attained the holy state of an attendant on the god. And so my name of Malyavan was bestowed upon me by him who wears the burden of the matted locks,* as a mark of his special favour. And I, that very Madlyavan, have once more,O Ka4na- bhadti, been degraded to the state of a mortal, as thou seest, owing to the curse of the daughter of the mountain, therefore do thou now tell me the tale told by Siva, in order that the state of curse of both of us may cease. Note to Chapter VII. ८८ Rakshasas, Yakshas, and Piédchas have no power in the day, being dazed with the brightness of the sun therefore they delight in the night.” Farmer commenting on Hamlet, Act I, Sc. I, 160, quotes the follow- ing lines of Prudentius Ad Gallicinium. Ferunt vagantes dsmonas, Lztos tenebris noctium, Gallo canente exterritos, Sparsim timere et cedere. Hoe esse signum prescii Norunt repromisse spei, Qua nos soporis liberi Speramus adventum: Dei. Douce quotes from another hymn said to have been composed by Saint Ambrose and formerly used in the Salisbury service. Praco diei jam sdnat, Noctis profundw pervigil ; Nocturna lux viantibus, A nocte noctem segregans. Hoc excitatus Lucifer Solvit polum ealigine ; Hoc omnis errorum cobors Viam nocendi deserit. Gallo canente spes redit de. ss CHAPTER VIII. In accordance with this request of Gundédhya that heavenly tale consist- ing of seven stories was told by K4nabbiti in his own language, and Guné- dhya for his part using the same Paisacha 1 threw then into hundred thousand couplets in seven years; and that great poet, for fear that the Vidyadharas should steal his composition, is own blood in the forest, not possessing 17 .-- कति 60 the ४10 ४१091788, Siddhas and other demigods came to hear it, and the heaven above where K4na- एणी was reciting,.was, as it were, continually covered with a canopy. And Kanabhuti, when he had seen that great tale composed by Gunddhya, was released from his curse and went to his own place. There were also other _ Pig&chas that accompanied him in his wanderings: they too all of them attained heaven, having heard that heavenly tale. Then that great poet ८ 48 Gunddhya began to reflect, “I must make this Great Tale* of mine cur- rent on the earth, for that is the condition that the goddess mentioned when she revealed how my curse would end. Then how shall I make it current? To whom shall I give it?” Then his two disciples that had followed him, one of whom was called Gunadeva, and the other Nandideva said to him, ^“ The glorious SAtavdhana alone 18 a fit person to give this poem to, for being a man of taste he will diffuse the poem far and wide, as the wind diffuses the perfume of the flower.” “So be it,’”’ said Gunddhya, and gave the book to those two accomplished disciples and sent them to that king with it; and went himself to that same Pratishth4na, but remained | outside the city in the garden planted by the goddess, where he arranged that they should meet him. And his disciples went and showed the poem to king Sdétavéhana, telling him at the same time that it was the work of ७००६१0४. When he heard that Paiédécha language and saw that they had the appearance of Piédéchas, that king, led astray by pride of learning, said with a sneer, ॥ The seven hundred thousand couplets are a weighty autho- rity, but the Paisécha language is barbarous, and the letters are written in blood ; away with this Paigécha tale.” Then the two pupils took the book, and returned by the way which they came, and told the whole circumstance to Gunfdhya. Gun4dhya for his part, when he heard it, was immediately overcome with sorrow; who indeed is not inly grieved when scorned by a com- petent authority? Then he went with his न les to a craggy 1111 ४६०० great distance, in an unfrequented but pleasant syot, and first prepared a conse- crated fire cavity. Then he took the leaves one by one, and after he had read them aloud to the beasts and birds, he flung them into the fire while his disciples looked on with tearful eyeag But he reserved one story, con- sisting of one hundred thousand couplets, containing the history of Nara- vShanadatta, for the sake of his two disciples, as they particularly fancied it. And while he was reading out and burning that heavenly tale, all the _ deer, boars, buffaloes and other wild animals, came there, leaving the pas- turage, and formed a circle around him, listening with tears in their eyes, unable to quit ‘the spot.t ~"'~Tp-the meanwhile king Sdtavdhana fell sick. And the physicians said that his illness was due to eating meat wanting in nutritive qualities. And when the cooks were scolded for it, they said— The hunters bring in to us flesh of this kind.’ And when the hunters werg taken to task, they said,— “On a hill not very far from here there is a Brdhmag reading, who throws into the fire every Jeaf as soon as he has read it; 60 all the animals go there and listen without ever grazing, they neyer wander anywhere else, consequently this flesh of theirs is wanting in nutritive properties on ac- ® Vrihat Kathé. ¢ Compare the story of Orpheus. 49 count of their going without food.” When he heard this speech of the hunters he made them shew him the way, and out of curiosity went in person to see Gunddhya, and he beheld him owing to his forest life over- spread with matted locks, that looked like the smoke of the fire of his curse, that was almost extinguished Then the king recognized him as he stood in the midst of the weeping ¢ / animals, and after he had respectfully saluted him, he asked him for an explanation of all the circumstances. That wise Br4hman then related to the king in the language of the demons his own history as Pushpadanta, + ८१. giving an account of the curse and all the circumstances which originated the descent of the tale to earth. Then the king, discovering that he was an incarnation of a Gana, bowed at his feet, and asked him for that celestial. ,. tale that had issled from the mouth of Siva. Then Gunddhya saidtothat | king Sétavaéhana; “O king I have burnt six tales containing six hundred ^ thousand couplets; but here is one tale consisting of a hundred thousand couplets, take that:* arid these two pupils of mine shall explain it to you.” So spake Gunddhya and took leave of the king, and then by strength of devotion laid aside his earthly body, and released from the curse ascended to his own heavenly home. | Then the king took that tale which Gunddhya had given, called Vribat Kathé, containing the adventures of Naravéhana- datta, and went to his own city. And there he bestowed on Guyadeva and Nandideva, the pupils of the poet who composed that tale, lands, gold, gar- ` ments, beasts of burden, palaces, and treasures. And having recovered the sense of that tale with their help, S&tav4hana composed the book named Kathépitha, in order to shew how the tale came to be first made known in the 2986609 language. Now that tale was so full of various interest, that men were so taken up with it as to forget the tales of the gods, and after producing that effect in the city it attained uninterrupted renown in the three worlds. ® It is unnecessary to remind the reader of the story of the Sibyl ----------) tay =, BOOK II. ee ~ CALLED KATHAMUKHA. This nectarous tale sprang in old time from the mouth of Siva, set in motion by his Jove for the daughter of the Himélaya, as the nectar of im- mortality sprang from the sea, when churned hy the mountain Mandarn. Those who drink eagerly the nectar of this tale, have all impediments re- moved and gain prosperity, and by the favour of Siva attain, while living upon earth, the high rank of gods | CHAPTER IX. aD May the water of Siva’s sweat, fresh from the embrace of Gauri,* which the god of love when afraid of the fire of Siva’s eye, employs as his ‘aqueous weapon, protect you. | Listen to the following tale of the Vidy&dharas, which the excellent Gana Pushpadanta heard on mount Kailésa from the god of the matted locks, and which Kaénabbiti heard on the earth from the same Pushpad anti | after he,had become Vararachi, and which Gunddhya heard from Kénabbi- ti, and Sétavahana heard from Gunddhya There 18 a-land famous under 4 the name of एह, that appears as if it had been made by the Creator as an earthly rival to dash the pride of heaven. In the centre of it is a great city named Kaugdmbi, the favourite dwelling-place of the goddess of prosperity ; the ear-ornament, so to speak, = of theearth. In it dwelt a king named Satanika, sprung from the Panda-.-~ va family, be was the son of. Janamejaya, and the grandson of king Parik- shit, who was the great-grandson of Abhimanyu. The first progenitor of his race was Arjuna, the might of whose strong arins was tested in a strug- gle with the mighty arms of Siva ;t bis wife was the earth, and also Vish- * Ie, [पाट | + I helicve this refers to Arjuna’s combat with the god when he had assumed th: form of a Kirdéta or mountaincer. Siva is here called Tripurari, the enemy or destroyer of Tripura. Dr. Brockhaus rendcrs it quite differently 52 numati his queen ; the first produced jewels, but the second did not produco ason. Once ona time, as that king was roaming about in his passion for the chase, he made acquaintance in the forest with the hermit Sandilya. That worthy sage finding oat that the king desired a son, came to Kau- 44mbi and administered to his queen an artfully prepared oblation® consecrated with mystic verses. Then he had a son born to him called Sahasrdnika. And his father was adorned by him as excellence is by modesty. Then in course of time Saténika made that son crown-princo and though he still enjoyed kingly pleasures, ceased to trouble himself ` about the cares of government. Then a war arose between the gods and Asuras, and Indra sent Métali as a messenger to that king begging for aid. Then he committed his son and his kingdom to the care of his princi- pal minister, who was called Yogandhara, and his Commander-in-chief, whose name was Supratika, and went to Indra with मा to slay the Asuras in fight. That king, having slain many Asuras, of whom Yamadanshtra was the chief, under the eyes of Indra, met death in that very battle. The king’s body was brought back by MAtali, and the queen burnt herself with it, and the royal dignity descended to his son Sahasrdnika. Wonderful to . say, when that king ascended his father’s throne, the heads of the kings on every side of his dominions were bent down with the weight. Then Indra sent MAtali, and brought to heaven that Sahasrdnika, as being the son of his friend, that he might bp present at the great feast which he was holding to celebrate his victory over his foes. There the king saw thio gods, attended by their fair ones, sporting in the garden of Nandana, and desiring for himself a suitable wife, fell into low spirits. Then Indra, pereeiving this desire of his, said to him; “ King, away with despondency, this desire of thine shall be accomplished. For there has been born upon the earth one, who was long ago ordained a suitable match for thee. For listen to the following history, which I now proceed to relate to thee. “ Long ago I went to the court of Brahmé in order to visit him, and a certain, Vasu named Vidhima followed me. While we were there, an Apsarast named Alambush4 came to see Brahmé, and her robe was blown aside by the wind. And the Vasu, when he beheld her, was overpowered by love, and the Apsaras too had her eyes immediately attracted by his form. -- The lotus-sprung god,t when he beheld that, looked me full in the face, and I, knowing his meaning, in wrath cursed those two, ‘ Be born, you two, shameless creatures, into the world of mortals, and there become man and © Composed of rice, milk, sugar and spices. + Certain female divinitics who reside in the sky and are the wives of tho Gan- dharvas. Monier Williams, s. v. } Brahmé. He emerges from a lotus growing from the navel of Vishyu. 53 wife.’ ‘That Vasu has been born as thou, Sahasrénika, tho son of Satinika, an ornament to the race of the moon. And that Apsaras too has been born in Ayodhyé as the daughter of king Kyitavarman, Myigévati by name, she shall be thy wife.” By these words of Indra the flame of love was fanned in the passionate* heart of the king and burst out into full blaze; as a _ fire when fanned by the wind. Indra then dismissed the king from heaven with all due honour in his own chariot, and he set out with ध्मात for his capital.. But as he was starting, the Apsaras Tilottamd said to him out of affection, “ King I have somewhat to say to thee, wait a mo- ment.” But he, thinking on Mrigévati, went off without hearing what she said, then Tilottam& in her rage cursed him; “ King, thou shalt be separated for fourteen years from her who has so engrossed thy mind that thou dost not hear my speech.” Now Matali heard that curse, but the king, yearning for his beloved, did not. In the chariot he went to Kau- éambi but in spirit he went to Ayodhy’. Then the king told with longing heart, all that he had heard from Indra with reference to Mrigavati, to his ministers, Yogandhara and the others: and not being able to endure delay, 96 sent an ambassador to Ayodhy& to ask her father Kritavarman for the hand of that maiden. And Kryitavarman having heard from the ambassador his commission, told in bis joy the queen Kaldvatt, and then she said to him—‘ King we ought certainly to give Mrigé- vati to Sahasrfnika, and, I remember, a certain Brdhman told me this very thing in a dream” ; then in his delight the king showed to the ambassador Mrigévati’s wonderful skill in dancing, singing, and other accomplishments, and her matchless beauty ; so the king Kryitavarman gave to Sahasranika ` that daughter of his who was unequalled as a mine of graceful arts, and who shone like an incarnation of the moon; that marriage of Sahasrdnika and Mrigdévati was one in which the good qualities of either party supple- mented those of the other, and might be compared to the union of learning and intelligence. Not long after sons were born to the king’s ministers; Yogandhara had a son born to him named Yaugandharéyana; and Supratika had a son born to him named Rumanvat. And to the king’s master of the revels was born a son named Vasantaka. Then in a few days Mrigfvati became slightly pale and promised to bear a child to king Sahasrfnika. And then she asked the king, who was never tired of looking at her, to gratify हट _ longing by filling a tank full of blood for her to bathe in. . Accordingly the king, who was a righteous man, in order to gratify her desire, had a tank filled with the juice of lac and other red extracts, so that it seemed to be full of blood. And while she was bathing in that lake, and covered * In the word sasnehe there is probably a pun; sneha meaning love, and also oil ¶ The charioteer of Indra. | 54 with red dye, a bird of the race of Garuda® suddenly pounced upon her and carried her off thinking she was raw flesh. As soon as she was carried away in some pnknown direction by the bird, the king became distracted, and his self-command forsook him as if in order to go in search of her. His heart was so attached to his beloved that it was in very truth carried off by that bird, and thus he fell senseless upon the earth. As soon as he had recovered his senses, MAtali, who had discovered all by his divine power, descended through the air and came where the king was. He consoled the king, and told him the curse of Tilottama with its destined end, as he bad heard it long ago, and then he took his departure. Then the king tormen- ted with grief lamented on this wise; “ Alas my beloved, that wicked Tilottamé has accomplished her desire.” But having learned the facts about the curse, and having received advice from his ministers, 06 managed, though with difficulty, to retain his life through hope of a future reunion. But that bird, which had carried off Mrigdvati, as soon as it found out that she was alive, abandoned her, and as fate would have it, left her on the mountain where the sun rises. And when the bird let her drop and de- parted, the queen, distracted with grief and fear, saw that she was left, unprotected on the slope of a trackless mountain. While she was weeping in the forest, alone, with one garment only to cover her, an enormous ser- pent rose up and prepared to swallow her. ‘Then she, for whom prosperity was reserved in the future, was delivered by some heavenly hero that camo down and slew the serpent, and disappeared almost as soon as he was seen. Thereupon she, longing for death, flung herself down in front of a wild elephant, but even he spared her as if out of compassion. Wonderful was jt that even a wild beast did not slay her when she fell in his way! Or rather jt was not to be wondered at. What cannot the will of Siva offect ? Then the girl tardy with the weight of her womb, desiring to burl herself down from a precipice, and thinking upon that lord of hers, wept aloud; and a hermit’s son, who had wandered there in search of roots and fruits, hearing that, came up, and found her looking like the in- ® This is the Roo or Rokh of Arabian romance, agreeing in the multiplicity of individuals as well as their propensity for raw flosh. (See Sindbad’s Voyages‘ed. Langlés, p. 149.) Thelatter characteristic, to tho sub- wersion of all poetical fancies, has acquired, it may be supposed, for the Adjutant (Arden Argila) the name of Garuda. A wwundervogel is the property of all people, and tho Garuda of the Hindoos is represented by the Eorosh of the Zend, Simoorgh of the Per- sians, the Anka of the Arabs, tho Kerkes of the Turks, tho Kirni of the Japanese, tho sacred dragon of the Chinese, the Griffin of Chivalry, the Phoonix of classical fable, the wise and ancient bird that sits upon the ash Yggdrasil of the Edda, and according to Fabor with all the rest is a misrepresentation of the holy chorubim that guarded tho gate of Paradise. Some writers have even traced the twelvo knights of the round tablo to the twolve Rocs of Persian story. (Wilson's Essays, Vol. I, pp. 192, 193, note.) ४ । 1 1 55 carnation of sorrow. And he, after questioning the queen about her adventures, and comforting her as well ashe could, with a heart melted with compassion led her off to the hermitage of Jamadagni. There she beheld Jamadagni, looking like the incarnation of comfort, whose brightness so illumined the eastern mountain that it seemed as if the rising sun ever rested on it. When she fell at his feet, that hermit who was kind to all that came to him for help, and possessed heavenly insight, said to her who was tortured with the pain of separation; =“ Here there sball be born to thee; my daughter, a son that shall uphold the family of his father, and thou shalt be reunited to thy husband, therefore weep not.” When that virtuous woman heard that speech of the hermit’s, she took up her abode in that hermitage, and entertained hope of a teunion witH her beloved. And some days after, the blameless one gave birth to a charmingly beautiful son, as association with the good produces good manners. At that moment a voice was heard from heaven; “an august king of great tenown has been born, Udayana by name, and his son shall be monarch of all the Vidyaddharas,” That voice restored to the heart of Mrigavati joy which she had long forgotten. Gradually that boy grew up to size and strength in that grove of asceticism, accompanied by his own excellent qualities as playmates. And the heroic child had the sacrdments appropriate to a member of the warrior-caste performed for bim by Jama: dagni, and was instructed by him in the sciences; and the practice of arche- ry. And out of love for him MrigAvati drew off from her own wrist, and placed on his, a bracelet marked with the name of Sahasrdnika. Then that Udayana roaming about once upon a time in pursuit of deer, beheld in the forest a snake that had been forcibly captured by a Savara.* And he, feeling pity for the beautiful snake, said to that Savara, “ Let go this snake to please me.’’ Then that Savara said, ‘“‘ My lord, this 18 my [ग्धा hood, for I am a poor man, and I always maintcin myself by exhibiting dancing snakes. The snake I previously had having died, I behrched through this great wood, and, finding this one, overpowered him by charms and captured hirh.” When he heard this, the generous Uddyana gave that Savara the brdcelet which his mother had bestowed on iim, and persuaded him to set the snake at liberty. The Savara took the bracelet and depart- ed, and then the snake being pleased with Udayana bowed before him and 881 as follows, ‘‘I am the eldest brother of Va4suki,f called Vasunemi : receive from me, whom thou hast preserved, this lute, sweet in the sound- ing of its strings, divided decording to the division of the quartet-tones -- * A wild mountaineer. Dr. Biihler observes that the names of these tribes aro used very vaguely in Sanskyit story-books. ¢ Sovereign of the snakes, % 56 and betel Icaf, togethor with the art of weaving unfading garlands, and adorning the forehead with marks that never become indistinct.” Then Udayana furnished with all these, and dismissed by the snake, returned to the hermitage of Jamadagni, raining nectar, so to speak, into tho eyes of his mother. | In the meanwhile that Savara who had lighted on this forest, and while roaming about in it had obtained the bracelet from Udayana by the will of fate, was caught attempting to sell this ornament marked with the king’s name in the market, and was arrested by the police, and brought up in court before the king. Then king Sahasrénika himself asked him in sorrow whence he had obtained the bracelet. Then that Savara told him the whole story of his obtaining possession of the bracelet, beginning with his capture of the snake upon the eastern mountain. Hearing that ‘from the Savara, and beholding that bracelet of his beloved, king Sahasr4- nika ascended the swing of doubt. Then a divine voice from heaven delighted the king who was tortured with the fire of separation, as the rain-drops delight the peacock when afflicted with the heat, uttering these words— Thy curse is at an end, O king, and that ‘wife of thine Myig4vati is residing in the hermitage of Jamadagni together with thy son.” Then that day at last came to an end, ` though made long by anxious expectation, and on the morrow that king Sahasrdnika, making the Savara show him the way, set out with his army for that hermitage on the eastern mountain, in order quickly to recover his beloved wife. CHAPTER X. After he had gone a long distance the king encamped that day in a certain forest on the border of a lake. He went to bed weary, and in the evening he said to Sangataka a story-teller who had come to him on account of the pleasure he took in his service ; ^ Tell me some talo that will glad- den my heart, for I am longing for the joy of beholding the lotus-face of Mrigdvati.” Then Sangataka said, King why do you grieve without cause ? The union with your queen, which will mark the termination of your curse, is nigh at hand. Human beings experience many unions and separations : and I will tell you a story to illustrate this ; listen, my lord | eas Once on a time there lived in त the country of Malava a Brdhman named Yajnasoma. And that good man had two sons born to him, beloved by men. One of them was known as Kélanemi and the second was named 57 Vigatabhnya. Now, when their father had gone to heaven, those two bro- thers, having passed through the age of childhood, went to the city of Pataliputra to acquire learning. And when they had completed their studies, their teacher Devagarman gave them his own two daughters, like another couple of sciences incarnate in bodily form. Then seeing that the houscholders around him were rich, KAlanemi through envy made a vow and propitiated the goddess of Fortune with burnt- offerings. And the goddess being satisfied appeared in bodily form and said to him—‘ Thou shalt obtain great wealth and a son who shall rule the earth; but at last thou shalt be put to death like a robber, because thou hast offered flesh in the fire with impure motives.” When she had anid this, the goddess disappeared ; and Kalanemi in course of time became very rich ; moreover after some days a son was born to him. So the father, whose desires were now accomplished, called that son Sridatta,® because he had been obtained by the favour of the goddess of Fortune. In course of time Sridatta grew up, and though a Bréhinan, became matchless upon earth in the use of weapons, and in boxing and wrestling. Then Kalanemi's brother Vigatabhaya went to a foreign land, having become desirous of visiting places of pilgrimage, through sorrow for his wife, who died of the bite of a snake. Moreover the king of the land, Vallabhagakti, who appreciated good qualitics, made Syridatta the companion of his son Vikramaéakti. So he had to live with a haughty prince, as the impetuous Bhima lived in his youth with Duryodhana. Then two Kshatriyas, natives of Avanti, Babu- 86111 and Vajramushti became friends of that Bréhman’s. And some other men from the Deccan, sons of ministers, having been conquered by him in wrestling, resorted to him out of spontaneous friendship, as they knew how to value merit. Mahdbala and Vydghrabhata and also Upendrabala and a man ‘named Nishthuraka became his friends. One day, as years rolled on, Sridatta, being in attendance on the prince, went with him and those friends to sport on the bank of the Ganges; then the prince’s own servants made him king, and at the same time Sridatta was chosen king by his friends This made the prince angry, and in over-weening confidence he at once challenged that Brahman hero to fight. Then being conquered by him in wrestling, and 80 disgraced, he made up his mind that this rising hero should be put to death. But Sridatta found out that intention of the prince’s, and withdrew in alarm with those friends of his from his presence. And as he was going along, he saw in the middle of the Ganges a woman being dragged under by the stream, looking like the goddess of Fortune in the middle of the sea. And then he plunged in to pull her out of the water, leaving B&huSdlin and his five other friends on the bank. Then that woman, ® 7. ९.) given by Fortune. 8 58 though he seized her by the hair, sank deep in the water ; and he dived as deep in order to follow her. And after be had dived a long way, he sud- denly saw a splendid temple of Siva, but no water and no woman.* After beholding that wonderful sight, being wearied out he paid his adorations to the god with the bull-blazoned banner, and spent that night in a beautiful garden attached to the temple. And in the morning that lady was seen by him having come to worship the god Siva, like the incarnate splendour of beauty attended by all womanly perfections. And after she had wor- shipped the god, the moon-faced one departed to her own house, and Sri- datta for bis part followed her. And he saw that palace of hers resembling the city of the gods, which the haughty beauty entered hurriedly in a contemptuous manner. And without deigning to address him, the graceful lady sat down on a sofa in the inner part of the house, waited upon by thousands of women. And Sridatta also took a seat near her; then sud- denly that virtuous lady began to weep. The tear-drops fell in an unceas- ing shower on her bosom, and that moment pity entered into the heart of Sridatta. And then he said to her, “Who art thou, and what is thy sorrow ? ‘Tell me, fair one, for I am able to remove it.’’ Then she said reluctantly, ^ We are the thousand granddaughters of Balit the king of the Daityas, and I am the eldest of all, and my name is Vidyutprabhi. That grandfather of ours was carried off by Vishnu to long imprisonment, and the same hero slew our father in a wrestling-match. And after he had slain him, he excluded us from our own city, and he placed a lion in it to prevent us from entering. ‘The lion occupies that place, and grief our hearts. It is a Yaksha that was made a lion by the curse of Kuvera, and long ago it was predicted that the Yaksha’s curse should end when he was conquered by some mortal ; so Vishnu deigned to inform us on our humbly asking him how we might be enabled to enter our city. Therefore subdue that lion our enemy; it was for that reason, O hero, that I enticed you hither. And when you have overcome him you will obtain from him a sword named Mrigdnka, by the virtue of which you shall conquer the world and become a king.’’ When he heard that, Sridatta agreed to undertake the adventure, and after that day had passed, on the morrow he took those Daitya maidens with him as guides, and went to that city, and there he overcame in wrestling that haughty lion. He being freed from his curse ® Cp. the story of Sattvasfla, which is the seventh tale in the Vetala Panchavin. s‘uti, and will be found in Chapter 81 of this work. Cp. also the story of S’uktideva in Book V. ch. 26, and Ralston’s remarks on it in his Russian Folk-Tules, p. 99. ¢ Vishnu assumed the form of a dwarf and appeared before Bali, und asked for as much land as he could step over. On Bali’s granting it, Vishnu dilating himself, in two steps deprived him of heaven and earth, but left the lower regions still in his domi- nion. 59 assumed a human form, and ont of gratitude gave his sword to the man who had put an end to his curse, and then disappeared together with the burden of the sorrow of the great Asura’s daughter. Then that Sridatta, together with the Daitya’s daughter, who was accompanied by oa sisters, entered that splendid city which looked like the serpen¥ Ananta® having emerged from the earth. And that Daitya maiden gave him a ring that destroyed the effect of poison. Then that young man remaining there fell in love with her. And she cunningly said to him, “ Bathe in this tank, and when you dive in, take with you this swordt to keep off the danger of crocodiles.” He consented, and diving into the tank, rose upon that very bank of the Ganges from which he first plunged in. Then he, seeing the ring and the sword, felt astonishment at having emerged from the lower regions, and despondency at having been tricked by the Asura maid. Then he went towards his own house to look for his friends, and as he was going he saw on the way his friend Nishthuraka. Nishthuraka came up to him and saluted him, and quickly took him aside into a lonely place, and when asked by him for news of his relations, gave him this answer; ‘On that oceasion when you plunged into the Ganges we searched for you many days, and out of grief we were preparing to cut off our heads, but a voice from heaven forbade that attempt of ours saying, ‘My sons, do no rash act, your friend shall return alive.’ And then we were returning into the pre- sence of your father, when on the way a man hurriedly advanced to meet = us and said this—* You must not enter this city at present, for the king of it Vallabhasakti is dead, and the ministers have with one accord con- ferred the royal dignity on Vikramagakti ; now the day after he was made king he went to the house of Kiélanemi, and full of wrath asked him where his son Sridatta was, and he replied—‘ I do not know.’ Then the king ina rage, supposing he had concealed his son, had him put to death by impale- ment as a thief. When his wife saw that, her heart broke. Men of cruel deeds must always pile one evil action upon another in long succes- sion ; and so Vikramasgakti is searching for Sridatta to slay him, and you are his friends, therefore leave this place.’ When the man had given us this warning, Bahuédlin and his four companions being grieved went by common consent to their own home in Ujjayini. And they left me here in conceal- ment, my friend, for your sake. So come, let us go to that very place to meet our friends.” Having heard this from Nishthuraka, and having be. wailed his parents, Sridatta cast many a look at his sword, as if reposing in that his hope of vengeance; then the hero, biding his time, set out accompanied by Nishthuraka for that city of Ujjayiniin order to meet his friends. ® Ananta, endlcss, or infinite, is a name of the thousand-headcd serpent Sesha. t Reading Xhadgam for the khudyc of Dr. Brockhaus’s text. 99q / 60 And as ho was relating to his friend his adventures from the timo of his jlunging into the stream, Sridatta beheld a woman weeping in the road ; whon she said, “ I am a woman going to Ujjayini and I have lost my way,” Sridatta out of pity made her journey along with him. He and Nishthuraka, together with that woman, whom he kept with him out of compassion, halted that day in a certain deserted town. There he suddenly woke up in the night and beheld that the woman had slain Nishthuraka, and was devouring his flesh with the utmost delight. Then he rose up drawing his sword Mriganka, and that woman assumed her own terrible form, that of a Rakshasi,* and he seized that night-wanderer by her hair, to slay her. That moment she assumed a heavenly shape and said to him, “Slay me not, mighty hero, let me go, I am not a Rakshasi ; the hermit Viévamitra imposed this condition on me by a curse. For once when he was performing austeritics from a desire to attain the position of the god of wealth, I was sent by the god to impede him. Then finding that I was ~ not able to seduce him with my alluring form, being abashed, I assumed in order to terrify him a formidable shape. When he saw this, that hermit laid on me a curse suitable to my offence, exclaiming—* Wicked one, be- come a R&kshasi and slay men.’ And he appointed that my curse should end when you took hold of my hair ; accordingly I assumed this detestable condition of a Raékshasi, and I have devoured all the inhabitants of this town ; now to-day after a long time you have brought my curse to an end in the manner foretold ; therefore receive how some boon.” When he heard that speech of hers, Sridatta said respectfully, ‘Mother grant that my friend may be restored to life. What need have I of any other boon ?’’ “So be 1४,** said she, and after granting the boon disappeared. And Nishthuraka rose up again alive without a scratch on his body. Then Sridatta set out the next morning with him, delighted and astonished, and at last reached Ujjayinf. There he revived by his appearance the spirits of his friends, who were anxiously expecting him, as the arrival of the cloud revives the pea- cocks. And after he bad told all the wonders of his adventures, 13411058. lin went through the usual formulities of hospitality, taking him to his own home. There Sridatta was taken care of by the parents of Baludalin, aud lived with his friends as comfortably as if he were in his own house. Once on a time, when the great feast of spring-tidet had arrived, he went with his friends to behold some festal rejoicings in a garden. ‘There he beheld a maiden, the daughter of king Bimbaki, who had come to sce the show, looking like the goddess of the Splendour of Spring present in bodily form. She, by nane Myigdnkavati, that moment penetrated into his heart, as if through the openings left by the expansion of his eye. Her ® Fomale demon. Tho Rikshasus are oftun calledy “ night-wanderers.” ~) \ ¢ Or moro literally of the month Chaitra, $. ¢., Murch-April. 61 passionate look too, indicative of the beginning of love, fixed on him, went and returned like a confidante. When she entered a thicket of trees, Sri- - datta not beholding her, suddenly felt his heart so empty that he did not know where he was. His friend Bahuéalin, who thoroughly understood the language of gestures, said to him, “My friend, I know your heart, do not deny your passion, therefore, come, let us go to that part of the garden where the king’s daughter 18. He consented and went near her accom- panied by his friend. That moment acry was heard there, which gave great pain to the heart of Sridatta, “ Alas the princess has been bitten by a snake!” Bébuéélin then went and said to the chamberlain—" My friend here possesses a ring that counteracts the effects of poison, and also healing spells.” Immediately the chamberlain came, and bowing at his feet, quick- ly led Sridatta to the princess. He placed the ring on her finger, and then muttered his spells so that she revived. Then all the attendants were de- lighted, and loud in praise of Sridatta, and the king Bimbaki hearing the circumstances came to the place. Accordingly Sridatta returned with his friends to the house of Béhuésdlin without taking back the ring. And all the gold and other presents, which the delighted king sent to him there, he handed over to the father of एण्ड, Then, thinking upon that fair one, he was 80 much afflicted, that his friends became utterly bewildered as to what to do with him. Then a dear friend of the princess, Bhavaniké by name, came to him on pretence of returning the ring ; and said to him, “That friend of mine, illustrious Sir, has mado up hor mind, that either you must save her life by becoming her husband, or she will be married to hor grave.” When Bhavaniké had said this, Sridatta and Béhuégalin and the others quickly put their heads together and came to the following reso- lution, ‘ We will carry off this princess secretly by a stratagem, and will go unperceived from here to Mathuré and live there.” ‘The plan having been thoroughly talked over, and the conspirators having agreed with one ano- ther what each was to do in order to carry it out, Bhavanikaé then departed. And the next day Béhuéélin, accompanied by three of his friends, went to Mathuré on pretext of trafficking, and as he went he posted in concealment at intervals swift horses for the conveyance of the princess. But Sridat- ta then brought at eventide a woman with her daughter into the palace of the princess, after making them both drink spirits, and then Bhdvaniké, on pretence of lighting up the palace, set fire to it, and secretly conveyed the princess out of it ; and that moment Sridatta, who was remaining outside, received her, and sent her on to Bahuéélin, who had started in the morning, and directed two of his friends to attend on her and also Bhévaniké. Now that drunken woman and her daughter were burnt in the palace of the prin- cess, and people supposed that the princess had been burnt with her friend, 62 But Sridatta took care to show himself in the morning, as before, in the’ city ; then on the second night, taking with bim his sword Mriganka, ho started to follow his beloved, who had set out before him. And in his eagerness he accomplished a great distance that night, and when the morn- ing watch* had passed, he reached the Vindhya forest. There he first beheld unlucky omens, and afterwards he saw all those friends of his to- gether with Bhavanikaé lying in the road gashed with wounds. And when he came up all distracted, they said to him, “ We were robbed to-day by a large troop of horsemen that set upon us. And after we were reduced to this state, one of the horsemen threw the terrified princess on his horse and carried her off. So before she has been carried to a great distance, go in this direction, do not remain near us, she is certainly of more importance than we.” Being urged on with these words by his friends, Sridatta rapidly followed after the princess, but could not help frequently turning round to look at them. And after he had gone a considerable distance, he caught up that troop of cavalry, and he sawa young man of the warrior caste in the midst of it. And he beheld that princess held by him upon his horse. So he slowly approached that young warrior ; and when soft words would not induce him to let the princess go, he hurled him from his horse with a blow of his foot, and dashed him to pieces on a rock. And after he bad slain him, he mounted on his horse and slew a great number of the other horsemen who charged him in anger. And then those who remained alive, seeing that the might which the hero displayed was more than human, fled away in terror; and Sridatta mounted on the horse with the princess Mri- gankavati and set out to find those friends of his. And after he had gone a little way, he and his wife got off the horse which had been severely wound- ed in the fight, and soon after it fell down and died. And then his beloved Mrigankavati, exhausted with fear and exertion, became very thirsty. And leaving her there, he roamed a long distance hither and thither, and while he was looking for water the sun set. Then he discovered that, though ho had found water, he had lost his way, and he passed that night in the wood roaming about, moaning aloud like a Chakravaka.f And in the morning he reached that place, which was easy to recognise by the carcass of the horse. And nowhere there did he behold his beloved princess. ‘I'hen in his distraction he placed his sword Mrigdnka on the ground, and climbed to the top of a tree, in order to cast his eye in all directions for her. That very moment a certain S‘avara chieftain passed that way ; and he came up and took the sword from the foot of the tree. Belolding that S’avara ¢ At nine o’clock in the morning. t+ Anas Casarca, commonly called the Brahmany duck. The malo has to pass the night separated from its female: if we are to trust the unanimous testimony of Hindu - poets, 6:3 chieftain, S’ridatta came down from the top of the tree, and in great grief asked him for news of his beloved. The Savara chieftain said—“ Leave this place and come to my village; I have no doubt she whom you seek has gone there ; and I shall come there and return you this sword.”” When the Savara chieftain urged him to go with these words, Sridatta, being himself all eagerness, went to that village with the chief’s men. And there those men said to him,—“ Sleep off your fatigue,”—and when he reached the house of the chief of the village, being tired he went to sleep in an instant. And when he woke up he saw his two feet fastened with fetters, like the two efforts he had made in order to obtain his beloved, which failed to reach their object. Then he remained there weeping for his darling, who, like the course of destiny, had for a moment brought him joy, and the next moment blasted his hopes. One day a serving maid of the name of Mochanik& came to him and said,—TIllustrious Sir, unwittingly you have come hither to your death ? For the Savara chieftain has gone somewhither to accomplish certain weighty affairs, and when he returns, he will offer you to Chandiké.* For with that object he decoyed you here by a stratagem from this slope of the wild Vindhya hill, and immediately threw you into the chains in which you now are. And it is because you are intended to be offered as a victim to the goddess, that you are continually served with garments and food. But I know of only one expedient for delivering you, if you agree to it. This Savara chieftain has a daughter named Sundari, and she having seen you is becoming exceedingly love-sick ; marry her who is my friend, then you will obtain deliverance.t When sho said this to him, Sridatta consent- ed, desiring to be set at liberty, and secretly made that Sundari his wife by _ the Gandharva form of marriage. And every night she removed his chains and in a short time Sundari became pregnant. Then her mother, having heard the whole story from the mouth of Mochaniké, out of love for her son-in-law Sridatta, went and of her own accord said to him—“ My son, Srichanda the father of Sundari is a wrathful man, and will show thee no mercy. Therefore depart, but thou must not forget Sundari.” When his mother-in-law had said this, she set him at liberty, and Sridatta departed after telling Sundari that the sword, which was in her father’s possession, really belonged to himself. So he again entered full of anxiety that forest, in which he had before wandered about, in order again to search for traces of Mrigdvati. And having seen an auspicious omen he came to that same place, where that * A name of Durgé. Cp. Prescott’s account of the human sacrifices in Mexico, Vol. I pp. 62, 63. + This incident reminds us of the fifth tale in Wright’s Gesta Romanorum, 64 . horse of his died before, and whence his wife was carried off. And there he saw near* him a hunter coming towards him, and when he saw him he asked him for news of that gazelle-eyed lady. Then the hunter asked him “ Are you Sridatta?” and he sighing replied “ I am that unfortunate man.” Then that hunter said, ^“ Listen, friend, I have somewhat to tell you. I saw that wife of yours wandering hither and thither lamenting your absence, and having asked her her story, and consoled her, moved with compassion I took her out of this wood to my own village. But when I saw the young Pulindast there, I was afraid, and I took her to a village named Nagasthala near Mathuré. And thon I placed her in the house of an old Br4hman named Viévadatta commending her with all.due respect to his care. And thence I came here having learnt your name from her lips. Therefore you bad better go quickly to Nadgasthala: to search for her.” When the hunter had told him this, Sridatta quickly sct out, and he reached Ndgasthala in the evening of the second day. Then he entered the house of Visvadatta and when he saw him said, “Give me my wife who was placed here by the hunter.” Visvadatta when he heard that, answered him, “I have a friend in Mathuré a Bréhman, dear to all virtuous men, the spiritual preceptor and minister of the king Sdrasena. In his care I placed your wife. For this village is an out-of-the-way place and would not afford her protection. So go to that city to-morrow morning, but to-day rest 0678." When Visvadatta said this, he spent that night there, and the next morning he set off, and reached MathurAé on the second day. Being weary and dusty with the long journey, 06 bathed outside that city in the pellucid water of a lake. And he drew out of the middle of the lake a garment placed there by some robbers, not suspecting any harm. But in one corner of the garment, which was knotted up, a necklace was concealed.{ Then Sridatta took that garment, and in his eagerness to meet his wife did not notice the neck- lace, and so entered the city of Mathurdé. Then the city police recognized the garment, and finding the necklace, arrested Sridatta as a thief, and carried him off, and brought him before the chief magistrate exactly as he was found, with the garment in his possession; by him he was handed up to the king, and the king ordered him to be put to death. Then, as he was being led off to the place of execution with the drum being beaten behind him,§ his wife Myigdnkavati saw him in the distance. She went in a state of the utinost distraction and said to the chief minis- ter, in whose house she was residing, ^ Yonder is my husband being led off ® Or it may mean “ from a distance,”’ as Dr. Brockhaus takes it. t+ Pulinda, name of a savago tribe. ‡ A common way of carrying money in India at the present day. § Compare the last Scene of the Toy Oart in the lst volume of Wilson’s Hindu Theatre. 1/0 ह 65 to execution.” Then that minister went and ordered the executioners to desist, and, by making a representation to the king, got Sridatta pardoned, and had him brought to his house. And when Sridatta reached his house, and saw that minister, he recognised him and fell at his feet, exclaiming, “ What! 18 this my uncle Vigatabhaya, who long ago went to a foreign country, and do I now by good luck find him established in the position of © minister P”? He too recognised to his astonishment Sridatta as his brother’s son, and embraced him, and questioned him about all his adventures. Then Sridatta related to his uncle his whole history beginning with the execution of his father. And he, after weeping, said to his nephew in private, “ Do not despond, my son, for I once brought 4 female Yaksha into subjection by means of magic; and she gave me, though I have no son, five thousand horses and seventy millions of gold pieces: and all that wealth is at your disposal.” After telling him this, his uncle brought him his beloved, and he, having obtained wealth, married her on the spot. And then he remained there in joy, united with that beloved Mrigdnkavati as a bed of white lotuses* with the night. But even when his happiness was at its full, anxiety for BéhugAlin and his companions clouded his heart, as a spot of darkness does the full moon. Now one day his uncle said secretly to Sridatta : “my son, the king Strasena has a maiden daughter, and in ac- cordance with his orders I have to take her to the land of Avanti to give her away in marriage ; so I will take her away on that very pretext, and marry her to you. Then, when you have got possession of the force that follows her, with mine already at your disposal, you will soon gain the kingdom that was promised you by the goddess Sri.” Having resolved on this, and having taken that maiden, Sridatta and his uncle set out with their army and their attendants. But as soon as they had reached the Vindbya forest, before they were aware of the danger, a large army of brigands set upon them showering arrows. After routing Sridatta’s force, and seizing all the wealth, they bound Sridatta himself, who had fainted from his wounds, and carried him off to their village. And they took him to the awful temple of Durgé, in order to offer him up in sacrifice, and, as it were, summoned Death with the sound of their gongs. There Sundari saw him, one of his wives, the daughter of the chief of the village, who had come with her young son to visit the shrine of the goddess. Full of joy she ordered the brigands, who were between her and her husband, to stand aside, ८४, and then S’ridatta entered her palace with her. Immediately Sridatta . obtained the sovereignty of that village, which Sundari’s father, having no son, bequeathed to her when he went to heaven. So 81108609 recovered his wife and his sword _Mriganka, and also his uncle and ® The esculent white lotus (Sanskrit Aumuda) expands its petals at night, and closes them in the daytime. _ 9 66 his followers, who had been overpowered by the robbers. And, while he was in that town, he married the daughter of S’trasena, and becamea great king there. And from that place he sent ambassadors to his two fathers-in-law, to Bimbaki, and king S’Grasena. And they, being very fond of their daugh- ters, gladly recognised him as a connection, and came to him accompanied by the whole of their armies. And his friends B&huéélin and the others, who had been separated from him, when they heard what had happened, came to him with their wounds healed and in good health. Then the hero marched, united with his fathers-in-law, and made that Vikramaéakti, who had put his father to death, a burnt-offering in the flame of his wrath. And then Sridatta, having gained dominion over the sea-encircled earth, and deliverance from the sorrow of separation, joyed in the society of Mrigdn- kavati. Even so, my king, do men of firm resolution cross the calamitous sea of separation and obtain prosperity After hearing this tale from Sangataka, the king Sahasrénika, though longing for the sight of his beloved one, managed to get through that night on the journey. Then, engrossed with his desire, sending his thoughts on before, in the morning Sahasrdnika set out to meet his darling. And ina few days he reached that peaceful hermitage of Jamadagni, in which even the deer laid aside their wantonness. And there he beheld with reverence that Jamadagni, the sight of whom was sanctifying, like the incarnate form of penance, who received him hospitably. And the bermit handed over to him that queen Mrigdvati with her son, regained by the king after long separation, like tranquillity accompanied with joy. And that sight which the husband and wife obtained of one another, now that the curse had ceased, rained, as it were, nectar into their eyes, which were filled with tears of joy. And the king embracing that son Udayana, whom he now beheld for the first time, could with difficulty let him go, as he was, so to speak, riveted to his body with his own hairs that stood erect from joy.* Then king Sahasranika took his queen Myigdvati with Udayana, and, bidding adieu to Jamadagni, set out from that tranquil hermitage for his own city, and even the deer followed him as far as the border of the hermitage with tearful eyes. Beguiling the way by listening to the adventures of his beloved wife during the period uf separation, and by relating his own, he at length reached the city of Kauédmbi, in which triumphal arches were erected and banners displayed. And he entered that city in company with his wife - and child, being, so to speak, devouredt by the eyes of the citizens, that had the fringe of their lashes elevated. And immediately the king appointed his son Udayana crown-prince, being incited to it by his excellont qualities. ¢'In Sanskrit poetry horripilation is often said to be produced by joy. I have here inserted the words “ from joy” in order to make the meaning clear. ¢ Literally drunk in, 67 And he assigned to him as advisers tho sons of his own ministers, Vasantaka and Rumanvat and Yaugandharéyana. ‘Then a rain of flowers fell, and a celestial voice was heard— By the help of these excellent ministers, the prince shall obtain dominion over the whole earth.” ‘Then the king devolved on his son the cares of empire, and enjoyed in the society of Mri- gavati the long-desired pleasures of tho world. At last the desire of earthly enjoyment, beholding suddenly that old age, the harbinger of composure had reached the root of the king’s ear,* became enraged and fled far from him. Then that king Sahasrdnika established in his throne his excellent son Udayana,t whom the subjects loved so well, to ensure the world’s pros. , perity, and accompanied by his ministers, and his beloved wife, ascended the Himalaya to prepare for the last great journey. + CHAPTER XI. Then Udayana took the kingdom of Vatea, which his father had be- queathed to him, and, establishing himself in Kaus4mbi, ruled his subjects well. But gradually he began to devolve the cares of empire upon his ministers, Yaugandbardyana and others, and gave himself up entirely to pleasures. He was continually engaged in the chase, and day and night he played on the melodious lute which Vasukit gave him long ago; and 116 subdued evermore infuriated wild elephants, overpowered by the fascinating spell of its strings’ dulcet sound, and, taming them, brought them home. That king of Vatsa drank wine adorned by the reflection of the moon-faces” of fair women, and at the same time robbed his minister’s faces of their cheerful hue.§ Only one anxiety had he to bear, he kept thinking, ^ No- where is a wife found equal to me in birth .and personal appearance, the maiden named Vasavadatté alone has a liking for me, but how is she to be obtained ?”? Chandamahdasena also in Ujjayini thought; “There is no suit- able husband to be found for my daughter in the world, except one Udayana by name, and he has ever been my enemy. Then how can I make him my * Alluding to his grey hairs. In all eastern stories the appearance of the first grey hair is a momentous epoch. The point of the whole passage consists in the fact that jard, old age, is feminine in form. + There is a pun between the name of the king Udayana and prosperity (sdaya). ‡ Not Vésuki, but his eldest brother. /X.¥ 0 | § Chhdyé means “colour ;” he drank their colour, ४, ८, made them pale. It also means “ reflection in the wine.” | , 68 son-in-law and my submissive ally? There 18 only one device which can effect it. He wanders about alone in the forest capturing elephants, for he is a king addicted to the vice of hunting; I will make use of this failing of his to entrap him and bring him here by a stratagem: and, as he is acquainted with music, I will make this daughter of mine his pupil, and then his eye will without doubt be charmed with her, and he will certainly became my son-in-law, and my obedient ally. No other artifice seems appli- cable in this case for making him submissive to my will.” Having thus reflected, he went to the temple of Durg4, in order that his scheme might be blessed with success, and, after worship and praise, offered a prayer to the goddess. And there he heard a bodiless voice saying, “ This desire of thine, O king, shall shortly be accomplished.” Then he returned satisfied, and deliberated over that very matter with the minister Buddhadatta® saying—* That prince is elated with pride, he is free from avarice, his sub- jects are attached to him, and he is of great power, therefore he cannot be reached by any of the four usual expedients beginning with negotiation, nevertheless let negotiation be tried first.f Having thus deliberated, the king gave this order to an ambassador, “Go and give the king of Vatsa this message from me; ‘My daughter desires to be thy pupil in music, if thou love us, come here and teach her.’’? When sent off by the king with. this message, the ambassador went and repeated it to the king of Vatsa in Kaus4mbi exactly as it was delivered; and the king of Vatsa, after hearing this uncourteous message from the ambassador, repeated it in private to the minister Yaugandhardyana, saying “ Why did that monarch send me that insolent message ? What can be the villain’s object in making such a proposal?” When the king asked him this question, the great minister Yaugandharayana, who was stern to his master for his good, thus _ answered him; “Your reputation for vicet has shot up in the earth like a creeper, and this, O king, is its biting bitter fruit. For that king Chanda- mahdsena, thinking that you are the slave of your passions, intends to ensnare you by means. of his beautiful daughter, throw you into prison, and so make you his unresisting instrument, Therefore abandon kingly @ ¢.¢, given by Buddha. ¶ The four Upéyas or means of success are sdman, negotiation, which his pride would render futile, déna, giving, which appeals to avarice, bheda, sowing dissension, which would be ०881688 where a king is beloved by his subjects, and dagda, open force, of no use in the case of a powerful king like Udayana. t The chief vices of kings denounced by Hindu writers on statecraft are: Hunt, ing, gambling, sleeping in the day, calumny, addiction to Women, drinking spirits, dancing, singing, and instrumental music, idle roaming, these proceed from the love of pleasure, others proceed from anger, viz., tale-bearing, violence, insidious injury, envy; detraction, unjust seizure of property, abuse, assault. 866 Monier Williams 8, ए, vyasana 69 vices, for kings that fall into them are easily captured by their enemies, even as elephants are taken in pits.” When his minister had said this to him, the resolute king of Vatsa sent in return an ambassador to Chanda- 78788678 with the following reply, “If thy daughter desires to become my pupil, then send her here.” When he had sent this reply, that king of Vatsa said to his ministers—‘‘ I will march and bring Chandamahdsena here in chains.” When he heard that, the head minister Yaugandharéyana said—" That is not a fitting thing to do, my king, nor is it in thy power to do it. For Chandamahdsena is a mighty monarch, and not to be sub- dued by thee. And in proof of this, hear his whole history, which I now proceed to relate to thee.” "4 Ujjayini, the ornament of the earth that, so to speak, laughs to scorn with its palaces of enamelled white- ness* Amarfvati, the city of the gods. In that city dwells 81४9 himself, the lord of existence, under the form of Mahékéla,t when he desists from the kingly vice of absenting himself on the heights of mount Kailiésa. In that city lived a king named Mahendravarman, best of monarchs, and he had a son like himself, named Jayasena. Then to that Jayasena was born a son named Mahdsena, matchless in strength of arm, an elephant among monarchs. And that king, while cherishing his realm, reflected, “I have not a sword worthy of me, nor a wife of good family.” Thus reflecting that monarch went to the temple of Durga, and there he remained without food, propitiating for a long time the goddess. Then he cut off pieces of his own flesh, and offered a burnt-offering with them, wheroupon the goddess Durgé being pleased appeared in visible shape and said to him, ^ I am pleased with thee, receive from me this excellent sword, by means of its magic power thou shalt be invincible to all thy enemies. Moreover thou shalt soon obtain as a wife Angédravati, the daugh- ter of the Asura Angdraka, the most beautiful maiden in the three worlds. And since thou didst here perform this very cruel penance, therefore thy name shall be Chandamahdsena.” Having said this and given him the sword, the goddess disappeared. But in the king there appeared joy at the fulfilment of his desire. He now possessed, O king, two jewels, his sword and a furious elephant named Nadagiri, which were to him what the thunderbolt and Airdévana are to Indra, Then that king, delighting in the power of these two, one day went to a great forest to hunt; and there he © Sudhddhauta may mean “ white as plaster,” butmore probably here “ whitened with plaster’ like the houses in the European quarter of the “ City of palaces.” † A linge of Siva in Ujjayinf. Siva is here compared to an earthly monarch sub- ject to the vyasana of roaming. I take it, the poet means, Ujjayinf is a better place than Kaildsa. ॥ There is in this land a city named । 70 beheld an enormous and terrible wild boar ; like the darkness of the night suddenly condensed into a solid mass in the day time. ‘That boar was not wounded by the king’s arrows, in spite of their sharpness, but after breaking the king’s chariot* fled and entered a cavern. The king, leaving that car of his, in revengeful pursuit of the boar, entered into that cavern with only his bow to aid him. And after he had gone a long distance, he beheld a great and splendid capital, and astonished he sat down inside the city on the bank of a lake. While there, he beheld a maiden moving along, sur- rounded by hundreds of women, like the arrow of love that cleaves the armour of self-restraint. She slowly approached the king, bathing him, so to speak, again and again in a look, that rained in showers the nectar of love.t She said, “ who art thou, illustrious sir, and for what reason hast thou entered our home on this occasion?” The king, being thus questioned by her, told her the whole truth; hearing which, she let fall from her eyes a pas- sionate flood of tears, and from her heart all self-control. The king ssid, “Who art thou,and why dost thou weep?” When he asked her this question, she, being a prisoner to love at his will, answered him, ‘The boar that entered here is the Daitya Angdéraka by name, And I am his daughter, O king, and my name 18 Angdravati. And he is of adamantine frame, and has carried off these hundred princesses from the palaces of kiugs and appointed them to attend on me. Moreover this great Asura has become a R&kshasa owing to 8 curse, but to-day as he was exhausted with thirst and fatigue, even when he found you, he spared you. At present he has put off the form of a boar and is resting in his own proper shape, but when he wakes up from his sleep, he will without fail do you an injury. It is for this reason that I 866 no hope of a happy issue for you, and so these tear-drops fall from my eyes like my vital spirits boiled with the fire of grief.’’ When he heard this speech of Angé&ravati’s the king said to her,—“ If you love me, do this which I ask you. When your father awakes, go and weep in front of him, and then he will certainly ask you the cause of your agitation ; then you must say—If some one were to slay thee, what would become of me?f{ This is the cause of ® Dr. Brockhaus translates it—Stirzte den Wagen des Konigs um. Oan Syandana mean horses, like magni currue Achilli? If 80, dhatya would mean, having killed. + Rasa means nectar, and indeed any liquid, and also emotion, passion. The pun is of course most intentional in the original. ‡ Op. the story of Ohimé in the “Sicilianische Marchen” collected by Laura von Gonzenbach where Maruzza asks Ohimé how it would be possible to kill him. So in Indian Fairy Tales, collected by Miss Stokes, Hiralél B&s4 persuades Sonahri Rani to ask his father where he kept his soul. Some interesting remarks on this subject will be found in the notes to this tale (Indian Fairy Tales, p. 260.) Seoalso No. I, in Campbell’s Tales of the Western Highlands, and Dr. Reinhold Kéhler’s remarks in Orient and Occident, Vol. II, ए. 100, Cp. also Ralston’s Russian Folk-Talos, pp. 80, 81 and 136. 71 ~ fara. my gricf. If you do this, there will be a happy issue both for you and me.” When the king said this to her, she promised him that she would do what he wished. And that Asura maiden, apprehending misfortune, placed the king in concealment, and went near her sleeping father. Then the Daitya woke up, and she began to weep. And then he said to her, ‘Why do you weep, my daughter ?”” She with affected grief said to him, “ If some one were to slay thee, what would become of me?” Then he burst out laughing and said ;—‘‘ Who could possibly slay me, my daughter, for I am cased in adamant all over, only in my left hand is there an unguarded place,” but that is protected by the bow.” In these words the Daitya consoled his daughter, and all this was heard by the king in his concealment. Imme- diately afterwards the Danava rose up and took his bath, and proceeded in devout silence to worship the god Siva; at that moment the king appeared with his bow bent, and rushing up impetuously towards the Daitya, chal- lenged him to fight. He, without interrupting his devout silence, lifted his left hand towards the king and made a sign that he must wait fora moment. The king for his part, being very quick of hand, immediately smote him with an arrow in that hand which was his vital part. And that great Asura Angaraka, being pierced in a vital spot, immediately uttered a terrible cry and fell on the ground, and exclaimed, as his life departed,—* If that man, who has slain me when thirsty, does not offer water to my manes every year, then his five ministers shall perish.’’ After he had said this, that Daitya died, and the king, taking his daughter Angédravati as a prize, returned to Ujjayini. There the king Chandamahdsena married that Daitya maiden, and two sons were born to him, the first named Gopdlaka, and the sccond Palaka; and when they were born, he held a feast in honour of Indra on their account. Then Indra, being pleased, said to that king in a dream, “ By my favour thou shalt obtain a matchless daughter.” Then in course of time a graceful daughter was born to that king, like a second and more wonderful shape of the moon made by the Creator. And on that occasion a voice was heard from heaven ;—“ She ‘shall give birth to a son, who shall be a very incarnation of the god of love, and king of the Vidy4dharas.” Then the king gave that daughter the name of Vdsava- datt&, because she was given by Indra being pleased with him. And that maiden still remains unmarried in the house of her father, like the goddess of prosperity in the hollow cavity of the ocean before it was churned. That king Chandamahasena cannot indeed be conquered by you, O king, in the first place because he is so powerful, and in the next place because his realm is situated in a difficult country. Moreover he is ever longing to give you that daughter of his in marriage, but being a proud monarch, he desires the triumph of himself and his adherents. But, I think, you must certainly marry that Véeavadatté. When he heard this, that king of Vatea imme- diately lost his heart to Vdsavadatta. 72 CHAPTER XII. o_ In the meanwhile the ambassador, sent by the king of Vatsa in answer to Chandamahdsena’s embassy, went and told that monarch his master’s reply. Chandamahdsena for his part, on hearing it, began to reflect—* It is certain that that proud king of Vatsa will not come here. And I can- _ not send my daughter to his court, such conduct would be unbecoming ; 80 I must capture him by some stratagem and bring him here as a prisoner.” Having thus reflected and deliberated with his ministers, the king had made a large artificial elephant like his own, and, after filling it with con- cealed warriors, he placed it in the Vindhya forest. There the scouts kept in his pay by the king of Vatsa, who was passionately fond of the sport of elephant-catching, discerned it from a distance ;* and they came with speed and informed the king of Vatsa in these words: «८ 0 king, we have seen a single elephant roaming in the Vindhya forest, such that nowhere else in this wide world is his equal to be found, filling the sky with his stature, like a moving peak of the Vindhya range.” Then the king rejoiced on hearing this report from the scouts, and he gave them a hundred thousand gold pieces by way of reward. ‘The king spent that night in thinking ; “ If I obtain that mighty elephant, a fit match for Nadagiri, then that Chandamahasena will certainly be in my power, and then he will of his own accord give me his daughter VAsavadatté.”” So in the morning he started for the Vindhya forest, making these scouts ` shew him the way, disregarding, in his ardent desire to capture the elephant, the advice ०118 ministers. He did not pay any attention to the fact, that the astrologers said, that the position of the heavenly bodies at the moment of his departure portended the acquisition of a maiden together with im- prisonment. When the king of Vatsa reached the Vindhya forest, ho made his troops halt at a distance through fear of alarming that elephant, and accompanied by the scouts only, holding in his hand his melodious lute, he entered that great forest boundless as his own kingly vice. The king saw on the southern slope of the Vindhya range that elephant looking like a real one, pointed out to him by his scouts from a distance. He slowly approached it, alone, playing on his lute, thinking how he should bind it, and singing in melodious tones. As his mind was fixed on his * They would not go near for fear of disturbing it. Wild elephants are timid, so there is more probability in this story, than in that of the Trojan horse. Even now scouts who mark down a wild beast in India, almost lose their heads with excitement. 73 ‘music, and the shades of evening were setting in, that king did not per ceive that the supposed wild elephant was an artificial one. The elephant too for its part, lifting up its ears and flapping them, as if through delight in the music, kept advancing and then retiring; and so drew the king to a great distance. And then, suddenly issuing from that artificial. elephant, a body of soldiers in full armour surrounded. that king of Vatsa. When he beheld them, the king in a rage drew his hunting knife, but while he was ‘fighting with those in front of him, he. was seized by others coming up. behind. And those warriors with the help of others, who appeared at a eoncerted signal, earried that king of Vatsa into the presence of Chanda- mahésena. Chandamahasena for his part came out to meet him. with the- utmost respect, and entered with him the city of Ujjayini. Then the newly arrived king of Vatsa was beheld by the citizens, like the moon; pleasing to the eyes, though spotted with humiliation. Then all the citizens, suspect- ing that he was to be put to death, through regard for his virtues assembled and determined to commit suicide.* Then.the king Chandamahdsena put stop to the agitation of the citizens, by informing them that he. did not intend to put the monarch of Vatsa to death, but to win him over. So the king made over his daughter Vasavadatté on the ‘spot to the king of Vatsa, to be taught music; and said to him—“ Prince, teach this lady music ; in this way you will obtain a happy issue to your adventure, do not despond.” But when he beheld that fair Indy, the mind of the king of Vatsa was so steeped in love that he put out of sight his angor: and her heart and mind turned towards 0100 together; her eye was then averted through modesty, but her mind not at all. So the king of Vatsa dwelt in the concert-room of Chandamahasena’s palace, teaching Vasavadatté to sing, with his eyes ever fixed on her. In his lap was his. lute, in his throat the quarter-tone of vocal music, and in front of him stood VAsavadatté delighting his heart. And that princess Vasavadatté was devoted in her attentions to. him, re- sembling the goddess of Fortune in that she was firmly attached to him, and did not leave him though he was a captive. In the meanwhile the men who had accompanied the king returned to- Kaué4mbi, and the country, hearing of the captivity of the monarch, was thrown into a state of great excitement. Then the enraged subjects, out of love for the king of Vatsa, wanted to make.a generalt assault on Ujjayini. But Rumanvat checked the impetuous fury of the subjects by telling them that Chandamahdsena was not to be overcome by force, for he was a mighty monarch, and besides that an assault was not advisable, for it might en- danger the safety of the king of Vatsa; but their object must be attained by policy. Then the calm and resolute Yaugandhardyana, seeing that the * 7, ¢., they sat in Dharna outside the door of the palace. + Perhaps we should read samantatah, ono word. 10 74 country was loyal, and would not swerve from its allegiance, said to Rumanvat and the others; “ All of you must remain here, ever on the alert ; you must guard this country, and when a fit occasion comes you must display your prowess; but I will go accompanied by Vasantaka only, and will without fail accomplish by my wisdom the deliverance of the king and bring him home. For he is a truly firm and resolute man whose wis- dom shines forth in adversity, asthe lightning flash is especially brilliant during pelting rain. I know spells for breaking through walls, and for rending fetters, and receipts for becoming invisible, serviceable at need.” Having said this, and entrusted to Rumanvat the care of the subjects, Yaugandharéyana set out from Kauédmbi with Vasantaka. And with him he entered the Vindhya forest, full of life* like his wisdom, intricate and trackless as his policy. Then he visited the palace of the king of the Pulindas, Pulindaka by name, who dwelt on a peak of the Vindhya range, and was an ally of the king of Vatsa. Hie first placed him, with a large force at his heels, in readiness to protect the king of Vatsa when he return- ed that way, and then he went on accompanied by Vasantaka and at last arrived at the burning-ground of Mahakala in Ujjayini, which was densely tenanted by vampiresf that smelt of carrion, and hovered hither and thither, black as night, rivalling the smoke-wreaths of the funeral pyres. And there a Bréhman-Rékshasa of the name of Yogeévara immediately came up to him, delighted to see him, and admitted him into his friendship ; then Yaugandhar4yana by means of a charm, which he taught him, suddenly altered his shape. That charm immediately made him deformed, hunch- backed, and old, and besides gave him the appearance of a madman, so that he produced loud laughter in those who beheld him. And in the same way Yaugandhardyana, by means of that very charm, gave Vasantaka a body full of outstanding veins, with a large stomach, and an ugly mouth with projecting teeth ; then he sent Vasantaka on in front to the gate of the king’s palace, and entered U)jjayini with such an appearance as I have de- scribed. There he, singing and dancing, surrounded by Br&éhman boys, beheld with ouriosity by all, made his way to the king’s palace. And there he excited by that behaviour the curiosity of the king’s wives, and was at © Sattva, when applied to the forest, means animal, when appliod to wisdom, it means excellence. t+ Vetdéia is especially used of 8 goblin that tenants dead bodies, See Colonel R. Burton’s Tales of Vikramfditya and the Vampire. They will be found in the 12th book of this work. In the Vth Chapter of Ralston’s Russian Folk-Tales will be found much interesting information with regard to the Slavonic superstitions about Vampires. They resemble very closely those of the Hindus. See especially p. 311. ‘At cross- roads, or in the neighbourhood of cemeteries, an animated corpse of this description often lurks, watching for some unwary travellor whom it may be able to slay and eat.” 75 Inst heard of by Vésavadatté. She quickly sent a maid and had him brought to the concert-room. For youth is twin-brother to mirth. And when Yaugandhardyana came there and beheld the king of Vatsa in fetters, though he had assumed the appearance of a madman, he could not help shedding tears. And he made a sign to the king of Vatsa, who quickly recognized him, though he had come in disguise. Then Yaugandhardyana by means of his magic power made himself invisible to VA4savadatté and her maids. So the king alone saw him, and they all said with astonish- ment, “that maniac has suddenly escaped somewhere or other.’? Then the king of Vatea hearing them say that, and seeing Yaugandhar4yana in front of him, understood that this was due to magic, and cunningly said to Vadsavadatté ; ^ ७० my good girl, and bring the requisites for the worship of Sarasvati.”” When she heard that, she said, “So I will,” and went out with her companions. Then Yaugandharayana approached the king and communicated to him, according to the prescribed form, spells for breaking chains; and at the same time he furnished him with other charms for winning the heart of Vésavadatt&, which were attached to the strings of the lute; and informed him that Vasantaka had come there and was stand. ing outside the door in a changed form, and recommended him to have ४086 Brahman summoned to him; at the same time he said—“ When this lady V&savadatté shall come to repose confidence in you, then you must do what I tell you, at the present remain quiet.” Having said this, Yaugandharé- yana quickly went out, and immediately V4savadatt& entered with the requisites for the worship of Sarasvati. Then the king said to her, “There is a Br&hman standing outside the door, let him be brought in to celebrate this ceremony in honour of Sarasvati, in order that he may obtain @ sacrificial {66." “Vdsavadatta’ consented, and had Vasantaka, who wore a deformed shape, summoned from the door into the music-hall. And when he was brought and saw the king of Vatsa, he wept for sorrow, and then the king said to him, in order that the secret might not be discovered, “© Br&hman, I will remove all this deformity of thine produced by sickness ; do not weep, remain here near me.’’ And then Vasantaka said—" It is a great condescension on thy part, 0 king.” And the king seeing how he was deformed could not keep his counteriance. And when he saw that, Vasantaka guessed what was in the king’s mind, and laughed so that the deformity of his distorted face was increased ; and thereupon Vaésavadatté, beholding him grinning like a doll, burst out laughing also, and was much delighted ; then the young lady asked Vasantaka in fun the following ques- tion: “ Bréhman, what science are you familiar with, tell us?” So he said, ५ Princess, I am an adept at telling tales.” Then she said ‘“ Come, tell me a tale.” Then in order to please that princess, Vasantaka told the following tale, which was charming by its comic humour and variety. 76 Story of Ripiniké. There is in this country a city named Mathur&, the birthplace of Kyishna, in it there was a ketera known by the name of Rupiniké; she had for a mother an old kufjin¢ named Makaradanshtré, who seemed a lump of poison in the eyes of the young men attracted by her daughter's charms. One day Ripinik& went at the time of worship to the temple to perform her duty,* and beheld from a distance a young man. When she saw that handsome young fellow, he made such an impression upon her heart, that all her mother’s instructions vanished from it. Then she said to her maid, “ Go and tell this man from me, that he is to come to my house to-day.”” The maid said, “So इ will,” and immediately went and told him. Then the man thought a little and said to her; “I am a Brahman named Lohajangha ; I have no wealth; then what business have I in the house of Rupiniké which is only to be entered by the rich.” The maid said,— My mistress does not desire wealth from you,”—whereupon Lohajangha con- sented to do as she wished. When she heard that from the maid, Rapinik& went home in a state of excitement, and remained with her eyes fixed on the path by which he would come. And soon Lohajangha came to her house, while the Kuffiné Makaradanshtr4 looked at him, and wondered where he came from. Ridpiniké, for her part, when she saw him, rose up to meet him herself with the utmost respect, and clinging to his neck in her joy, led him to her own private apartments. Then she was captivated with Lohajangha’s wealth of accomplishments, and considered that she had been only born to love him. So she avoided the society of other men, and that young fellow lived with her in her house in great comfort. Rudpiniké’s mother, Makaradanshtré, who had trained up many hetera, was annoyed when she saw this, and said to her in private; “My daughter, why do you associate with a poor man? Heter@ of good taste embrace a corpse in preference toa poor man. What business has a hetera like you with affection? How have you come to forget that great principle? The light of a redt sunset laste but a short time, and so does the splendour of a hetera who gives way 00 affection. A hetera, like an actress, should exhibit an assumed affection in order to get wealth; so forsake this pauper, do not ruin yourself.” When she heard this speech of her mother’s, Rapiniké said in a rage, “Do not talk in this way, for I love him more than my life. And as for wealth, I have plenty, what do I want with moreP So you must not speak to me again, mother, in this way.’”” When she heard this, Makaradanshtri was in a rage, and she remained thinking over some device for getting rid of this Lohajangha. Then she saw coming along the road a certain Réjpat, who had spent all his wealth, surrounded by retainers with * Such people dance in temples I believe. ‡ Raging moans affectionate and also red. 17 swords in their hands. So she went up to him quickly and taking him aside, said— My house is beset by a certain poor lover. So come there yourself to-day, and take such order with him that he shall depart from my house, and do you possess my daughter.” ‘ Agreed,” said the Réjput, and entered that house. At that precise moment Rapinik& was in the temple, and Lohajangha meanwhile was absent somewhere, and suspecting nothing, he returned to the house a moment afterwards, Immediately the retainers of the Réjpat ran upon him, and gave him severe kicks and blows on all his limbs, and then they threw him into a ditch full of all kinds of impurities, and Lohajangha with difficulty escaped from it. Then Répini- k& returned to the house, and when she heard whaf had taken place, she was distracted with grief, so the Rajput, seeing that, returned as he came, Lohajangha, after suffering this brutal outrage by the machinations of the kuttin{, set out for some holy place of pilgrimage, in order to leave his life there, now that he was separated from his beloved. As he was going along in the wild country,* with his heart burning with anger against the kutting, and his skin with the heat of the summer, he longed for shade. Not being able to find a tree, he lighted on the body of an elephant, which had been stripped of all its flesht by jackals making their way into it by the hind-quarters ; accordingly Lohajangha being worn out crept into this carcase, which was a mere shell, as only the skin remained, and went to sleep in it, as it was kept cool by the breeze which freely entered. Then suddenly clouds arose from all sides, and began to pour down a pelting shower of rain; that rain made the elephant’s skin contract so that no aperture was left, and immediately a copious inundation came that way, and carrying off the elephant’s hide swept it into the Ganges; so eventual- ly the inundation bore it into the sea. And there a bird of the race of Garuda saw that hide, and supposing it to be carrion, took it to the other side of the sea ; there it tore open the elephant’s hide with its claws, and, deeing that there was a man inside it, fled away. But Lohajangha was awaked by the bird’s pecking and scratching, and came out through the aperture made by its beak. And finding that he was on the other side of the sea, he was astonished, and looked upon the whole thing as a day-dream ; then he saw there to his terror two horrible Rékshasas, and those two for their part contemplated him from a distance with feelings of fear. Remem- * Atavt is generally translated “ forest.” I believe the English word “ forest” does not necessarily imply trees, but it is perhaps better to avoid it here. + For the vurttam of the text I read kritam. Cp. this incident with Joseph’s adventure in the 6th story of the Sicilianische Marchen. He is sewn up in a horse’s skin, and carried by ravens to the top of a high mountain. There he stamps and finds a wooden trap-door under his feet. In the notes Dr. Kahler refers to this passage, Campbell No. 44, the Story of Sindbad and other parallels, 78 bering how they were defeated by R&ma, and seeing that Lohajangha was also a man who had crossed the sea, they were once more alarmed in their hearts. So, after they had deliberated together, one of them went off immediately and told the whole occurrence to king Vibhishana; king Vibhi- shana too, as he had seen the prowess of Rama, being terrified at the arrival of a man, said to that Raékshasa; “Go, my good friend, and tell that man from me in a friendly manner, that he is to do me the favour of com- ing to my palace.’ The Rakshasa said, “I will do so,” and timidly approached Lohajangha, and told him that request of his sovereign’s. Lohajangha for his part accepted that invitation with unruffled calm, and went to Lanké with that Rakshasa and his companion. And when he arrived in Lanké, he was astonished at beholding numerous splendid edifices of gold, and enter- ing the king’s palace, he saw Vibhishana. The king welcomed the Bréhman who blessed him in return, and thon Vibhishana said, “ Br4hman, how did you manage to reach thiscountry?” Then the cunning Lohajangha said to Vibhishapa—“I am a Braéhman of the name of Lohajangha residing in Mathuré ; and I, Lohajangha being afflicted at my poverty, went to the temple of the god, and remaining fasting, for a long time performed austerities in the presence of Néréyana.* Then the adorable Hari* com- manded me in a dream, saying, ‘Go thou to Vibhishana, for he is a faith- ful worshipper of mine, and he will give thee wealth.’ Then, I said, ‘Vibhishana is where I cannot reach him’—but the lord continued, ‘To-day shalt thou see that Vibhishana.’ So the lord spake to me, and immediately I woke up and found myself upon this side of the sea. I know no more.” When Vibhishana heard this from Lohajangha, reflecting that Lank& was a difficult place to reach, he thought to himself—‘ Of a truth this man possesses divine power.”’ And he said to that Brdhman,— ^ Remain here, I will give you wealth.” Then he committed him to the care of the man-slaying R&kshasas as an inviolable deposit ; and sent some of his subjects to a mountain in his kingdom called Swarnamila, and brought from it a young bird belonging to the race of Garuda; and he gave it to that Lohajangha, (who had to take a long journey to Mathur4,) to ride upon, in order that he might in the meanwhile break it in. Lohajangha for his part mounted on its back, and riding about on it in Lank4, rested there for some time, being hospitably entertained by Vibbishana. One day he asked the king of the Rékshasas, feeling curiosity on the point, why the whole ground of Lank& was made of wood ; and Vibhishana when he heard that, explained the circumstance to him, saying, “ Braéhman, if you take any interest in this matter, listen, I will explain it to you. Long ago Garuda the son of Kaéyapa, wishing to redeem his mother from her sluvery to the snakes, to whom she had been subjected in accordance # Names of Vishnu, who became incarnate in the hero Krishna. 79 with an agreement,® and preparing to obtain from the gods the nectar which was the price of her ransom, wanted to eat.something which would increase his strength, and so he went to his father, who being importuned said to him, “ My son, in the sea there is a huge elephant, and a huge tor- toise. They have assumed their present forms in consequence of a curse: go and eat धका." Then Garuda went and brought them both to eat, and then perched on a bough of the great wishing-tree of paradise. And when that bough suddenly broke with his weight, he held it up with his beak, out of regard to the Bélakhilyast who were engaged in austerities underneath it. Then Garuda, afraid that the bough would crush mankind, if he let it fall at random, by the advice of his father brought the -bough to this uninhabited part of the earth, and let it drop. Lank& was built on the top of that bough, therefore the ground here is of wood.” When he heard this from Vibhishana, Lohajangha was perfectly satisfied. Then Vibbishana gave to Lohajangha many valuable jewels, as he desired to set out for Mathur4. And out of his devotion to the god Vish-. nu, who dwells at Mathuré, he entrusted to the care of Lohajangha a lotus, a club, a shell, and a discus all of gold, to be offered to the god ; Lohajan- gha took all these. and mounted the bird given to him by Vibhishana, that could accomplish a hundred thousand yojanas,f{ and rising up into the air in Lank4, he crossed the sea and without any difficulty arrived aj Mathuré. And there he descended from the air in an empty convent outside the town, and deposited there his abundant treasure, and tied up that bird. And then he went into the market and sold one of his jewels, and bought garments and scented unguents, and also food. And he ate the food in that convent where he was, and gave some to his bird; and he adorned himself with the garments, unguents, flowers and other decorations. And when night came, he mounted that same bird and went to the house of Rupinik4, bearing in _ his hand the shell, discus and mace; then he hovered over it in the air, knowing the place well, and made a low deep sound, to attract the atten- tion of his beloved, who was alone. But Rdpinik4, as soon as she heard that sound, came out, and saw hovering in the air by night a being like Nérayana, gleaming with jewels. He said to her, “I am Hari come hither for thy sake ;” whereupon she bowed with her face to the earth and said— @ See Chapter 22 £1. 181 and ff. KaSyapa’s two wives disputed about the colour of the sun’s horses. They agreed that whichever was in the wrong should become a slave to the other. Kadrf, the mother of the snakes, won by getting her children to darken the horses. So Garuda’s mother Vinaté became a slave, | ¢ + Divine personages of the size of a thumb; sixty thousand were produced from Brahm&’s body and surrounded the chariot of the sun t A yojana is probably 9 miles, some say 24, some 4 or 5. See Monier Williams 8 ®. 80 “ May the god have mercy upon me!” Then Lohajangha descended and tied up his bird, and entered the private apartments of his beloved hand in hand with her. And after remaining there a short time, he came out, and mounting the bird as before, went off through the air.* In the morning Rtipiniké remained observing an obstinate silence, thinking to herself—“ I am the wife of the god Vishnu, I must cease to converse with mortals.” And then her mother Makaradanshtré said to her,—‘ Why do you behave in this way, my daughter P” And after she had been perseveringly question- ed by her mother, she caused to be put up a curtain between herself and her parent, and told her what had taken place in the night, which was the cause of her silence. When the kufftinég heard that, she felt doubt on the subject, but soon after at night she saw that very Lohajangha mounted on the bird, and in the morning Makaradanshtr4 came secretly to Rapiniké, who still remained behind the curtain, and inclining herself humbly, pre- ferred to her this request; “ Through the favour of the god, thou, my daughter, hast obtained here on earth the rank of a goddess, and I am thy mother in this world, therefore grant me a reward for giving thee birth ; entreat the god that, old as I am, with this very body I may enter Paradise ; do me this favour.” Ruipinikd consented and requested that very boon from Lohajangha, who came again at night disguised as Vishnu. Then Lohajan- gha, who was personating the god, said to that beloved of his—‘‘ Thy mother is a wicked woman, it would not be fitting to take her openly to Paradise, but on the morning of the eleventh day the door of heaven is opened, and many of the Ganas, Siva’s companions, enter into it before any one else is admitted. Among them I will introduce this mother of thine, if she assume their appearance. So, shave her head with a razor, in such a manner that five locks shall be left, put a necklace of sculls round her neck, and strip- ping off her clothes, paint one side of her body with lamp-black, and the other with red lead,t for when she has in this way been made to resemble a Gana, I shall find it an easy matter to get her into heaven.” When he had said this, Lohajangha remained a short time, and then departed. And in the morning Rupiniké attired her mother as he had directed ; and then she remained with her mind entirely fixed on Paradise. So, when night came, Lohajangha appeared again, and Rupiniké handed over her mother to ® Compare the 5th story in the first book of the Panchatantra, in Benfey’s transla- tion. Benfey shews that this story found its way into Mahometan collections, such as the Thousand and one Nights, and the Thousand and one Days, as also into the Decamerone of Boccaccio, and other European story-books, Vol. I, p. 169, and ff. The story, as given in the Panchatantra, remindsus of the Squire’s Tale in Chaucer, t Thus she represented the ArddhanfrfSvara, or Siva half male, and half female, which compound figure is to be painted in this manner, 81 him. Then he mounted on the bird, and took the हका with him naked, and transformed as he had directed, and he flew up rapidly with her into the air. While he was in the air, he beheld a lofty stone pillar in front of a temple, with a discus on ita summit. So he placed her on the top of the pillar, with the discus as her only support,® and there she hung like a banner to blazon forth his revenge for his ill-usage. He said to her—* Re- main here a moment while I bless the earth with my approach,” and vanish. ed from her sight. Then beholding a number of people in front of the temple, who had come there to spend the night in devout vigils before the festive procession, he called aloud from the air—“ Hear, ye people, this very day there shall fall upon you here the all-destroying goddess of Pestilence, therefore fly to Hari for protection.” When they heard this voice from the air, all the inhabitants of Mathuré who were there, being terrified, implored the protection of the god, and remained devoutly muttering prayers to ward off calamity. Lohajanghn, for his part, descended from the air, and encouraged them to pray, and after changing that dress of his, came and stood among the people, without being observed. Tho kuffint thought, as she sat upon the top of the pillar,— the god has not come as yet, and I have not reached heaven.” At last feeling it impossible to remain up there any longer, she cried out in her fear, so that the people below heard ; “Alas! I am falling, I am falling.” Hearing that, the people in front of the god’s temple were beside themselves, fearing that the destroying goddess was falling upon them, even as had been foretold, and said, “ 0 goddess, do not fal], do not fall.” So those people of Mathuré, young and old, spent that night in perpetual dread that the destroying goddess would fall upon them, but at last 16 came to an end; and then beholding that ४ {४४१ upon the pillar in the state described,t the citizens and the king recognized her at once; all the people thereupon forgot their alarm, and burst out laugh- ing, and Ripinika herself at last arrived having heard of the occurrence. And when she saw it, she was abashed, and with the help of the people, who were there, she managed to get that mother of hers down from the top of the pillar immediately: then that kuff{int was asked by all the people there, who were filled with curiosity, to tell them the whole story, and she ® She held on to it by her hands. + Wilson remarks that this presents some analogy to the story in the Decamerone (Nov. 7 Gior. 8) of the scholar and the widow “Ja qualo eglicon un suo eonsighio, di mezzo Luglio, ignuda, tutto un df fa stare in su una torre.” It also bearssome resem- blance to tho story of the Master Thief in Thorpe’s Yule-tide Stories, page 272. The Master thief persuades the priest that he will take him to heaven. He thus induces him to get into a sack, and thon he throws him into the goose-house, and when the geese peck him, tells him that he is in purgatory. The story is Norwegian. See also Sir G. W. Cox's Mythology of the Aryan Nations, Vol. 1. p. 127. 11 82 did so. Thereupon the king, the Brdhmans, and the merchants, thinking that that laughable incident must have been brought about by a sorcerer or some person of that description, made a proclamation, that whoever had made a fool of the kufttins, who had deceived innumerable lovers, was to ahew himself, and he would receive a turban of honour on the spot. When he heard that, Lohajangha made himself known to those present, and being questioned, he related the whole story from its commencement. And he offered to the god the discus, shell, club, and lotus of gold, the present which Vibhishana had sent, and which aroused the astonishment of the people. Then all the people of Mathuré, being pleased, immediately invested him with a turban of honour, and by the command of the king, made that Rupiniki a free woman. And then Lohajangha, having wreaked upon the kuftint his wrath caused by her ill-usage of him, lived in great comfort in Mathura with that beloved of his, being very well off by means of the large stock of jewels which he brought from LankA. Hearing this tale from the mouth of the transformed Vasantaka, ए 888 vadatt&é who was sitting at the side of the fettered king of Vatsa, felt extreme delight in her heart. CHAPTER XIII. As time went on, Vdsavadattd began to feel a great affection for the king of Vatsa, and to take part with him against ber father. Then Yau- gandhardyana again came in to see the king of Vatsa, making himself invisible to all the others, who were there. And he gave him the following information in private in the presence of Vasantaka only; “King, you were made captive by king Chandamahdsena by means of an artifice. And he wishes to give you his daughter, and set you at liberty, treating you with all honour ; so let us carry off his daughter and escape. For in this way we shall have revenged ourselves upon the haughty monarch, and we shall not be thought lightly of in the world for want of prowess. Now the king has given that daughter of his, Vasavadattd, a female elephant called Bha- dravati. And no other elephant but Nadagiri is swift enough to catch her up, and de will not fight when he sees her. The driver of this elephant is a man here called Ashddhaka, and him I have won over to our side by giving him much wealth. So you must mount that elephant with Vasava- datté, fully armed, and start from this place secretly by night. And you must have the superintendent of the royal elephants here made drunk with wine, in order that he may not perceive what is about to take place, for he 83 understands every sign that elephants give. I, for my part, will first repair to your ally Pulindaka in order that he may be prepared to guard the road by which you escape.” When he had said this, Yaugandhar&yana departed. So the king of Vatsa stored up all his instructions in his heart ; and soon Vésavadatté came to him. Then he made all kinds of confidential speeches to her, and at last told her what Yaugandhardyana had said to him. She consented to the proposal, and made up her mind to start, and causing the elephant driver Ashd4dhaka to be summoned, she prepared his mind for the attempt, and on the pretext of worshipping the gods, she gave the superin- tendent of the elephants, with all the elephant drivers, a supply of spirits, and made them drunk. Then in the evening, which was disturbed with the echoing roar of clouds,* Ashidhaka brought that female elephant ready harnessed, but she, while she was being harnessed, uttered a cry, which was heard by the superintendent of the elephants, who was skilled in elephants’ language ; and he faltered out in a voice indistinct from excessive intoxica- tion,— the female elephant says, she is going sixty-three yojanas to-day.” But his mind in his drunken state was not capable of reasoning, and the elephant-drivers, who were also intoxicated, did not even hear what he said. Then the king of Vatsa broke his chains by means of the charms, which Yaugandhardyana had given him, and took that lute of his, and Vésava- datt& of her own accord brought him his weapons, and then he mounted the female elephant with Vasantaka. And then Vdsavadatté mounted the same elephant with her friend and confidante KAénchanamélé ; then the king of Vatea went out from Ujjayini with five persons in all, including himself and the elephant-driver, by a path which the infuriated elephant clove through. the rampart And the king attacked and slew the two warriors who guarded that point, the Réjpits Virab4hu and Télabhata. Then the monarch set out rapidly on his journey in high apirits, mounted on the female elephant, together with his beloved, Ash4dhaka holding the elephant-hook ; in the meanwhile in Ujjayini the city-patrol beheld those guards of the rampart lying dead, and in consternation reported the news to the king at night. Chandamahdsena enquired into the matter, and found out at last that the king of Vatea had escaped, taking Vdsavadatté with him. Then the alarm spread through the city, and one of his sons named Pélaka mounted Nadé- giri and pursued the king of Vatsa. The king of Vatsa for his part, com- bated him with arrows as he advanced, and Nadagiri, seeing that female elophant, would not attack her. Then Pdlaka, who was ready to listen to reason, was induced to desist from the pursuit by his brother Gopdlaka, who had his father’s interests at heart ; then the king of Vatsa boldly con- © raphoarres vixta 26९01०८०, 887८ wal dveuy xal du dodanvoy étpecay. Thucyd. 17. 22. 84 tinued, his journey, and as he journeyed, the night gradually came to an _end. So by the middle of the day the king had reached the Vindhya forest, and his elephant having journeyed sixty-three yojanas, was thirsty. So the king and his wife dismounted, and the female elephant having drunk water, owing to its being bad, fell dead on the spot. Then the king of Vatea and Vésavadatté, in their despair, heard this voice coming from the air—“ I, 0 king, am a female Vidyddhara named Méy4vati, and for-this long time I have been a female elephant in consequence of a curse ; and to-day, O lord of Vatea, I have done you a good turn, and I will do another to your son that is to be: and this queen of yours Vdésavadatt4 is not a mere mortal ; she is a goddess for a certain cause incarnate on the earth.” Then the king regained his spirits, and sent on Vasantaka to the plateau of the Vindhya bills to announce his arrival to his‘ally Pulindaka; and as he was himself journeying along slowly on foot with his beloved, he was surrounded by brigands, who sprang out from an ambuscade. And the king, with only his ‘bow to help him, slew one hundred and five of them before the eyes of Vadsavadatté. And immediately the king’s ally Pulindaka came up, toge- ther with Yaugandhardyana, Vasantaka shewing them the way. The king of the Bheels ordered the surviving brigands* to desist, and after prostra- ting himself before the king of Vatea, conducted him with his beloved to his own village. Tho king rested there that night with Vdsavadatté, whose foot had been cut with a blade of forest grass, and early in the morning the general Rumanvat reached him, who had before been summoned by Yaugan- dhardyana, who sent a messenger to him. And the whole army came with him, filling the land as far as the eye could reach, so that the Vindhya forest appeared to be besieged. 8o that king of Vatsa entered into the encampment of his army, and remained in that wild region to wait for news from Ujjayini. And, while he was there, a merchant came from Ujjayin{, a friend of Yaugandhardéyana’s, and when he had arrived reported these tidings, ‘‘ The king Chandamuhdsena is pleased to have thee for a son-in-law, and he has sent his warder to thee. The warder is on the way, but be has stepped short of this place, however, I came secretly on in front ‘of him, as fast as I could, to bring your Highness information.” When he heard this, the king of Vatsa rejoiced, and told it all to Vésavadatté, and she was exceedingly delighted. Then Vésavadatt4, having abandoned her own relations, and being anxious for the ceremony of mar- riage, was at the same time bashful and impatient: then she said, in order © The word dasyu here means savage, barbarian. These wild mountain tribes called indiscriminately Savaras, Pulindas, Bhillas &c., seem to have been addicted to cattle-lifting and brigandage. So the word dasys comes to: mean robber. Even the virtuous Savara prince described in the story of Jimdtayéhana plunders a caravan. ध ^ १,2.72 ८ ; Pom Smuts (/90 5) Grd) AGL. sAN 2 9 1908 85 to divert her thoughts, to Vasantaka who was in attendance—“ Tell me some story.”” Then the sagacious Vasantaka told that fair-eyed one the follow - ing tale in order to increase her affection for her husband. There is a city in the world famous under the name of Témralip- ४६, and in that city there was a very rich merchant named Dhanadatta. And he, being childless, assembled many Brdhmans and said to them with due respect; “Take such steps as will procure me a son 8001. Then thosé Brdébmans said to him: “This is not at all difficult, for Brdhmans can accomplish all things in this world by means of ceremonies in accordance with the scriptures. To give you an instance there was in old time a ya who had no sons, and he had a hundred and five wives in his harem. And by means of a sacrifice to procure a son, there was born to him a son named Jantu, who was like the rising of the new mvon to the eyes of his wives, Once on a time an ant bit the boy on the thigh as he was crawling about on his knees, so that he was very unhappy and sobbed loudly. Thereupon the whole harem was full of confused lamentation, and the king himeelf shrieked out ‘My son! my son!’ like a common man. The boy was soon comforted, the ant having been removed; and the king blamed the miefor- tune of his only having one son as the cause of all his grief. And he asked the Br&hmans in his affliction if there was any expedient by which he might obtain a large number of children. They answered him,—‘O king, there is one expedient open to you; you must slay this son and offer up all his flesh in the fire. By smelling the smell of that sacrifice all thy wives will obtain sons.’ When he heard that, the king had the whole ceremony per- formed as they directed ; and he obtained as many sons as he had wives. = - So we can obtain a son for you also by a burnt-offering.” When they h said this to Dhanadatta, the Bréhmans, after a sacrificial fee had been pro- mised them, performed a sacrifice: then a son was born to that merchant. , That son was called Guhasena, and he gradually grew up to man’s estate. Then bis father Dhanadatta began to look out for a wife for him. Then his father went with that son of his to another country, on the pretence of traffic, but really to get a daughter-in-law, there he asked an excellent merchant of the name of Dharmagupta to give him his daughter named Devasmit& for his son Guhasena. But Dharmagupta, who was tenderly attached to his daughter, did not approve of that connexion, reflect- ing that the city of Tamralipté was very far off. But when Devasmité | beheld that Guhasena, her mind was immediately attracted by his virtues, and she was set on abandoning her relations, and so she made an assigna- tion with him by means of a confidante, and went away from that country at night with her beloved and his father. When they reached Témralipta they were married, and the minds of the young couple were firunly knit Story of Devasmitd. साया 86 together by the bond of mutual love. Then Guhasena’s father died, and he himself was urged by his relations to go to the country of Katiha* for the purpose of tratticking ; but his wife Devasmit4 was too jealous to approve of that expedition, fearing exceedingly that he would be attracted by some other lady. Then, as his wife did not approve of it, and his rela- tions kept inciting him to it, Guhasena, whose mind was firmly set on doing his duty, was bewildered. Then he went and performed a vow in the tem- ple of the god, observing a rigid fast, trusting that the god would shew him some way out of his difficulty. And his wife Devasmité also perform- ed a vow with him ; then Siva was pleased to appear to that couple in a dream ; and giving them two red lotuses the god said to them,—“ take each of you one of these Jotuses in your hand. And if either of you shall be unfaithful during your separation, the lotus in the hand of the other shall fade, but not otherwiset.”’ After hearing this, the two woke up, and each * Cathay P t Compare the rose garland in the story of the Wright’s Chaste Wife ; edited for the early English Text Society by Frederick J. Furnivall, especially lines 68 and ff. ५८ Wote thou wele withowtyn fable ५‹ Allo the whyle thy wife is stable „~+ ‘*‘ Tho chaplett wolle holde 066 ; “And yf thy wyfe use putry ५८ 07 tolle eny man to lye her by Thon wollo yt change howo, And by the garland thou may see, Fekylle or fals yf that sche be, Or ellos yf she be true, See also note in Wilson’s Essays on Sanskrit Literature, Vol. I, p. 218. Ho tells us that in Perce Forest the lily of the Kath& Sarit Ségara is represented by arose. In Amadis de Gaul it is a garland which blooms on the head of her that is faithful, and fades on the brow of the inconstant. In Les Contes 4 rire, it is also 8 flower. In Ariosto, the test applicd to both male and fomale is a cup, the wino of which is spilled by the unfaithful lover. This fiction also occurs in the romances of Tristan, Perceval and La Morted ’Arthur, and is well known by La Fontaine's version, La Coupe En- chantéo. In la Lai du Corn, it 18 & drinking-horn. Spenser has derived his girdle of Florimel from these sources or more immediately from the Fabliau, Le Manteau mal taillé or Le Court Mantel, an English version of which is published in Percy’s Re. Jiques, the Boy and the Mantel (Vol. III.) In the Gesta Romanorum (c. 69) the teat is the whimsical one of a shirt, which will neither require washing nor mending as long as the wearer is constant. (Not the wearer only but the wearer and his wife), Davenant has substituted an emerald for a flower. The bridal stone, And much renownod, because it chasteness loves, And will, when worn by the neglected wife, Show when her absent lord disloyal proves By faintness and a pale decay of life. 87 beheld in the hand of the other a red lotus, and it seemed as if they had got one another’s hearts. Then QGuhasena set out, lotus in hand, but Devasmit& remained in the house with her eyes fixed upon her flower. Guhasena for his part quickly reached the country of Katéha, and began to buy and sell jewels there. And four young merchants in that country, seeing that that unfading lotus was ever in his hand, were greatly astonished. Accordingly they got him to their house by an artifice, and made him drink a great deal of wine, and then asked him the history of the lotus, and he being intoxicated told them the whole story. Then those four young mer- chants, knowing that Guhasena would take a long time to complete his sales and purchases of jewels and other wares, planned together, like rascals as they were, the seduction of his wife out of curiosity, and eager to accom-: plish it set out quickly for Tamralipta without their departure being noticed. There they cast about for some instrument, and at last had recourse to a female ascetic of the name of Yogakarandik4, who lived in a sanctuary of Buddha; and they said to her in an affectionate manner, ‘“ Reverend madam, if our object is accomplished by your help, we will give you much wealth.” She answered them; “No doubt, you young men desire some woman in this city, so tell me all about it, I will procure you the object of your desire, but I have no wish for money; I have a pupil of distinguished ability named Siddhikari; owing to her kindness I have obtained untold wealth.” The young merchants asked—“ How have you obtained untold wealth by the assistance of a pupil?” Being asked this question, the female ascetic said,—“ If you feel any curiosity about the matter, listen, my sons, I will tell you the whole story.” Story of the cunning Siddhikart, Long ago a certain merchant came here from the north; while | he was dwelling here, my pupil went and obtained, with a. treache- rous object, the position of a serving-maid in his house, having first altered her appearance, and after she had gained the confidence of that merchant, she stole all his hoard of gold from his house, and went off secret- ly in the morning twilight. And as she went out from the city moving rapidly through fear, a certain Domba* with his drum in his hand, saw her, and pursued her at full speed with the intention of robbing her. When she had reached the foot of a Nyagrodba tree, she saw that he had come up with her, and so the cunning Siddhikari said this to him in a plaintive manner, “I have had a jealous quarrel with my husband, and I have left I may remark that there is a certain resemblance in thisstory to that of Shakespeare's Csmbeline, which is founded on the 9th Story of the 2nd day in the Decamerone, and to the 7th Story in Gonzenbach’s Sicilianische Marchen. * A man of low caste now called Dom. They officiate as executioners. 88 his house to die, therefore my good man, make a noose for me to hang my- self with.” Then the Domba thought, “Let her hang herself, why should I be guilty of her death, especially as she isa woman,” and 80 he fastened a noose for her to the tree. Then Siddhikari, feigning ignorance, said to the Domba, “ How is the noose slipped round the neck? shew me, I entreat एण्य.” Then the Domba placed the drum under his feet, and saying,—“ This is the way we do the trick”—he fastened the noose round his. own throat ; Sid- dhikari for her part smashed the drum to atoms with a kick, and that Domba bung till he was dead. At that moment the merchant arrived in search of her, and beheld from a distance Siddhikari, who had stolen from him untold treasures, at the foot of the tree. She too saw him coming, and climbed up the tree without being noticed, and remained there on a bough, having her body concealed by the dense foliage. When the mer- chant came up with his servants, he saw the Domba hanging by his neck, but Siddhikari was nowhere to be seen. Immediately one of his servants ` said “ I wonder whether she has got up this tree,” and proceeded to ascend it himself. Then Siddhikari said—“I have always loved you, and now you have climbed up where I am, 80 all this wealth is at your disposal, hand- some man, come andembrace me.” So she embraced the merchant’s servant, and as she was kissing his mouth, she bit off the fool’s tongue. He, over- come with the pain, fell from that tree, spitting blood from his mouth, uttering some indistinct syllables, which sounded like Lalalla. When he saw that, the merchant was terrified, and supposing that his servant had been seizett by a demon, he fled from that place, and went to his own house with his attendants, Then Siddhikari the female ascetic, equally frighten- ed, descended from the top of the tree, and brought home with her all that wealth. Such a person is my pupil, distinguished for her great discern- ment, and it is in this way, my sons, that I have obtained wealth by her kindness. When she had said this to the young merchants, the female ascetic shewed to them her pupil who happened to come in at that moment ; and said to them, “Now, my sons, tell me the real state of affairs—what woman do you desire? I will quickly procure her for you.” When they heard that they said, “procure us an interview with the wife of the merchant Guhasena named Devasmita.’’ When she heard that, the ascetic undertook to manage that business for them, and she gave those young merchants her own house to reside in. Then she gratified the servants at Guhasena’s house with gifts of sweetmeats and other things, and afterwards entered it with her ® Compare the way in which the widow's gon, the shifty lad, treats Black Rogue in Campbell's Tales of the Western Highlands (Tale XVII व. Oriont und Occident, Vol. II, p. 308.) 89 pupil. Then, as she approached the private rooms of Devasmité, a bitch, that was fastened there with a chain, would not let her come near, but opposed her entrance in the most determined way. Then Devasmité seeing her, of her own accord sent a maid, and had her brought in, thinking to herself, ‘What can this person be come for P” After she had entered, the wicked. ascetic gave Devasmité her blessing, and, treating the virtuous woman with affected respect, said to her— I have always had a desire to see you, but to-day I saw you in a dream, therefore I have come to visit you with impatient eagerness ; and my mind is afflicted at beholding you separated from your hushand, for beauty and youth are wasted when one is deprived of the society of one’s beloved.” With this and many other speeches of the same kind she tried to gain the confidence of the virtuous woman in a short interview, and then taking leave of her she returned to her own house. On the second day she took with her a piece of meat full of pepper dust, and went again to the house of Devasmité, and there she gave that piece of meat to the bitch at the door, and the bitch gobbled it up, pepper and all. Then owing to the pepper dust, the tears flowed in profusion from the animal’s eyes, and her nose began to run. And the cunning ascetic imme- diately went into the apartment of Devasmité, who received her hospitably, and began to cry. When Devasmité asked her why she shed tears, she said with affected reluctance: ‘ My friend, look at this bitch weeping out- side here. ‘This creature recognized me to-day as having been its com- panion in a former birth, and began to weep ; for that reason my tears gushed through pity.” ‘When she heard that, and saw that bitch outside apparently weeping, Devasmité thought for a moment to herself, “What can be the meaning of this wonderful sight ?”” Then the ascetic said to her, “My daughter, in a former birth, I and that bitch were the two wives of a certain Brdhman. And our husband frequently went about to other coun- tries on embassies by order of the king. Now while he was away from home, I lived with other men at my pleasure, and so did not cheat the elements, of which I was composed, and my senses, of their lawful enjoy- ment. For considerate treatment of the elements and senses is held to be the higheet duty. ‘Therefore I have been born in this birth with a recol- lection of my former existence. But she, in her former life, through ignorance, confined all her attention to the preservation of her character, therefore she has been degraded and born again as one of the canine race, however, she too remembers her former birth.” The wise Devasmité said to horself, ‘This is a novel conception of duty ; no doubt this woman has Jaid a treacherous snare for me” ; and so she said to her, “ Reverend lady, for this long time I have been ignorant of this-duty, so procure me an snterview with some charming man.”—Then the ascetic said—* There are residing here some young merchants that have come from another country, 12 / 90 ‘so I will bring them to you.” When she had said this, the ascetic returned home delighted, and Devasmit& of her own accord said to her maids: “No doubt those scoundrelly young merchants, whoever they may be, have seen that unfading lotus in the hand of my husband, and have on some occasion or other, when he was drinking wine, asked him out of curiosity to tell the whole story of it, and have now come here from that island to seduce me, and this wicked ascetic is employed by them. So bring quickly some wine mixed with Datura,® and when you have brought it, have a dog’s foot of iron made as quickly as possible.” When Devasmité had given these orders, the maids executed them faithfully, and one of the maids, by her orders, dressed herself up to resemble her mistress. The ascetic for her part chose out of the party of four merchants, (each of whom in his eagerness said— “let me go first’”—) one individual, and brought bim with her. And con- cealing him in the dress of her pupil, she introduced him in the evening into the house of Devasmité, and coming out, disappeared. Then that maid, who was disguised as Devasmit4, courteously persuaded the young merchant to drink some of that wine drugged with Datura. That liquor,t like his own immodesty, robbed him of his senses, and then the maids took away his clothes and other equipments and left him stark naked ; then they branded him‘ on the forehead with the mark of a dog’s foot, and during the night took him and pushed him into a ditch full of filth. Then he recover- ed consciousness in the last watch of the night, and found himself plunged in a ditch, as it were the hell Avicht assigned to him by his sins. Then he got up and washed himself and went to the house of the female ascetic, in a state of nature, feeling with his fingers the mark on his forehead. And when he got there, he told his friends that he had been robbed on the way, in order that he might not be the only person made ridiculous. And the next morning he sat with a cloth wrapped round his branded forehead, giving as an excuse that he had a headache from keeping awake so long, and drinking too much. In the same way the next young merchant was maltreated, when he got to the house of Devasmité, and when he returned home naked, he said, “ I put on my ornaments there, and as I was coming out I was plundered by robbers.” In the morning he also, on the plea of a headache, put a wrapper on to cover his branded forehead. In the same way all the four young merchants suffered in turns brand- ing and other humiliating treatment, though they concealed the fact. And they went away from the place, without revealing to the female Buddhist ascetic the ill-treatment they had experienced, hoping that she would suffer © Datura is atill employed, I believe, to atupify people whom it is thought doair- able to rob. ¢ I read tva for the eva of Dr, Brockhaus’s text. 91 in a similar way. On the next day the ascetic went with her disciple to the house of Devasmité, much delighted at having accomplished what she undertook to do. Then Devasmité received her courteously, and made her drink wine drugged with Datura, offered as a sign of gratitude. When she and her disciple were intoxicated with it, that chaste wife cut off their ears and noses, and flung them also into a filthy pool. And being distressed by the thought that perhaps these young merchants might go and slay her hus- band, she told the whole circumstance to her mother-in-law. Then her mother-in-law said to her,— My daughter, you have acted nobly, but possibly some misfortune may happen to my son in consequence of what you have done.” Then Devasmité said—I will deliver him even as Sakti- mati{ in old time delivered her husband by her wisdom. Her mother-in-law asked ; “How did Saktimati deliver her husband? tell me, my daughter.” Then Devasmité related the following story : In our country, within the city, there is the shrine of a powerful Yaksha named Manibhadra, established by our ancestors. The people there come and make petitions at this shrine, offering various gifts, in order to obtain various blessings. Whenever a man is found at night with another man’s wife, he is placed with her within the inner chamber of the Yaksha’s temple. And in the morning he is taken away from thence with the woman to the king’s court, and his behaviour being made known, he is punished ; such is the custom. Once.on a time in that city a merchant, of the name of Samudradatta, was found by a city-guard in the company of another man’s wife. So he took him and placed him with the woman in that temple of the Yaksha, fastening the door firmly. And immediately the wise and devoted wife of that merchant, whose name was Saktimati, came to hear of the occurrence ; then that resolute woman, disguising her- self, went confidently at night to the temple of the Yaksha, accompanied by her friends, taking with her offerings for the god. When she arrived there, the priest whose business it was to eat the offerings, through desire for a fee, opened ४06 door and let her enter, informing the magistrate of what he had done. And she, when she got inside, saw her husband looking sheepish, with a woman, and she made the woman put on her own dress, and told her to go out. So that woman went out in her dress by night, and got off, but Saktimati remained in the temple with her husband. And when the king’s officers came in the morning to examine the merchant, he was seen by all to be in the company of his own wife.* When he heard Story of Saktimatt. © A precisely similar story occurs in the Bahér 7087780. The turn of the chief incident, although not the same, is similar to that of Nov VII, Part 4 of Bandello’s No- velle, or the Accorto Avvedimento di una Fantesca 0 liberare la padrona ® ? innamorato 92 that, the king dismissed the merchant from the temple of the Yaksha, as it were from the mouth of death, and punished the chief magistrate. So Saktimati in old time delivered her husband by her wisdom, and in the same way I will go and save my husband by my discretion. So the wise Devasmit4 said in secret to her mother-in-law, and, in com- pany with her maids, she put on the dress of a merchant. Then she embark- ed on a ship, on the pretence of a mercantile expedition, and came to the country of Katéha where her husband was. And when she arrived there, she saw that husband of bers, Guhasena, in the midst of a circle of mer- chants, like consolation in external bodily form. He seeing her afar off in the dress of a man,® as it were, drank her in with his eyes, and thought to himself, “Who may this merchant be that looks so like my beloved wife”? 8० Devasmité went and represented to the king that she had a petition to make, and asked him to assemble all his subjects. Then the king full of curiosity assembled all the citizens, and said to that lady disguised as a merchant, “ What is your petition?” Then Devasmité said—There are resid- ing here in your midst four slaves of mine who have escaped, let the king make them over to me. ‘Then the king said to her, “ All the citizens are present here, so look at-every one in order to recognise him, and take those slaves of yours,” Then she seized upon the four young merchants, whom she had before treated in such a humiliating way in her house, and who had wrappers bound round their heads. Then the merchants, who were there, flew in a passion, and said to her, “These are the sona of distinguished merchants, how then can they be your slaves?” Then she answered them, “If you do not believe what I say, examine their foreheads which I marked with a dog’s foot.” They consented, and removing the head-wrappers of these four, they all beheld the dog’s foot on their foreheads. Then all tho merchants were abashed, and the king, being astonished, himself asked Dev- asmit& what all this meant. She told the whole story, and all the people burst out laughing, and the king said to the lady,— ‘They are your slaves by the best of titles.” Then the other merchants paid a large sum of money to that chaste wife, to redeem those four from slavery, and a fine to the king’s treasury. Devasmité received that money, and recovered her husband, and being honoured by all good men, returned then to her own city ‘Témralipta, and she was never afterwards separated from her beloved.. = “Thus, O queen, women of good family ever worship their husbands with chaste and resolute behaviour,t and never think of any other man, for di quella de la morte. (Wilson’s Essays, Vol. I, p. 224.) Cp. also the Mongolian version of the story in Sagas from the Far East, p. 320. ® Op. tho story of the Chest in Campbell's Stories from the Western Highlands. It is tho first story in the 2nd volume and contains one or two incidents which remind us of this story. † I road mahékulodgatah. 93 to virtuous wives the husband is the highest deity.” When Vdsavadatté on the journey heard this noble story from the mouth of Vasantaka, she. got over the feeling of shame at having recently left her father’s house, and her mind, which was previously attached by strong affection to her hus- band, became so fixed upon him as to be entirely devoted to his service. Note on Chapter XIII. With regard to the incident of the bitch and the pepper in the story of Devaamité see the note in the 18४ volume of Wilson’s Essays on Sanskrit Literature. He says: ‘‘ This incident with a very different and much less moral dénouement is one of the stories in the Disciplina Clericalis, a collection of stories professedly derived from the Arabian fabulists and compiled by. Petrus Alfonsus a converted Jew, who flourished about 1106 and was godson to Alfonso I, king of Arragon. In the Analysis prepared by Mr. Douce, this story is the 12th, and is entitled ‘“ Stratagem of an old woman in favour of a young gallant.” She persuades his mistress who had rejected his addresses that her little dog was formerly a woman, and so transformed in consequence of her cruelty to her lover. (Ellis’s Metrical Romances, I, 130.) This story was introduced into Europe, therefore, much about the time at which it was enrolled among the contents of the Vrihat Kathé in Cashmir. The metempsychosis is 80 much more obvious an ex- planation of the change of forms, that it renders it probable the story was originally Hindu. It was soon copied in Europe, and occurs in Le Grand as La vieille qué sdduisit la jeune fille. ILI. 148 [ed. III. Vol. IV. 60]. The parallel is very close and the old woman gives ^ une chienne d manger des choses fortement saupoudrees de senéve qui lui pico- tait le palais ct lea narines et Panimal larmoyait beaucoup.” She then shows hor to the young woman and tolls hor tho bitch was her daughtor. ‘Son malheur fut davoir le ceur dur ; un jeune homme l’aimatt, elle le rebuta. Le matheureux apres avoir tout tenté pour 1 attendrir, désespéré de 8a dureté en prit tant de chagrin qu’tl tomba malade et mourut. Diew Pa bien venge + voyer en quel état pour la puntr il a redutt ma pauvre fille, et comment elle pleure oa faute.”’ The lesson was not thrown away. The story occurs also in the Gesta Romanorum as “The Old Woman and her Dog” [in Bohn’s edition it is Tale XXVIII), and it also finds a [1860 whero we should little have expected to find it, in the Promptuarium of John Herolt of Basil, an ample repository of examples for com- posing sermons: the compiler a Dominican friar, professing to imitate his patron saint, who always abundabat exemplis in his discourses.” [In Bohn’s edition we are told that it appears in an English garb amongst a translation of Zeop’s Fables published in 1658.] Dr. Rost refers us to Th. Wright, Latin Stories, London, 1842, p. 218. Loiseleur Deslongchamps Essai sur les Fables Indiennes, Paris, 1838, p. 106 ff. F. H. Von der Hagen, Gesammtabenteuer 1860 I, cxii. ff and Griisse, 1. 1, 374 ff. 4 04 ` CHAPTER XIV. Accordingly while the king of Vatsa was remaining in that Vindhya forest, the warder of king Chandamahdsena came to him. And when he arrived, he did obeisance to the king and spoke as follows: The king Chanda- mahdsena sends you this message. You did rightly in carrying off Vdsava- १४४४६ yourself, for I had brought you to my court with this very object ; and the reason I did not myself give her to you, while you were a prisoner, was, that I feared, if I did so, you might not be well disposed towards me. Now, O king, I ask you to wait a little, in order that the marriage of my daughter may not be performed without due ceremonies. For my son Gopélaka will soon arrive in your court, and he will celebrate with appro- priate ceremonies the marriage of that sister of his. This message the warder brought to the king of Vatsa, and said various things to Vdsava- datté. Then the king of Vatsa, being pleased, determined on going to Kauéémbi with Vdsavadatté, who was also in high spirits. He told his ally Pulindaka, and that warder in the service of his father-in-law to await, where they were, the arrival of Gopdlaka, and then to come with him to Kaué4mbi. Then the great king set out early the next day for his own city with the queen Vasavadatté, followed by huge elephants raining streams of ichor, that seemed like moving peaks of the Vindhya range accompanying him out of affection; he was, as it were, praised by the earth, that outdid the compositions of his minstrels, while it rang with the hoofs of his horses and the tramplings of his soldiers ; and by means of the tower- ing clouds of dust from his army, that ascended to heaven, he made Indra fear that the mountains were sporting with unshorn wings. Then the king reached his country iu two or three days, and rested one night in a - palace belonging to Rumanvat ; and on the next day, accompanied by his beloved, he enjoyed after along absence the great delight of entering Kauéémb{, the people of which were eagerly looking with uplifted faces for his approach. And then that city was resplendent as a wife, her lord having returned after a long absence, beginning her adornment and auspi- cious bathing vicariously by means of her women; and there the citizens, their sorrow now at an end, beheld the king of Vatsa accompanied by his bride, as peacocks behold a cloud accompanied by lightning ;f and the wives of the citizens standing on the tops of the palaces, filled the heaven with their © Alluding to Indra’s having cut the wings of the mountains. t The peafowl are delighted at the approach of the rainy season, whon “ their sor- row” comes to an end. 95 faces, that had the appearance of golden lotuses blooming in the heavenly Ganges. Then the king of Vatsa entered his royal palace with V4sava- datté, who seemed like a second goddess of royal fortune; and that palace then shone as if it had just awaked from sleep, full of kings who had come to shew their devotion, festive with songs of minstrels.* Not long after came Gop4laka the brother of Vdsavadatt4, bringing with him the warder and Pulindaka; the king went to meet him, and V4savadatté received him with her eyes expanded with delight, as if he were a second spirit of joy. While she was looking at this brother, a tear dimmed her eyes lest she should be ashamed; and then she, being encouraged by him with the words of her father’s message, considered that her object in life was attained, now that she was reunited to her own relations. Then, on the next day, Gopdlaka, with the utmost eagerness, set about the high festival = of her marriage with the king of Vatea, carefully observing all prescribed ceremonies. Then the king of Vataa received the hand of Vdsavadatté, like a beautiful shoot lately budded on the creeper of love. She too, with her eyes closed through the great joy of touching her beloved’s hand, having her limbs bathed in perspiration accompanied with trembling, covered all over with extreme horripilation, appeared at that moment as if struck by the god of the flowery bow with the arrow of bewilderment, the weapon of wind, and the water weapon in quick succession ;+ when she walked round the fire keeping it to the right, her eyes being red with the smoke, she had her first taste, so to speak, of the sweetness of wine and honey.t Then by means of the jewels brought by Gopélaka, and the gifts of the kings, the monarch of Vatsa became a real king of kings.§ That bride and bridegroom, after their marriage had been celebrated, first exhibited themselves to the eyes of the people, and then entered their private apartments. Then the king of Vatsa, on the day so auspicious to himself invested Gopdlaka and Palindaka with turbans of honour and other distinctions, and he commis- sioned Yaugandharéyana and Rumanvat to confer appropriate distinctions on the kings who had come to visit him, and on the citizens, Then Yaugan- dhardyana said to Rumanvat; “The king has given us a difficult commission, for men’s feelings are hard to discover. And even a child will certainly do mischief if not pleased ; to illustrate this point listen to the tale of the child Vinashtaka, my friend.” © It is often the duty of these minstrels to wake the king with their songs. + Weapons well known in Hindu mythology. See the 6th act of the Uttara Réma Charita. ` ‡ Sktrapdtam akarot she tested, so to speak. Op. Taranga 24, Sl, 98, The fact is, the amoke made her eyes as red as if she had been drinking. { Or “like Kuvera.” There is a pun here, 96 Once on a time there was a cer- tain Bréhman named Rudragarman, and he; when‘he became a householder, had two wives, and one of his wives gave birth to a son and died ; and then the Bréhman entrusted that son to the care of his step-mother ; and when he grew to a tolerable stature, she gave him coarse food; the consequence was, the boy became pale, and got a swollen stomach. Then Rudrasarman said to that second wife, “ How comes it that you have neglected this child of mine that has lost its mother ?” She said to her husband, “Though I take affectionate care of him, he is never- theless the strange object you see; what am I to do with him?” Where- upon the Brahman thought, “No doubt it is the child’s nature to be like this.” For who sees through the deceitfulness of the speeches of women ut- tered with affected simplicity ? Then that child began to go by the name of Bélavinashtaka® in his father’s house, because they said this child (४८10) is deformed (vinashja.) Then Balavinashtaka thought to himself—* This step-mother of mine is always ill-treating me, therefore I had better be revenged on her in some way’’—for though the boy was only a little more than five years old, he wag clevenenough. Then he said secretly to his father when he returned from the king’s court, with half suppressed voice—“ Papa, I have two Papas.” So the boy said every day, and his father suspecting that his wife had a paramour, would not even touch her. She for her part . thought—“ Why is my husband angry without my being guilty; I wonder whether Bélavinashtaka has been at any tricks?” So she washed Balavi- nashtaka with careful kindness, and gave him dainty food, and taking him on her lap, asked him the following question: ‘“‘My son why have you incensed your father Rudrasgarman against me ?? When he heard that, the boy said to his step-mother, “I will do more harm to you than that, if you do not immediately cease ill-treating me. You take good care of your own children ; why do you perpetually torment me?” When she heard that, she bowed before him, and said with a solemn oath, “I will not do so any more ; so reconcile my husband to me.’’ Then the child said to her—“ Well, when my father comes home, let one of your maids shew him a mirror, and leave the rest to me.” She said, “Very well,” and by her orders a maid shewed a mirror to her husband as soon as he returned home, Thereupon the child pointing out the reflection of his father in the mirror, said, “There is my second father.” When he heard that, Rudragarman dismissed his suspicions and was immediately reconciled to his wife, whom he had blamed without cause. “Thus even a child may do mischief if it is annoyed, and therefore we must carefully conciliate all this retinue.” Saying this, Yaugandhardéyana with the help of Rumanvat, carefully honoured all the people on this the ® Young Deformed. Story of the clever deformed child, LIST OF BOOKS FOR SALE AT THE LIBRARY OF THE fxsiatic POCIETY OF PENGAL, No. 57, PARK STREET, CALCUTTA, AND OBTAINABLE FROM THE SOCIETY’S LONDON AGEN TS, MESSRS. TRUBNER & CO. 57 anp 59, Lupeate पराण, Lorpon, E. 0, BIBLIOTHEOA INDICA. Sanskrit Series. Chaitanya-chandrodayn, Nataka, 3 886. १११११११ १००१००१ १००००५ secs seccssee nS 1 Srauta Sutra, As’valayana, 11 fasci. ree roe eer ज 3. १५.७.५०. “6 L&ty4yana, 9 fasci............ ^ 0 S’ankara Vijaya, 3 fasci. ०१०१०००० ०००००००१ १००००० ०१००५०७१ ००००००१०००००... ३ Daéa-riipa, 3 पहार ००१०१०० ०१०००५०० ००००००७७ ००००१०० tote wees ०००००००७ veces न | Kaushitaki Br&éhmanopanishad, 2 fanci. ११००००१ ०१००००११ ११११११०१ १,०००.०. ब. | Sankhyn-sdra, 1 fagci, ०१११०००० ००००० ७ cece ०००००००५ ००.१००... ज 9. 0 Lalita-vistara, 6 fasci. ०००००००७ ७०5००००७ ०००९००९० HE EHH SORE ०१०००००७ ee Beene e 3 Taittiriya Brdhmana, 24 fasci. ००१००००० ०११०११०१ ०००१ ०१००००००००००००,,००.०.. 16 Taittiriya Safhité, 31 fasci. | ११११११ ०१०११० ०००१११५ ००१००००० ०.०१. CSW ee teenie LO Taittiriya Aranyaka, 11 fasci. COCO ०७०७8 ७७००००७ ००5० ७००७००७७ ०००७५०७ ७००५०००७ 6 Maitri Upanishad, 3 fasci. # ® ® ® ® ® ® , ® ® @ ® 88 ® @ @ @ ® ® ® @ ॐ ® ® क $ # ® ® @ ® ® ® eeseee ® र 68 ee 1 Ae’valéyana Grihya Satra, 4 fasci..... 2.00. ०००७०४७ ०० ००००७०७ ee ee ee ee ee ०४ 2 Mimfiiins Darsana, 14 fasci..... coe १११०११०५ ००००००१ १००००००००.०००००.०..०..०००० § pat pee Tandya Bréhmana, 19 fasci. ....05 cecsceee ०००१०००० seve ०००१.०००००००००.००० 1] Gopatha Bréhmana, 2 fasci. ०७००७ व 359 ०००००७०७ ०००७ 1 Atharvana Upanishads, 6 fasci. ७9७०००७० ceeesees ४4 eee eee TT ee Agni Purana, 14 fasci. ०००००७०७ ७०००७००७ ००७०००७ ००७०७७०७ ७००७ ००७००७७०००००5५ ०००४ 8 SAma Veda 311४8, 37 PGC Ss: i054 Kans 146645 0454604 VERSES ce ew SS ७५4. eo Gopéla Tapani, 1 fasci... 9७०७ @@@@ ७०००७ @@०* ०७७ 9७७७ ७०००९७७ ०७७००००७ ००5००००९ CS 0 Nrisifiha Tapani, 3 fasci. व MRO 5550S 666 OS FEW WON 5.00' S004 CoS eRee । Chaturvarga Chintémani, 36 {ABCI. 66 50096 oh aC OM a WoW e060 / Gobhiliya Grihya Sitra, 10 fasci. Sorrrr er aT Te Tee e RECT eee re TT eee eee Pifigala Chhandah Siatra, 3 fasci... CRETE TET CR RTC ee ee eee । Taittiriya Pr&tis’ékhiya, 3 fasci. eee eee CCR TT TET CRTC ET ee ee ee 1 Prithiraj Rasu, by Chand Bardai, 4 fasci... Tee eC CTCL Te TCT 2 Réjatarangini, oe ५००००००७ ०००७ ०००७ ००००१०० ०००० ०००००००७ ००००७००७ ७००० ०००००००७ 4 0 1 1 3 1 1 2 1 6 2 4 0 1 CO ® > mh OD Mm SC ® OD @ॐ OH DWM POS OSC नी hb > छ भरे न Mahsbharata, vols. IIL. and IV., ००००००७७ ०७००७०९७ ००००००७ ०००७ ०००७०७5 ००७०००० 4 Purapa Sangraha, ००७० ०७००७७७ ००७०७ ७०9००७० ७०७०७७०७ ००००७०७ 6७०००७७ ७५०००००९ Pali Grammar, 2 fasci. CO ७००७ ७ @ OH ०७००5०७ @ ७०००७ @@ ७०5०००७० DOLCE O EE ००७० ०७ ७०००००९ Aitareya Aranyaka of the Rig Veda, 6 fasci. 9०७००७७ ००००७०७ ७००७७५७ ee ०००९००००. Chhandogya Upanishad, English, 2 fasci.....ee ss cove ०१०००००५ ०१०१००० ०००००००. Séfakhya Aphorisms, English. 2 fasci. 9०९9 ०७ ००७००७७७ ७७०००७७७ ०००७७०७७ ००००००९ Sahitya Darpana, English, 4 ६8. ११०१०००० ००१००००१ ००१००००७ ०००१०००० ०००००. . Brahma Sutra, English, ७ @ @ ® ® @ ® @ = ® CHO eee ® @ @ CHR ० ® ® @ @ # @ ® ® SHOE ७ 5 5 शक ES ० ञ०श् ड Katantra, 6 fasci. ....ccce ०००० ०१०१००००००१०१०००. Kamandakiya Nitisara, 4 fasci. (Fasci. 1, out of stock.) 9००७००७७ ०७००७००० ०००७ Bhémati, 7 fasci. er ee ७०००७ a a a a i A IE ee । Aphorisms of Sandalya, English, Fasci. | ०००००१७ ०००००००० ०००७००० ०००००७०० oe 1 Vayu एप्प) 3 fasci. ७००७७०9 ७०९००७० ७०००७०७७ ७9०००७०७ ५०००७०७० ००७०००७ ०००७०००७ "> @ @ © @ @ © "> ।#> &3 ‰# @ @ @ [| Digitized by Google ay 97 king of Vaten’s great day of rojoicing. And they gratified all the kings so successfully that each one of them thought, ^ These two men are devoted to me alone.” And the king honoured those two ministers and Vasantaka with garments, unguents, and ornaments bestowed with his own hand, and he also gave them grants of villages. Then the king of Vatsa, having ¢ele- brated the great festival of his marriage, considered all his wishes gratified, now that he was linked to Vésavadatts. Their mutual love, having blos- ` somed after a long time of expectation, was 80 great, owing to the strength of their passion, that their hearts continually resembled those of the sorrow- ing Chakravékas, when the night, during which they are separated, comes to an end. And as the familiarity of the couple increased, their love seemed to be ever renewed. Then Gopdlaka, being ordered by his father to return _ to get married himself, went away, after having been entreated by the king of Vatea to return quickly. In course of time the king of Vatsa became faithless, and secretly loved an attendant of the harem named Virachité, with whom he had previously had an intrigue. One day he made a mistake and addressed the queen by her name, thereupon he had to conciliate her by clinging to her feet, and bathed in her tears he was anointed* a fortunate king. Moreover he mar- ried a princess of the name of Bandhumati, whom Gopdlaka had captured by the might of his arm, and sent as a present to the queen; and whom she concealed, changing her name to Manjulikié; who seemed like another Lakshmi issuing from the sea of beauty. Her the king saw, when he was in the company of Vasantaka, and secretly married her by the Gandharva ceremony in a summer-house. And that proceeding of his was beheld by Vdsavadatt4, who was in concealment, and she was angry, and had Vasantaka put in fetters. Then the king hail recourse to the good offices of a female ascetic, a friend of the queen’s, who had come with her from her father’s court, of the name of Sankrityéfani. She appeased the queen's anger, and got Bandhumati presented to the king by the obedient queen, for tender is the heart of virtuous wives. Then the queen released Vasantaka from imprisonment ; he came into the presence of the queen and said to her with a laugh, ^ Bandhumati did you an injury, but what did I do to you? You are angry with adderst and you kill water-snakes.” Then the queen, out of curiosity, asked him to explain that metaphor, and he continued as follows: Once on a time a hermit’s son न aia of the name of Ruru, wandering about at will, saw a maiden of wonderful beauty, the daughter of a heavenly nymph named Menaké by a Vidyadhara, and brought up by a hermit of © It must be remembered that a king among the Hindus was inaugurated with water, not oil. + The word “adders” must here do duty for all venomous kinds of serpents. 18 XIV, € 2. "रे ॥ 35 98 the name of Sthdlakeéa in his hermitage. That lady, whose name was Prishadvard, 80 captivated the mind of that Ruru when he saw her, that ` he went and begged the hermit to give him to her in marriage. Sthilakesga ' for his part betrothed the maiden to him, and when the wedding was nigh at hand, suddenly an adder bit her. Then the heart of Ruru was full of despair, but he heard this voice in the heaven—* O Bréhman raiseto life with the gift of half thy own life,* this maiden, whose allotted term is at an end.” When he heard that, Ruru gave her the half of his own life, as he had been directed; by means of that she revived, and Ruru married her. Thence- forward he was incensed with the whole race of serpents, and whenever he saw a serpent he killed it, thinking to himeelf as he killed each one—“ This may have bitten my wife.’ One day a water snake said to him with human voice, as he was about to lay it, ^ You are incensed against adders, Bréhman, but why do you slay water-snakes 7 An adder bit your wife, and adders are a distinct species from water-enakes ; all adders are venomous, water-snakes are not yenomous.” When he heard that, he said in answer to the water- snake,— My friend, who are you?’ The water-snake said, “Bréhman, I am a hermit fallen from my high estate by a curse, and this curse wasappointed to last till I held converse with you.” When he had said this he disappear- ed, and after that Ruru did not kill water-snakes, So I said this to you metaphorically, “ My queen, you are angry with adders and you kill water- 8781८68." When he had uttered this speech, full of pleasing wit, Vasantaka ceased, and Vdsavadatté sitting at the side of her husband was pleased with him. Such soft and sweet tales in which Vasantaka displayed various in- genuity, did the loving Udayana, king of Vatsa, continually make use of to conciliate his angry wife, while he sat at her feet. That happy king’s tongue was ever exclusively employed in tasting the flavour of wine, and his ear was ever delighting in the sweet sounds of the lute, and his eye was - ever riveted on the face of his beloved. Note to Ohapter XIV. Tho practice of walking round an object of roverence with the right hand towards it, which is one of the ceremonies mentioned in our author’s account of Vasavadatté’s marriage, has been exhaustively discussed by Dr. Samuel Fergusson in his paper—“ On the Ceremonial turn called Desiul,” published in the Proceedings of the Royal Irish Academy for March 1877. (Vol. 1. Ser. II. No. 12.) He shews it to have existed among the ancient Romans 88 well asthe Celts. One of the moat striking of his quota- _ tions is from the Curculio of Plautus (I. 1. 69.) Phedromus says—Quo me vortam nescio, Palinurus jestingly replies—S% deos salutas dextrovorsum censeo. Cp. also the following passage of Valerius Flaccus (Argon VIII. 243). © A similar story is found in the IVth book of the Panchatantra, Fable 5, where Benfey compares the story of Yaydti and his son एप्प, Benfey Panchatantra I, 436,‘ 99 Inde ubi sacrificas cum conjuge venit ad aras tsonides, unaque adeunt partterque precari Incipiunt. Ignem Pollux undamque jugalem Pretulit ut dextrum pariter vertantur in orbem. The above passage forms a striking comment upon our text. Cp. also Plutarch in this life of Camillus Tatra elxdy, xabdxep dor Popaioss Hos, érevtaudvots xal अ 000५» oacw, dn) ३९६०३ ९६९7१ ०५, ९०4२7 wepiotpePdperos. It is possible that the following passage in Lucretius alludes to the same practice— Nee pietas ulla est velatum sepe videri Vertier ad lapidem atque omnes accedere ad aras. Dr. Fergusson is of opinion that this movement was a symbol of the cosmical rotation, an imitation of the apparent course of the sun in the heavens. Op. Hyginus Fable COV. Love and affection, the wives of Kimadova the Hindu Cupid. + So the mouse in the Panchatantra possesses power by means of a troasuro (Bon- fey’s Panchatantra, Vol. I, p. 320. Vul. II, p. 178.) Tho story is found ulso in tho Gist Chapter of this work. Op. also Sugus from tho Fur Eust, pp. 297 and 263. 127 go there.” When his minister hnd said this to him, the king made those herdsmen shew him the way, and went to that place in the forest with his soldiers and his attendants And while, after the ground had been examined, peasants were digging there, a Yaksha in stature like a mountain rose up from beneath it, and said, “O king, this treasure, which I have so long guarded, belongs ‘to thee, as having been buried by thy forefathers, therefore take possession of it.” After he had said this to the king and accepted his worship, the Yaksha disappeared, and a great treasure was displayed in the excavation. And from it was extracted a valuable throne studded with jewels,* for in the time of prosperity a long series of happy and fortunate events takes place. The Lord of Vatsa took away the whole treasure from the spot in high glee, and after chastising those herdsmen returned to his own city. There the people saw that golden throne brought by the king, which seem- ed with the streams of rays issuing from its blood-red jewels to foretellt the king’s forceful conquest of all the regions, and which with its pearls fixed on the end of projecting silver spikes seemed to show its teeth as if laughing again and again when it considered the astonishing intellect of the king’s ministers ;t and they expressed their joy in a charming manner, by striking drums of rejoicing so that they sent forth their glad sounds. The ministers too rejoiced exceedingly, making certain of the king’s triumph ; for prosperous events happening at the very commencement of an enterprise portend its final success. ‘Then the sky was filled with flags resembling flashes of lightning, and the king like a cloud rained gold on his dependants. And this day having been spent in feasting, on the morrow Yaugandharayana, wishing to know the mind of the king of Vatsa, said to him; ^ 0 king, ascend and adorn that great throne, which thou hast obtain. ed by inheritance from thy ancestors.” But the king said, “Surely it is only after conquering all the regions that I can gain glory by ascending that throne, which those ‘famous ancestors of mine mounted after conquering the earth. Not till I have subdued this widely-gemmed earth bounded by the main, will I ascend the great jewelled throne of my ancestors.” Saying this, the king did not mount the threne as yet. For men of high birth possess genuine loftiness of spirit. Thereupon Yaugandharéyana being de- lighted said to him in private ; “ Bravo! my king! So make first an attempt to conquer the eastern region.” When he heard that, the king eagerly asked his minister ; “‘ When there are other cardinal points, why do kings first march towards the East P’? When Yaugandhardyana heard this, he said to him * Cp. Sagas from the Far East, p. 263. t I read dars‘ayat. ‡ Sati isa misprint for mati, Bohtlingk and Roth sv. 9 ` 128 again ; “ The North, O king, though rich, is defiled by intercourse with bar- barians, and the West is not honoured as being the cause of the setting of the sun and other heavenly bodies ; and the South is seen to be neighboured by R&kshasas and inhabited by the god of death ; but in the eastern quar- ter the sun rises, over the East presides Indra, and towards the East flows the Ganges, therefore the East is preferred. Moreover among the coun- tries situated between the Vindhya and Him&laya mountains, the country laved by the waters of the Ganges is considered most excellent. Therefore monarchs who desire success march first towards the East, and dwell more- over in the land visited by the river of the gods.* For your ancestors also conquered the regions by beginning with the East, and made their dwelling . 10 Hastindpura on the banks of the Ganges; but Satanika repaired to Kaué4mbi on account of its delightful situation, seeing that empire depend- ed upon valour, and situation had nothing to do with it.” When he had said this Yaugandharéyana stopped speaking ; and the king out of his great regard for heroic exploits said ; “ It is true that dwelling in any prescribed country is not the cause of empire in this world, for to men of brave dis- position their own valour is the only cause of success, Fora brave man by himself without any support obtains prosperity ; have you never heard 2 propos of this the tale of the brave man P’’ Having said this, the lord of Vatsa on the entreaty of his ministers again began to speak, and related in the presence of the queens tho following wonderful story. In the city of Ujjayini, which is celebrated throughout the earth, there was in former days a king named Adityasena, He was a treasure- house of valour, and on account of his sole supremacy, his war chariot, like that of the sun,f was not impeded anywhere. When his lofty umbrella, gleaming white like snow, illuminated the firmament, other kings free from heat depressed theirs. He was the receptacle of the jewels produced over the surface of the whole earth, as the sea 18 the receptacle of waters. Once on a time, he was encamped with his army on the banks of the Ganges, where he had come for some reason or other. There a certain rich merchant of the country, named Gunavartman, came to the king bringing a gem of maidens as a present, and sent this message by the mouth of the warder. This maiden, though the gem of the three worlds, has been born in my house, and I cannot give her to any one else, only your Highness is fit to be the husband of such a girl. Then GQunavartman Story of Vidushake. @ 8. 6, the Ganges. + In Sanskrit pratdpa the word translated “ valour,’ also means heat, and chakra may refer to the wheels of the chariot and the orb of the sun, so that there is a pun all through, 129 entered and shewed his daughter to the king. The king, when he beheld that maiden, Tejasvati by namo, illuminating with her brightness the quar- ters of the heavens, like the flame of the rays from the jewels in the temple of the god of Love, was all enveloped with the radiance of her beauty and fell in love with her, and, as if heated with the fire of passion, began to dis- solve in drops of sweat. So he at once accepted her, who was fit for the rank of head queen, and being highly delighted made Gunavartman equal to himself in honour. Then, having married his dear Tejasvati, the king | thought all his objects in life accomplished, and went with her to Ujjayini. There the king fixed his gaze so exclusively on her face, that he could not see the affairs of his kingdom, though they were of great importance. And his ear being, so to speak, riveted on her musical discourse could not be attracted by the cries of his distressed subjects. The king entered into his harem for a long time and never left it, but the fever of fear left the hearts of his enemies. And after some time there was born to the king, by the queen Tejasvati, a girl welcomed by all, and there arose in his heart the desire of conquest, which was equally welcome to his subjects. That girl of exceeding beauty, who made the three worlds seem worthless as stubble, excited in him joy, and desire of conquest excited his valour. Then that king Adityasena set out one day from Ujjayini to attack a certain contumacious chieftain; and he made that queen Tejasvati go with him mounted on an elephant, as if she were the protecting goddess of the host. And he mounted an admirable horse, that in spirit and fury resembled a torrent,* tall like a moving mountain, with a curl on its breast, and a gitth. It seemed to imitate with its feet raised as high as its mouth, the going of Garuda which it had seen in the heaven, rivalling its own swift. ness, and it lifted up its head and seemed with fearless eye to measure the earth, as if thinking, “ what shall be the limit of my speed?” And after the king had gone a little way, he came to a level piece of ground, and put ` his horse to its utmost speed to shew it off to Tejasvati. That horse, on being struck with his heel, went off rapidly, like an arrow impelled from a catapult, in some unknown direction, so that it became invisible to the eyes of men. The soldiers, when they saw that take place, were bewildered, and horsemen galloped in a thousand directions after the king, who was run away with by his horse, but could not overtake him. Thereupon the ministers with the soldiers, fearing some calamity, in their anxiety took with them the weeping queen and returned to Ujjayini ; there they remain- ed with gates closed and ramparts guarded, seeking for news of the king, having cheered up the citizens. In the meanwhile the king was carried by the horse in an instant to `` the impassable forest of the Vindhya hills, haunted by terrible lions. ‘Then 9 More litorally, a torrent of pride and kicking. 17 180 the horse happened to stand still, and the king was immediately distracted with bewilderment, as the great forest made it impossible for him to know whereabouts he was. Seeing no other way out of his difficulties, the king, who knew what the horse had been in a former birth, got down from his saddle, and prostrating himself before the excellent horee, said to him: “Thou art a god; a creature like thee should not commit treason against his lord ; so I look upon thee as my protector, take me by a pleasant path.” ` When the horse heard that, he was full of regret, remombering his former birth, and mentally acceded to the king’s request, for excellent horses are divine beings: Then the king mounted again, and the horse set out by a road bordered with clear coo] lakes, that took away the fatigue of the journey ; and by evening the splendid horse had taken the king another hundred yojanas and brought him near Ujjayini. As the sun beholding his horses, though seven in number, excelled by this courser’s speed, had sunk, as it were through shame, into the ravines of the western mountain, and as the darkness was diffused abroad, the wise horse seeing that the gates of Ujja- yin{ were closed, and that the burning-place outside the gates was terrible at that time, carried the king for shelter to a concealed monastery of Brébmane, that was situated in a lonely place outside the walls. And the king Adityasena seeing that that monastery was a fit place to spend the night in, as his horse was tired, attempted to enter it. But the Brahmans, who dwelt there, opposed his entrance, saying that he must be some keeper of a cemetery or some thief. And out they poured in quarrelsome mood, with savage gestures, for Bréhmans who live by chanting the Séma Veda, are the home of timidity, boorishness, and ill-temper. While they were clamouring, a virtuous Brélunan named Vidushaka, the bravest of the brave, came out from that monastery. He was a young man distinguished for strength of arm, who had propitiated the fire by his austerities, and obtain- ed a splendid sword from that divinity, which he had only to think of, and it came to him. That resolute youth Vidishuka seeing that king of dis- tinguished bearing, who had arrived by night, thought to himself that he was some god in disguise. And the well-disposed youth pushed away all those other Brahmans, and bowing humbly before the king, caused him to enter the monastery. And when he had rested, and had the dust of the journey washed off by female slaves, Vidishaka prepared for him suitable food. And he took the saddle off that excellent 00186 of his, and relieved its fatigue by giving it grass and other fodder. And after he had made a bed for the wearied king, be said to him,—“ My lord, I will guard your per- son, 80 sleep in peace”—and while the king slept, that Brahman kept watch the whole night at the door with the sword of the Fire-god in his hand, that came to him on bis thinking of it. * The keeper of a burning or burial-ground would be impure. 131 And on tho morrow early, Viddshaka, without receiving any orders, of his own accord saddled the horse for the king, as soon as he awoke. The . king for his part took leave of him, and mounting his horse entered the city of Ujjayini, bebeld afar off by the people bewildered with joy. And the moment he entered, his subjects approached him with a confused hum of delight at his return. The king accompanied by his ministers entered the palace, and great anxiety left the breast of the queen Tejasvati. Imme- diately grief seemed to be swept away from the city by the rows of silken flags displayed out of joy, which waved in the wind; and the queen made high festival until the end of the day, until such time as the people of the city and the sun were red as vermilion.® And the next day the king Adityasena had Viddishaka summoned from the monastery with all the other Brébmans. And as soon as he had made known what took place in the night, he gave his benefactor Viddshaka a thousand villages. And the grateful king also gave that Br&hman an umbrella and an elephant and appointed him his domestic chaplain, so that he was beheld with great interest by the people. So Viddshaka then became equal toa chieftain, for how can a benefit conferred on great persons fail of bearing fruit? And the noble-minded Vidtshaka shared all those villages, which he had received from the king, with the Brahmans who lived in the monastery. And he remained in the court of the king in attendance upon him, enjoying toge- ther with the other Brdhmans the income of those villages. But as time went on, those other Brdhmans began striving each of them to be chief, and made no account of Viddshaka, being intoxicated with the pride of wealth. Dwelling in separate parties, seven in one place, with their mutual rivalries they oppressed the villages like malignant planets. Viddshaka regarded their excesses with scornful indifference, for men of firm mind rightly treat with contempt men of little soul. Once upon a time a Br&hman of the name of Chakradhara, who was naturally stern, seeing them engaged in wrangling, came up to them. Chakradhara, though he was one-eyed, was keen-sighted enough in deciding what was right in other men’s affairs, and though a hunchback, was straightforward enough in speech. He said to them—‘ While you were living by begging, you obtained this windfall, you rascals, then why do you ruin the villages with your mutual intolerance P It is all the fault of Viddshaka who has permitted you to act thus; so you may be certain that in a short time you will again have to roam about begging. For a situation, in which there is no head, and every one has to shift for himself by his own wits as chance directs, is better than one of disunion under many heads, in which all affairs go to rack and ruin. So take my advice and appoint one firm man as your head, if you desire un- ¢ Probably the people sprinkled one another with red powder as at the Holi festi- val, 132 shaken prosperity, which can only be ensured by a capable governor.” On hearing that, every one of them desired the headship for himself ; thereupon Chakradhara after reflection again said to those fools; ^ As you are so addicted to mutual rivalry I propose to you a basis of agreement. In the neighbouring cemetery three robbers have been executed by impalement ; whoever is daring enough to cut off the noses of those three by night and to bring them here, he shall be your head, for courage merits command.®”’ When Chakradhara made this proposal to the Brdhmans, Viddshaka, who was standing near, said to them; “ Do this, what is there to be afraid of ?” Then the Bréhmans said to him; “ We are not bold enough to do it, let . whoever is able, doit, and we will abide by the agreement.’? Then Viddsha- ka said, “ Well, I will do it, I will cut off the noses of those robbers by night and bring them from the cemetery.’”’ Then those fools, thinking the task a difficult one, said to him ; “ If you do this you shall be our lord, we make this agreement.” When they had pronounced this agreement, and night had set in, Viddshaka took leave of those Brdhmans and went to the - cemetery. So the hero entered the cemetery awful as his own undertaking, with the sword of the Fire-god, that came with a thought, as his only companion. And in the middle of that cemetery where the cries of vul- tures and jackals were swelled by the screams of witches, and the flames of the funeral pyres were reinforced by the fires in the mouths of the fire- breathing demons, he beheld those impaled men with their faces turned up, as if through fear of having their noses cut off. And when he approached them, those three being tenanted by demons struck him with their fistst ; and he for his part slashed them in return with his sword, for fear has not learned to bestir herself in the breast of the resolute. Accordingly the corpses ceased to be convulsed with demons, and then the successful hero cut off their noses and brought them away, binding them up in his garment. And as he was returning, he beheld in that cemetery a religious mendicant sitting on a corpse muttering charms, and through curiosity to have the amusement of seeing what he was doing, he stood concealed behind that mendicant. In a moment the corpse under the mendicant gave forth a hissing sound, and flames issued from its mouth, and from its navel mustard- seeds. And then the mendicant took the mustard-seeds, and rising up struck the corpse with the flat of his band, and the corpse, which was * So in Grimm’s Marchen von sinem der auszog das Firchten su lernen the youth is recommended to sit under the gallows where seven mon have been executed. Op. also the story of “The Shroud”’ in Ralston’s Russian Folk-Tales, p. 307 t Op. Ralston’s account of the Vampire as represented in the Skazkas. “It is as a vitalized corpse that the visitor from the other world comes to trouble mankind, often subject to human appetites, constantly endowed with more than human strength and malignity.”’—Kaleton’s Russian Folk-Tales, p, 306. 133 tenanted by a mighty demon, stood up, and then that mendicant mounted on its shoulder, and began to depart at a rapid rate, and Viddshaka silently followed him unobserved, and after he had gone a short distance Vidishaka saw an empty temple with an image of Durgé in it. Then the mendicant got down from the shoulder of the demon, and entered the inner shrine of the temple, while the demon fell flat on the earth. But Vidushaka was present also, contriving to watch the mendicant, unperceived by him. The mendicant worshipped the goddess there and offered the fol-. lowing prayer; “If thou art pleased with me, O goddess, grant me the desired boon. If not I will propitiate thee with the sacrifice of myself.” When the mendicant, intoxicated with the success of his powerful spells, said this, a voice coming from the inner shrine thus addressed the mendi- cant; ^ Bring here the maiden daughter of king Adityasena, and offer her as a sacrifice, then thou shalt obtain thy desire.” When the mendicant heard this, he went out, and striking once more with his hand the demon,*® who hissed at the blow, made him stand upright. And mounting on the shoulder of the demon, from whose mouth issued flames of fire, he flew away through the air to bring the princess. Viddshaka seeing all this from his place of concealment thought to himself; “What! shall he slay the king’s daughter while I am alive? I will remain here until the scoundrel returns.” Having formed this resolve, Vidishaka remained there in conceal- ment. But the mendicant entered the female apartments of the palace through the window, and found the king’s daughter asleep, as it was night. And he returned, all clothed in darkness, through the air, bringing with him the princess who illuminated with her beauty the region, as RAhu carries off a digit of the moon. And bearing along with him that princess who exclaimed in her grief— Alas! my father | Alas! my mother” —he descended from the sky in that very temple of the goddess. And then, dismissing the demon, 06 entered with that pearl of maidens into the inner shrine of the goddess, and while he was preparing to slay the princess there, Vidd- shaka came in with his sword drawn. He said to the mendicant, “ Villain ! do you wish to smite a jasmine flower with a thunder-bolf, in that you desire to employ a weapon against this tender form.P” And then he seized the trembling mendicant by the hair, and cut off his head. And he con- soled the princess distracted with fear, who clung to him closely as she began to recognise him. And then the hero thought ; ‘“ How can I manage during the night to convey this princess from this place to the harem ?” Then a voice from the air addressed him; “ Hear this 0 Vidishaka! the mendicant, whom thou hast slain, had in his power a great demon and some grains of mustard-seed. Thence arose his desire to be ruler of the earth and marry the daughters of kings, and so the fool has this day been bafiled. ® I. ¢., the corpse tonanted by the Vetéla or demon. 134 Therefore thou hero, take those mustard-seeds, in order that for this night only thou mayest be enabled to travel through the air.” Thus the aérial voice addressed the delighted Vidishaka; for even the gods often take such a hero under their protection. Then he took in his hand those grains of mustard-seed from the corner of the mendicant’s robe, and the princess in 018 arms. And while he was setting out from that temple of the goddeas, another voice sounded in the air; “Thou must return to this very temple of the goddess at the end of a month, thou must not forget this, O hero !’’ When he heard this, Vidishaka said “I will do so,”—and by the favour of the goddess he immediately flew up into the air bearing with him the princess. And flying through the air he quickly placed that princess in her private apartinents, and said to her after she had recovered her spirits ; “ ‘To-morrow morning I shall not be able to fly through the air, and so all men will see me going out, so I must depart now.” When he said this to her, the maiden being alarmed, answered him ; “ When you are gone, this breath of mine will leave my body overcome with fear. Therefore do not depart, great-souled hero; once more save my life, for the good make it their business from their birth to carry out every task they have under- taken.” When the brave Vidishaka heard that, he reflected, “If I go, and leave this maiden, she may possibly die of fear; and then what kind of loyalty to my sovereign shall I have exhibited ? Thinking thus ho remain- ed all night in those female apartments, and he gradually dropped off to sleep wearied with toil and watching. But the princess in her terror passed that night without sleeping : and even when the morning came she did not wake up the sleeping Vidishaka, as her mind was made tender by love, and she said to herself; ‘‘ Let him rest a little longer.” Then the servants of the harem came in and saw him, and in a state of consternation they went and told the king. The king for his part sent the warder to discover the truth, and he entering beheld Viddshaka there. Ahd he heard the whole story from the mouth of the princess, and went and repeated it all to the king. And the king knowing the excellent character of Viddshaka, was immediately bewildered, wondering what it could mean. And he had Viddshaka brought from his daughter’s apartment, escorted all the way by her soul, which followed him out of affection. And when he arrived, the king asked him what had taken place, and Vidishaka told him the whole story from the beginning, and shewed him the noses of the robbers fastened up in the end of his garment, and the mustard-seeds which had been in the possession of the mendicant, different from those found on earth. The high-minded monarch suspected that Viddshaka’s story was true from these circumstances, so he had all the Brdhmans of the monastery brought before him, together with Chakradhara, and asked about the original cause of the whole matter. And he went in person to the cemetery and saw those men 185 with their noses cut off, and that base mendicant with his neck severed, and then he reposed complete confidence in, and was much pleased with, the skilful and successful Viddshaka, who had saved his daughter’s life. And he gave him his own daughter on the spot ; what do generous men with- hold when pleased with their benefactors? Surely the goddess of Pros- perity,* out of love for the lotus, dwelt in the hand of the princess, since Vidashaka obtained great good fortune after he had received it in the marriage ceremony. Then Vidishaka enjoying 9 distinguished reputation, and engaged in attending upon the sovereign, lived with that beloved wife in the palace of king Adityasena. Then as days went on, once upon a time the princess impelled by some supernatural power said at night to Vidd- shaka; “ My lord, you remember that when you were in the temple of the goddess a divine voice said to you, ‘Come here at the end of a month.’ To-day is the last day of the month, and you have forgotten it.”” When his beloved said this to him, Vidashaka was delighted, and recalled it to mind, and said to his wife—“ Well remembered on thy part, fair one! But Thad forgotten it. And then he embraced her by way of reward.” And then, while she was asleep, he left the women’s apartments by night, and in high spirits he went armed with his sword to the temple of the goddess; then he exclaimed outside, ^ I Vidishaka am arrived :’’ and he heard this speech uttered by some one inside—“ Come in, Vidishaka.”” Thereupon he entered and beheld a heavenly palace, and inside it a lady of heavenly beauty with a heavenly retinue, dispelling with her brightness the darkness, like a night set on fire, looking as if she were the medicine to restore to life the god of love consumed with the fire of the wrath of Siva. He wondering what it could all mean, was joyfully received by her in person with a welcome full of affection and great respect. And when he had sat down and had gained confidence from seeing her affection, he became eager to understand the real nature of the adventure, and she said to him; “ I am a maiden of the Vidyaédhara race, of high descent, and my name is Bhadré, and as I was roaming about at my will I saw you here on that occasion. And as my mind was attracted by your virtues, I uttered at that time that voice which seemed to come from some one invisible, in order that you might return. And to-day I bewildered the princess by employing my magic skill, so that under my impulse she revived your remembrance of this matter, and for your sake I am here, and so, handsome hero, I surrender myself to you ; marry me.” The noble Vidishaka, when the Vidyd&dhari 2318478 addressed © Lakshmf or Sri the goddess of Prosperity appeared after the churning of the ocean with a lotus in her hand. According to another story she is said to have appeared at the creation floating on the expanded leaves of a lotus-flower. The hand of a lady is often compared to a lotus, 136 him in this style, agreed that moment, and married her by the G&ndharva ceremony. Then he remained in that very place, having obtained celestial joys, the fruits of his own valour, living with that beloved wife. Meanwhile the princess woke up when the night came to an end, and not seeing her husband, was immediately plunged in despair. So she got up and went with tottering steps to her mother, all trembling, with her eyes flooded with gushing tears. And she told her mother that her hus- band had gone away somewhere in the night, and was full of self-reproach, fearing that she had been guilty of some fault. Then her mother was dis- tracted owing to her love for her daughter, and so in course of time the king heard of it, and came there, and fell into a state of the utmost anxiety. When his daughter said to him—‘“I know my husband has gone to the temple of the goddess outside the cemetery” —the king went there in person. But he was not able to find Viddshaka there in spite of all his searching, for he was concealed by virtue of the magic science of the Vidyédhari. Then the king returned, and his daughter in despair determined to leave the body, but while she was thus minded, some wise man came to her and said this to her; “ Do not fear any misfortune, for that husband of thine is living in the enjoyment of heavenly felicity, and will return to thee 80011." When she heard that, the princess retained her life, which was kept in her by the hope of her husband’s return, that had taken deep root in her heart. Then, while Viddshaka was living there, a certain friend of his beloved, named Yogegvari, came to Bhadrdé, and said to her in secret-—“ My friend, the Vidy4dharas are angry with you because you live with a man, and they seek to do you an injury, therefore leave this place. There 18 a city called Karkotaka on the shore of the eastern sea, and beyond that there is a sanctifying stream named Sitodé, and after you cross that, there 18 a great mountain named Udaya,* the land of the Siddhas,t which the Vidy&dharas may not invade; go there immediately, and do not be anxious about the beloved mortal whom you leave here, for before you start you can tell all this to him, so that he shall be able afterwards to journey there with speed.” , When her friend said this to her, Bhadr& was overcome with fear, and though attached to Viddshaka, she consented to do as her friend advised. So she told her scheme to Viddshaka, and providently gave him her ring, and then disappeared at the close of the night. And Vidushaka immediately found himself in the empty temple of the goddess, in which he had been before, and no Bhadré and no palace. Remembering the delu- sion produced by Bhadré’s magic skill, and beholding the ring, Viddshaka was overpowered by a paroxysm of despair and wonder. And remembering % I.¢., rising ; the eastern mountain behind which the sun is supposed to rise. † J. ¢., semi-divine beings supposed to be of great purity and holiness. 137 her specch as if it were १ dream, he reflected,— Before she left, she assigned as a place of meeting the mountain of the sun-rising ; so I must quickly go there to find her: but if Iam seen by the people in this state, the king will not let me go: so I will employ a stratagem in this matter, in order that I may accomplish my object.” So reflecting, the wise man assumed another appearance, and went out from that temple with tattered clothes, begrimed with dust, exclaiming, ‘‘Ah Bhadr&é! Ab Bhadré!” And imme- diately the people, who lived in that place, beholding him, raised a shout ; ^ Here is Vidishaka found!” And the king hearing of it came out from his palace in person, and seeing Vidishaka in such a state, conducting himself like a madman, he laid hold on him and took him back to his palace. When he was there, whatever his servants and connexions, who were full of affec- tion, said to him, he answered only by exclaiming, “ Ah Bhadré! Ah Bhadré !”” And when he was anointed with unguents prescribed by the physicians, he immediately defiled his body with much cinder-dust ; and the food which the princess out of love offered to him with her own hands, he instantly threw down and trampled under foot. And in this condition Vidushaka remained there some days, without taking interest in anything, tearing his own clothes, and playing the madman. And Adityasena thought to him- self; ^“ His condition is past cure, so what is the use of torturing him? He may perhaps die, and then I should be guilty of the death of a Bréhman, whereas if he roams about at his will, he may possibly recover in course of time.” Sohelet him go. Then the hero Vidishaka, being allowed to roam where he liked, set out the next day at his leisure to find Bhadré, taking with him the ring. And as he journeyed on day by day towards the East, he at last reached a city named Paundravardhana, which lay in his way ४8 he travelled on; there he entered the house of a certain aged Brahman woman, saying to her—‘ Mother, I wish to stop here one night.” And she gave him a lodging and entertained him, and shortly after, sho approached him, full of inward sorrow, and said to him—“ My son, I hereby give thee all this house, therefore receive it, since I cannot now live any longer.” He, astonished, said to her—* Why do you speak thus?” Then she said—* Lis- ten, I will tell you the whole story,” and so continued as follows— My son, in this city there is a king named Devasena, and to him there was born one daughter, the ornament of the earth. The affectionate king said—'I have with difficulty obtained this one daughter’—so he gave her the name of Dubkalabdbiké. “In course of time when she had grown up, the king gave her in mar- riage to the king of Kachchhapa, whom he had brought to his own palace. The king of Kachchhapa entered at night the private apartments of his bride, and died the very first time he entered them. Then the king much distressed, again gave his daughter in marriage to another king; he also 18 138 perished in the same way®: and when through fear of the same fate other kings did not wish to marry her, the king gave this order to his general—' You must bring a man in turn from every single house in this country, so that one shall be supplied every day, and he must be a Brahman ora Kshatriya. And after you have brought the man, you must cause him to enter by night into the apartment of my daughter ; let us see how many will perish in this way, and how long it will go on. Whoever escapes shall afterwards become her husband ; for it is impossible to bar the course of fate, whose dispensations are mysterious.’ The general, having received this order from the king, brings a man every day turn about from every house in this city, and in this way hundreds of men have met their death in the apartment of the princess. Now I, whose merits in a former life must have been deficient, have one son here ; his turn has to-day arrived to go to the palace to meet his death; and I being deprived of him must to-morrow enter the fire.. Therefore, while I am still alive, I give to you, a worthy object, all my house with my own hand, in order that my lot may not again be unfortunate in my next birth.” When she had said this, the resolute Vidi- shaka answered ; ‘ If this isthe whole matter, do not be despondent, mother, I will go there to-day, let your only son live. And do not feel any com- miseration with regard to me, so as to say to yourself—‘ Why should I be the cause of this man’s death ?’—for owing to the magical power which I possess I run no risk by going there.” When Viddshaka had said this, that Bréhman woman said to him, ^ Then you must be soma god come here as a reward for my virtue, so cause me, my son, to recover life, and yourself to gain felicity.” When she had expressed her approval of his project in these words, he went jn the evening to the apartment of the princess, toge- ther with a servant appointed by the general to conduct him. There he beheld the princess flushed with the pride of youth, like a creeper woighed down with the burden of its abundant flowers that had not yet been gather. ed. Accordingly, when night came, the princess went to her bed, and Viddshaka remained awake in her apartment, holding in his hand the sword of the Fire-god, which came to him with a thought, saying to himself, “ I will find out who it is that slays men here.” And when people were all asleep, he saw a terrible RAkshasa coming from the side of the apartment where the entrance was, having first opened the door; and the Rakshasa standing at the entrance stretched forward into the room an arm, which had been the swift wand of Death to hundreds of men. But Viddshaka in wrath springing forward, cut off suddonly the arm of the Rakshasa with one etroke of his aword.t And the Rdkshasa immediately fled. away through ® Compare the Apocrypha! book of Tobit. । ¶ Ralston in his Russian Folk-Tales, p. 270, compares this incidont with ono ina Polish story, and in the Russian story of the Witch Girl. In both the arm of tho destroyer is cut off, 139 fear of his exceeding valour, with the loss of one arm, never again to return. When the princess awoke, she saw the severed arm lying there, and shé was terrified, delighted and astonished at the same time. Andinthe morn- =` ing the king Devasena saw the arm of the Kakshasa, which had fallen down after it was cut off, lying at the door of his daughter’s apartments ; in this way Viddshaka, as if to say ‘‘ Henceforth no other men must enter here” — fastened the door as it were witha long bar.* Accordingly the delighted king gave to Vidashaka, who possessed this divine power, his daughter and much wealth ; and Viddshaka dwelt there some days with this fair one, as if with prosperity incarnate in bodily form. But one day he left the prin- ` cess while asleep, and 86४ out at night in haste to find his Bhadré. And the princess in the morning was afflicted at not seeing him, but she was comforted by her father with the hope of his return. Viddshaka journey- ing on day by day, at last reached the city of Témralipté not far from the eastern sea. There he joined himself to a certain merchant, named Skan- 0090489 who desired to cross the sea. In his company, embarking on. a ship laden with much wealth belonging to the merchant, he set out on the ocean path. Then that ship was stopped suddenly when it had reached the middle of the ocean, as if it were held by something. And when it did not move, though the sea was propitiated with jewels, that merchant Skandha- désa being grieved, said this: ‘“‘ Whosoever releases this ship of mine which is detained, to him I will give half of my own wealth and my daughter.” The resolute-souled Vidishaka, when he heard that, said, " I will descend into the water of the sea and search it, and I will set free in a moment this ship of yours which is stopped: but you must support me by ropes fastened round my body. And the moment the ship is set free, you must draw me up out of the midst of the sea by the supporting ropes.” The merchant welcomed his speech with a promise to do what he asked, and the steersmen bound ropes under his armpits. Supported in that way Viddishaka descended in the sea; a brave man never desponds when the moment for action has arrived. So taking in his hand the sword of the Fire-god, that came to him with a thought, the hero descended into the midst of the sea under the ship. And there 06 saw a giant asleep, and he saw that the ship was stopped by his leg. So he immediately cut off his leg with his sword, and at once the ship moved on freed from its impedi- ment. When the wicked merchant saw that, he cut the ropes, by which Vidushaka was supported, through desire to save the wealth he had promis- ed bim; and went swiftly to the other shore of the ocean vast as his own avarice, in the ship which had thus been set free. Viddshaka for his part, being in the midst of the sea with the supporting ropes cut, rose to the * I read ira; the arm was the long bar, and the whole passage 18 an instance of the rhetorical figure called utpreksha. 1.40 surface, and seeing how matters stood he calmly reflected for a moment ; «© Why did the merchant do this? Surely in this case the proverb is appli- cable; ‘ Ungrateful men blinded by desire of gain cannot see a benefit.’ Well, it is now high time for me to display intrepidity, for if courage fails, even a 8010811 calamity cannot be overcome.”” Thus he reflected on that occa- sion, and then he got astride on the leg which he had cut off from the giant sleeping in the water, and by its help he crossed the sea, as if with a boat, paddling with his hands, for even destiny takes the part of men of distin- guished valour. Then a voice from heaven addressed that mighty hero, who had come across the ocean, as Hanumfn did for the sake of Réma*; “Bravo, Vidishaka! Bravo! who except thee isa man of valour? Iam pleased with this courage of thine: therefore hear this. Thou hast reached a desolate coast here, but from this thou shalt arrive in seven days at the city of K4rkotaka ; then thou shalt pluck up fresh spirits, and journeying quickly from that place, thou shalt obtain thy desire. But I am the Fire, the consumer of the oblations to gods and the spirits of deceased ancestors, whom thou didst before propitiate: and owing to my favour thou shalt feel neither hunger nor thirst,—therefore go prosperously and confidently ;” having thus spoken, the voice ceased. And Viddshaka, when he heard that, bowed, adoring the Fire-god, and set forth in high spirits, and on the seventh day he reached the city of K4rkotaka. And thoro ho entered a monastery, inhabited by many noble Bréhmans from various lands, who were noted for hospitality. It was a wealthy foundation of the king of that place Aryavarman, and had annexed to it beautiful temples all made of gold. There all of the Bréhmans welcomed him, and one Bréhman took the guest to his chamber, and provided him with a bath, with food and with clothing. And while he was living in the monastery, he heard this proclamation being made by beat of drum in the evening ; “ Whatever Bradhman or Kshatriya wishes to-morrow morning to marry the king’s daughter, let him spend a night in her chamber.” When he heard that, he suspected tho real reason, and being always fond of daring adventures, he desired immediately to go to the apartment of the princess. Thereupon the Bréhmans of the monastery said to him,—“ Bréhman, do not be guilty of rashness. The apartment of the princess is not rightly so called, rather is it the open mouth of death,t for whoever enters it at night does not escape alive, and many daring men have thus met their death there.” In spite of what these Bréhmans told him, Viddshaka would not take their advice,t but went to the palace of the king with his servants. There the king Aryavarman, when he saw him, ¢ Thore is probably a pun here. Rdmdrtham may mean “for tho sako of a fair one.” ¶ I read na tad for tatra with a MS. in tho Sanskrit Colloge. ‡ Here thore is a pun on Ananga, a name of tho Hindu Cupid. 14] welcomed him in person, and at night he entered the apartment of the king’s daughter, looking like the sun entering the fire. And he beheld that princess who seemed by her appearance to be attached to him, for she look- ed at him with tearful eye, and a sad look expressive of the grief produced by utter despair. And he remained awake there all night gazing intently, holding in his hand the sword of the Fire-god that came to him with a thought. And suddenly he beheld at the entrance a very terrible Rakshasa, extending his left band because his right had been cut off. And when he saw him, he said to himself; ^" Here is that very Rikshasa, whose arm I cut off in the city of Paundravardhana. So I will not strike at his arm , again, lest he should escape me and depart as before, and for this reason it is better for me to kill him.” Thus reflecting, Vidushaka ran forward and scized his hair, and was preparing to cut off his head, when suddenly the Rakshasa in extreme terror said to him ; “ Do not slay me, you are brave, therefore shew mercy.” Vidtishaka let him go and said, “ Who are you, and what are you about here?’? Then the Rakshasa, being thus questioned by the hero, continued—‘ My name is Yamadanshtra, and I had two daughters, this is one, and she who lives in Paundravardbana is another. And Siva favoured me by laying on me this command; ‘Thou must save the two princesses from marrying any one who is nota hero.” While thus engaged I first had an arm cut off at Paundravardhana, and now I have been con- quered by you here, so this duty of mine is accomplished.” When Vidtisha- ka heard this, he langhed, and said to him in reply; “16 was I that cut off your arm there in Paundravardhana.” The Rikshasa answered ^ Then you must be a portion of some divinity, not a mere man, I think it was for your sake that Siva did me the honour of laying that command upon me. So henceforth I consider you my friend, and when you call me to mind I will appear to you to ensure your success even in difficulties.” In these words the Rakshasa Yamadanshtra out of friendship chose him as a sworn brother, and when Vidushaka accepted his proposal, disappeared. Vidusha- ka, for lis part, was commended for hie valour by the princess, and spent the night there in high gpirits; and in the morning the king hearing of the incident and highly pleased, gave him his daughter as the conspicuous banner of his valour together with much wealth. Vidtshaka lived there some nights with her, as if with the goddess of prosperity, bound so firmly by his virtue* that she could not move a step. But one night he went off: of his own accord from that place, longing for his beloved Bhadra, for who that has tasted heavenly joys} can take pleasure in any other? And after he had left the town, he called to mind that Rakshasa, and said to him, who appeared the moment he called him to mind, and made him a bow,— “ My friend, I must go to the land of the Siddhas on the Eastern mountain ® Herc thero isa pun. The word guna also mcans rope. fro! fs „८८४ p 170. 142 for tho sake of the Vidyadhari named ष्वा, so do you take me there.” The Rakshasa said—“ Very good”—so he ascended his shoulder, and travelled in that night over sixty yojunas of diflicult country ; and in the morning he crossed the Sitodé a river that cannot be crossed by mortals, and with- out effort reached the border of the land of the Siddhas. The Rakshasa said to him; “ Here is the blessed mountain, called the mountain of the rising sun, in front of you, but I cannot set foot upon it as it is the home of the Siddhas.” ‘Then the Rakshasa being dismissed by him departed, and there Vidusbaka beheld a delightful lake, and he sat down on the bank of that lake beautiful with the faces of full-blown lotuses, which, as it were, uttered a welcome to him with the hum of roaming bees. And there he saw unmistakeable footsteps as of women, seeming to say to him, this is the path to the house of your beloved. While ho was thinking to him- self—‘' Mortals cannot set foot on this mountain, therefore I had better stop here a moment, and sce whose footsteps these are’’—there came to the lake to draw water many beautiful women with golden pitchers in their hands. So he asked the women, after they had filled their pitchers with water, in a courteous manner ; “ I*or whom are you taking this water ?” And those women said to him—“ Excellent Sir, a Vidyadhari of the name of Bhadré is dwelling on this mountain, this water is for ber to bathe in.” Wonderful to say! Providence seeming to be pleased with resolute men, who attempt mighty enterprises, makes all things subserve their ends. For one of these women suddenly said to Vidushaka; ^ Noble sir, please lift this pitcher on to my shoulder.” He consented and when he lifted the pitcher on to her shoulder, the discreet ian put into it the jewelled ring he had before received from Bhadrd,* and then he sat down again on the bank of that lake, while those women went with the water to the house of Bhadrd. And while they were pouring over Bhadra the water of ablution, her ring fell into her lap. When Bhadra saw it, she recognized it aud asked those frionds of hers whether they had seen any stranger about. And they gave her this answer ; “ We saw a young mortal on the banks of the lake, and he lifted this pitcher for ०8. = Then Bhadra said ^ Go and make him bathe and adorn himself, and quickly bring him here, for be is my husband who has arrived in this country.” When Bhadra had said this, her companions went and told Viddshaka the state of the case, and after he had bathed ‘brought him into her presence. And when he arrived, he saw after long separation Bhadr&é who was cagerly expecting him, like the ripe blooming * Cp. the way in which Torcllo informs his wife of his prescnce in Boccaciv’s Decameron Xth day Nov. IX. The novels of the Xth day must be derived from Indian, and probably Buddhistic sources. ‘There is a Buddhistic vein in all of thom. A striking parallel to the 6th Novel of the Xth day will be found further on in this work. Cp. also, for the incident of the ring, Thorpe’s Yuletide Stories, p. 167. 148 fruit of the tree of his own valour in visible form: she for her part rose up when she saw him, and offering him the argha,® so to speak, by sprinkling him with her tears of joy, she fastened her twining arms round bis neck like a garland. When they embraced one another, the long accumulated affectiont seemed to ooze from their limbs in the form of sweat, owing to excessive pressure. Then they sat down, and never satisfied with gazing & one another, they both, as it were, endured the agony of longing multi- plied a hundred-fold. Bhadré then said to Viddshaka; “How did you come to this land?” And he thereupon gave her this answer; “Sup- ported by affection for thee, I came here enduring many risks to my life, what else can I say, fair one? When she heard that, see- ing that his love was excessive, as it caused him to disregard his own life, Bhadré said to him who through affection had endured the utmost, “My husband, I care not for my friends, nor my magic powers ; you are my life, and I am your slave, my lord, bought by you with your virtues.” Then Vidashaka said, ^ Then come with me to live in Ujjayini, my beloved, leaving all this heavenly joy.” Bhadr& immediately accepted his proposal, and gave up all her magic gifts, (which departed from her the moment she formed that resolution,) with no more regret than if they had been straw. Then Vidtishaka rested with her there during that night, being waited on by her friend YogeSsvari, and in the morning the successful hero- descended with her from the mountain of the sun-rise, and again called to mind the R&ak- shasa Yamadanshtra; the Rakshasa came the moment he was thought of, and Vidishaka told him the direction of the journey he had to take, and then ascended his shoulder, having previously placed Bhadr& there. She too endured patiently to be placed on the shoulder of a very loathsome Rékshasa ; what will not women do when mastered by affection P So Vidi- shaka, mounted on the Rakshasa, set out with his beloved, and again reached the city of Karkotaka ; and there men beheld him with fear inspired by the sight of the R&kshasa ; and when he saw king Aryavarman, he demand- ed from him his daughter; and after receiving that princess surrendered by her father, whom he had won with his arm, he set forth from that city in the same style, mounted on the Rakshasa. And after he had gone some distance, he found that wicked merchant on the shore of the sea, who long ago cut the ropes when he had been thrown into the sea. And he took, together with his wealth, his daughter, whom he had before won as a reward for setting free the ship in the sea. And he considered the depriving that villain of his wealth as equivalent to putting him to death, for grovelling souls often value their hoards more than their life. Then mounted on the ® An oblation to gods or venerable men of rice, dérva grass, flowers, &c., with wator, or of water only in a small boat-shaped vessel. ¶ Sneha means oil, and also affection. @ 144 Rékshasa as on a chariot, taking with him that daughtor of the merchant, he flew up into the heaven with the princess and Bhadré, and journeying through the air, he crossed the ocean, which like his valour was full of boisterous impetuosity, exhibiting it to his fair ones.* And he again reached the city of Paundravardhana, beheld with astonishment by all as he rode ona Rak- shasa. There he greeted his wife, the daughter of Devasena, who had long desired his arrival, whom he had won by the defeat of the Rikshasa; and though her father tried to detain him, yet longing for bis native land, he took her also with him, and set out for Ujjayini. And owing to the speed of the Rékshasa, he soon reached that city, which appeared like his satisfac- tion at beholding his home, exhibited in visible form. There Vidishaka was seen by the people, perched on the top of that huge R&kshasa, whose vast frame was illuminated by the beauty of his wives seated on his shoul- der, as the moonf rising over the eastern mountain with gleaming herbs on its summit. The people being astonished and terrified, his father-in-law the king Adityasena came to hear of it, and went out from the city. But Vidtishaka, when he saw him, quickly descended froin the Rdkshasa, and after prostrating himself approached the king ; the king too welcomed him. Then Viddshaka caused all his wives to come down from the shoulder of the Rakshasa, and released hin to wander where he would. And after that Rdkshasa had departed, Vidishaka accompanied by his wives entered the king’s palace together with the king his father-in-law. There he de- lighted by his arrival that first wife of hia, the daughter of that king, who suffered a long regret for his absence, And when the king said to him; « How did you obtain these wives, and who is that Rakshasa?” he told him the whole story. Then that king pleased with his son-in-law’s valour, and knowing what it was expedient to do, gave him half his kingdom; and immediately Vidushaka, though a Brahman, became a monarch, with a lofty white umbrella and chowries waving on both sides of him. And thon the city of Ujjayini was joyful, full of the sound of festive drums and music, uttering shouts of delight. ‘Thus he obtained the mighty rank of a king, and gradually conquered the whole earth, so that his foot was worshipped by all kings, and with 2312078 for his consort he long lived in happiness with those wives of his, who were content, having abandoned jealousy. Thus resolute men when fortune favours them, find their own valour a great and successful stupefying charm that forcibly draws towards them prosperity. © Sattoa when applied to the ocean probably means “ monsters.’? So the whole compound would mean “in which was conspicuous the fury of gambling monstcrs.”” The pun defies translation ¶ I read aushadch. The R&kshasa is compared to the mountain, Viddshaka to the moon, his wives to the gleaming herbs 145 When they heard from the mouth of the king of Vatsa this varied tale* full of marvellous incident, all his ministers sitting by his side and ‘his two wives experienced excessive delight. CHAPTER XIX. Then Yaugandharéyana said to the king of Vatea ; “ King, it is known that you possess the favour of destiny, ds well as courage; and I also have taken some trouble about the right course of policy to be pursued in this matter: therefore carry out as soon as possible your plan of conquering the regions.” ‘When his chief minister had said this to him, the king of Vatsa answered,—“ Admitting that this is true, nevertheless the accomplishment of auspicious undertakings is always attended with difficulties, accordingly I will with this object propitiate Siva by austerifies, for without his favour, how can I obtain what I desire?” When they heard that, his ministers approved of his performing austerities, as the chiefs of the monkeys did in the case of Réma, when he was intent upon building a bridge over the ocean. And after the king had fasted for three nights, engaged in austerities with the queens and the ministers, Siva said to him in a dream—“ I am satisfied with thee, therefore rise up, thou shalt obtain an unimpeded triumph, and shalt soon have a son who shall be king of all the Vidyddharas.”” Thon ` the king woke up, with all his fatigue removed by the favour of Siva, like the new moon increased by the rays of the sun. And in the morning he delighted bis ministers by telling them that dream, and the two queens, tender as flowers, who were worn out by the fasting they had endured to fulfil the vow. And they were refreshed by the description of his dream, well worthy of being drunk in with the ears, and its effect was like that of medicine,t for it restored their strength. The king obtained by his austerities a power equal to that of his ancestors, and his wives obtained the saintly renown of matrons devoted to their husband. But on the morrow when the feast at the end of the fast was celebrated, and the citizens were beside themselves with joy, Yaugandhardyana thus addressed the king * Thorpe in his Yule-tide Stories remarks that the story of Viddshaka somewhat resombles in its ground-plot tho tale of the Beautiful Palace East of the Sun and North of the Earth. With the latter he also compares the story of S’aktivega in the 5th book of the Kathé Sarit Ségara. (See the table of contents of Thorpe’s Yule-tide Stories, p. xi.) Cp. also Sicilianische Marchen, Vol. II, p. I, and for the outting off of the giant’s arm, p. 50. t+ Perhaps we should read suddvaushadha = sweet medicine. 19 | 146 —‘ You are fortunate, 0 king, in that the holy god 81४४ is 80 well disposed towards you, 80 proceed now to conquer your enemies, and then enjoy the prosperity won by your arm. For when prosperity is acquired by a king's own virtues, it remains fixed in his family, for blessings acquired by the virtues of the owners are never lost. And forthis reason it was that that treasure long buried in the ground, which had been accumulated by your ancestors and then lost, was recovered by you. Moreover with reference to this matter hear the following tale :” Long ago there was in the city ५ of Pataliputra a certain merchant's son, sprung from a rich family, and his name was Devadaésa. And he mar- ried a wife from the city of Paundravardhana, the daughter of some rich merchant. When his father died, Devaddsa became in course of time addic- ted to vice, and lost all his wealth at play. And then his wife’s father came and took away to his own house in Paundravardhana his daughter, who was distressed by poverty and the other hardships of her lot. Gradually the husband began to be afflicted by his misfortunes, and wishing to be set up in his busineas, he came to Paundravardhana to ask his father-in-law to lend him the capital which he required. And having arrived in the evening at the city of Paundravardhana, seeing that he was begrimed with dust, and in tattered garments, he thought to himself, “ How can I enter my father.in-law's house in this state? In truth for a proud man death is preferable to exhibiting poverty before one’s relations.” Thus reflecting, he went into the market-place, and remained outside a certain shop during the night, crouching with contracted body, like the lotus which is folded at night. And immediately he saw a certain young merchant open the door of that shop and enter it. And a moment after he saw a woman come with noiseless step to that same placo, and rapidly enter. And while he fixed his eyes on the interior of the shop in which a light was burning, he recog- nized in that woman his own wife. Then Devadasa seeing that wife of his repairing to another man, and bolting the door, being smitten with tho thunderbolt of grief, thought to himself; “A man deprived of wealth loses even his own body, how then can he hope to retain the affections of a woman? For women have fickleness implanted in their nature by an invariable law, like the flashes of lightning. So here I have an instance of the misfortunes which befall men who fall into the sea of vice, and of the behaviour of an independent woman who lives in her father’s house.” Thus he reflected as he stood outside, and he seemed to himself to hear his wife confidentially conversing with her lover. So he applied his ear to the door, and that wicked woman was at the moment saying in secret to the mer- chant, her paramour; “ Listen ; as I am 80 fond of you, I will to-day tell you a secret ; my husband long ago had a great-grandfather named Viravar- 147 man; in the courtyard of his house he secretly buried in the ground four jars of gold, one jar in each of the four corners. And he then informed one of his wives of that fact, and his wife at the time of her death told her daughter-in-law, she told it to her daughter-in-law who was my mother-in- law, and my mother-in-law told it to me. So this is an oral tradition in my husband’s family, descending through the mothers-in-law. But I did not tell it to my husband though he is poor, for he is odious to me as being addicted to gambling, but you aro above all dear to me. So go to my hus- band’s town and buy the house from him with money, and after you have obtained that gold, come here and live happily with 706." When the mer- chant, her paramour, heard this from that treacherous woman, he was much pleased with her, thinking that he had obtained a treasure without any trouble. [06१४१६8४ for his part, who was outside, bore henceforth the hope of wealth, so to speak, riveted in his heart with those piercing words of his wicked wife. So he went thence quickly to the city of Pétaliputra, and after reaching his house, he took that treasure and appropriated it. Then that merchant, who was in secret the paramour of his wife, arrived in that country, on pretence of trading, but in reality eager to obtain the treasure. So he bought that house from Devaddsa, who made it over to him for a large sum of money. Then Devaddsa set up another home, and cunningly brought back that wife of his from the house of his father-in-law. When this bad been done, that wicked merchant, who was the lover of his wife, not having obtained the treasure, came and said to him ; “ This house of yours is old, and I do not like it. So give me back my money, and take back your own house.” Thus he demanded, and Devaddsa refused, and being engaged in a violent altercation, they both went before tlie king. In his ` presence Devaddsa poured forth the whole story of his wife, painful to him as venom concealed in his breast. Then the king had his wife summoned, and after ascertaining the truth of the case, he punished that adulterous merchant with the loss of all his property ; Devaddsa for his part cut off the nose of that wicked wife, and married another, and then lived happily in his native city on the treasure he had obtained. “Thus treasure obtained by virtuous methods is continued to a man’s posterity, but treasure of another kind is as easily melted away as a flake of snow when the rain begins to fall. Therefore a man should endeavour to obtain wealth by lawful methods, but a king especially, since wealth is the root of the tree of empire. So honour all your ministers according to custom in ordor that you may obtain success, and then accomplish the con- quest of the regions, so as to gain opulence in addition to virtue. For out of regard to the fact that you are allied by marriage with your two power- ful fathers-in-law, few kings will oppose you, most will join you. However, this king of Benares named Brahmadatta is always your enemy, therefore 148 conquer him first ; when he is conquered, conquer the eastern quarter, and gradually all the quarters, and exalt the glory of the race of Pandu gloam- ing white like a lotus.” When his chief minister said this to him, the king of Vatsa consented, eager for conquest, and ordered his subjects to prepare for the expedition ; and he gave the sovereignty of the country of Videha to his brother-in-law Gopdélaka, by way of reward for his assistance, thereby shewing his knowledge of policy ; and he gave to Sinhavarman the brother of Padmavati, who came to his assistance with his forces, the land of Chedi, treating him with great respect ; and the monarch summoned Pulin- daka the friendly king of the Bhillas,* who filled the quarters with his hordes, as the rainy season fills them with clouds; and while the prepara- tion for the expedition was going on in the great king’s territories, a strange anxiety was produced in the heart of his enemies; but Yaugandha- réyana first sent spies to Benares to find out the proceedings of king Brah- madatta ; then on an auspicious day, being cheered with omens portending victory, the king of Vatsa first marched against Brahmadatta in the astern quarter, having mountedt+ a tall victorious elephant, with a lofty umbrella on 1४8 back, as a furious lion ascends a mountain with one tree in full bloom on it. And his expedition was facilitated{ by the autumn which arrived as a harbinger of good fortune, and shewed him an easy path, across rivers flowing with diminished volume, and he filled the face of the land with his shouting forces, so as to produce the appearance of a sudden rainy season without clouds; and then the cardinal points resounding with the echoes of the roaring of his host, seemed to be telling one another their fears of his coming, and his horses, collecting the brightness of the sun on their golden trappings, moved along followed, as it were, by the fire pleased with the purification of his army.§ And his elephants with their ears like white chotwries, and with streams of ichor flowing from their temples reddened by being mixed with vermi- lion, appeared, as he marched along, like the sons of the mountains, streaked with white clouds of autumn, and pouring down streams of water coloured with red mineral, sent by the parent hills, in their fear, to join his expedi- tion. And the dust from the earth concealed the brightness of the sun, as if thinking that the king could not endure the effulgent splendour of rivals. And the two queens followed the king step by step on the way, like the goddess of Fame, and the Fortune of Victorv, attracted by his * I. q., Bheels. t I read drighah. प A MS. in the Sanskyit Collogo reads sambhavah for tho sampadah of Dr. Brock- haus’s text. | { Lustratio exercitus ; waving lights formed part of the ceremony. 149 politic virtues.* The silk of his host’s banners, tossed to and fro in the wind, seemed to say to his enemies,—‘ Bend in submission, or flee.’? Thus he marched, beholding the districts full of blown white lotuses, like the up- lifted hoods of the serpent Seshaf terrified with fear of the destruction of the world. In the meanwhile those spies, commissioned by Yaugandharé- yana, assuming the vows of scull-bearing worshippers of Siva, reached the city of Benarcs. And one of them, who was acquainted with the art of jug- gling, exhibiting his skill, assumed the part of teacher, and the others passed themselves off as his pupils. And they celebrated that pretended teacher, who subsisted on alms, from place to place, saying, ^ This master of ours — is acquainted with past, present, and future.” Whatever that sage pre- dicted, in the way of fires and so on, to those who came to consult him about the future, his pupils took care to bring about secretly ; 80 he became famous. He gained complete ascendancy over the mind of a certain Raj- put courtier there, a favourite of the king’s, who was won over by this mean skill of the teacher’s. And when the war with the king of Vatsa came on, the king Brahmadatta began to consult him by the agency of the Rajput, so that he learnt the secrets of the government. Then the minis- ter of Brahmadatta, Yogakarandaka, laid snares in the path of the king of Vatsa as he advanced. He tainted, by means of poison and other delete- rious substances, the trees, flowering creepers, water and grass all along the line of march. And he sent poison-damselsf as dancing girls among the enemy’s host, and he also despatched nocturnal assassins into their midst. But that spy, who had assumed the character of a prophet, found all this out, and then quickly informed Yaugandbardéyana of it by means of his companions. Yaugandhardyana for his part, when he found it out, purified at every step along the line of march the poisoned grass, water, and so on, by means of corrective antidotes, and forbade in the camp the society of strange women, and with the help of Rumanvat he captured and put to death those assassins. When he heard of that, Brahmadatta having found all his stratagems fail, came to the conclusion that the king of Vatsa, who filled with his forces the whole country, was hard to overcome. After deli- berating and sending an ambassador, he came in person to the king of Vatsa who was encamped near, placing his clasped hands upon his head in token of submission. ® It 8180 means “ drawing cords.” ` ¶† He is sometimes represented as bearing the entire world on one of his heads. t One of these poison-dameels is represented as having been employed against Chandragupta in tho Mudrf R&kshasa. Compare the XIth tale in the Gesta Romano- rum, where an Indian queen sends one to Alexander the Great. Aristotle frustrates the stratagem. 150 The king of Vatsa for his part, when the king of Benares came to him, bringing a present, received him with respect and kindness, for heroes love submission, He being thus subdued, that mighty king went on pacifying the East, making the yielding bend, but extirpating the obstinate, as the wind treats the trees, until he reached the Eastern ocean, rolling with quivering waves, as it were, trembling with terror on account of the Ganges having been conquered. On its extreme shore he set up a pillar of victory,* looking like the king of the serpents emerging from the world below to crave immunity for Patéla. Then the people of Kalingat sub- mitted and paid tribute, and acted as the king’s guides, so that the renown of that renowned one ascended the mountain of Mahendra. Having con- quered a forest of kings by means of his elephants, which seemed like the peaks of the Vindhya come to him terrified at the conquest of Mahendra, he went to the southern quarter. There he made his enemies cease their threatening murmurs and take to the mountains, strengthless$ and palo, treating them as the season of autumn treats the clouds. The Kaveri being crossed by him in his victorious onset, and the glory of the king of the Chola§ race being surpassed, were befouled at the same time. He no longer allowed the Muralas|| to exalt their heads, for they were completely beaten down by tributes imposed on them. Though his elephants drank the waters of the God4vari divided into seven streams, they seemed to discharge them again seven-fold in the form of ichor. Then the king cross- ed the Reva and reached Ujjayini, and entered the city, being made by king Chandamahdsena to precede him. And there he became the target of the amorous sidelong glances of the ladies of Mélava, who shine with twofold beauty by loosening their braided hair and wearing garlands, and he remain- ed there in great comfort, hospitably entertained by his father-in-law, so * Jayastambha. Wilson remarks that the erection of these columns is often alluded to by Hindu writers, and explains the character of the solitary columns which are somo- times met with, as the L&t at Dolhi, the pillars at Allahébad, Buddal, &c. + Kalinga is usually described as extending from Orissa to Dravida or below Madras, the coast of the Northern Circars. It appears, however, to be sometimes the Delta of the Ganges. It was known to the ancients as Regio Calingarum, and is fami- liar to the natives of the Eastern Archipelago by the name of Kling. Wilson. t The clouds are nihedra void of substance, as being no longer heavy with rain. The thunder ceases in the autumn. § Chola was the sovereignty of the western part of the Peninsula on the Carnatic, extending southwards to Tanjore where it was bounded by the Péndyan kingdom. It appears to have been the regio Soretanum of Ptolemy and the Chola mandala or district furnishes the modern appellation of the Coromandcl Coast.— JVilson, Essays, p. 241 note. || Murala is another name for Kerala now Malabar (Hall.) ‘Wilson idontifics it with the Curula of Ptolemy. 181 that he even forgot the lorig-regretted enjoyments of his native land. And Vésavadatté was continually at her parents’ side, remembering her child- hood, seeming despondent even in her happiness. The king Chandamahé- sena was as much delighted at meeting Padmévati, as he was at meeting again his own daughter. But after he had rested some days, the delighted king of Vatsa, reinforced by the troops of his father-in-law, marched to- wards the western region ; his curved sword* was surely the smoke of the fire of his valour, since it dimmed with gushing tears the eyes of the women of Lata; the mountain of Mandara, when its woods were broken through by his elephants, seemed to tremble lest he should root it up to churn the sea.t Surely he was a splendid luminary excelling the sun and other orbs, since in his victorious career he enjoyed a glorious rising even in the western quarter. Then he went to Alaké, distinguished by the presence of Kuvera, displaying its beauties before him, that is to say, to the quarter made lovely by the smile of Kaildsa, and having subdued tlie king of Sindh, at the head of his cavalry he destroyed the Mlechchhas as Raima destroyed the Rakshasas at the head of the army of monkeys; the cavalry squadrons of the Turushkast were broken on the masses of his elephants, as the waves of the agitated sea on the woods that line the sea- shore. The august hero received the tribute of his foes, and cut off the head of the wicked king of the Pérasikas§ ४8 Vishnu did that of Ré&hu.|| His glory, after he had inflicted a defeat on the Hinas], made the four quarters resound, and poured down the HimAlaya like a second Ganges. When the hosts of the monarch, whose enemies were still from fear, were shouting, a hostile answer was heard only in the hollows of the rocks. It is not strange that then the king of Kamaripa,** bending before him with head deprived of the umbrella, was without shade and also without bright- ness. Then that sovereign returned, followed by elephants presented by the king of Kémaripa, resembling moving rocks made over to him by the mountains by way of tribute. Having thus conquered the earth, the king of Vatsa with his attendarits reached the city of the king of Magadha the father of Padmavati. But the king of Magadha, when he arrived with the queens, was as joyous as the god of love when the moon illuminates the night. Vdsavadatté, who had lived with him before without being recog- * Or perhaps more literally “ creeper- like sword.” ¶† It had been employed for this purpose by the gods and Asuras. Léta = the Larice of Ptolemy. (Vilson.) ‡ Turks, the Indo-scythe of the ancients. (Vilson.) § Persians. | A Daitya ordemon. His head swallows the sun and moon. ¶ Porhaps the Huns. ¢¢ The western portion of Assam. (1701501) 152 nised, was now made known to him, and he considered her deserving of the highest regard. Then that victorious king of Vatsa, having been honoured by the king of Magadha with his whole city, followed by the minds of all the people which pursued him out of affection, having swallowed the surface of the earth with his mighty army, returned to Lévdnaka in his own dominions. CHAPTER XX. Then the king of Vatsa, while encamped in Lévdnaka to rest his army, said in secret to Yaugandhardyana, “Through your sagacity I have con- quered all the kings upon the earth, and they being won over by politic devices will not conspire against me. But this king of Benares, Brabma- datta, is an ill-conditioned fellow, and he alone, I think, will plot against me ; what confidence can be reposed in the wicked-minded ?”? Then Yaugan- dharéyana, being spoken to in this strain by the king, answered, ^ 0 king, Brahmadatta will not plot against you again, for when he was conquered and submitted, you shewed him great consideration ; and what sensible man will injure one who treats him well? Whoover does, will find that it turns out unfortunately for himself, and on this point, listen to what I am going to say; I will tell you a tale.” ; There was once on a time inthe ^ land of Padma an excellent Brdb- man of high renown, named Agnidatta, who lived ona grant of land given by the king. He had born to him two sons, the elder named Somadatta, and the second Vaiévanaradatta. The elder of them was of fine person, but , ignorant, and ill-conducted, but the second was sagacious, well-con- ducted, and fond of study. And those two after they were married, and their father had died, divided that royal grant and the rest of his possessions between them, each taking half; and the younger of the two was honoured by the king, but the elder Somadatta, who was of unsteady character, remained a husbandman. One day a 7378). man, who had been a friend of his father’s, seeing him engaged in conversa- tion with some Siidras, thus addressed him, “ Though you are the son of Agnidatta, you behave like a Sidra, you blockhead, and you are not asham- ed, though you see your own brother in favour with the king.” Somadatta, when he heard that, flew into a passion, and forgetting the respect due to the old man, ran upon him, and gave hima kick. ‘Then the Bréhman, enraged on account of the kick, immediately called on some other Brahmans 153 to bear witness to it, and went and complained to the king. The king sent out soldiers to take Somadatta prisoner, but they, when they went out, were slain by his friends, who had taken up arms. Then the king sent out a second force, and captured Somadatta, and blinded by wrath ordered him to be impaled. Then that Bréhman, as he was being lifted on to the stake, suddenly fell to the ground, as if he were flung down by somebody. And those executioners, when preparing to lift him on again, became blind, for the fates protect one who is destined to be prosperous. ‘The king, as soon as he heard of the occurrence, was pleased, and being entreated by the younger brother, spared the life of Somadatta; then Somadatta, having escaped death, desired to go to another land with his wife on account of the insulting treatment of the king, and when his relations in a body disapproved of bis departure, he determined to live without the half of the king’s grant, which he resigned ; then, finding no other means of support, he desired to practise husbandry, and went to the forest on a lucky day to find a piece of ground suitable for it. There he found a promising piece of ground, from which it seemed likely that an abundant crop could be produced, and in the middle of it he saw an Aévattha tree of great size. Desiring ground fit for cultivation, and seeing that tree to be cool like the rainy season, as it kept off the rays of the sun with its auspicious thick shade, he was much delighted. He said, “I am a faithful votary of that being, whoever he may be, that presides over this tree,” and walking round the tree so as to keep it on his right, lie bowed before it. Then he yoked a pair of bullocks, and recited a prayer for success, and after making an oblation to that tree, he began to plough there. And he remained under that tree night and day, and his wife always brought him his meals there. And in course of time, when the corn was ripe that piece of ground was, as fate would have it, unexpectedly plundered by the troops of a hostile kingdom. Then the hos- tile force having departed, the courageous man, though his corn was destroyed, comforted his weeping wife, gave her the little that remained, and after making an offering as before, remained in the same place, under the same tree. For that is the character of resolute men, that their perseverance is increased by misfortune. Then one night, when he was sleepless from anxiety and alone, a voice came out from that Aévattha treo, “‘O Somadatta, I am pleased with thee, therefore go to the kingdom of a king named Adityaprabha in the land of Srikantha; conti- nually repeat at the door of that king, (after reciting the form of words used at the evening oblation to Agni,) the following sentence—‘ I am Phala- bhati by name, a Bréhman, hear what I say: he who does good will obtain good, and 16 who does evil, will obtain evil ;'—by repeating this there thou shalt attain great prosperity ; and now Jearn from me the form of words 20 154 used at the evening oblation to Agni; I ama Yaksha.” Having said this, and having immediately taught him by his power the form of words used in the evening oblation, the voice in the tree ceased. And the next morning the wise Somadatta set out with his wife, having received the name of Phalabhati by imposition of the Yaksha, and after crossing various forests uneven and labyrinthine as his own calamities,* he reached the land of Srikantha. There he recited at the king’s door the form of words used at the evening oblation, and then he announced, as he had been directed, his name as Phalabhiti, and uttered the following speech which excited the curiosity of the people, “The doer of good will obtain good, but the doer of evil, evil.” And after he had said this frequently, the king Aditya- prabha, being full of curiosity, caused Phalabhuti to be brought into the palace, and he entered, and over and over again repeated that same speech in the presence of the king. That made the king and all his courtiers laugh. And the king and his chiefs gave him garments and ornaments, and also villages, for the amusement of great men is not without fruit; and so Phalabhuti, having been originally poor, immediately obtained by the favour of the Guhyakat wealth bestowed by the king; and by continually reciting the words mentioned above, he became a special favourite of the monarch for the regal mind loves diversion. And gradually he attained to a position of love and respect in the palace, in the kingdom, and in the female apartments, as being beloved by the king. One day that king Adityaprabha returned from hunting in the forest, and quickly entered his harem ; his suspicions were aroused by the confusion of the warders, and when he entered, he saw the queen named Kuvalaydvali engaged in wor- shipping the gods, stark naked,t with her hair standing on end, and her eyes half-closed, with a large patch of red lead upon her forehead, with her lips trembling in muttering charms, in the midst of a great circle§ strewed with various coloured powders, after offering a horrible oblation of blood, spirits, and human flesh. She for her part, when the king entered, in her confusion seized her garments, and when questioned by him immediately answered, after craving pardon for what she had done, “I have gone through this ceremony in order that you might obtain prosperity, and now, my lord, * I here read durdaééh for the durdarééh of Dr. Brockhaus’ text. It must be a misprint. A MS. in the Sanskrit Oollege reads durdas’dh. t The Guhyakas are demi-gods, attendants upon Kuvera and guardians of his wealth. ‡ Literally—having the cardinal points as her only garment. § For the circle cp. Henry VI. Part II, Act I, Sc. IV, line 26 and Henry V. Act V, Sc. 2, line 420. “If you would conjure, you must make a circle.” See also Ralston’s Russian Folk-Talos, p. 272. WVeckenstedt’s Wendische Sagen, pp. 292, 802, 303. 155 4 listen to the way in which I loarnt theso rites, and the secret of my magic skill.”’ Story of Kuvalaydvalf and the witch Long ago, when I was living in Kdlardtri. my father’s house, I was thus ad- dressed, while enjoying myself in the garden during the spring festival, by my friends who met me there; ^ ‘There is in this pleasure-garden an image of Ganeéga, the god of gods, in the middle of an arbour made of trees, and that image grants boons, and its power has been tested. Approach with devout faith that granter of petitions, and worship him, in order that you may soon obtain without difficulty a suitable husband.” When J heard that I asked my friends in my ignorance ; ‘‘ What! do maidens obtain husbands. by worshipping Ganega ?” Then they answered me; “ Why do you ask such a question? Without worshipping him no one obtains any success in this world ; and in proof of it we will give you an instance of bis power, listen.” Saying this, my friends told me the following tale: | Long ago, when Indra oppressed by Téraka was desirous of obtaining a son from Siva to act as general of the gods, and the god of love had been consumed,® Gauri by performing austerities sought and gained as a husband the three-eyed god, who was engaged in a very long and terrible course of mortification. Then she desired the obtaining of a son, and the return to life of the god of love, but she did not remember to worship Ganeéa in order to gain herend. So, when his beloved asked that her desire should be granted, Siva said to her, “ My dear goddess, the god of love was born long ago from the mind of Brahmé, and no sooner was he born than he said in his insolence, ‘ Whom shall I make mad? (kan darpaydms).’ So Brahmé called him Kandarpa, and said to him, ‘Since thou art very confident, my son, avoid attacking Siva only, lest thou receive death from him.’ Though the Creator gave him this warning, the ill-disposed god came to trouble my austerities, therefore he was burnt up by me, and he cannot be created again with his body.t But I will create by my power a son from you, for I do not require the might of love in order to have offspring as mortals do.” While the god, whose ensign is abull,{ was saying this to Parvati, Brahma accompanied by Indra appeared before him; and when he had been praised by them, and entreated to bring about the destruction of the Asura Téraka, Siva consented to beget on the goddess a son of his body. And, at their entreaty, he consented that the god of love should be born without body in Story of the birth of Kdrtikeya. * i. ९. by the fire of Siva’s eye. † Perhaph we ought to read sadehasya. I find this reading in a MS. lent to me by tho librarian of the Sanskrit College with tho kind permission of the L’rincipal. ` ‡ ४, ९. Siva. 156 the minds of animate creatures, to prevent the destruction of created beings. And he gave permission to love to influence his own mind; pleased with that, the Creator went away and Parvati was delighted. But when, after the lapse of hundreds of years, there’ appeared no hope of Parvati having any offspring, the god by the order of Brahmé called to mind Agni; Agni for his part, the moment they called him to mind, thinking that the - foe of the god of love was irresistible, and afraid to interfere, fled from the gods and entered the water; but the frogs being burned by his heat told the gods, who were searching for him, that he was in the water ; then Agni by hiscurse immediately made the speech of the frogs thenceforth inarticulate, and again disappearing fled to a place of refuge. There the gods found him, concealed inthe trunk of a tree, inthe form of a snail, for he was betrayed by the elephants and parrots, and he appeared to them. And after making by a curse the tongues of the parrots and the elephants incapable of clear utterance, he promised to do what the guds requested, having been praised by them. - 80 he went to Siva, and after inclining humbly before him, through fear of being cursed, he informed him of the commission the gods had given him. Siva thereupon deposited the embryo in the fire. Then the goddess distracted with anger and grief, said, ^ I have not obtained a son from you after 811," and Siva said to her; “An obstacle has arisen in this matter, because you negleeted to worship Ganeéga, the lord of obstacles ; therefore adore him now in order that a child may be born to us of the fire.” When thus addressed by Siva, the goddess worshipped Ganeéa, and the fire became pregnant with that germ of Siva. Then, bearing that embryo of Siva, the fire shone even in the day as if the sun had entered into it. And then it discharged into the Ganges the germ difficult to bear, and the Ganges, by the order of Siva, placed it in a sacrificial cavity on mount Meru.* Therd that germ was watched by the Ganas, Siva’s attendants, and after a thousand years had developed it, it became a boy with six faces. Then, drinking milk with his six mouths from the breasts of the six Kritti- 1881 appointed by Gauri to nurse him, the boy grew big in a few days. In the meanwhile, the king of the gods, overcome by the Asura Téaraka, fled to the difficult peaks of mount Meru, abandoning the field of battle. And the gods together with the Rishis went to the six-mouthed Kartikeya for pro- tection, and he, defending the gods, remained surrounded by them. When Indra heard that, he was troubled, considering that his kingdom was taken from him, and being jealous he went and made war upon Kartikeya. But * In this wild legend, resembling one in the first book of the RAémfyana, I have omitted some detuils for reasons which will be obvious to those who read it in the ori- ginal. . ¶ $. ०. the six Pleiades. 157 from the body of K4rtikeya, when struck by the thunderbolt of Indra, there sprang two sons called S&kha and Viédékha, both of incomparable might. Then Siva came to his offspring Kéartikeya, who exceeded Indra in might, and forbade him and his two sons to fight, and rebuk- ed him in the following words: “Thou wast born in order that thou mightest slay Téraka and protect the realm of Indra, therefore do thy own duty.” Then Indra was delighted and immediately bowed before him, and commenced the ceremony of consecrating by ablu- tions Kartikeya as general of his forces.: But when he himself lift- ed the pitcher for that purpose, his arm became stiff, wherefore he was despondent, but Siva said to him; “Thou didst not worship the elephant-faced god, when thou desiredst a general; it was for this reason that thou hast met with this obstacle, therefore adore him now.” Indra, when he heard that, did so, and his arm was set free, and he duly performed the joyful ceremony. of consecrating the general. And not long after, the general slew the Asura ‘Téraka, and the gods rejoiced at having accom. plished their object, and Gauri at having obtained a son. So, princess, you see even the gods are not successful without honouring Ganeéa, therefore adore him when you desire a blessing. After hearing this from my companions I went, my husband, and worshipped an image of Ganeéa, that stood in a lonely part of the garden, and after I had finished the worship, I suddenly saw that those companions of mine had flown up by their own power and were disporting themselves in the fields of the air; when I saw that, out of curiosity I called them and made them come down from the heaven, and when I asked them about the nature of their magic power, they immediately gave me this answer ; “ These are the magic powers of witches’ spells, and they are due to the eating of human flesh, and our teacher in this is a Br4hman woman known by the name of Kélardtri." When my companions said this to me, I being desir- ous of acquiring the power of a woman that can fly in the air, but afraid of eating human flesh, was for a time in a state of hesitation; then eager to possess that power, I said to those friends of mine, ^ Cause me also to be instructed in this science.” And immediately they went and brought, in accordance with my request, K&lardtri, who was of repulsive appearance. Her eyebrows met,® she had dull eyes, a depressed flat nose, large cheeks, widely parted lips, projecting teeth, a long neck, pendulous breasts, a large belly, and broad expanded feet. She appeared as if the creator had made her as a specimen of hia skill in producing ugliness, When I fell at her * Mr. Tylor (in his Primitive Culture, Vol. II, p. 176) speaking of Slavonian superstitions, says, ‘A man whose eyebrows meet as if his soul were taking flight to enter some other body, may be marked by this sign either as a were-wolf or a vampire.”’ 158 feet, after bathing and worshipping Ganega, she made me take off my clothes and perform, standing in a circle, a horrible ceremony in honour of Siva in his terrific form, and after she had sprinkled me with water, she gave me various spells known to her, and human flesh to eat that had been offered in sacrifice to the gods ; so, after I had eaten man’s flesh and had received the various spells, I immediately flew up, naked as I was, into the heaven with my friends, and after I had amused myself, I descended from the heaven by command of my teacher, and I, the princess, went to my own apartments. Thuseven in my girlhood I became one of the society of witches, and in our meetings we devoured the bodies of many men. But listen, king, toa story which Btory of Sundaraka. is a digression from my main tale, ‘That Kélar&tri had for husband a Brdhman of the name of Vishnusvdmin, and he, being an instructor in that country, taught many pupils who caine from different lands, as he was skilful in the exposition of the Vedas. And among his pupils he had one young man of the name of Sundaraka, the beauty of whose person was set off by his excellent character ; one day tho teacher's wife Kélardtri being love-sick secretly courted him, her husband having gone away to some place or other. Truly Love makes great sport with ugly people as his laughing-stocks, in that she, not considering her -own appearance, fell in love with Sundaraka. But he, though tempted, dotested with his whole soul the crime; however women may misbehave, the mind of the good is not to be shakon. ‘Thou, ho having departed, KAlardtri in a rage tore her own body with bites and scratches, and she remained weeping,® with dress and locks disordered, until the teacher Vishnusvémin entered the house. And when he had entered, she said to him,—“ Look, my Lord, to this state has Sundaraka reduced me, endeavour- ing to gain possession of me by force.” As soon as the teacher heard that, he was inflamed with anger, for confidence in women robs even wise men of their power of reflection ; and when Sundaraka returned home at night, he ran upon him, and he and his pupils kicked him, and struck him with fists, and sticks ; moreover when he was senseless with the blows, he ordered his pupils to fling him out in the road by night, without regard to his safety, and they did so. Then Sundaraka was gradually restored to ^ consciousness by the cool night breeze, and seeing himself thus outraged he reflected, “ Alas! the instigation of a woman troubles the minds even of those men whose souls are not under the dominion of passion, as a storm disturbs tho repose of lakes which are not reached by dust.¢ ‘This is why that teacher of mine in the excess of his anger, though old and wise, was so in- * I read deta for déu. ¶ raas in Sanskrit means dust and also passion. 159 considerate as to treat me so cruelly. But the fact is, lust and wrath are ` appointed in the dispensation of fate, from the very birth even of wise Brah- mans, to be the two bolts on the door of their salvation.* For were not the sages long ago angry with Siva in the devaddru-wood, being afraid that their wives would go astray P And they did not know that he was a god, as he had assumed the appearance of a Buddhist mendicant, with the inten- tion of shewing Umé that even Rishisdo not possess self-restraint. But after they had cursed him, they discovered that he was the ruling god, that shakes the three worlds, and they fled to him for protection. So it appears that even hermits injure others, when beguiled by the six faults that are enemies of man,t lust, wrath, and their crew, much more so Bréhmans learned in the Vedas.” Thinking thus, Sundaraka from fear of robbers during the night, climbed up and took shelter in a neighbouring cow- house. And while he was crouching unobserved in a corner of that cow-- house, Kélarétri came into it with a drawn sword in her hand, terrible from the hissing she uttered, with wind and flames issuing from her ` mouth and eyes, accompanied by acrowd of witches. Then the terrified Sundaraka, bebolding Kalardtri arriving in such a guise, called to mind the spells that drive away Rdkshasas, and bewildered by these spells Kalarétri did not see him crouching secretly in a corner, with his limbs drawn together from fear. Then Kalaratyi with her friends recited the spells that enable witches to fly, and they flew up into the air, cow-house and all. And Sundaraka heard the spell and remembered it ;{ but K4laratri with the cow-bouse quickly flew through the air to Ujjayinf: there she made it descend by a spell in a garden of herbs, and went and spor- ted in the cemetery among the witches: and immediately Sundaraka being hungry went down into the garden of herbs, and made a meal on some roots which he dug up, and after he had allayed the pangs of hunger, and returned as before to the cow-house, KAlardtri came back in the middle of the night from her meeting. Then she got up into the cow-house, and, just as before, she flew through the air with her pupils by the power of her magic, and returned home in the night. And after she had replaced the cow-house, which she made use of as a vehicle, in its original situation, and had dismissed those followers of hers, she entered her sleeping apartment. And Sundaraka, having thus passed through that night, astonished at the ® 4. e. immunity from future births. + t. ¢. desire, wrath, covetousness, bewilderment, pride and envy. ‡ 868 Weckenstedt’s Wendische Sagen, p. 289, where a young man overhears a spell with similar results. 160 troubles he had undergone, in the morning left the cow-house and went to his friends ; there he related what had happened to him, and, though desir- ous of going to some other country, he was comforted by those friends and took up his abode among them, and leaving the dwelling of his teacher, and taking his meals in the almshouse for Brahmans, he lived there enjoying himself at will in the society of his friends. One day KAlarétri, having gone out to buy some necessaries for her house, saw Sundaraka in the mar- ket. And being once more love-sick, she went up to him and said to him a second time—‘ Sundaraka, shew me affection even now, for my life de- pends on you.” When she said this to him, the virtuous Sundaraka said to her, “Do not speak thus, it is not right; you are my mother, as being the wife of my teacher.” Then Kalardtri said; “If you know what is right, then grant me my life, for what righteousness is greater than the saving of 116? Then Sundaraka said—‘ Mother, do not en- tertain this wish, for what righteousness can there be in approaching the bed of my preceptor.” Thus repulsed by him, and threatening him in her wrath, she went home, after tearing her upper garment with her own hand, and shewing the garment to her husband, she said to him, “ Look, Sundaraka ran upon me, and tore this garment of mine in this fashion ;” so her husband went in his anger and stopped Sundaraka’s sup- ply of food at the almshouse, by saying that he was a felon who deserved death. Then Sundaraka in disgust, being desirous of leaving that country, and knowing the spell for flying up into the air which he had learnt in the _ cow-house, but being conscious that he had forgotten, after hearing it, the spell for descending from the sky, which he had been taught there also, again went in the night to that deserted cow-house, and while he was there, Ka4lar&tri came as before, and flying up in the cow-house in the same way as on the former occasion, travelled through the air to Ujjayini, and having made the cow-house descend by a spell in the garden of herbs, went again to the cemetery to perform her nightly ceremonies. And Sundaraka heard that spell again, but failed again to retain it; for how can mugic practices be thoroughly learnt without explanation by a teacher P Then he ate some roots there, and put some others in the cow- house to take away with him, and remained there as before ; then Kalar&tri came, and climbing up into the cow-house, flew through the air by night, and stopping the vehicle, entered her house. In the morning Sundaraka also left that house, and taking the roots with him he went to the market in order to procure money with which to purchase food. And while he was selling them there, some servants of the king’s, who were natives of Malava, took them away without paying for them, seeing that they were the produce of their own country. Then he began to remonstrate angrily, so they manacled him, and took him before the king on a charge of throwing 161 stones at them, and his friends followed him. Those villains said to the king—‘ This man, when we asked him how he managed continually to bring roots from Malava and sell them in Ujjayini, would not give us any answer, on the contrary he threw stones at us.” When the king heard this, he asked him about that marvel,* then his friends said—“ If he is placed on the palace with us, he will explain the whole wonder, but not otherwise.” The king consented, and Sundaraka was placed on the palace, whereupon by the help of the spell he suddenly flew up into the heaven with the palace. And travelling on it with his friends, he gradually reached Prayaga,f and being now weary he saw a cer- tain king bathing there, and after stopping the palace there, he plunged from the heaven into the Ganges, and, beheld with wonder by all, he approached that king. ‘The king inclining before him, said to him, ^ Who art thou, and why hast thou descended from heaven ?”? Sundaraka answered, “T am an attendant of the god Siva, named Murajaka, and by his command I have come to thee desiring humanpleasures.” When the king heard this, he supposed it was true, and gave him a city, rich in corn, filled with jewels, with women and all the insignia of rank. Then Sundaraka entered that city and flew up into the heaven with his followers, and for a long time roamed about at will, free from poverty. Lying on a golden bed, and fan- ned with chowries by beautiful women, he enjoyed happiness like that of Indra. Then once on atime a Siddha, that roamed in the air, with whom he had struck up a friendship, gave him a spell for descending from the air, and Sundaraka, having become possessed of this spell enabling him to come down to earth, descended from the sky-path in his own city of . Kanyé- kubja. Then the king hearing that he had come down from heaven, pos- sessed of full prosperity, with a city, went in person to meet him out of curiosity, and Sundaraka, when recognized and questioned, knowing what to say on all occasions, informed the king of all his own adventures brought about by Kalaratri. Then the king sent for Kélar4tri and questioned her, and she fearlessly. confessed her improper conduct, and the king was angry and made up his mind to cut off her ears, but she, when seized, disappeared before the eyes of all the spectators. Then the king forbade her to live in his kingdom, and Sundaraka having been honourably treated by him return- ed to the air. Having said this to her husband the king Adityaprabha, the queen Kuvalaydvali went on to say; “King, such magic powers, produced by the spells of witches, do exist, and this thing happened in my father’s kingdom, and it is famous in the world, and, as 1 told you at first, I am a pupil of Kélardtri’s, but because I am devoted to my husband, I ® I read tan tad. ¢ Called more usually by English people Allahabad. 21 163 possess greater power even than she did. And to-day you saw me just at the time when I had performed ceremonies to ensure your welfare, and was endeavouring to attract by a spell a man to offer as.a victim. So do you enter now into our practice, and set your foot on the head of all kings, conquering them by magic power. When he heard this proposal, the king at first rejected it, saying, “ What propriety is there in a king’s connect- ing himeelf with the eating of human flesh, the practice of witches?” But when the queen was bent on committing suicide, he consented, for how can men who are attracted by the objects of passion remain in the good path? Then she made him enter into the circle previously consecrated, and said to the king, after he had taken an oath ; “I attempted to draw hither as a vic- tim that Bréhman named Phalabhiti, who is so intimate with you, but the drawing him hither is a difficult task, so it is the best way to initiate some cook in our rites, that he may himself slay him and cook him. And you must not feel any compunction about it, because by eating a sacrilicial offering of his flesh, after the ceremonjes are complete, the enchantment will be perfect, for he is a Br4hman of the highest caste.” When his belov- ed said this to him, the king, though afraid of the sin, a second time con- sented. Alas! terrible is compliance with women! Then that royal couple had the cook summoned, whose name was Séhasika, and after encouraging him, and initiating him, they both said to him,—‘‘ Whoever comes to you to-morrow morning and says—‘ The king and queen will eat together to-day, so get some food ready quickly,’ him you must slay, and make for us secretly a savoury dish of his flesh.” When the cook heard this, he consent- ed, and went to his own house, And the next morning, when Phalabhiti arrjved, the king said to him, “ Go and tell the cook Sdhasika in the kitchen, | _ ‘the king together with the queen will eat to-day a savoury mess, therefore - prepare as soon as possible a splendid dish.’”” Phalabhiuti said, “I will doso” ` and went out.. When he was outside, the prince whose name was Chandra- prabha, came to him, and said—'‘ Have made for me this very day with this gold a pair of earrings, like those you had made before for my noble father.’”’. When the prince said this, Phalabbuti, in order to please him, went that moment, as he was commissioned, to get the earrings made, and the prince readily went with the king’s message, which Phalabhiti told him, alone to the kitchen ; when he got there and told the king’s message, the cook Séhasika, true to his agreement, immediately killed him with a knife, and made a dish of his flesh, which the king and queen, after performing their ceremonies, ate, not knowing the truth ;* and after spending that night in * This incident reminds one of Schiller’s ballad—Der Gang nach dem Eisenhammer. (Benfey Panchatantra, Vol. I, p. 320.) The story of Fridolin in Schiller’s ballad is identical with the story of Fulgenti- us which is found inthe English Gesta Romanorum, sco Buhn’s Gesta Romanorum, In- 163 remorse, the next morning the king saw Phalabhiti arrive with the ear- rings in his hand. So, being bewildered, he questioned him about the earrings immediate- ly ; and when Phalabhuti had told him his story, the king fell on the earth, and cried out; ^ Alas my son!’ blaming the queen and himself, and. when his ministers questioned him, he told them the whole story, and repeated what Phalabbiti had said every day— ^ The doer of good will obtain good, and the doer of evil, evil.’ Often the harm that one wishes to do to another, recoils on one’s self, as a ball thrown against a wall rebounding frequently ; thus we, wicked ones, desiring to slay a Brabman, have brought about our own son’s death, and devoured his flesh.”” After the king had said this and informed his ministers, who stood with their faces fixed on the earth, of the whole transaction, and after he had anointed that very Phalabhiti as king in his place, he made a distribution of alms and then, having no son, entered the fire with his wife to purify himself from guilt, though already consumed by the fire of remorse: and Phalabhdti, having obtained the royal dignity, ruled the earth ; thus good or evil done by a man is made to return upon himself. Having related the above tale in the presence of the king of Vatsa, Yaugandhardyann again said to that king ; “If Brahmadatta therefore were to plot against you, O great king, who, after conquering him, treated him kindly, he ought to be slain.” When-the chief minister had said this to him, the king of Vatsa approved of it, and rising up went to perform the duties of the day, and the day following he set out from Lavdnaka to go to ~ his own city Kaugémbi, having accomplished his objects in effecting the conquest of the regions; in course of time the lord of earth accompanied by his retinue reached his own city, which seemed to be dancing with de- light, imitating with banners uplifted the taper arms® of the dancing girl. So he entered the city, producing, at every step, in the lotus-garden com- posed of the eyes of the women of the city, the effect of the rising of a breeze. And the king entered his palace, sung by minstrels, praised by bards, and worshipped by kings. Then the monarch of Vatsa laid his com- mands on the kings of every land, who bowed before him, and triumphant- ly ascended that throne, the heirloom of his race, which he had found long troduction, page!. Douce says that the story is found in Scott’s Tales from the Arabic and Persian, p. 68 and in the Contes devots or Miracles of the Virgin. (Le Grand, Fabliaux, र. 74.) Mr. Collier states upon the authority of M. Boettiger that Schiller founded his ballad upon an Alsatian tradition which he heard at Mannheim. Cp. also the 80th of the Sicilianischo Marchen which ends with these words, “ Wer gutes thut, wird gutes erhalten.” * Literally creeper-like. 164 ago in the deposit of treasure. And the heaven was filled with the com- bined high and deep echoes of the sound of the drums, which accompanied the auspicious ceremonies on that occasion, like simultaneous shouts of applause uttered by the guardians of the world, each in his several quarter, being delighted with the prime minister of the king of Vatsa. ‘Then the monarch, who was free from avarice, distributed to the Brahmans all kinds of wealth aoquired by the conquest of the world, and after great festivities, satisfied the desires of the company of kings and of his own ministers. Then in that city filled with the noise of drums resembling the thunder of the clouds, while the king was raining benefits on the fields* acoording to each man’s desert, the people, expecting great fruit inthe form of corn, kept high festival in every house. Having thus conquered the world, that vic- torious king devolved on Rumanvat and Yaugandharayana the burden of his realm, and lived at ease there with ४ 839१०१४४ and Padmavati. So he, being praised by exoellent bards, seated between those two queens as if they were the goddesses of Fame and Fortune, enjoyed the rising of the moon white as his own glory, and continually drank wine as he had swal- lowed the might of his foes. * There is a double meaning here; kehetra means fit recipients as well as ficld. The king no doubt distributed corn. 1 — a eet a eee BOOK LY. ~~~ —————— CHAPTER XXI. Qa Victory to the conqueror of obstacles,* who marks with a line like the - parting of the hair, the principal mountainst by the mighty fanning of his ear-flaps, pointing out, as it were, a path of success ! Then Udayana, the king of Vatsa, remaining in Kaug4mbi, enjoyed the conquered earth which was under one umbrella; and the happy monarch devolved the care of his empire upon Yaugandharayana and Rumanvat, and addicted himself to pleasure only in the society of Vasantaka. Himself playing on the lute, in the company of the queen Vaésavadatté and Padmé- vati, he was ongaged in a perpetual concert. While the notes of his lyre were married to the soft sweet song of the queens, the rapid movement of his executing finger aloue indicated the difference of the sounds. And while the roof of the palace was white with moonlight as with his own glory, he drank wine in plenteous streams as he had swallowed the pride of his enemies ; beautiful women brought him, as he sat retired, in vessels of gold, wine flaming with rosy glow,§ as it were the water of his appoint- ment as ruler in the empire of love ; he divided between the two queens the cordial liquor red, delicious, and pellucid, in which danced the reflection of their faces ; as he did his own heart, impassioned, enraptured and trans-_ parent, in which the same image was found ; his eyes were never sated with resting on the faces of those queens, which had the eyebrows arched, and blushed with the rosy hue of love, though envy and anger were far from them; the scene of his banquet, filled with many crystal goblets of wine, = i. €. the god Ganefa, who has an elephant’s head. † Seven principal mountains are supposed to exist in each Varsha or division of a continent. ‡ There is a reference here to the mada or ichor which exudos from an elephant’s tomples when in rut. § rdga also means passion. 166 gieamed like a lake of white lotuses tinged red with the rising sun. And occasionally, accompanied by huntsmen, clad in a vest dark green as the paldsa tree, he ranged, bow and arrows in hand, the forest full of wild beasts, which was of the same colour as himself. He slew with arrows herds of wild boars besmeared with mud, as the sun disperses with its dense rays the masses of darkness ; when he ran towards them, the antelopes fleeing in terror, seemed like the sidelong glances of the quarters previously con- quered* by him. And when he slew the buffaloes, the ground, red with blood, looked like a bed of red lotuses, come to thank him humbly for delivering it from the goring of their horns. When the lions too were transfixed by his javelins falling in their open mouths, and their lives issued from them with a suppressed roar, he was delighted. In that wood he employed dogs in the ravines, and nets in the glades; this was the method of his pursuit of the chase in which he relied only upon his own resources, While he was thus engaged in his pleasant enjoyments, one day the hermit Ndrada came to him as he was in the hall of audience, diffusing a halo with the radiance of his body, like the sun, the orb of heaven, descending therefrom out of love for the Solar dynasty. The king welcomed him, inclining before him again and again, and:the sage stood a moment as if pleased, and said to that king, “ Listen, O king, I will tell you a story in few words; you had an ancestor once, a king of the name of Pdndu; he like you had two noble wives; one wife of the mighty princo was named Kunti and the other 21811. That Pandu conquered this sea-engirdled earth, and was very prosperous, and being addicted to the vice of hunting he went one day to the forest. There he let fly an arrow and slew a hermit of the name of Arindama, who was sporting with his wife in the form of a deer.f That hermit abandoned that deer-form, and with his breath struggling in his throat cursed that Péndu, who in his despair had flung away his bow ; ‘Since I have been slain while sporting at will by thee, inconsiderate one, thou also shalt die in the embraces of thy wife.’ Having been thus cursed, Péndu, through fear of its effect, abandoned the desire of enjoyment, and accompanied by his wives lived in a tranquil grove of ascetic quietism. While he was there, one day impelled by that curse, he suddenly approach- ed his beloved M4dri, and died. So you may rest assured that the occupa- ` tion called hunting is a madness of kings, for other kings have been done to death by it, even as the various deer they have slain. For how can © The quarters are often conceived of as women. + In the XVIIIth tale of the Gesta Romanorum Julian is led into trouble by pursu- ing a deer. The animal turns round and says to him, “Thou who pursucst me so flercely shalt be the destruction of thy parents.” 167 hunting produce bonign results, sinco the genius of hunting is like # fomalo Rakshasa, roaring horribly, intent on raw flesh, defiled with dust, with ‘upstanding hair and lances for teeth. Therefore give up that useless exertion, the sport of hunting ; wild elephants and their slayers are exposed to the same risk of losing their lives. And you, who are ordained for pros- perity, are dear to me on account of my friendship with your ancestors, so hear how you are to have a son who is to be a portion of the god of love. Long ago, when Rati worshipped Siva with praises in order to effect the restoration of Kama’s body, Siva being plensed told her this secret in few words ; ‘This Gauri,* desiring a son, shall descend to earth with a part of herself, and after propitiating me, shall give birth to an incarnation of Kama.’ . Accordingly, king, the goddess has been born in the form of this Vasavadattd, daughter of Chandamahasena, and she has become your queen. So she, having propitiated Siva, shall give birth toa a son who shall be a portion of Kama, and shall become the emperor of all the Vidyaédharas.’’ By this speech the Rishi Narada, whose words command respect, gave back to the king the earth which he had offered him as a present, and then dis. appeared. When he had departed, the king of Vatsa in company with Vasavadatta, in whom had arisen the desire of obtaining a son, spent the day in thinking about it. The next day the chief warder called Nityodita, came to the lord of Vatsa while he was in the hall of assembly, and said to him; “A certain distressed Brdhman woman, accompanied by two children, is standing at the door, O king, desiring to see your Highness.” . When the king heard this, he permitted her to enter, and so that Brahman woman entered, thin, pale, and begrimed, distressed by the tearing of her clothes and wound- ing of her self-respect, carrying in her bosom two children looking like Misery and Poverty. After she had made the proper obeisance, she said to the king, ^ am a Bréhman woman of good caste, reduced to such poverty ; as fate would have it, I gave birth to these two boys at the same time, and I have no milk for them, O king, without food. Therefore I have come in my misery and helplessness for protection to the king, who 18 kind to all who fly to him for protection ; now, my lord the king must determine what my lot is to be.” When the king heard that, he was filled with pity, and erid to the warder, ^ ‘Take this woman and commend her to the queen Vasavadatté.”” Then that woman was conducted into the presence of the queen by that warder, as it were by her own good actions marching in front of her. ‘The queen, when she heard from that warder that the Brahman woman who had come had been sent by the king, felt all the more confidence in her. And when she saw that the woman, though poor, had two children, she thought, “Thisis exceedingly unfair dealing on the part % I, ¢, Umé and Parvati. Kama = the god of love. | 163 of the Creator! Alas! he grudges a son to me who am rich, and shews affec- tion to one who is poor! I have not yet ono son, but this woman has these twins.” ‘Thus reflecting, the queen, who was herself desiring a bath, gave orders to her servants to provide the Brahman woman with a bath and other restoratives. After she had been provided with a bath, and had had clothes given her, and had been supplied by them with agreeable food, that Bréh- man woman was refreshed like the heated earth bedewed with rain. And as soon as she had been refreshed, the queen VAsavadattd, in order to test her by conversation, artfully said to her, ^ 0 Brahman lady, tell us some tale,” when she heard that, she agreed and began to tell this story. In old time there was a certain petty monarch of the name of Jaya- datta and there was born to him a son, named Devadatta. And that wise king wishing to marry his son who was grown up, thus reflected—* The prosperi- ty of kings is very unstable, being like a hetera to be enjoyed by force, but’ the prosperity of merchants is like a woman of good family, it is steady and does not fly to another man. Therefore I will take a wife to my son from a merchant’s family, in order that misfortune may not overtake his throne, though it is surrounded with many relations.” Having formed this resolve, that king sought for his son the daughter of a merchant in Patali- putra named Vasudatta. Vasudatta, for his part, eager for such a distin- guished alliance, gave that daughter of his to the prince, though he dwelt in a remote foreign land. And he loaded his son-in-law with wealth to such an extent that he no longer felt much respect for his father’s magnificence. Then king Jaya- datta dwelt happily with that son of his who had obtained the daughter of that rich merchant. Now one day the merchant Vasudatta came, full of desire to see his daughter, to the palace of his connexion by marriage, and took away his daughter to his own home. Shortly after the king Jaya- datta suddenly went to heaven, and that kingdom was seized by his relations who rose in rebellion ; through fear of them his son Devadatta was secretly taken away by his mother during the night to another country. Then that mother distressed in soul said to the prince—“ Our feudal lord is the emperor who rules the eastern region, repair to him, my son, he will pro- cure you the kingdom.” When his mother said this to him, the prince answered her ; ^“ Who will respect me if I go there without attendants P’’ When she heard that, his mother went on to say, ^ Go to the house of your father-in-law, and get money there and 80 procure followers, and then repair to the emperor.”” Being urged in these words by his mother, the prince, though full of shame, slowly plodded on and reached his father-in-law’s house in the evening, but he could not bear to enter at such an unseason- able hour, for he was afraid of shedding tears, being bereaved of his father, Story of Devadatta. 169 and having lost his worldly splendour, besides shame withheld him. So he remained in the verandah of an alms-house near, and at night he suddenly beheld a woman descending with a rope from his father-in-law’s house, and immediately he recognized her as his wife, for she was so resplendent with jewels that she looked like a meteor fallen from the clouds, and he was much grieved thereat, but she, though she saw him, did not recognise him, as he was emaciated and begrimed, and asked him who he was; when he heard that, he answered, “ I ama traveller ;” then the merchant’s daughter entered the alms-house, and the prince followed her secretly to watch her. There she advanced towards a certain man, and he towards her, and asking her why she had come 80 late, he bestowed several kicks on her.* Then the passion of the wicked woman was doubled, and she appeased him and remained with him on the most affectionate terms. When he saw that, the discreet prince reflected ; “This is not the time for me to shew anger, for I have other affairs in hand, and how could I employ against these two contemptible creatures, this wife of mine and the man who has done me this wrong, this sword which is to be used against my foes? Or what quarrel have I with this adulteress, for this is the work of malignant destiny, that showers calamities upon me, shewing skill in the game of testing my firmness? It is my marriage with a woman below me in rank that is in fault, not the woman herself ; how can a female crow leave the male crow to take pleasure in acuckoo?’? Thus reflecting, he allowed that wife of his to remain in the socicty of her paramour; for in the minds of heroes possessed with an ardent desire of victory, of what importance is woman, valueless as a straw ? But at the moment when his wife ardently embraced her paramour, there fell from her ear an ornament thickly studded with valuable jewels. And she did not observe this, but at the end of her interview taking leave of her paramour, returned hurriedly to her house as she came. And that unlawful lover also departed somewhere or other. Then the prince saw that jewelled ornament and took it up; it flashed with many jewel-gleams, dispelling the gathering darkness of despondency, and seemed like a hand- Iamp obtained by him to assist him in searching for 018 lost prosperity. The prince immediately perceived that it was very valuable, and went off, having obtained all he required, to Kanyékubja; there he pledged that orna- ment for a hundred thousand gold pieces, and after buying horses and elephants went into the presence of the emperor. And with the troops, whith he gave him, he marched and slew his enemies in fight, and recovered his father’s kingdom, and his mother applauded his success. Then he redeemed from pawn that ornament, and sent it to his father-in-law to re- veal that unsuspected secret ; his father-in-law, when he saw that ear-ring of * Cp. Lane’s Arabian Nights, Vol. I, p. 96; also an incident in Gil and Sanaubar, (Liebrecht sur Volkskunde, p. 144) 22 170 his daughter's, which had come to him in such a way, was confounded and shewed it to her: she looked upon it, lost long ago like her own virtue, and when she heard that it had been sent by her husband, she was distracted and called to mind the whole circumstance: “This is the very ornament . which I let fall in the alms-house the night I saw that unknown traveller standing there ; so that must undoubtedly have been my husband come to test my virtue, but I did not recognize him, and he picked up this orna- ment.” While the merchant’s daughter was going through this train of reflection, her heart, afflicted by the misfortune of her unchastity having been discovered, in its agony, broke. Then her father artfully questioned a maid of hers who knew all her secrets, and found out the truth, and so ceased to mourn for his daughter ; as for the prince, after he recovered the kingdom, he obtained as wife the daughter of the emperor won by his vir- tues, and enjoyed the highest prosperity. So you see that the hearts of women are hard as adamant in daring sin, but are soft as a flower when the tremor of fear falls upon them. But there are some few women born in good families, that, having hearts virtu- ous®* and of transparent purity, become like pearls the ornaments of the earth. And the fortune of kings is ever bounding away like a doe, but the wise know how to bind it by the tether of firmness, as you see in my story ; therefore those who desire good fortune must not abandon their virtue even in calamity, and of this principle my present circumstances are an illustration, for I preserved my character, O queen, even in this calamity, and that has borne me fruit in the shape of the good fortune of beholding you. Having heard thistale from the mouth of that Brdhman woman, the queen Vasavadatté, feeling. respect for her, immediately thought,—“ Surely this Bréhman woman must be of good family, for the indirect way in which she alluded to her own virtue and her boldness in speech prove that she is of gentle birth, and this is the reason why she shewed such tact in entering the king’s court of justice,”’—having gone through these reflections, the queen again said to the Brdhiman woman: ^^ Whose wife are you, or what is the history of your life? Tell me.” When she heard that, the Brdhman woman again began to speak— Queen, there was 8 certain Bréhman in the country of Malava, named Agnidatta, the home of Fortune and of Learning, who willingly im- poverished himself to help suppliants, and in course of time there were born to him two sons like himself; the eldest was called Sankaradatta and the other Séntikara ; of these two, oh glorious one, Sdntikara suddenly left his father’s house in quest of learning, while he was still a boy, and went, I know not whither, and the other son his elder brother married me, who am * Hore there is a pun, suvritts meaning also well-rounded. Story of Pingalikd. 171 the daughter of Yajnadatta who collected wealth for the sake of sacri- fice only. In course of time the father of my husband, who was named Agni- datta, being old, went to the next world and his wife followed him,* and my husband left me, when I was pregnant, to go to holy places, and through ` eorrow for his loss abandoned the body in fire purified by the goddess Saras- vati ; and when that fact was told us by those who accompanied him in his pilgrimage, I was not permitted to follow him by my relations, as I was pregnant. Then, while my grief was fresh, brigands suddenly swooped down on us and plundered my house and all the royal grant ; immediately I fled with three Br4hman women from that place, for fear that I might be out- raged, taking with me very few garments. And, as the whole kingdom was ravaged, I went to a distant land accompanied by them, and remained there a month only supporting myself by menial drudgery. And then hearing from people that the king of Vatsa was the refuge of the helpless, I came here with the three BrAhman women, with no other travelling pro- vision than my virtue ; and as soon as I arrived I gave birth at the same time to two boys. Thus, though I have the friendly assistance of these three Brahman women, I have suffered bereavement, banishment, poverty, and now comes this birth of twins; Alas! Providence has opened to me the door of calamity. Accordingly, reflecting that I had no other means of main- taining these children, 1 laid aside shame, the ornament of women, and en- tering into the king’s court I made a petition to him. Who is able to endure the sight of the imisery of youthful offspring? And in conse- quence of his order, I have come into your august presence, and my calamities have turned back, as if ordered away from your door. This is my history: as for my name, it is Pingalikd, because from my childhood my eyes have been reddened by the smoke of the burnt-offerings, And that brother-in-law of mine Séntikara dwells in a foreign land, but in what land he is now living, I have not as yet discovered. When the Bréhman woman had told her history in these words, the queen came to the conclusion that she was a lady of high birth, and after reflecting, said this to her with an affectionate manner: “There is dwelling here a foreign Bréhman of the name of Sdntikara, and he is our domestic chaplain ; I am certain he will turn out to be your brother-in-law.” After saying this to the eager Brahman lady, the queen allowed that night to pass, and the next morning sent for Saéntikara and asked him about his de- scent. And when he had told her his descent, she, ascertaining that the two accounts tallied completely, shewed him that Brahman lady, and said to him—* Here is your brother’s wife.” And when they recognised one another, and he had heard of the death of his relations, he took the Brdhbman lady the wife of his brother tohis own house. ‘There he mourned exceedingly, # ६. €. burnt hersolf with his body. 172 as was natural, for the denth of his parents and his brother, and comforted the lady who was accompanied by her two children ; and the queen Vasa- vadatta settled that the Brdhman lady’s two young sons should be the domestio chaplains of her future son, and the queen also gave the eldest the name of Sdntisoma, and the next of Vaisvdnara, and she bestowed on them much wealth. The people of this world are like a blind man, being led to the place of recompense by their own actions, going before them,* and their courage is merely an instrument. Then those two children, and their mother and Santikara remained united there, having obtained wealth. Then once upon a time, as days went on, the queen Vadsavadatta beheld from her palace a certain woman of the caste of potters coming with five sons, bringing plates, and she said to the Brahman lady Pingaliké, who was at her side ; “Observe, my friend: this woman has five sons, and I have not even one as yet, to such an extent is such a one the possessor of merit, while such a one as myself is not.” Then Pingaliké said, “ Queen, these numerous sons are people who have committed many sins in a previous existence, and are born to poor people in order that they may suffer for them, but the son that shall be born to such a one as you, must have been in a former life a very virtuous person. Therefore do not be impatient, you will soon obtain a son such as you deserve.” Though Pingalik& said this to her, Vdsavadatté, being eager for the birth of a son, remained with her mind overpowered by anxiety .about it. At that moment the king of Vatsa came and perceiving what was in her heart said—‘ Queen, Nérada said that you should obtain a son by propitiating Siva, therefore we must continually propitiate Siva, that granter of boons”’ Upon that, the queen quickly determined upon performing a vow, and when she had taken a vow, the king and his minis- ters and the whole kingdom also took a vow to propitiate Siva; and after the royal couple had fasted for three nights, that Lord was so pleased that he himself appeared to them and commanded them in a dream,—“ Rise up ; from you shall spring a son who shall be a portion of the god of love, and owing to my favour shall be king of all the Vidyddharas.”” When the god, whose ‘crest is the moon, had said this and disappeared, that couple woke up, and immediately felt unfeigned joy at having obtained their boon, and considered that they had gained their object. And in the morning the king and queen rose up, and after delighting the subjects with the taste of the nectarous story of their dream, kept high festival with their relations and servants, and broke in this manner the fast of their vow. After 80106 days had past, a certain man with matted locks came and gave the queen Vdsavadatté a fruit in her dream. Then the king of Vatsa rejoiced with the queen, who informed him of that clear dream, and he was congratulated © Purogath means “ done in a previous life,” and also “ going before.” 178 by 018 ministers, and supposing that the god of the moon-crest had given her a son under the form of a fruit, he considered the fulfilment of his wish to be not far off. & CHAPTER XXII. Then, in a short time, Vdsavadatté became pregnant with a child, glorious inasmuch as it was an incarnation of the god of Love, and it .was a feast to the eyes of the king of Vatsa. She shone with a face, the eyes of which rolled, and which was of palish hue, as if with the moon come to visit her out of affection for the god of Love conceived in her. When she was sitting down, the two images of her form, reflected in the sides of the jewelled couch, seemed like Rati and Priti come there out of regard for their husband.* Her ladies-in-waiting attended upon her like the Sciences that grant desires, come in bodily form to shew their respect for the future king of the Vidyddharast conceived in her. At that time she had breasts with points dark like a folded bud, resembling pitchers intended for the inaugural sprinklingt of her unborn son. When she lay down on a com- fortable couch in the middle of the palace, which gleamed with pavement composed of translucent, flashing, lustrous jewels, she appeared as if she were being propitiated by the waters, that bad come theré trembling, through fear of being conquered by her future son, with heaps of jewels on every side. Her image reflected from the gems in the middle of the chariot, appeared like the Fortune of the Vidydharas coming in the heaven to offer her adoration. And she felt a longing for stories of great magi- cians provided with incantations by means of spells, introduced appropriately in conversation. Vidyddhara ladies, beginning melodious songs, waited upon her when in her dream she rose high up in the sky, and when she woke up, she desired to enjoy in reality the amusement of sporting in the air, which would give the pleasure of looking down upon the earth. And Yaugandhardyana gratified that longing of the queen’s by employing spells, machines, juggling, and such like contrivances. So she roamed through the air by means of those various contrivances, which furnished a wonderful spectacle to the upturned eyes of the citizens’ wives. But once on a time, * Tread with a MS. in the Sanskrit College patienehdd for pratisnehdd. The two wives of the god of Love came out of love to their husband, who was conceived in Vésa- vadatté. +: Vidydghara—means literally “ magical-knowledge-holder.”” ‡ The ceremony of coronation. 174 when she was in her palace, there arose in her heart a desire to hear the glorious tales of the Vidyddharas ; then Yaugandhardyana, being entreated by that queen, told her this tale while all were listening. There is a great mountain named Himavat, the father of the mother of the world,* who is not only the chiefof hills, but the spiritual preceptor of Siva, and on that great mountain, the home of the Vidyadharas, dwelt the lord of the Vidyddharas, the king Jimutaketu. And in 118 house there was a wishing-tree. which had come down to him from his an- cestors, called by a name which expressed its nature, The Giver of Desires. And one day the king Jimitaketu approached that wishing-tree in his garden, which was of divine nature, and supplicated it; ‘“‘ We always obtain from you all you‘desire, therefore give me, O god, who am now childless, a virtuous 801." Then the wishing-tree said,— King, there shall be born to thee a son who shall remember his past birth, who shall bea hero in giving, and kind to all creatures.” When he heard that, the king was de- lighted, and bowed before that tree, and then he went and delighted his queen with the news: accordingly in a short time a son was born to him, and his father called the son Jimdtavéhana. Thenthat Jimdtavdhana, who was of great goodness, grew up step by step with the growth of his innate compas- sion for all creatures. And in course of time, when he was made Crown- Prince, he being full of compassion for the world said in secret to his father, who was pleased by his attentions—“ I know, O father, that in this world all things perish in an instant, but the pure glory of the great alone endures itill the end of a Kalpa.t If it is acquired by benefiting others, what other wealth can be, like it, valued by high-minded men more than life. And as for prosperity, if it be not used to benefit others, it is like lightning which for a moment pains the eye, and flickering disappears somewhere or other. So, if this wishing-tree, which we possess, and which grants all desires, is employed for the benefit of others, we shall have reaped from it ali the fruit it can give. So let me take such steps as that by its riches the whole multitude of men in need may be rescued from poverty.” This peti- ‘tion Jimutavéhana made to his father, and having obtained his permission, he went and said to that wishing-tree, “O god, thou always givest us the desired fruit, therefore fulfil to-day this one wish of ours. O my friend, relieve this whole world from its poverty, success to thee, thou art be- stowed on tlie world that desires wealth !’? The wishi ng-tree being address- ed in this style by that self-denying one, showered much gold on the earth, and all the people rejoiced ; what other compassionate incarnation of a Bo- dhisattva except the glorious Jimdtavdhana would be able to dispose even of Story of Jimbtavdhana. -# Ambikd, ¢. ¢., Parvat{ the wifo of Siva, sj † A period of 432 million yours of mortals. 175 0 wishing-tree in favour of the needy? For this reason every region of the earth* became devoted to Jimdtavdhana, and his stainless fame was spread on high Then the relations of Jfimitaketu, seeing that his throne was firmly established by the glory of bis son, were envious, and became hostile to him. And they thought it would be easy to conquer that place, which possessed the excellent wishing-tree that was employed for bestowing gifts, on account of its not being strong: then they assembled and deter- mined on war, and thereupon the self-denying Jimutavdéhana said to his father,— As this body of ours is like a bubble in the water, for the sake of what do we desire prosperity, which flickers like a candle exposed to the wind P And what wise man desires to attain prosperity by the slaughter of others? Accordingly, my father, I ought not to fight with my relations. But I must leave my kingdom and go to some forest or other ; let these miserable wretches be, let us not slay the members of our own family.” When Jimitavdhana had said this, his father Jimutaketu formed a resolu- tion and said to him; ‘I too must go, my son, for what desire for rule can 1, who am old, have, when you, though young, out of compassion abandon your realm as if it were so much grass ?” In these words his father express- ed his acquiescence in the project of Jimdtavahana, who then, with his father and his father’s wife, went to the Malaya mountain. There he remained in a hermitage, the dwelling of the Siddhas, where the brooks were hidden by the sandal-wood trees, and devoted himself to taking care of bis father. There he struck up afriendship with the self-denying son of Visvdvasu, the chief prince of the Siddhas, whose name was Mitrfévasu. And once on a time the all-knowing Jimitavdhana beheld in a lonely place Mitrdvasu’s maiden sister, who had been his beloved in a former birth. And the mu- tual gaze of those two young people was like the catching in a frail net of the deer of the mind.t Then one day Mitrévasu came up suddenly to Jimttavéhana, who deserved the respect of the three worlds, with a pleased expression, and said to him, “I have a younger sister, the maiden called Malayavati ; I give her to you, do not refuse to gratify my wish.” When Jimdtavahana heard that, he said to him, “O prince, she was my wife in a former birth, and in that life you became my friend, and were like a second heart to me. I am one who remembers the former state of existence, I recollect all that hap- pened in my previous birth.” When he said this, Mitrévasu said to him, “then tell me this story of your former birth, for I feel curiosity about it.” When he heard this from Mitrévasu, the benevolent Jimttavdébana told him the tale of his former birth as follows : ® More literally the cardinal and intermediate pointe. + Reading manomrig!, the deer of the mind. 176 Story of Itmitavdhana’s adventures in Thus it is; formerly I was a a former birth. sky-roaming VidyAdhara, and once on a time I was passing over a peak of the Himalaya. And then Siva, who was below, sporting with Gauri, being angry at my passing above him, curs- ed me, saying, ^ Descend into a mortal womb, and after obtaining a Vidyé- dhari for your wife, and appointing your son in your place, you shall remember your former birth, and again be born as a Vidyddhara.” Having pronounced when this curse should end, Siva ceased and disappeared ; and soon after I was born upon earth in a family of merchants. And I grew up as the son of a rich merchant in a city named Vallabhi, and my name was Vasudatta. And in course of time, when I became a young man, I had a retinue given me by my father, and went by his orders to another land to traffic. As I was going along, robbers fell upon me in a forest, and after taking all my property, led me in chains to a temple of Durgé in their village, terrible with a long waving banner of red silk like the tongue of Death eager to devour the lives of animals. ‘There they brought me into the presence of their chief named Pulindaka, who was engaged in wor- shipping the goddess, in order that I might serve as a victim. He, though he was a Savara,* the moment he saw me, felt his heart melt with pity for me; an apparently causeless affectionate movement of the heart is a sign of friendship in a former birth. Then that Savara king, having saved me from slaughter, was about to complete the rite by the sacrifice of him- self, when a heavenly voice said to him—*“ Do not act thus, I am pleased with thee, crave a boon of me,”—thereupon he was delighted, and said—‘“ O goddess, thou art pleased ; what other blessing can I need, nevertheless I ask so much—may I have friendship with this merchant’s son in another birth also.’? The voice said—“ So be it,” and then ceased, and then that Sa- vara gave me much wealth, and sent me back to my own home. And then, as I had returned from foreign travel and from the jaws of death, my father, when he heard the whole occurrence, made a great feast in my honour. And in course of time I saw there that very same Savara chief, whom the king had ordered to be brought before him as a prisoner for plundering a caravan. I told my father of it immediately, and making a petition to the king, I saved him from capital punishment by the payment of a hundred thousand gold-pieces. And having in this way repaid the benefit, which he conferred upon me by saving my life, I brought him to my house, and en- ‘tertained bim honourably fora long time with all loving attention. And then, after this hospitable entertainment, I dismissed him, and he went to his own village fixing upon me a heart tender with affection. Then, while he thought about a present for me that might be worthy of my return for his previous kindness, he came to the conclusion that the pearls and musk * Member of a savage tribe. 177 and treasures of that kind, which were at his disposal, were not valuable enough. Thereupon he took his bow and went off to the Himalaya to shoot elephants, in order to obtain a surpassingly splendid necklace* for me. And while he was roaming about there, he reached a great lake with a temple upon its shore, being welcomed by its lotuses, whieh were as devo- ted to their friendt as he was to me. And suspecting that the wild elephants would come there to drink water, he remained in concealment with his bow, in order to kill them. In the meanwhile he saw a young lady of wonderful beauty come riding upon a lion to worship Siva, whose temple stood on the shore of the lake ; looking like a second daughter of the king of the snowy mountains, devoted to the service of Siva while in her girl- hood. And the Savara, when he saw her, being overpowered with wonder, reflected— Who can this be? If she is a mortal woman, why does she ride upon a lion? On the other hand, if she is divine, how can she be seen by such as me? So she must certainly be the incarnate development of the merits of my eyes in a former birth. If I could only marry my friend to her, then I should have bestowed upon him a new and wonderful recom- pense. So I had better first approach her to question her.” Thus reflect- ing, my friend the Savara advanced to meet her. In the meanwhile she dismounted from the lion, that lay down in the shade, and advancing began to pick the lotuses of the lake. And seeing the Savara, who was a stranger, coming towards her and bowing, out of a hospitable feeling she gratified him with a welcome. And she said to him—* Who are you, and why have you come to this inaccessible land?’ Thereupon the Savara answered her, “ I ama prince of the Savaras, who regard the feet of Bhav4ni as my only refuge, and I am come to this wood to get pearls from the heads of elephants. But when I beheld you just now, O goddess, I called to rind my own friend that saved my life, the son of & merchant prince, the auspicious Vasudatta. For he, O fair one, is, like you, matchless for beauty and youth, a very fount of nectar to the eyes of this world. Happy is that maiden in the world, whose braceleted hand is taken in this life by that treasure-house of friendship, generosity, compassion, and patience. And if this beautiful form of yours is not linked to such a man, then I cannot help grieving that Kama bears the bow in vain.” By these words of the king of the hunters the mind of the maiden was suddenly carried away, as if by the syllables of the god of Love's bewildering spell. And prompt- ed by love, she said to that Savara, ५ Where is that friend of yours? Bring him here and shew him to me.” When he heard that, he said—* I will do so,” and that moment the Savara took leave of her and set out on his journey in high spirits, considering his object attained. And after he * 7. ९. of tho pearls in the heads of the elephants. ¶ I. e. the sun. 23 178 had reached his village, he took with him pearls and musk, a weight suf- ficient for hundreds of heavily-laden porters, and came toour house. There he was honoured by all the inmates, and entering it, he offered to my ~ father that present, which was worth much gold. And after that day and that night had been spent in feasting, he related to me in private the story of his interview with the maiden from the very commencement. And he said to me, who was all excitement, ^ Come, let us go there,” and so the Savara carried me off at night just as he pleased. Andin the morning my father found that I had gone off somewhere with the Savara prince, but feeling perfect confidence in his affection, he remained master of his feel- ings. But I wasconducted in course of time by that Savara, who travelled fast, to the Himdlaya, and he tended me carefully throughout the journey. And one evening we reached that lake, and bathed, and we remained that one night in the wood eating sweet fruits. That mountain wood, in which the creepers strewed the ground with flowers, and which was charm- ing with the hum of bees, full of balmy gales, and with beautiful gleaming herbs for lamps, was like the chamber of Rati to repose in during the night for us two, who drank the water of the lake. Then, the next day that maiden came there, and at every step my mind, full of strange long- ings, flew to meet her, and her arrival was heralded by this my right eye, throbbing as if through eagerness to behold her.® And that maid with lovely eyebrows was beheld by me, on the back of a knotty-maned lion, like a digit of the moon resting in the lap of an autumn cloud; and I cannot describe how my heart felt at that time while I gazed on her, being full of tumultuous emotions of astonishment, longing, and fear ; then that maiden dismounted from the lion, and gathered flowers, and after bathing in the lake, worshipped Siva who dwelt in the temple on itsbanks.f And when the worship was ended, that Savara, my friend, advanced towards her and an. nouncing himself, bowed, and said to her who received him courteously ; “God- dess, I have brought that friend of mine as a suitable bridegroom for you; if you think proper, I will shew him to you this moment.”” When she heard that, she said, ^ Shew him,” and that S‘avara came and took me near her and shewed me to her. She looked at me askance with an eye that shed love, and heing overcome by Cupid’s taking possession of her soul, said to that chieftain of the S’avaras ; “This friend of yours is not a man, surely -he 18 some god come here to deceive me to-day : how could a mortal have such ४ handeome shape ?”” When I heard that, I said myself to remove all doubt from her mind: “Fair one, I am in very truth a mortal, what isthe use of employing fraud against one so honest as yourself, lady? For I am the son of a merchant named Mahadhana that dwells in Vallabhi, and I was gained * Throbbing of the right eye in men portends union with the beloved. † No doubt by offering the flowers which sho had gathored. 179 by my fathor by the blessing of Siva. For he, when performing austerities to please the god of the moony crest, in order that he might obtain a son, was thus commanded by the god in a dream being pleased with him; ‘ Rise up, there shall spring from thee a great-hearted son, and this isa great secret, what is the use of setting it forth at length?’ After hearing this, he woke up, and in course of time I was born to him as a son, and I am known by the name of Vasudatta. And long ago, when I went to a foreign land, I obtained this Savara chieftain for a chosen friend, who shewed | himself a true helper in misfortune. This is a brief statement of the truth about me.” When I had said this I ceased; and that maiden, with her face cast down from modesty, said—“ It is so; to-day, I know, Siva being propi- tiated deigned to tell me in a dream, after I had worshipped him,—‘ To-mor- row morning thou shalt obtain a husband :’—so you are my husband, and this friend of yours is my brother.”” When she had delighted me by this nectar-like speech, she ceased; and after I had deliberated with her, I + determined to go to my own house with my friend, in order that the mar- | riage might be solemnized in due form. Then that fair one summoned by ४ sign of her own that lion, on which she rode, and said to me, “ Mount it, my husband,” then I, by the advice of my friend, mounted the lion, and taking that beloved one in my arms, I set out thence for my home, having obtained all my objects, riding on the lion with my beloved, guided by that friend. And living on the flesh of the deer that he killed with his arrows, we all reached in course of time the city of Vallabhi. ‘Then the people, seeing me comiug along with my beloved, riding on a lion, being astonished, ran and told that fact quickly to my father. He too came to meet me in his joy, and when he saw me dismount from the lion aud fall at his feet, he welcomed me with astonishment. And when he saw that incomparable beauty adore his feet, and per- ceived that she was a fit wife for me, he could not contain himself for joy. 8० he entered the house, and after asking us about the circumstances, he made a great feast, praising the friendship of the Savara chieftain. And the next day, by the appointment of the astrologers, I married that excellent maiden, and all my friends and relations assembled to witness our wedding. And that lion, on which my wife bad ridden, having witnessed the marriage, suddenly before the eyes of all, assumed the form of a man. Then all the by- standers were bewildered thinking—“ What can this mean?” But he, assum. ing heavenly garments and ornaments, thus addressed me: “Iam a Vidyé. dhara named Chitréngada, and this maiden is my daughter Manovati by name, dearer to me than life. 1 used to wander continually through the forest with her in my arms, and one day I reached the Ganges, on the banks of which are many ascetic groves. And as I was going along in the middle of the river, for fear of disturbing the ascetics, my garland by accident fell into its waters. 180 Then the hermit Ndrada, who was under the water, suddenly roso up, and angry because the garland had fallen upon his back, cursed me in the following words: ‘On account of this insolence, depart, wicked one, thou shalt become a lion, and repairing to the Himalaya, shalt carry this daughter upon thy back. And when thy daughter shall be taken in marriage by a mortal, then after witnessing the ceremony, thou shalt be freed from this curse.’ After being cursed in these words by the hermit, I became a lion, and dwelt on the Himdlaya carrying about this daughter of mine, who is devoted to the worship of Siva. And you know well the sequel of the story, how by the exertions of the Savara chieftain this highly auspicious event has been brought about. So I shall now depart ; good luck to you all! I have now reached the termination of that curse.” Having said this, that Vidy4dhara immediately flew up into the sky. Then my father, overwhelmed with astonishment at the marvel, delighted at the eligible connection, and finding that his friends and relations were overjoyed, made a great feast. And there was not a single person who did not say with astonishment, reflecting again and again on that noble behaviour of the Savara chieftain— Who can imagine the actions of sincere friends, who are not even satisfied when they have bestowed on their sworn brothers the gift of life?” The king of the land too, hearing of that occurrence, was exceedingly pleased with the affection which the Savara prince bad shown me, and finding he was pleased, my father gave him a present of jewels, and 80 induced him immediately to bestow on the Savara a vast forest territory, Then I remained there in happiness, considering myself to have attained all that heart could wish, in having Manovati fora wife, and the Savara prince forafriend. And that Savara chieftain generally lived in my house, finding that he took less pleasure in dwelling in his own country than he formerly did. And the time of us two friends, of him and me, was spent in continually conferring benefits upon one another without our ever being satisfied. And not long after I had a son born to me by Manovati, who seemed like the heart-joy of the whole family in external visible form; and being called Hiranyadatta he gradually grew up, and after having been duly instructed, he was married. ‘Then my father having witnessed that, and considering that the object of his life had been accomplished, being old, went to the Ganges with his wife to leave the body. ‘Then I was afflicted by my father’s death, but having been at last persuaded by my relations to control my feelings, I consented to uphold the burden of the family. And at that time on the one hand the sight of the beautiful face of Manovati, and on the other the society of the Savara prince delighted me. Accordingly those days of mine passed, joyous from the goodness of my son, charming from the excellence of my wife, happy from the society of my friend. | 181 Then, in course of time, I became well-stricken in years, and old age seized me by the chin, as it were out of love giving me this wholesome re- proach— Why are you remaining in the house 80 long as this, my son ?” Then disgust with the world was suddenly produced in my breast, and long- ing for the forest [ appointed my son in my stead. And with my wife I went to the mountain of Kalinjara, together with the king of the S’avaras, who abandoned his kingdom out of love to me. And when I arrived there, I at once remembered that I had been a Vidyddhara in a former state of existence, and that the curse I had received from 84९४ had come to an end. And I immediately told my wife Manovati of that, and my friend the king of the Savaras, as I was desirous of leaving this mortal body. I said— May I have this wife and this friend in a future birth, and may I remember this birth,” and then I meditated on Siva in my heart, and flung myself from that hill side, and so suddenly quitted the body together with that wife and friend. And so I have been now born, as you see, in this Vidyddhara family, under the name of Jimtitavihana, with a power of recollecting my former existence. And you, that prince of the S’avaras, have been also born again by the favour of Siva, as Mitrdvasu the son of Viévavasu the king of the Siddhas. And, my friend, that Vidyadhara lady, my wife Manovati, has been again born as your sister Malayavati by name. So your sister is my former wife, and you were my friend in a former state of existence, therefore it is quite proper that I should marry her. But first go and tell this to my parents, for if the matter is referred to them, your desire will be successfully accomplished. When Mitrdvasu heard this from Jimiitavéhana, he was pleased, and he went and told all that to the parents of Jimiatavdhana. And when they received his proposal gladly, he was pleased, and went and told that same matter to his own parents. And they were delighted at the accomplish- ment of their desire, and so the prince quickly prepared for the marriage of his sister. Then Jimutavdhana, honoured by the king of the Siddhas, received according to usage the hand of Malayavati. And there ,was a great festival, in which the heavenly minstrels bustled about, the dense crowd of the Siddhas assembled, and which was enlivened by bounding Vidy4dharas, Then Jimitavéhana was married, and remained on that Malaya mountain with his wife in very great prosperity. And once on a time he went with his brother-in-law Mitravasu to behold the woods on the shore of the sea. And there he saw a young man come in an agitated state, sending away his mother, who kept exclaiming ^ Alas! my son!” And another man, who seemed to be a soldier, following him, conducted him to a broad and high slab of rock and left him there. बण véhana said to him: “Who are you? What are you about to do, and 182 why does your mother weep for you?” Then the man told him his story. “Long ago Kadri and Vinaté, the two wives of Kas’yapa, had a dispute in the course of a conversation which they were carrying on. The former said that the Sun’s horses were black, the latter that they were white, and they made an agreement that the one that was wrong should become a slave to the other.* Then Kadri, bent on winning, actually induced her sons, the snakes, to defile the horses of the Sun by spitting venom over them ; and shewing them to Vinaté in that condition, she conquered her by a trick and made her her slave: terrible is the spite of women against each other! When Garuda the son of Vinatdé beard of that, he came and tried to induce Kadri by fair means to release Vinaté from her slavery ; then the snakes, the sons of Kadri, reflecting, said this to him; “O Garuda, the gods have began to churn the sea of milk, bring the nectar thence and give it to us as a substitute, and then take your mother away with you, for you are the chief of heroes.” When Garuda heard that, he went to the sea of milk, and displayed his great might in order to obtain the nectar. Then the god Vishnu pleased with his might deigned to say to him, ‘I am pleased with thee, choose 80106 boon.’ Then Garuda, angry because bis mother was made a slave, asked as a boon from Vishnu—‘ May the snakes become my food.’ Vishnu consented, and when Garuda had obtained the nectar by his own valour, he was thus addressed by Indra who had heard the whole story: ‘ King of birds, you must take steps to prevent the foolish snakes from consuming the nectar, and to enable me to take it away from them again.’ When Garuda beard that, he agreed to do it, and elated by the boon of Vishnu, he went to the snakes with the vessel containing the nectar. And he said from a distance to those foolish snakes, who were terrified on account of the boon granted to him, “ Here is the nectar brought by me, release my mother and take it; if you are afraid, I will put it for you on a bed of Darbha grass. When I have procured my mother’s release, I will go; take the nectar thence.” The snakes consented, and then he put the vessel of nectar on a pure bed of Kuéga grass,t and they let his mother go. So Garuda departed, having thus released his mother from slavery; but while the snakes were unsuspectingly taking the nectar, Indra suddenly swooped down, and bewildering them by his power, carried off the vessel of nectar from the bed of Kuga grass. ‘Then the snakes in despair licked that bed of Darbha grass, thinking there might be a drop of spilt nectar on it; the effect was that their tongues were split, and they became double-tongued * Like the two physicians in Gesta Romanorum, LX XVI. ¢ A peculiarly sacred kind of Darbha grass. 188 for nothing. What but ridicule can ever be the portion of the over-greedy P Then the snakes did not obtain the nectar of immortality, and their enemy Garuda, on the strength of Vishnu’s boon, began to swoop down and devour them. And this he did again and again. And while he was thus attacking them, the snakes* in Patéla were dead with fear, the females miscarried, and the whole serpent race was well-nigh destroyed. And Vasuki the king of the snakes, seeing him there every day, considered that the serpent world was ruined at one blow: then, after reflecting, he preferred a petition to that Garuda of irresistible might, and made this agreement with him—* I will send you every day one snake to eat, O king of birds, on the hill that rises out of the sand of the sea. But you must not act so foolishly as to enter 86818, for by the destruction of the serpent world your own object “will be baffled.” When Vasuki said this to him, Garuda consented, and began to eat every day in this place one snake sent by him: and in this way innumerable serpents have met their death here. But I am a snake called S'ankachtida,t and it is my turn to-day: for that reason I have to-day, by the command of the king of the snakes, in order to furnish a meal to Garuda, come to this rock of execution, and to be lamented by my mother.” When Jimiutavdhana heard this speech of Sankachiida’s, he was griev- ed, and felt sorrow in his heart and said to him, “ Alas! Vasuki exercises his kingly power in a very cowardly fashion, in that with his own hand he conducts his subjects to serve as food for his enemy. Why did he not first offer himself to Garuda ? To think of this effeminate creature choos- ‘ing to witness the destruction of his race! And how great a sin does Garu- da, though the son of Knéyapa, commit! How grent folly do even great ones commit for the sake of the body only! So I will to-day deliver yon alone from Garuda by surrendering my body. Donot be despondent, my friend.” When S‘ankachiida heard this, he out of his firm patience said to him,—* This be far from thee, O great-hearted one, do not say so again. The destruc- tion of a jewel for the sake of a piece of glass is never becoming. And I. will never incur the reproach of having disgraced my race.” In these words the good snake Sankachida tried to dissuade Jimatavdhana, and thinking that the time of Garuda’s arrival would come in a moment, he went to worship in his last hour an image of Siva under the name of. Gokarna, that ® Rdjila is a striped snake, said to be the same as the dundubha a non-venomous species. : t Tho remarks which Ralston makes (Russian Folk-tales, pidge 65) with regard to the snake as represented in Russian stories, are applicable to the:N&ga of Hindu super- stition ; “Sometimes he retains throughout the story an exclusively reptilian charao- ter, sometimes he is of a mixed nature, partly serpent and partly man.” The snakes described in Weckenstedt’s Wendische Sagen, (pp. 402—-409,) resemble in some points the snakes which we hear so much of in the present work. 184 stood on the shore of the sea. And when he was gone, Jiinitavdhana, that treasure-house of compassion, considered that he had gained an opportunity of offering himself up to save the snake’s life. Thereupon he quickly dis- missed Mitrdvasu to his own house on the pretext of some business, artfully pretending that he himself had forgotten it. And immediately the earth near him trembled, being shaken by the wind of the wings of the approach- ing Garuda, as if through astonishment at his valour. ‘That made Jiinita- vébana think that the enemy of the snakes was approaching, and full of compassion for others he ascended the stone of execution. And ina moment Garuda swooped down, darkening the heaven with his shadow, and carried off that great-hearted one, striking him with his beak. He shed drops of blood, and his crest-jewel dropped off torn out by Garuda, who took him away and began to eat him on the peak of the mountain. At’ that moment a rain of flowers fell from heaven, and Garuda was astonished when he saw it, wondering what it could mean. In the meanwhile Sankachiida came there, having worshipped Gokarna, and saw the rock of execution sprinkled with many drops of blood; then he thought—“ Alas! surely that great-hearted one has offered himself for me, 80 I wonder where Garuda has taken him in this short time. I must search for him quickly, perhaps I may find him.” Accordingly the good snake went following up the track of the blood. And in the meanwhile Garuda, seeing that Jimatavdbana was pleased, left off eating and thought with wonder: “ This must be some one else, other than I ought tohave taken, for though I am eating him, be is not at all miserable, on the contrary the resolute one rejoices.” While Garuda was thinking this, Jimitavabana, though in such a state, said to him in order to attain his object: “O king of birds, in my body also there is flesh and bluod; then why have vou suddenly stopped eating, though your hunger is not appeased ?” When he heard that, that king of birds, being overpowered with astonishment, said to him—‘ Noble one, you are not a snake, tell me who you are.” Jimiuta- vahana was just answering him, ‘“‘I am a snake,* so eat me, complete what you have begun, for men of resolution never leave unfinished an under- taking they have begun,” when Sankachida arrived and cried out from a- far, “ Stop, stop, Garuda, he is not a snake, I ain the snake meant for you, so let him go, alas! how have you suddenly come to make this mistake?” On hearing that, the king of birds was excessively bewildered, and Jimdata- vdhana was grieved at not having accomplished his desire. Then Garuda, learning, in the course of their conversationt with one another, that he had * The word ndga, which means snake, may also mean, as Dr. Brockhaus explains it, a mountaineer from naga a mountain. † I conjocture kramdd for krandat. If we retain krandat we must suppose that the king of tho Vidy4dharas wopt becauso his sclicme of self-sacrifice was frustratod. 185 begun to devour by mistake the king of the Vidyddharas, was much grieved. He began to reflect, “Alas! in my cruelty I have incurred sin. In truth those who follow evil courses easily contract guilt. But this great- hearted one who has given his life for another, and despising* the world, which is altogether under the dominion of illusion, come to face me, de- serves praise.” ‘Thinking thus, he was about to enter the fire to purify himself from guilt, when Jimitavdhana said tohim: = ^ King of birds, why do you despond? If you are really afraid of guilt, then you must deter- mine never again to eat these snakes: and you must repent of eating all those previously devoured, for this is the only remedy available in this case, it was idle for you ever to think of any other.” Thus Jimttavdhana, full of compassion for creatures, said to Garuda, and he was pleased and accepted the advice of that king, as if he had been his spiritual preceptor, determining to do what he recommended ; and he went to bring nectar from heaven to restore to life rapidly that wounded prince, and the other snakes, whose bones only remained. Then the goddess Gauri, pleased with Jimitav&hana’s wife's devotion to her, came in person and rained nectar on him: by that his limbs were reproduced with increased beauty, and the sound of the drums of the rejoicing gods was heard at the same time. Then, on his rising up safe and sound, Garuda brought the nectar of immortalityt from heaven, and sprinkled it along the whole shore of the sea. That made all the snakes there rise up alive, and then that forest along the shore of the sea, crowded with the numerous tribe of snakes, appeared like 2481984 come to behold Jfimttavdhana, having lost its previous dread of Garuda. Then Jimutavéhana’s relations congratulated him, having seen that he was glori- ous with unwounded body and undying fame. And his wife rejoiced with her relations, and his parents also. Who would not joy at pain ending in happiness P And with his permission Sankachida departed to Rasétala,§ and without it his glory, of its own accord, spread through the three worlds. Then, by virtue of the favour of the daughter of the Himdlaya all his relations, Matanga and others, who were long hostile to him, came. to Garuda, before whom the troops of gods were inclining out of love, and timidly approaching the glory of the Vidyadhara race, prostrated themselve: © I read adhak for adak. ‘ t In the Sicilian stories of the Signora von Gonzenbach an ointment does duty for the amrita, cp. for ono instanco out of many, page 145 of that work. Ralston re- marks that in European stories the raven is connected with the Water of Life. See his exhaustive account of this cycle of storics on pages 231 and 232 of his Russian Folk- tales, See also Veckenstodt’s Wendische Sagen, p. 245, and the story which begins on page 227. | { The home of the serpent race below tho earth. § Hero equivalent to Pétéla. 24 186 at his feet. And being entreated by them, the benevolent Jimutavahéna went _ from that Malaya mountain to his own home, the slope of the Himéalaya. There, accompanied by his parents and Mitrévasu and Malayavati, the resolute one long enjoyed the honour of emperor of the Vidy4&dharas. Thus a course of fortunate events always of its own accord follows the footsteps of all those, whose exploits arouse the admiration of the three worlds. When the queen Vdsavadatté heard this story from the mouth of Yaugandhardéyana, she rejoiced, as she was eager to hear of the splendour of her unborn son. Then, in the society of her husband, she spent that day in conversation about her son, who was to be the future king of the Vidyddharas, which was suggested by that story, for she placed unfailing reliance upon the promise of the favouring gods. CHAPTER XXIII. , वणल Vésavadatt4 on the next day said to the king of Vatea in private, while he was surrounded by his ministers ;—“ My husband, ever since I have been pregnant with this child, the difficult duty of taking care of it afflicts my heart; and last night, after thinking over it long, I fell asleep with difficulty, and I am persuaded I saw a certain man come in my dream, glorious with a shape distinguished by matted auburn locks and a trident- bearing hand ; and he approaching me, said as if moved by compassion,— ‘My daughter, you need not feel at all anxious about the child with which you are pregnant, I will protect it, for I gave it to you. And hear some- thing more, which I will tell you to make you confide in me; a certain woman waits to make a petition to you to-morrow, she will come dragging her husband with her as a prisoner, reviling him, accompanied by five sons, begirt with many relations : and she is a wicked woman who desires by the help of her relations to get that husband of hers put to death, and all that she will say will be false. And you, my daughter, must beforehand inform the king of Vatsa about this matter, in order that that good man may be freed from that wicked wife.’ This command that august one gave and vanished, and I immediately woke up, and lo! the morning had come.” When the queen had said that, all spoke of the favour of Siva, and were astonished, their minds eagerly expecting the fulfilment of the dream; when lo! at that very moment the chief warder entered, and suddenly said to the king of Vatsa, who was compassionate to the afflicted, ५ 0 king, a certain woman has come to make a representation, accompanied by her relations, bringing with her five sons, reviling her helpless husband.” ` 187 When the king heard that, being astonished at the way it tallied with the queen’s dream, he commanded the warder to bring her into his presence. And the queen VAsavadatté felt the greatest delight, having become certain that she would obtain a good son, on account of the truth of the dream. Then. that woman entered by the command of the warder, accompanied by her husband, looked at with curiosity by all, who had their faces turned towards the door. Then, having entered, she assumed .an expression of misery, and making a bow according to rule, she addressed the king in council accompanied by the queen: ‘“ This man, though he is my husband, does not give to me, helpless woman that I am, food, raiment, and other necessaries, and yet I am free from blame with respect to him.” When she had said this, her husband pleaded—* King, this woman speaks falsely, supported by her relations, for she wishes me to be put to death. For I have given her supplies beforehand to last till the end of the year, and other relations of hers, who are impartial, are prepared to witness the truth of this for me.”” When he had said this to the king, the king of his own accord answered: ^ The trident-bearing god himself has given evidence in this case, appearing to the queen inadream. What need have we of more witnesses ? This woman with her relations must be punish- ९0." When the king had delivered this judgment, the discreet Yaugandha- réyana said, “Nevertheless, king, we must do what is right in accordance with the evidence of witnesses, otherwise the people, not knowing of the dream, would in no wise believe in the justice of our proceedings.” When the king heard that, he consented and had the witnesses summoned that moment, and they, being asked, deposed that that woman was speaking falsely. Then the king banished her, as she was plotting against one well known to be a good husband, from his territory, with her relations and her sons. And with heart melting from pity he discharged her good husband, after giving him much treasure sufficient for another marriage. And in connexion with the whole affair the king remarked,—“ An evil wife, of wildly® cruel nature, tears her still living husband like a she-wolf, when he has fallen into the pit of calamity; but an affectionate, noble, and magnani- mous wife averts sorrow as the shadet of the wayside-tree averts heat, and is acquired by a man’s special merits.’’ ‘Then Vasantaka, who was a clever story-teller, being at the king’s side, said to him @ propos of this: “More- over, king, hatred and affection are commonly produced in living beings in this world owing to their continually recalling the impressions of a past state of existence, and in proof of this, hear the story which I am about to tell.”” * Here there is a pun: ék&ula may also mean “ by descent. † Kalind may mean falling on the earth, referring to the shade of the tree. Médr- 9४०८८ means “in the right path” whon applied to the wife. 188 Thero was a king in Benares named Vikramachanda, and he had favourite follower named Sinhaparékrama ; who was wonderfully success- ful in all battles and in all gambling contests. And he had a wife very deformed both in body and mind, called by a name, which expressed her nature, Kalahakdéri.* This brave man continually obtained much money both from the king and from gambling, and, as soon as he got it, he gave it all to his wife. But the shrewish woman, backed by her three sons begot- ten by him, could not in spite of this remain one moment without a quar- rel. She continually worried him by yelling out these words at him with her sons—“ You are always eating and drinking away from home, and you never give us anything.” And though he was for ever trying to propitiate her with meat, drink, and raiment, she tortured him day and night like an interminable thirst. ‘Then, at last, Sinhapardkrama vexed with indignation ‘on that account, left his house, and went on a pilgrimage to the goddess Durgé that dwells in the Vindhya hills. While he was fasting, the goddess said to him in a dream: “ Rise up, my son, go to thy own city of Bemp- res; there is an enormous nyagrodha tree, by digging round its root thou wilt at once obtain a treasure. And in the treasure thou wilt find a dish of emerald, bright as a sword-blade, looking like a piece of the sky fallen down to earth; casting thy eyes on that, thou wilt see, as it were, reflected inside, the previous existence of every individual, in whatever case thou mayest wish to know it. By means of that thou wilt learn the pre- vious birth of thy wife and of thyself, and having learned the truth wilt dwell there in happiness free fromgrief.” Having thus been addressed by the goddess, Sinhapardkrama woke up and broke his fast, and went in the morning to Benares; and after he had reached the city, he found at the root of the nyagrodha tree a treasure, and in it he discovered a large emerald dish, and, eager to learn the truth, he saw in that dish that in a previous birth his wife had been a terrible she-bear, and himself a lion. And so recognising that the hatred between himself and his wife was irremediable owing to the influence of bittér enmity in a previous birth, he abandoned grief and bewilderment. Then Sinhaparékrama examined many maidens by means of the dish, and discovering that they had belonged to alien races in a previous birth, he avoided them, but after he had discovered one, who had been a lioness in a previous birth and so was a suitable match for him, he married her as his second wife, and her name was Sinhagri. And after assigning to that Kalahakdri one village only as her portion, he lived, delighted with the acquisition of treasure, in the society of his new wife. Thus, O king, wives and others are friendly or hostile to men in this world by virtue of impressions in a previous state of existence. © J.¢. Madam Contentious. Her husband’s name means “ of lion-like might.” Story of Sinhapardkrama. 189 When tho king of Vatea had heard this wonderful story from Vasan- taka, he was exceedingly delighted and so was the queen Vésavadatté. And the king was never weary day or night of contemplating the moon-like face of the pregnant queen. And as days went on, there were born to all of his ministers in due course sons with auspicious marks, who heralded approaching good fortune. First there was born to Yaugandharéyana, the chief minis- ter, ason Marubhiti by name. Then Rumanvat had a son called Hari- gikha, and to Vasantaka there was born a son named Tapantaka. And tothe head-warder called Nityodita, whose other title was Ityaka,* there was born a son named Gomukha. And after they were born a great feast took place, and during it a bodiless voice was heard from heaven—“ These ministers ‘shall crush the race of the enemies of the son of the king of Vatsa here, the future universal emperor. And as days went by, the time drew near for the birth of the child, with which the queen Vaésavadatté was destined to present the king of Vatsa, and she repaired to the ornamented lying-in- chamber, which was prepared by matrons having sons, and the windows of which were covered with arka and Sam¢ plants. The room was hung with various weapons, rendered auspicious by being mixed with the gleam of jewel-lamps, shedding a blazet able to protect the child ; and secured by conjurers who went through innumerable charms and spells and other in- cantations, so that it became a fortress of the matrons hard for calamity to storm, and there she brought forth in good time a prince of lovely as- pect, as the heaven brings forth the moon from which stream pure necta- rous rays. ‘I'he child, when born, not only irradiated that room, but the heart also of that mother from which the darkness of grief had departed ; then, as the delight of the inmates of the harem was gradually extended, the king heard of the birth of a son from the people who were admitted to it; the reason he did not give his kingdom in his delight to the person, who announced it, was, that he was afraid of committing an impropriety, not that he was avaricious. And so the king, suddenly coming to the -harem with longing mind, beheld his son, and his hope bore fruit after a long delay. The child had a long red lower lip like a leaf, beautiful flow- ing hair like wool, and his whole face was like the lotus, which the goddess of the Fortune of empire carries for her delight. He was marked on his -soft feet with umbrellas and chowries, as if the Fortunes of other kings had beforehand abandoned their badges in his favour, out of fear. Then, while the king shed with tearful eye, that swelled with the pressure of the fulness of the weight of his joy, drops that seemed to be drops of paternal ® I read (after Béhtlingk and Roth) Ityakdpara. See Chapter 34. a’ 1, 116. † 20 = 9180 means might, courage. । 190 affection,® and tho ministers with Yuugandhbardyana at their head rejoiced, 8 voice was heard from heaven at that time to the following effect : “ King, this son that ie born to thee is an incarnation of Kéma,f and know that his name is Naravéhanadatta ; and he will soon become emperor of the kings of the Vidy4dharas, and maintain that position unwearied for a kalpa of the gods.”"~ When 80 much had been said, the voice stopped and immediately a rain of flowers fell from heaven, and the sounds of the celestial drums went forth. Then the king, excessively delighted, made a great feast, which was rendered all the more solemn from the gods having begun it. The sound of cymbals floated in the air rising from temples, as if to tell all the Vidy4dharas of the birth of their king : and red banners, . flying in the wind on the tops of the palaces, seemed with their splendour to fling red dye to one another. On earth beautiful women assembled and danced everywhere, as if they were the nymphs of heaven glad that the god of love had been born with a body.§ And the whole city appeared equally splendid with new dresses and ornaments bestowed by the rejoicing king. For while that rich king rained riches upon his dependants, nothing but the treasury was empty. And the ladies belonging to the families of the neighbouring chioftains came in from all sides, with auspicious prayers, versed in the good custom,|| accompanied by dancing girls, bringing with them splendid presents, escorted by various excellent guards, attended with the sound of musical instruments, like all the cardinal points in bodily form. Every movement there was of the nature of a dance, every word uttered was attended with full vessels, every action was of the nature of munificence, the city resounded with musical instruments, the people were adorned with red powder, and the earth was covered with bards,—all these things were so in that city which was all full of festivity. Thus the great feast was carried on with increasing magnificence for many days, and did not come to an end before the wishes of the citizens were fully satisfied. And as days went on, that infant prince grew like the new moon, and his father bestowed on him with appropriate formalities the name of Naravdéhanadatta, ® Sneha which means love, also means oil. This is a fruitfal source of puns in . Banskyit + The Hindu Oupid ¢ Infinitely longer than a mortal kalpa. A mortal kalpa laste 482 million { He is often called Ananga, the bodiless, as his body was consumed by the fire of Sliva’s eye. Or virtuous and generous. श्र It is still the custom to give presents of vessels filled with rice and coins. Emp- ty vessels are inauspicious, and even now if a Bengali on going out of his house meets a person carrying an empty pitcher, he turns back, and waits a minute or two. 191 which had been previously assigned him by the heavenly voice. His father was delighted when he saw him make his first two or three tottering ateps, = in which gleamed the sheen of his smooth fair toe-nails, and when he heard him utter his first two or three indistinct words, shewing his teeth which looked like buds. Then the excellent ministers brought to the infant prince their infant sons, who delighted the heart of the king, and com- mended them to him. First Yaugandhardyana brought Marubhiti, and then Rumayvat Harisikha, and then the head-warder named Ityaka brought Gomukha, and Vasantaka his son named Tapantaka. And the domestic chaplain S4ntikara presented the two twin sons of Pingalik4, his nephews S4ntisoma and Vaiévénara. And at that moment there fell from heaven a rain of flowers from the gods, which a shout of joy made all the more auspicious, and the king rejoiced with the queens, having bestowed presents on that company of ministers’ sons. And that prince Naravd4hanadatta was always surrounded by those six ministers’ sons devoted to him alone, who commanded respect even in their boyhood,* as.if with the six poli. tical measures that are the cause of great prosperity. The days of the lord of Vatsa passed in great happiness, while he gazed affectionately on his son with his smiling lotus-like face, going from lap to lap of the kings whose minds were lovingly attached to him, and making in his mirth a charming indistinct playful prattling ® Peaco, war, march, halt, stratagom and rocourso to tho protection of a mightier king. Digitized by Google —« व LIST OF BOOKS FOR SALE AT THE LIBRARY OF THE frsiatic POCIETY OF PENGAL, No. 567, PARK STREET, CALCUTTA, AND OBTAINABLE FROM | THE SOCIETY’S LONDON AGENTS, MESSRS. TROBNER & 67 anp 59, Lup@atre Hitt, Lonpon, E. 6. | BIBLIOTHEOA INDIOA. Sanskrit Series. Chaitanya-chandrodaya, Nataka, 3 fasci eeeee @eeeoe > 9 @ @ ee 9 @ @ @ ® ® ® > @@ 5 Rs. Srauta Sutra, As’valayana, 11 fasci. .. GERAD RE SMe OEE RS 0 GOES SY WSS --- Latyayana, 9 fasci eee 0e@ @ @ @ 9 ® @ ® @ @ @ ® ® ७ @ ॐ @ @ ॐ > ® ॐ 9 ® @ 9 ® ® @ @ ® @ ® @ ® 5००७ S’ankara Vijaya, 3 fasci. 99 eco @ @ ® ७०७ @ ® ७ 9 ® ७ @ @ 9 @@ ० 9० ® @@ न ००० श @ CEFR @ ® ७०० ॐ ९०००४ e Daga-ruipa, 3 fasci... ...- Coe hee a eu ONE EOS Wesees New OES ® ® @ @ @ @ @ @. ® @ ® 9 ७ =¢ @ee Kaushitaki Brahmanopanishad, 2 fasci. Hote Meese cam ee a wene we Sankhya-sara, १ 0 3.4 ०७०००००७ [0111111 1, । 9 W000 wb 0-9 0s Ore WOW 6 ote we Taittiriya Brahmana, 24 fasci. ०००००७०७ ७०००७००७ ००७० ०७०००००७ ००५०००० ०००००५०, Taittiriya Safhita, 31 fasci. 9७ ७०७०७ ००००७०७ ०७००००९ ००००००७७ ०००००७०० ००००७०७ C808 Taittiriya Aranyaka, 1] fusci. ००७७ ७०७७ ००७०००७७ ००७० ७०००७०७७ ००७०००० ०००००००७ Maitri Upanishad, 3 fasci. 9०००००७ ७०७००७०७ @ ७००००७७ CH ७०००७०७ ०७ ०७७७ ७००७०७०७ ७००००७४ Ae’valiyann Grihya Siitra, 4 fasci..... 9००७०७७ 9७9००9७ ७० ७9०9००७ ०७@०@ TERE OREO Ce nD 11751188 Darsana, 14 fasci..... 9००७ ०७७७००७७ ०७००००७७ ७००७७७०० ००००७०७ ००००७०७ COE8 Tandyn [दोप 19 पिला, ०००१११ ०१९००१११ ०११०११०० ००१०१११११११०००० seen uses Gopatha Brahmana, 2 fasci. ००७७०७७ ०७ ७०७०७०७ ७०७७०७७ EH OHO EEE OHS ७७००७७७७ ०००९ Atharvana Upanishads, 5 fasci. ७७ ७० ७9 ०७ ७००७७००७ व Cees ७०००० 0008 ००७७९ Agni Purana, 14 fasci. Cee ee OOS ७०७७०७७० @ ७०७०० @ ७००७०७७७ ७@ ०७००७९७ ७०७०००७ ०&§ ०००७००७९ Sama Veda Sanhité, 37 fasci. ७०७७ ७०७७७ ७ न ०००७ ७००० @@ BOOS COO ५०७७ ००७०० ०००००००९ Gopéla Tapani, 1 fasci... 9०००७७० ००७०७ ७०७०००७ CHRO ०००००७७ ००००७००७ ०००६०००० ०९ तिश नीप Tapani, 3 fasci. ०७०००८४ COO ७०७७००७७ @ ७०७००७७ ७७०००७७ ००७७७ ०००७००७७ ७००००००९ Chaturvarga Chintamani, 36 FASC]... secece Cove ००७०७७७ 0008 28888080 OO ee ०००४ Gobhiliya Grihya Sutra, 10 fasci. CO POLO OH ००७७ ००७०७७७ ७००७००७ ७००७००७७ ०००७००७४ Pifgala Chhandah Sitra, 3 fasci... 9०७००७० ७७७ @ ७७०७०७०७ COR OOS BOOED ७०@@ ००००० Taittiriya Pratis’akhiya, 3 fasci. 9०७००७७७ ०७ ००७७ ०७०७ ००००७9७ ७७००००७७ ७०००७००० Ce Prithiraj Rasu, by Chand Bardai, 4 fasci... ७००७७०७ ००००७०७ ०००००७७ ७७००७०७७ ०००००८५ Rajatarangini, ०० ७००००७७७ ०००० ७०७७ ७०००७०७ ००७७० ७०७७०७७७ @ ००७७०७०७ ७ ००७०७००७ ०००८४ Mahabharnta, vols. LIT. and [V., ११०००००० ०००००००० ००१०००० ०००० ०१०००१० ०००००००, Purina Sangraha, ००७ ०७ ००००७०७ ००७००७० ००७००७० ७०००७००७ ०७००००७ @ ७५७०००७ ०९०००००४ Péli Grammar, 2 fasci. ०० ००००९०७७ ००००५ COO ००७००७० ०००७७०७ ००००७७७७ ०००७७०७०७००००८ Aitareyn Aranyuka of the Rig Veda, 5 fuscl. १११०१०१ ०१००११ ००१०००१११०१०००००० Sahitya Darpana, Finglish, 4 कह्लार १०१००००० ००५००००१ ००५००००७ sessvece essence Brahma Satra, English, -...esese CORE ०००७००७ ७०७०००७७ ७००० EHS ००००७००७ ००००७०५ 111. 0.01 न 09 Kamandakiya Nitiadra, 4 fasci. (Fasci. 1, out of stock.) ०१०१०१०० १००००००० ००० Bhamati, 7 fasci. 1... cece se ccceces Aphorisms of Sandalya, English, Fasci. 1.) ००७०००७ ७७७००००७ Coe eee ७००००७०७ os Vayu Purfna, 3 fasei. ७9०७ ००५००७७ ०००००७७ ०००७०७७७ ०७०००००८ Teer Ee ee Ee Cee ee @ ०७ ७७ ७७ ७ @ ७० ०० §& @@ ०० 9०००७७७० ०@ ०७०७०७६ CoO. [ हि । -_ i] eo = PW 3 ® DH EH Dee OP NHK KAN KM SOS 00 &9 == == 20 हॐ ^+ @> © १ € SS wm ag च इ ध ra [1 14 [ @8 > | ष ome +» @ @ © € &@ On ^ @ #» © @ SO [| Arabic & Persian Series. Dictionary of Arabic Technical Terms, 20 fasci., complete, ११००१०० ०००००००००० RS. 25 Risdlah-i-Shamsiyah, (Appendix to Do. Do.), ....00 coscce ०००००००० ०००००. Fihrist Tisi 4 fasci # ® @ ® # ® ® ® @ ® ® ० @ ® @ ® ® 9७ ® @ ® ® @ @@ 2 ® @ ® ॐ ० ® शश र eeevp ee eeeeee eo 8 Nukhbat-ul Fikr, 9 ® 9 @ ® ® ® ® @ ® @ ® @ @ @@ 8 @ e2e008868 9849 ® श ॐ e COFFS &@ शश शक CHR श्ण Futuh-ul-Shim, Waaidt, 9 fasci. ४ 99 © @ @ @ ७ @@ ७०99 @ se Bee RED ०७७७७ ® 9 @ ® 98 ee ७०० Futah-ul-Shém, Azadi, 4 ५861. CO ७००००७७७ ०७७०७०० ९७०००००७ ००००००९० ००७०००९ ०००८४ Maghazi of Waqidi, 6 fasci. ७००७००९ ७०७७७ ७०७७ ७०७००००७ ७००७७५०७ ०७०७०७७७ ७००४ 18879), 28 fasci., with supplement, spessee ॐ @ ® ® ® ® ® @ ® ® ® @ @ ® pees @ @ ® ॐ 00428 88688 O88 2 Tarikh-i-Firdz Shahi, 7 fasci. ०००००७७ ७०9७०७७ ७००6 DEH Oe ७७०७ ७०७७ OEE OED CHES Térikh-i-HBaihaq{, complete in 9 fasci. ७०७०७०७७ ७ ७००००७०० ७००७ ००००७०७७ ०००००००९ Muntakhab-ut-Tawérikh, vols. I. II. and III., complete in 16 fasci. ११११०००० Wis 0 Ramin, 6 fusci. ee @ @ ® 9 9 @ @ @ ® ® @ @ @ ® 9 ॐ @ ¢ @ @ @ @ @ @ ® @ @ ® @ ® @ @ @ ® @ ® @ ® @ ® ® ® ॐ ® ® शश ढ 1 complete in 3 fasci. ०००१ ११०१ १००००५१ ०००००००० ०१०००००१ ’Alamgirndmah, 13 fasci., with index, errr re re Te CR Re Padshéhnamah, 19 fasci., with index, ०७०००७०७ 8 ® @-@ @ @ @ @ ® ® @ ॐ @ ® @ ® @ ® ® ® ® ® ® @ Cees ll Muntakhab-ul-Lubaéb, by Khafi Khan, 19 fasci., with index, .... * „ 12 Ain-i-Akbari, Persian text, 4to., 22 fusci..... | ० 21 Ain-i-Akbari, English translation by 11. Blochmann, M. A., vol. [ eee 12 Farhang-i-Rashidi, 14 fasci., complete ree ०००५०००... 17 Nizami’s Khiradn4émah-i-Iskandari, 2 fasci. complete, ०१०००००१ 0 -2 Akbarnémah, 17 fasci. with Index, १११० ००००००५ (58; 20 Maisir-i-’ Alamgiri, by Muhammad Siqi, completo, 6 fasci., with index,........ 3 Haft Asinan, history of the Persian Muasnawi, ee, 2 Tabaqat-i-Naciri, English translation, by laverty, 10 fusci. .... ०००० 10 Tabaqat-i-Naciri, Porsian text, 6 fusci. 9०७० ७०००७७७७ 5००७ ७७००७०० ७५००९०७ ००१५१०४ 3 Cm bh O Om © ON OO €= न MISCELLANEOUS. Journal of the Asiatic Society of Bongal from vols. XII to XVII, 1813-48, ४०18. XIX to XXI, 1850-62, to Subscribers at 1६५७. 1 per number and to non-subscribers at Re. 1-8 per number; vols. XXVI, XAVIT, 1857-58, and vols. XX XIII to XLVII, 1864-78, to Subscribers at 1-8 per number und to non-subscribers at 1९8, 2 per number. = Asiatic Researches, vols. VII. to XI. and vols. XVIT. to XX. each, .... Its. 10 Do. Do 7701 94 9 Catalogue of Fossil Vertebrata,.... ७०७०५००७ ७७०७७०७७ ००००००७० ०००७००७ ७००००००४ 2 "मक्का of Arabic and Persian Manuscripts, ® @ @ ® ® ® @ ® @ ® ० ॐ @ ® ® @ ecees @ 9 > ® ® ® 5०० 1 Tibetan Dictionary, ७७७6 99 ७०७०७९5 ०००७ ०००० ७७०००७० ०००००७०७ ७०००००७७ ००००१०९ 10 GYAMMAY, oe ese ०१०००१११ ०००१००१० ०००००००० १५१०००० ०५०००००००००००००० & Notices of Sanskrit Manuscripts, 14 fasct. 2.2000 ०००००१ ०००००००५ ०००० ०००००००. It Istilahat-i-Sifiyah. Edited by Dr. A. Spronger, 8V0. .... ११०००००० ००००००००, 1 Jawami’ ul-’ilm ir-riy4zi, 168 pages with 17 plates, 40. = १००१०१०० ०११०,००,,०,०,००००, 2 Aboriginos of India, by B H. Hodgson, .... eee Cree ०००००००० ॐ Examination and Analysis of the Mackcenzie Manuscripts, by the Rev. W. Taylor, 2 Han Koong Tsew, of the Sorrows of (क by J. Francis Davis, ००००००,,०,०,, 1 ‘Indyah, a Commentary on the Hiddyah, Vols. IL. TV., 2... cece ०००००,००००.०, 16 Analysis of the Sher Chin, by Aloxandcr Csuma do Kéris, ...... ५3 य Khazanat ul-’ilm, CECH ES ००००७०७७@ ०७ ५९०००००७ ००१०००० ०७०७ ०००००७०७ ०००० ०००००००४९ 4 Shardyat-ul Tslam, 9०९९०१०० 9 # ® @ @ © ® ® @ ® @ ® @ ® @ 9 @ @ ® ® ® @ ® @ ® @ @ ® = @ ® > @ ® es @@ ®$ ७9 श श् ८ 2 Anis-ul Musharrihin,...... ७७०७ ०७०७०००७ ७००१७०७ ७०७9०७6 ०5००७४७ Catalogue ‰ 9180006 of the Society’s Sanskrit MSS. Part I, Grammur,.... ०००००१ | रै | । कि ४ „+ € ©> &@ @ ^ ६ © OOO @ क्षी os ee € @ de TE BS oe ro Sec kh NO @eesecoececocecocoecocoeo BIBLIOTHEGA INDICA ; A [OLLEcTION OF PRIENTAL Works PUBLISHED BY TILE ASIATIC SOCIETY OF BENGAL. New Series, No. 439. | i] ely wa > ai | ( ॥ 1 ॥ j ; | जनि, ; | 4 4 wae | fel ह) | ) ee] 1 ४, ih vi ॥ || 1 ॥ + a> le | 1 a (4 व ५ 1 ||| ध ee 4 ध — cerrrre« KATIA’ SARIT SA’GARA On OCEAN OF THE STREAMS OF STORY TRANSLATED FROM TIE ORIGINAL SANSKRIT, BY ( HW. TAWNEY, M. A. FASCICULUS III. CALCUTTA : PRINTED BY J. W. THOMAS, BAPTIST MISSION PRESS, AND PUBLISHED BY TIF ASIATIC SOCIETY, 57, PARK STREET. | (® 1880. 2, ष्टः BOOK VY : ~ स्च CHAPTER XXIV. May Ganeda, painting the earth with mosaic by means of the particles of red lead flying from his trunk whirled round in his madness,* and 80, a8 it were, burning up obstacles with the flames of his might, protect you. Thus the king of Vatsa and his queen remaincd engaged in bringing up their only son Naravaéhanadatta, and once on a time the minister Yaug- andhardyana, seeing the king anxious about taking care of him, said to him as he was alone,—‘ King, you must never feel any anxiety now about the prince Naravahanadatta, for he has been created by the adorable god 818 in your house as the future emperor over the kings of the Vidyadharas ; and by their divine power the kings of the Vidyddharas have found this out, and meaning mischief have become troubled, unable in their hearts to endure it; and knowing this, the god with the moon-crest has appointed a prince of the Ganas,t Stambhaka by name, to protect him. And he re- mains hore invisible, protecting this son of yours, and Nérada coming swiftly informed me of this.” While the minister was uttering these words, there descended from the midst of the air a divine man wearing a diadem and a bracelet, and armed with a sword. He bowed, and then the king of Vatsa, after welcoming him, immediately asked him with curiosity : “Who are you, and what is your errand here?” He said, “I was once a mortal, but I have now become a king of the Vidyddharas, named S’aktivega and I have many enemies. [I have found out by my power that your son is destined to be our emperor, and I have come to see him, O king.” When S‘aktivega, over-awed at the sight of his future emperor, had said this, the king of Vatsa was pleased and again asked him in his astonishment, “ How can the rank of a Vidyddhara be attained, and of what nature is it, and how did you obtain it? ‘Tell me this, my friend.” When he heard this specch of the king’s, that Vidyddhara Saktivega courteously bowing, an- swered him thus, ^ © king, resolute souls having propitiated S‘iva either * The clephant-headed god has his trunk painted with red lead like a tame ele- phant, and is also liable to become smast, t Followers and attendants upon Siva. 26 194 in this or in a former birth, obtain by his favour the rank of Vidy&dhara. And tbat rank, denoted by the insignia of supernatural knowledge, of sword, garland and so on, is of various kinds, but listen! I will tell you how I obtained it. Having said this, S’aktivega told the following story, relating to himself, in the presence of the queen Vaésavadatté. Story of Saktivega king of the Vidyd- There lived long ago in a city ` dharas. called Vardhamd&na,* the ornament of the earth, a king the terror of his foes, called Paropakérin. And this exalted monarch possessed a queen of the name of Kanakaprabha,f as the cloud holds the lightning, but she had not the fickleness of the lightning. And in course of time there was born to him by that queen a daughter, who seemed to have been formed by the Creator to dash Lakshmi’s pride in her beauty. And that moon of the eyes of the world was gradually reared to womanhood by her father, who gave her the name of Kanakarekh& suggested by her mother’s name Kanakaprabhé Once on a time, when she had grown up, the king, her father, said to the queen Kanakaprabha, who came to him in secret: “A grown up daughter cannot be kept in one’s house, accordingly Kanakarekhé troubles my heart with anxiety about a suitable marriage for her. For a maiden of good family, who does not obtain a proper position, is like a song out of tune ; when heard of by the ears even of one unconnected with her, she causes distress. But a daughter, who through folly is made over to one not suitable, is like learning imparted to one not fit to receive it, and cannot tend to glory or merit but only to regret. So I am very anxious as to what king I must give this daughter of mine to, and who will be a fit match for her.” When Kanakaprabhé heard this, she laughed and said,—‘* You say this, but your daughter does not wish to be married ; for to-day when she was playing with a doll and making believe it was a child, I said to her in fun, ‘ My daughter, when shall I see you married ?’ When she heard that, she answered me reproachfully : ‘Do not say so, you must not marry me to any one; and my separation from you is not appointed, I do well enough as a maiden, but if I am married, know that I shall be a corpse ; there is a certain reason for this.’ As she has said this to me I have come to you, O king, in a state of distress ; for, as she has refused to be married, what use is there in deliberating about a bridegroom ?’? When the king heard this from the queen, he was be- wildered, and going to the private apartments of the princess he said to his daughter : “ When the maidens of the gods and Asuras practise austerities in order to obtain a husband, why, my daughter, do you refuse to take one ?’ When the princess Kanakarekha heard this speech of her father’s, she fixed her eyes on the ground and said, Father, I do not desire to be married at present, so what object has my father in it, and why does he insist * The modern Burdwan. ¢ J. ¢. Gold-glcam, 195 upon it?” That king Paropakérin, when his daughter addressed him in that way, being the discreetest of men, thus answered her: “ How can sin be avoided unless a daughter is given in marriage? And indepen- dence is not fit for a maiden who ought to be in dependence on ` relations? For a daughter in truth is born for the sake of another and is kept for him. The house of her father is not a fit place for her except in childhood. For if a daughter reaches puberty unmarried, her relations go to hell, and she is an outcast, and her bridegroom is called the husband of an outcast.” When her father said this to her, the princess Kanakarekhé immediately uttered a speech that was in her mind, ‘ Father, if this is so, then whatever Brahman or Kshatriya has succeeded in seeing the city called the Golden City, to him I must be given, and he shall be my husband, and if none such is found, you must not unjustly reproach me.” When his daughter said that to him, that king reflected: “It isa good thing at any rate that she has agreed to be married on a certain condition, and no doubt she is some goddess born in my house for a special reason, for else how comes she to know so much though she is a child?” Such were the king’s reflections at that time: so he said to his daughter, “I will do as you wish,” and then he rose up and did his day’s work. And on the next day, as he was sitting in the hall of audience, he said to his courtiers, ८ Has any one among you seen the city called the Golden City? Whoever has seen it, if he be a Brdhman or a Kshatriya, I will give him my daughter Kanakarekh4, and make him crown-prince.”” And they all, looking at one another’s faces, said, “ We have not even heard of it, much less have we seen it. ‘Then the king summoned the warder and said to him, “Go and cause a proclamation to be circulated in the whole of this town with the beating of drums, and find out if any one has really seen that city.” When the warder received this order, he said, “I will do so,’ and went out ; and. after he had gone out, he immediately gave orders to the police, and caused a drum to be beaten all round the city, thus arousing curiosity to hear the proclamation, which ran as follows: ‘‘ Whatever Bréhman or Kshatriya youth has seen the city called the Golden City, let him speak, and the king will give him his daughter and the rank of crown-prince.” Such was the astounding announcement proclaimed all about the town after the drum had been beaten. And the citizens said, after hearing that proclamation : ५ What is this Golden City that is to-day proclaimed in our town, which has never been heard of or seen even by those among us who are old?” But not a single one among them said, “I have seen it.” And in the meanwhile a Bréhman living in that town, Saktideva by name, the son of Baladeva, heard that proclamation ; that youth, being addicted to vice, had been rapidly stripped of his wealth at the gaming- table, and he reflected, being excited by hearing of the giving in marriage 196 of the king’s daughtor: “As I havo lost all my woulth by gambling, I cannot now enter the house of my father, nor even the house of a hetera, 80, as I have no resource, it is better for me to assert falsely to those who are making the proclamation by beat of drum, that I have seen that city- Who will discover that I know nothing about it, for who has ever seen it ? And in this way I may perhaps marry the princess.” Thus reflecting Sakti- deva went to the police, and said falsely, “I have seen that city.” They immediately said to him, “Bravo! then come with us to the king’s warder.” So he went with them to the warder. And in the same way he falsely asserted to him that he had seen that city, and he welcomed him kindly, and took him to the king. And _ without wavering he maintained the very same story in the presence of the king: what indeed is difficult for a blackleg to do who is ruined by play? Then the king, in order to ascertain the truth, sent that Brdhman to his daughter Kanakarekh&, and when she heard of the matter from the mouth of tho warder, and the Bréhman came near, she asked him: “Have you seen that Golden City ?” ‘Then he answered her, ^ Yes, that city was seen by me when I was roaming through the earth in quest of knowledge.”* She next asked him, “By what road did you go there, and what is it like ?” That Bréhman then went on to say: “ From this place I went to a town called Harapura, and from that I next came to the city of Benares; and from Benares ina few days to the city of Paundravardhana, thence I went to that city called the Golden City, and I saw it, a place of enjoyment for those who act aright, like the city of Indra, the glory of which is made for the delight of gods.t And having acquired learning there, I returned , here after some time; such is the path by which I went, and such is that city.” After that fraudulent Brahman Saktideva had made up this story, the princess said with a laugh ;—‘ Great Brdhman, you have indeed seen that city, but tell me, tell me again by what path you went.’”? When Sakti- deva heard that, he again displayed his effrontery, and then the princess - had him put out by her servants. And immediately after putting him out, she went to her father, and her father asked her: ‘Did that Bréhman speak the truth P”—And then the princess said to her father: “Though you are a king you act without due consideration ; do you not know that rogues deceive honest people? For that Bradhman simply wants to impose on ine with a falsehood, but the liar has never seen the golden city. And all kinds of deceptions are practised on the earth by rogues; for listen to the * Foran account of the wanderjahre of young Br&éhman students, sce Dr. Biihler’s introduction to the Vikramdnkadevacharita. † More literally—Those whose eyes do notwink. The epithet also means “worthy of being regarded with unwinking cyes.” No doubt this ambiguity is intended. 197 story of Siva and Madhava, which I will tell you.” Having said this, the princess told the following tale : There is an excellent city right- ly named Ratnapura,* and in it there were two rogues named S‘iva and Madhava. Surrounding themselves with many other rogues, they contrived for a long time to rob, by making use of trickery, all the rich men in the town. And one day those two deli- berated together and said— We have managed by this time to plunder this town thoroughly ; so let us now go and live in the city of Ujjayini; there we hear that there is a very rich man named S’ankarasvdmin, who is chap- lain to the king. If we cheat him out of his money we may thereby enjoy the charms of the ladies of Malava. He is spoken of by Br&éhmans as a miser, because he withholdst half their usual fee with a frowning face, though he possesses treasure enough to fill seven vessels; and that 2780. man has a pearl of a daughter spoken of as matchless, we will manage to get her too out of him along with the money.” Having thus determined, and having arranfed beforehand what part each was to play, the two rogues 84४१ and Madhava went out of that town. At last they reached Ujjayini, and Madhava, with his attendants, disguised as a RAjput, remained in a certain village outside the town. But S‘iva, who was expert in every kind of de- ception, having assumed perfectly the disguise of a religious ascetic, first entered that town alone. There ho took up his quarters in a hut on the banks of the Sipré, in which he placed, so that they could be seen, clay, darbha grass, a vessel for begging, and a deer-skin. And in the morning he anointed his body with thick clay, as if testing beforehand his destined smearing with the mud of the hell Avichi. And plunging in the water of the river, he remained a long time with his head downward, as if rehears- ing beforehand his future descent to hell, the result of his evil actions. And when he rose up from his bath, he remained a long time looking up towards the sun, as if shewing that he deserved to be impaled. Then he went into the presence of the god and making rings of Kuéa grass,f and muttering prayers, be remained sitting in the posture called Padmdésana,§ with a hypocritical cunning face, and from time to time he made an offer- ing to Vishnu, having gathered white flowers, even as he took captive the Story of Siva and Madhava. © I. €. the city of jewels. † A’skandin istranalated “granting” by Monier Williams and the Peteraburg lexico- graphers. ‡ These are worn on the fingers when offorings are made. § A particular posture in religious meditation, sitting with tho thighs crossed» with one hand resting on the left thigh, the other held up with the thumb upon the heart, and the eyes directed to the tip of the nose, 198 simplo hearts of the good by bis villainy ; and having made his offering he again pretended to betake himself to muttering his prayers, and prolonged his meditations as if fixing his attention on wicked ways. And the next day, clothed in the skin of a black antelope, he wandered about tho city in quest of alms, like one of his own deceitful leers intended to beguile it, and observing a strict silence he took three handfuls of rice from Bréh- mans’ houses, still equipped with stick and deer-skin, and divided the food into three parts like the three divisions of the day, and part he gave to the crows, and part to his guest, and with the third part he filled his maw ; and he remained for a long time hypocritically telling bis beads, as if he were counting his sins at the same time, and muttering prayers ; and in the night he remained alone in his hut, thinking over the weak points of his fellow-men, even the smallest ; and by thus performing every day a difficult pretended penance he gained complete ascendancy over the minds of the citizens in every quarter. And all the people became devoted to him, and a report spread among them in every direction that S’iva was an exceeding- ly self-denying hermit. | And in the meanwhile his accomplice, the other rogue Madhava, having heard from his emissaries how he was getting on, entered that city; and tak- ing up his abode there in a distant temple, he went to the bank of the Siprd to bathe, disguised as a Rajput, and after bathing, as he was returning with his retinue, he saw 311४8, praying in front of the god, and with great veneration he fell at his feet, and said before all the people, “ ‘There is no other such ascetic in the World, for he has been often seen by me going round from one holy place to another.” But 871४६, though he saw him, kept his neck immoveable out of cunning, and remained in the same position as before, and MAdhava returned to his own lodging. And at night those two met together and ate and drank, and deliberated over the rest of their pro- gramme, what they must do next. And in the last watch of the night S’iva went back leisurely to his hut. And in the morning Mddhava said to one of his gang, ^“ Take these two garments and give them asa present to the do- mestic chaplain of the king here, who is called S’ankarasvamin, and say to him respectfully: ‘There is a Rajput come from the Deccan of the name of MA&dhava, who has been oppressed by his relations, and he brings with him much inherited wealth ; he is accompanied by some other Rajputs like himself, and he wishes to enter into the service of your king here, and he has sent me to visit you, O treasure-house of glory.’” ‘The rogue, who was sent off by MAdhava with this message, went to the house of that chaplain with the present in his hand, and after approaching him, and giving him the present at a favourable moment, he delivered to him in private Madha- va’s message, as he had been ordered ; he, for his part, out of his greed for presents, believed it all, anticipating other favours in the futuro, for a bribe 199 is the sovereign specific for attracting the covetous. The rogue then came back, and on the next day Madhava, having obtained a favourable opportu- nity, went in person to visit that chaplain, accompanied by attendants, who ‘hypocritically assumed the appearance of men desiring service,* passing themselves off as Rajputs, distinguished by the maces they carried ; he had himself announced by an attendant preceding him, and thus he ap- proached the family priest, who received him with welcomes which ex- pressed his delight at his arrival. Then Madhava remained engaged in conversation with him for some time, and at last being dismissed by him, returned to his own house. On the next day he sent another couple of garments as a present, and again approached that chaplain and said to him, “I indeed wish to enter into service to please my retainers, for that reason I have repaired to you, but I possess wealth.” When the chaplain heard that, he hoped to get something out of him, and he promis- ed M&dhava to procure for him what he desired, and he immediately went and petitioned the king on this account, and, out of respect for the chap- lain, the king consented to do what he asked. And on the next day the family priest took Madhava and his retinue, and presented them to the king with all due respect. The king too, when he saw that Madhava re- sembled a Rajpdt in appearance, received him graciously and appointed him asalary. ‘Then Madhava remained there in attendance upon the king, and every night he met S‘iva to deliberate with him. And the chaplain en- treated him to live with him in his house, out of avarice, as he was intent on presents. | Then Madhava with his followers repaired to the house of the chap- lain ; this settlement was the cause of the chaplain’s ruin, as that of the mouse in the trunk of the tree was the cause of its ruin. And he deposited a safe in the strong room of the chaplain, after filling it with ornaments made of false gems. And from time to time he opened the box and by cunningly half-shewing some of the jewels, he captivated the mind of the chaplain as that of a cow is captivated by’ grass. And when he had gained in this way the confidence of the chaplain, he made his body emaciated by taking little food, and falsely pretended that he was ill. And after a few days had passed, that prince of rogues said with weak voice to that chaplain, who was at his bedside; ‘“ My condition is miserable in this body, so bring, good Brahman, some distinguished man of your caste, in order that I may bestow my wealth upon him for my happiness bere and hereafter, for, life being unstable, what care can a wise man have for riches?” That chaplain, .9 Kédrpa{ika may mean a pilgrim, but it seems to be used in the K.8. 8. to mean a kind of dependant on a king or great man, usually a foreigner. See chapters 38, 63, and 81 of this work. 200 who was devoted to presents, when addressed in this way, said, “I will do so,” and Médhavg fell at his feet. Then whatever Brdhman the chaplain brought, M4dhava refused to receive, pretending that he wanted a more distinguished one. One of the rogues in attendance upon Madhava, when’ he saw this, said—“ Probably an ordinary Brébman does not please him. So it will be better now to find out whether the strict ascetic on the banks of Sipré named S‘iva pleases him or not P”” When Madhava heard that, he said plaintively to that chaplain: ^ Yes, be kind, and bring him, for there is no other Brébman like him.”’ The chaplain, thus entreated, went near Siva, and beheld him immove- able, pretending to be engaged in meditation. And then he walked round him, keeping him on his right hand, and sat down in front of him: and immediately the rascal slowly opened his eyes. Then the family priest, bending before him, said with bowed head,—‘ My Lord, if it will not make you angry, I will prefer a petition to you. There is dwelling bere a very | rich RAjpat from the Deccan, named Madhava, and he, being ill, is desirous of giving away his whole property: if you consent, he will give you that treasure which glitters with many ornaments made out of priceless goms.”’ When S‘iva heard that, he slowly broke silence, and said,—O Brahman, since I live on alms, and observe perpetual chastity, of what use are riches to me? Then that chaplain went on to say to him, “ Do not say that, great Brébman, do you not know the due order of the periods in the life of a Bréhman ?* By marrying a wife, and performing in his house offerings to the Manes, sacrifices to the gods and hospitality to guests, he uses his pro- perty to obtain the three objects of life ;¢ the stage of the householder is the most useful of ४11.' Then 847९४ 8810, “ How can I take a wife, for I will not marry a woman from any low family ?” Whenthe covetous chaplain heard that, he thought that he would be able to enjoy his wealth at will, and, catching at the opportunity, he said to him: ‘I have an unmarried daughter named Vinayasvdmini, and she is very beautiful, I will bestow her in marriage on you. And I will keep for you all the wealth which you receive as a donation from Madhava, so enter on the duties of a house- holder. When 8198 heard this, having got the very thing he wanted, he said; “ Bréhman, if your heart is set on this,t I will do what you say. But [ am an ascetic who knows nothing about gold and jewels: I shall act as you advise; do as you think best.” When the chaplain heard that speech of Siva’s, he was delighted, and the fool said, “ Ayreed”—and con- * First he should be a Brahmachdrin or unmarricd religious student, next a Gri- Aastha or householder, than a Vduaprastha or anchoret, lastly u Bhikehe or boggar. t ४, ¢. virtue, wealth, pleasure; dharma, artha, kdma, ‡ Graha, aleo means planet, $, ¢. inauspicious planot. S/iva tolls tho truth hore. 201 ducted Siva to his house. And when ho had introduced there that inaus- picious guest nained S‘iva,* he told Madhava what he had done and was applauded by him. And immediately he gave Siva his daughter, who had been carefully brought up, and in giving her he seemed to be giving away his own prosperity lost by hisfolly. Andon the third day after his marriage, he took him to Madhava who was pretending to be ill, to receive his present, And Madhava rose up and fell at his feet and said what was quite true, “ I adore thee whose asceticism 18 incomprehensible.’”’¢ ‘ And in accordance with the prescribed form he bestowed on Siva that box of ornaments made of many sham jewels, which was brought from the chaplain’s treasury. Siva for his part, after receiving it, gave it into the hand of the chaplain, saying, “I know nothing about this, but you do.” And that priest immediately took it, saying, “I undertook to do this long ago, why should you trouble yourself about it P’? ‘Then Siva gave them his blessing, and went to his wife’s private apartments, and the chaplain took the box and put it in his strong room. Madhava for his part gradually desisted from feigning sick- ness, affecting to feel better the next day, and said that his disease had been cured by virtue of his great gift. And he praised the chaplain when he came near, saying to him, “It was by your aiding me in an act of faith that I tided over this calamity.”” And he openly struck up a friendship with Siva, asserting that it was due to the might of Siva’s holiness that his life had been .saved. Siva, for. his part, after some days said to the chaplain: “How long ain [ to feast in your house in this style? Why do you not tnke from me those jewels for some fixed sum of money? If they are valuable, give mea fair price for them.” When the priest heard that, thinking that the jewels were of incalculable value, he consented, and gavo to Siva as purchase-money his whole living. And he made Siva sign a receipt for the sum with his own hand, and he himself too signed a receipt for tho jewels, thinking that that treasure far exceeded his own wealth in value. And they separated, taking one another’s receipts, and the chaplain lived in one place, while Siva kept house in another. And then Siva and Mddhava dwelt together and remained there leading a very pleasant life consuming the chaplain’s wealth. And as time went on, that chaplain, being in need of cash, went to the town to sell one of the ornaments in the bazar. Then the merchants, who were connoisseurs in jewels, said after examining it, ^ Ha! the man who made these sham jewels was a clever fellow, whoever he was. For this ornament is composed of pieces of glass and quartz coloured with various colours and fastened together with brass, and there are no gems or gold in 16. When the chaplain heard that, © $, €. the auspicious or friendly one † There is probably a double meaning in the word ‘ incomprehensible,” 26 202 he wont in his agitation and brought all the orhaments from his house, and showed them to the merchants. When they saw them, they said that all of them were compvused of sham jewels in the same way ; but the chaplain, when he heard that, was, so to speak, thunderstruck. And immediately the fool went off and said to 811४४, ‘‘ ‘Take back your ornaments and give me back my own wealth.”” But 81९४ answered him, ^ How can I possibly have retained your wealth till now? Why it has all in course of time been consumed in my house.” Then the chaplain and S‘iva fell into an altercation, and went, both of them, before the king, at whose side Mddhuva was stand- ing. And the chaplain made this representation to the king: “ S‘iva has consumed all my substance, taking advantage of my not knowing that a great treasure, which he deposited in my house,* was composed of skilfully coloured pieces of glass and quartz fastened together with brass.” Then S‘iva said, “ King, from my childhood I have been a hermit, and I was persuaded by that man’s earnest petition to accept a donation, and when I took it, though inexperienced in the ways of the world, I said to him, ‘TI am no connoisseur in jewels and things of that kind, and I rely upon you,’ and he consented saying, ‘I will be your warrant in the matter.’ And accepted all the donation and deposited itin hishand. Then he bought the whole from me at his own price, and we hold from one another mutual receipts ; and now it is in the king’s power to grant me help in my sorest need.” Siva having thus finished his speech, Madhava said, “Do not say this, you are honourable, but what fault have I committed in the matter? I never received anything either from you or from Siva; I had some wealth inherited from my father, which I had long deposited elsewhere ; then I brought that wealth and presented it toa Brahman. I£ the gold is not real gold, and the jewels are not real jewels, then let us suppose that I have reaped fruit from giving away brass, quartz, and glass. But the fact that I was persuaded with sincere heart that I was giving something, is clear from this, that I recovered from a very dangerous illness.” When Madhava said this to him without any alteration in the expression of his face, the king laughed and all his ministers, and they were highly delighted. And those present in court said, laughing in their sleeves, “ Neither Madhava nor Siva has done anything unfair.” Thereupon that chaplain ` departed with downcast countenance, having lost his wealth. For of what calamities is not the blinding of the mind with excessive greed the cause? And so those two rogues Siva and Madhava long remained there, happy in having obtained the favour of the delighted king “Thus do rogues spread the webs of their tongue with hundreds of intricate threads, like fishermen upon dry land, living by the net. So you may be certain, my father, that this Brahman is a cuse in point. By falsely * Perhaps we ought to read datted for tatra. 203 assorting that he has seen the City of Gold, he wishes to deecivo you, and to obtain me for a wife. Sodo not be ina hurry to get me married ; I shall remain unmarried at present, and we will see what will happen.” When the king Paropakérin heard this from his daughter Kanakarekhi, he thus answer- ed her: ^ When a girlis grown up, it is not expedient that she should remain long unmarried, for wicked people envious of good qualities, falsely impute sin. And people are particularly fond of blackening the character of one distinguished ; to illustrate this, listen to the story of Harasv4min which’ I am about to tell you.” Story of Harasvdimin. There is a city on the banks of the Ganges named Kusumapura,® and in it there was an ascetic who visited holy places, named Harasvémin. He was a Brdhman living by begging; and constructing a hut on the banks of the Ganges, he became, on account of his surprisingly rigid asceticism, the object of the people’s respect.t And one day a wicked man among the inhabitants, who could not tolerate his virtue, seeing him from a distance going out to beg, said, “ Do you know what a hypocritical ascetic that is P It is he that has eaten up all the children in this town.” When a second there who was like him, heard this, he said, “ It is true, I also have heard people saying this.” And a third confirming it said, “Such is the fact.” The chain of villains’ conversation binds reproach on the good. And in this way the report spread from ear to ear, and gained general credence in the city. And all the citizens kept their children by force in their houses, saying, “ Harasvamin carries off all the children and eats them.’’ And then the Brabmans in that town, afraid that their offspring would be destroyed, assembled and deliberated about his banishment from the city. And as they did not dare to tell him face to face, for fear he might perhaps eat them up in his rage, they sent messengers to him. And those messen- gers went and said to him from a distance; “ The Brahmans command you to depart from thiscity.” Then in his astonishment he asked them ^ Why P” And they went on to say ; “‘ You eat every child as soon as you see it.” When Harasvémin heard that, he went near those Bréhmans, in order to re- assure them, and the people fled before him for fear. And the Bréhmans, as soon as they saw him, were terrified and went up to the top of their monas- tery. People who are deluded by reports are not, as a rule, capable of dis- crimination. Then Harasvémin standing below called all the Bréhmans who were above, one by one, by name, and said to them, ^ What delusion is * The city of flowers, ¢. g. Pataliputra. t Perhaps we ought to read yayau for dadau. This I find is the reading of an excellent MS. in the Sunskrit college, for the loan of which I am deeply indebted to the Principal and the Librarian. 204 this, Brdhinans ? =Why do you not ascertain with one another how many children I have eaten, and whose, and how many of each man’s children.” When they heard that, the Brdéhmans began to compare notes among them- selves, and found that all of them had all their children left alive. And in course of time other citizens, appointed to investigate the matter, admitted that all their children were living. And merchants and Brdhmans and all said, ^“ Alas in our folly we have belied a holy man; the children of all of us ‘are alive ; so whose children can he have eaten ?” Harasvaémin, being thus completely exonerated, prepared to leave that city, for his mind was seized with disgust at the slanderous report got up against him by wicked men. For what pleasure can a wise man take in a wicked place, the inhabitants of which are wanting in discrimination? Then the Bréhmans and mer- chants, prostrating themselves at his feet, entreated him to stay there, and he at last, though with reluctance, consented to do so. “In this way evil men often impute crime falsely to good men, allowing their malicious garrulity full play on beholding their virtuous bebaviour. Much more, if they obtain a slight glimpse of any opportunity for attack- ing them, do they pour copious showers of oil on the fire thus kindled, Therefore if you wish, my daughter, to draw the arrow from my heart, you must not, while this fresh youth of yours is developing, remain unmarried to please yourself, and so incur the ready reproach of evil men.” Such was the advice which the princess Kanakarekhé frequently received from her father the king, but she, being firmly resolved, again and again answered him: “ Therefore quickly search for a Brdhman or Kshatriya who has seen that City of Gold and give meto him, for this is the condition I have named.”” When the king heard that, reflecting that his daughter, who remembered her former birth, had completely mado up ber mind, and seeing no other way of obtaining for her the husband she desired, he issued another order to the effect that henceforth the proclamation by beat of drum was to take place every day in the city, in order to find out whether any of the new- comers had seen the Golden City. And once more it was proclaimed in every quarter of the city every day, after the drum had been beaten,—“If any Br&hman or Kshatriya has seen the Golden City, let him speak ; the king will give him his own daugbter, together with the rank of Crown-prince.” But no one was found who had obtained a sight of the Golden City. od 905 CHAPTER XXV. In the meanwhile the young Bréhman Saktivega, in very low spirits, having been rejected with contempt by the princess he longed for, said to himself ; “To-day by asserting falsely that I had seen the Golden City, I certainly incurred contempt, but I did not obtain that princess. So I must roam through the earth to find it, until I have either seen that city or lost my life. For of what use is my life, unless I can return having seen that city, and obtain the princess as the prize of the achievement ?”” Having thus taken a vow, that Br&éhman set out from the city of Vardhaména, directing his course toward the southern quarter, and as he journeyed, he at last reached the great forest of the Vindhya range; and entered it, which was difficult and long as hisown undertaking. And that forest, so to speak, fanned, with the soft leaves of its trees shaken by the wind, him, who was heated by the multitudinous rays of the sun ; and through grief at being overrun with many robbers, it made its cry heard day and night in the shrill screams of animals which were being slain in it by lions and other noisome beasts. And it seemed, by the unchecked rays of beat flashed upward from its wild deserte, to endeavour to conquer the fierce brightness of the sun: in it, though there was no accumulation of water, calamity was to be easily purchased :* and its space seemed ever to extend before the traveller as fast as he crossed it. In the course of many days he accomplished a long journcy through this forest, and beheld in it a great Jake of cold pure water in a lonely spot: which seemed to lord it over all lakes, with its lotuses like lofty umbrellas, and its swans like gleaming white chowries. In the water of that lake he performed the customary ablutions, and on its north- ern shore he beheld a hermitage with beautiful fruit-bearing trees : and he saw an old hermit named Stryatapas sitting at the foot of an Aévattha tree, surrounded by ascetics, adorned with a rosary, the beads of which by their number seemed to be the knots that marked the centuries of his life,t arid which rested against the extremity of his ear that was white with age. And he approached that hermit with a bow, and the hermit wel- comed him with hospitable greetings, And the hermit, after entertaining him with fruits and other delicacies, asked him, ‘“‘ Whence have you come, and whither are you going? Tell me, good sir.” And Saktideva inclining respectfully, said to that hermit,—“ I have come, venerable sir, from the ® Probably a poor pun. t Cf. Uttara Rima Charita (Vidy4ségara’s edition) Act III, ए, 82, the speech of the river-goddess Tamasé, 206 city of Vardhaména, and I have undertaken to go to the Gulden City in accordance with a vow. But I do not know where that city lies; tell mo venerable sir, if you know.’’ The hermit answered, “My son, I have lived eight hundred years in this hermitage, and I have never even heard of thatcity.” S‘aktideva when he heard this from the hermit, was cast down, and said again—“ Then my wanderings through the earth will end by my dying here.” Then that hermit, having gradually elicited the whole story said to him, “If you are firmly resolved, then do what I tell you. Three yojanas from here there is a country named Kampilya, and in it is a moun- tain named Uttara, and on it there is a hermitage. There dwells my noble elder brother named Dirghatapas ;* go to him, he being old may perhaps know of that city.’ When Saktideva heard that, hope arose in his breast, and having spent the night there. he quickly set out in the morning from that place. And wearied with the laborious journey through difficult forest country, he at last reached that region of Kampilya and ascended that mountain Uttara; and there he beheld that hermit Dirghatapas in a her- mitage, and he was delighted and approached him with a bow: and the hermit received him hospitably: and Suktideva said to him, “ I am on my way to the City of Gold spoken of by the king’s daughter: but I do not know, venerable sir, where that city is. However I am bound to find it, 80 I have been sent to you by the sage Suiryatapas in order that I may dis- cover where it 1168." When he had said this, the hermit answered him, “ Though I am so old, my son, I have never heard of that city till to-day ; I have made acquaintance with various travellers from foreign lands, and I have never heard any one speak of it ; much less have I seen it. But I am sure it must be in some distant foreign island, and I can tell you an expedient to help you in this matter ; there isin the midst of the ocean an island named Utsthala, and in it there is a rich king of the Nish4dast named Satyavrata. He goes to and fro among all the other islands, and 06 may have seen or heard of that city. Therefore first go to the city named Vitankapura situated on the border of the sea. And from that place go with some mer- chant in a ship to the island where that Nishida dwells, in order that you may attain your object.’””’ When Saktideva beard this from the hermit, he immediately followed his advice, and taking leave of him set out from the her- @ In the story of tho Beautiful Palaco East of tho Sun and North of tho Earth, (Thorpe, Yule-tide Stories, p. 158) an old woman sends the youth, who is in quest of the palace, to her old sister, who again refers him to an older sister dwelling in a small ruinous cottage on amountain. In Signora von Gonzenbach’s Sicilianische Miirchen, p. 86, the prince is sent by one “ Einsiedler” to his brother, and this brother sends him to an older brother and he again to an older still, who is described as “ Steinalt’’ see also p. 162, Compare algo the story of Hasan of El Basra in Lano’s Arabian Niyhts. ¢ Wild aboriginal tribes not bolonging to the Aryan race. 207 mitage. And after accomplishing many kos and crossing many lands, he reached the city of Vitankapura, the ornament of the sea-shore. There he sought out a merchant named Samudradatta, who traded with the island of Utsthala, and struck up a friendship with him. And be went on board his ship with him, and having food for the voyage fully supplied by his kindness, he set out on the ocean-path. Then, when they had but a short distance to travel, there arose a black cloud with rumbling thunder, resembling a roaring Rakshasa, with flickering lightning to represent his lolling tongue. Anda furious hurricane began to blow like Destiny herself, whirling up light objects and hurling down heavy.* And from the sea, lashed by the wind, great waves rose aloft like the mountains equipped with wings,t indignant that their asylum had been attacked. And that vessel rose on high one moment, and the next moment plunged below, as if exhibiting how rich men are first elevated and then cast down. And the next moment that ship, shrilly laden with the cries of the merchants, burst and split asunder as if with the weight. And the ship being broken, that merchant its owner fell into the sea, but floating through it on a plank he at last reached another vessel. But as Saktideva fell, a large fish, opening its mouth and neck, swallowed him without injuring any of his limbs. And as that fish was roaming at will‘ in the midst of the sea, it happened to pass near the island of Utsthala; and by chance some servants of that king of the fishermen Satyavrata, who were engaged in the pursuit of small fish, came there and caught it. And those fishermen, proud of their prize, immediately dragged it along to shew to their king, for it was of enormous size. He too, out of curiosity, seeing that it was of such extraordinary size, ordored his servants to cut it open; and when it was cut open, Saktideva came out alive from its belly, having endured a second wonderful imprisonment in the womb.f¢ Then the fisher-king Satyavrata, when he saw that young man come out and bestow his blessing on him, was astonished, and asked him, Who are you, and how did this lot of dwelling in the belly of the fish befall you? What means this exceedingly strange fate that you have suffered.” When Saktideva heard this, he answered that king of the fishermen: “I am a Bréhman of the name of Saktideva from the city of Vardhamana ; * Destiny often clevates the worthless, and hurls down men of worth. ¶† The usual story is that Indra cut off the wings of all except Maindka the son of Himavat by Men4é. He took rofuge in the sea. Hero it is represented that more 68. eaped. 80 in Bhartrihari Niti Sataka st. 76 (Bombay edition). ‡ For Saktideva’s imprisonment in the belly of the fish cp. Chapter 74 of this work, Indian Fairy Tales by Miss Stokes, No. XIV, and Lucian’s Vera Historia, Book I. In this tale the fish swallows a ship. The crew discover countries in the monster's inside, establish a ^ scientific frontier,” and pursuc a policy of Annexation. See also Lanc's Arabian Nights, Vol. III, p. 104. 208 and I am bound to visit the City of Gold, and because I do not know where it 19, I have for a long time wandered far over the earth ; then I gathered from a speech of Dirghatapas’ that it was probably in an island, 80 I set out to find Satyavrata the king of the fishermen, who lives in the island of Utsthala, in order to learn its whereabouts, but on the way I suffered shipwreck, and so having been whelmed in the sea and swallowed by a fish, 1 have been brought here now.” When Saktideva had said this, Satyavrata said to him: “TI am in truth Satyavrata, and this is the very island you were seeking ; but though I have seen many islands, I have never seen the city you desire to find, but I have heard of it as situated in one of the distant islands. Having said this, and perceiving that Suktideva was cast down, Satyavrata out of kindness for his guest went on tosay: “ Bréhman, do not be despondent ; remain here this night, and to-morrow morning I will devise some expedient to enable you to attain your object.” The Brdbman was thus consoled by the king, and sent off to a monastery of Bréhmana, where guests were readily entertained. There Satyavrata was supplied with food by a BrShman named Vishnudatta, an inmate of the monastery, and entered into conversation with hin. And in the course of that con. versation, being questioned by him, he told him in a few words his country, his family, and his whole history. When Vishnudattadeard that, he immedi- ately embraced him, and said in a voice indistinct from the syllables being choked with tears of joy: “Bravo! you are the son of my maternal unclo and a fellow-countryman of mine. But I long ago in my childhood left that country to come here. So stop here awhile, and soon the stream of merchants and pilots that come here from other islands will accomplish your wish.”” Having told him his descent in these words, Vishnudatta waited upon Saktideva with all becoming attentions. And Saktideva, forgetting the toil of the journey, obtained delight, for the meeting a relation in a foreign land is like a fountain of nectar in the desert. And he considered that the accomplishmont of his object was near at hand, for good luck, befalling one by the way indicates success in an undertaking. So he reclined at night sleepless upon his bed, with his mind fixed upon the © attuinment of his desire, and Vishyudatta, who was by his side, in order to encourage and delight him at tle same time, related to him the following tule : Story of Atokadatta and Vijayadatta.* Formerly there was a great Brih- -man named Govindasvdmin, living on a great royal grant of land on the banks of the Yamuné. And in course of time there were born to that virtuous Bréhman two sons like himself, 6 8०४११५४४ and Vijayadatta. While they were living there, there arose a * Of. Grimm's Mirchon, No. 60, Sicilianischo Miuchon, Nos. 30 and 40, with Dr. Kéhlus's notes. 209 terrible famine in that land, and so Govindasvimin said to his wifo; “ This land is ruined by famine, and I cannot bear to behold the misery of my friends and relations. For who gives anything to anybody ? So let us at any rate give away to our friends and relations what little food we possess and leave this country. And let us go with our family to Benares to live there.”” When he said this to bis wife, she consented, and he gave away his food, and set out from that place with his wife, sons, and servants. For men of noble soul cannot bear to witness the miseries of their relatives. And on the road be beheld a skull-bearing Saiva ascetic, white with ashes, and with matted hair, like the god Siva himself with his half-moon. The Brahman approached that wise man with a bow, and out of love for his sons, asked him about their destiny, whether it should be good or bad, and that Yogi answered him: ^ The future destiny of your sons is auspicious, but you shall be separated, Brahman, from this younger one Vijayadatta, and finally by tho might of the second Aégokadatta you shall be reunited to him.” Govindasvémin, when that wise man said this to him, took leave of him and departed overpowered with joy, grief, and wonder ; and ufter reach- ing Benares he spent the day there in a temple of Durga outside the town, engaged in worshipping the goddess and such like occupations. And in the evening he encamped outside that temple under a tree, with his family, in the company of pilgrims who had come from other countries. Andat night, while all were asleep, wearied with their long journey, stretched out on strewn leaves, and such otber beds as travellers have to put up with, his younger son Vijayadatta, who was awake, was suddenly seized with a cold ague-fit; that ague quickly made him tremble, and caused his hair to stand on end, as if it had been the fear of his approaching separation from his relations, And oppressed with the cold he woke up his father; and said to him: “A terrible aguo afflicts me here now, father, so bring fuel and light me a fire to keep off the cold, in no other way can I obtain relief or get through the night.” When Govindasvémin heard him say this, he was distressed at his suffering, and said to bim; “ Whence can I procure fire now my son?” Then his son said; “ Why surely we may see a fire burning near us on this side, and it is very large, so why should I not go there and warm my body? So take me by the hand, for I have a shivering fit, and lead me there.” Thus entreated by his son the Brahman went on to say: “ This is a cemetery,* and tho fire is that of a funeral pyre, so how can you go to a place terrible from the presence of goblins and other spirits, for you are only achild?” When the brave Vijayadatta heard that speech of his affectionate father’s, he laughed and said in his confidence, “ What can the wretched goblins and other evil ones do to me? Am I a weakling? So take me there without * If such a word can be applicd to a placo where bodies are burnt, 27 210 fear.” When he said this so persistently, his father led him thero, and the boy warming his body approached the pyre, which seemed to bear on itsolf the presiding deity of the Rékshasas in visible form, with the smoke of the flames for dishevelled hair, devouring the flesh of men. ‘The boy at once encouraged his father* and asked him what the round thing was that he saw inside the pyre. And his father standing at his side, answered him, “ This, my son, is the skull of a man which is burning in the pyre.” Then the boy in his recklessness struck the skull with a piece of wood lighted at the top, and clove it. The brains spouted up from it and entered his mouth, like the initiation into the practices of the Rakshasas, bestowed upon him by the funeral flame. And by tasting them that boy became a Rékshasa, with hair standing on end, with sword that he had drawn from the flame, terrible with projecting tusks: so he seized the skull and drink- ing the brains from it, he licked it with tongue restlessly quivering like the flames of fire that clung to the bone. Then he flung aside the skull, and lifting his sword he attempted to slay his own father Govindasvdmin. But at that moment a voice came out from the cemetery, “ Kapdlasphota,ft thou god, thou oughtest not to slay thy father, come 1616." When the boy heard that, having obtained the title of Kapdlasphota and become a Rékshasa, he let his father alone, and disuppeared ; and his fathor departod exclaiming aloud, “ Alas my son! Alay my virtuous son! Alas Vijaya- datta !’’ And he returned to the temple of Durga; and in the morning he told his wife and his eldest son Aéokadatta what had taken place. Then that unfortunate man together with them suffered an attack of ‘the fire of grief, terrible like the falling of lightning from a cloud, so that the other people, who were sojourning in Benares, and had come to visit the shrine of the goddess, came up to bim and sympathised heartily with his sorrow. In the meanwhile a great merchant, who had come to worship the goddess, named Samudradatta, behcld Govindasvémin in that state. ‘Tho good man approached him and comforted him, and immediately took him and his family home to his own house. And there he provided him with a bath and other luxuries, for this is the innate tendency of the great, to have mercy upon the wretched. Govindasvamin also and his wife recovered their self-command, having heard{ the speech of the great S‘aiva ascetic, hoping to be re-united to their son. And thenceforth he lived in that city of Benares, in the house of that rich merchant, having been asked by him * Samdévasya, the reading of a MS. in tho Sanskrit College, would perhaps give a better scnse. ¶ J. ¢. akull-cleaver. ‡ Perhaps wo ought to read smrited for srutvd, “Romcmboring, calling to mind.” 211 to do so. And there his other son Asokadatta grew up to be a young man, and after studying the sciences learnt boxing and wrestling. And gradually he attained such eminence in these arts, that he was not surpassed by any champion on the earth. And once on a time there was a great gathering of wrestlers at an idol procession, and a great and famous wrestler came from the Deccan. He conquered all the other wrestlers of the king of Benares, who was called Pratépamukuta, before his eyes. Then the king had Asoka- datta quickly summoned from the house of that excellent merchant, and ordered him to contend with that wrestler. That wrestler began the com- bat by catching the arm of Aégokadatta with his hand, but As’okadatta seized his arm, and hurled him to the ground. Then the field of combat, as it were, pleased, applauded the victor with the resounding noise produced by the fall of that champion wrestler. And the king being gratified, loaded Asokadatta with jewels, and having seen his might, he made him his own personal attendant. So he became a favourite of the king’s, and in time attained great prosperity, for to one who possesses heroic qualities, a king who appreciates merit is a perfect treasure-house. Once on a time, that king went on the fourteenth day of the month away from his capital, to worship the god 8458 in a splendid temple in a distant town. After he had paid his devotions, he was returning by night near the cemetery when he heard this utterance issue from it: “O king, the chief magistrate out of private malico proclaimed that I deserved death, and it is now tho third day since I was impaled, and even now my life will not leave my body, though I am innocent, so I am exceedingly thirsty; O king, order water to be given me.” When the king heard it, out of pity he said to his personal attendant Asokadatta, “Send that man some water.”” Then Asoka- datta said, “Who would go there at night? So I had better go myself.” Accordingly he took the water, and set off. After the king had proceeded on his way to his capital, the hero entered that cemetery, the interior of which was difficult to ponetrate, as it was filled with dense dark- ness within ; in it there were awful evening oblations offered with the human flesh scattered about by the jackals; in places the cemetery was lighted up by the flaming beacons of the blazing funeral pyres, and in it the Vetélas made terrible music with the clapping of their hands, so that it seemed as if it were the palace of black night. Then he cried aloud, “Who asked the king for water P” And he heard from one quarter an answer, “T asked for it.” Following the voice he went to a funeral pyre near, and beheld a man impaled on the top of a stake, and underneath it he saw a ‘woman that he had never seen before, weeping, adorned with beautiful ornaments, lovely in every limb; like the night adorned with the rays of the moon, now that the moon itself had set, its splendour having waned in the dark fortnight, come to worship the funeral pyre. He asked the 212 woman: ^ Who are you, mother, and why are you standing woeping hore ?”* She answered him, “ I am the ill-fated wife of him who is here impaled, and I am waiting here with the firm intention of ascending the funeral pyre with him. And I am waiting some time for his life to leave his body, for though it is the third day of his impalement, his breath does not depart. And he often asks for that water which I have brought here, but I cannot reach his mouth, my friend, as the stake is 110. When he heard that speech of hers, the mighty hero said to her: “ But here is water in my hand sent to him by the king, so place your foot on my back and lift it to his mouth, for the mere touching of another man in sore need does not dis- grace a woman.” When she heard that, she consented, and taking the water she climbed up so as to plant her two feet on the back of Asokadatta, who bent down at the foot of the stake. Soon after, as drops of blood unexpectedly began to fall upon the earth and on his back, the hero lifted up his face and looked. Then he saw that woman cutting off slice after slice of that impaled man’s flesh with a knife, and eating it.* Then, perceiving that she was some horrible demon,t he dragged her down in a rage, and took hold of her by her foot with its tinkling anklets in order to dash her to pieces on the earth. She, for her part, dragged away from him that foot, and by her deluding power quickly flew up into the heaven, and became invisible. And the jewelled anklet, which had fallen from her foot, while she was dragging it away, remained in one of ASokadatta’s hands. Then he, reflecting that she had disappeared after sbewing herself mild at first, and evil-working in the middle, and at the end horror-striking by assuming a terrible form, like association with wicked men,—and seeing that heavenly anklet in his hand, was astonished, grieved and delighted at the same time; and then he left that cemetery, taking the anklet with him, and went to 018 own house, and in the morn- ing, after bathing, to the palace of the king. And when the king said—“ Did you give the water to the man who was impaled,” he said he had done so, and gave him that anklet; and when the king of his own accord asked him where it came from, he told that king his wonderful and terrible night-adventure. And then the king, per- ceiving that his courage was superior to that of all men, though ho was . * So in Bignora Von Gonzenbach’s Sicilian Stories, p. 66, a lovely woman opons with a knife the veins of the sleeping prince and drinks his blood. See also Vockon- atedt’s Wendischo Sagen, p. 364. Ralston in his Russian Folk-Tales, p. 17, compares this part of the story with a Russian story and that of Sidi Noman in the “Thousand and One Nights,” he refers also to Lane’s Translation, vol. I, p. 32. t One is tempted to read vikritdm for vikritin, but vikrité ia translated by the Petersburg lexicographors as Gespensterscheinung. Vikyitém would mean transformed nto a Rakshasi, 218 before pleased with his other oxcellent qualities, was now more exceedingly delighted ; and he took that anklet in his joy and gave it with his own hand to the queen, and described to her the way in which he had obtained it. And she, hearing the story and beholding that heavenly jewelled anklet, rejoiced in her heart and was continually engaged in extolling Aéokadatta. Then the king said to her: “Queen, in birth, in learning, in truthfulness and beauty Aésokadatta is great among the great ; and I think it would be a good thing if he were to become the husband of our lovely daughter Madanalekhé ; in a bridegroom these qualities are to be looked for, not for- tune that vanishes ina moment, so I will give my daughter to this excel- lent hero.” When she heard that speech of her. husband's, that queen approving the proposal said, “ It is quite fitting, for the youth will be an ap- propriate match for her, and her heart has been captivated by him, for she saw him in a spring-garden, and for some days her mind has been in a state of vacancy and she neither hears nor 8668 ; I heard of it from her confidante, and, after spending an anxious night, towards morning I fell asleep, and I remember I was thus addressed by some heavenly woman in a dream, ‘My child, thou must not give this thy daughter Madanalekhé to any one but Aégokadatta, for she is bis wife acquired by him ina former birth.’ And when [I heard it, I woke up, and in the morning I went myself on the strength of the dream and coneoled my daughter. And now, my husband has of 018 own accord proposed the marriage ४० me. Let her therefore be united to him, as a spring-creeper to its stalk.” When the king’s beloved wife said this to him, he was pleased, and he made festal rejoicings, and summoning Agokndatta gave that daughter to him. And the union of those two, the daughter of the king, and the eon of the great Braman, was such that each enhanced the other’s glory, like the union of prosperity and modesty. And once upon a time the queen said to the king, with reference to the anklet brought by Agokadatta: “‘My husband, this anklet by itself does not look well, so let another be made like 16." When the king heard that, he gave an order to the goldsmiths and other craftsmen of the kind, to make a second anklet like that. But they, after examining it said ;—“ It is impossible, O king, to make another like it, for the work is heavenly, not human. There are not many jewels of this kind upon the earth, so let another be sought for where this was obtained.” When the king and the queen heard this, they were despondent, and Agokadatta who was there, on seeing that, immediately said, ‘I myself will bring you a fel- low to that anklet.” And having made this promise he could not give up the project on which he was resolved, although the king, terrified at his temerity, endeavoured to dissuade him out of affection. And taking the anklet he went again on the fourteenth night of the black fortnight to the cemotery where he had first obtained it; and after he had entered that cemetery which 214 was full of Rikshasas as it was of trees, besmirched with the copious smoke of the funeral pyres, and with men hanging from their trunks* which were weighed down and surrounded with nooses, he did not at first see that woman that he had seen before, but he thought of an admirable device for ob- taining that bracelet, which was nothing else than the selling of human 0680. So he pulled down a corpse from the noose by which it was suspended on the tree, and he wandered about in the cemetery, crying aloud—* Human flesh for sale, buy, buy!’ And immediately a woman called to him from a distance, saying, ^ Courageous man, bring the human flesh and come along with me.’’ When he heard that, he advanced following that woman, and be- held at no great distance under a tree a lady of heavenly appearance, surround- ed with women, sitting on a throne, glittering with jewelled ornaments, whom he would never have expected to find in such a place, any more than to find a lotus in a desert. And having been led up by that woman, he approached the lady seated as has been described, and said, ^ Here I am, I sell human flesh, buy, buy!’’? And then the lady of heaven- ly appearance said to him, “Courageous hero, for what price will you sell the flesh?” Then the hero, with the corpse hanging over his Bhoulder and back, said to her, shewing her at the same time that single jewelled anklet which was in his hand, “I will give this flesh to whoever will give me a second anklet like this one; if you have got a second like it, take the 6811." When she heard that, she said to him, “I have a second like it, for this very single anklet was taken by you from me. I am that very woman who was seen by you near the impaled man, but you do not recognise. me now, because I have assumed another shape. So what is tho use of flesh ? If you do what I tell you, I will give you my second anklet, which matches the one in your hand.” When she said this to the hero, he consented and said, “I will immediately do whatever you say.” Then she told him her whole desire from the beginning : “ There is, good sir, a city named Trighanta on a peak of the Himalayas. In it there lived a heroic prince of the Rékshasas named Lambajihva. I am his wife, Vidyuchchhikhé by name, and I can change my form at will. And as fate would have it that husband of mine, after the birth of my daughter, was slain in battle fighting in front of the king Kap4lasphota ; then that king being pleased gave me his own city, and I have lived with my daughter in great comfort on its proceeds up to the present time. And that daughter of mine has by this time grown up to fresh womanhood, and I have great anxiety in my mind as to how to obtain for her a brave husband. Thon being hero on the fourteenth night of the lunar fortnight, and seeing you coming * Skandha when applied to the Rékshasas means shoulder. t Literally great flesh. ‘Great’ seems to give tho idea of unlawfulncas, as in the Greek péya Epyor. . 215 along this way with the king, I thought—‘ This good-looking yonth 18 a hero and a fit match for my daughter. So why should I not devise some stratagem for obtaining him?’ Thus I determined, and imitating the voice of an impaled person, I asked for water, and brought you into the middle of that cemetery bya trick. And there I exhibited my delusive power in assuming a false shape and other characteristics, and saying what was false I imposed upon you there, though only fora moment. And I artfully left one of my anklets there to attract you again, like a binding chain to draw you, and then I came away. And to-day I have obtained you by that very expedient, so come to my house ; marry my daughter and receive the other anklet.” When the Rakshasi said this to him, the hero consented, and by means of her magic power he went with her through the air to her city. And he saw that city built of gold on a peak of the HimAlayas, like the orb of the sun fixed in one spot, being weary with the toil of wandering through the heavens. There he married that daughter of the prince of the Rakshasas, by name Vidyutprabhd, like the success of his own daring incarnate in bodily form. And Aégokadatta dwelt with that loved one some time in that city, enjoying great comfort by means of his mother-in- law’s wealth. Then he said to his mother-in-law, ^ Give me that anklet, for I must now go to the city of Benares, for I myself long ago promised the king that I would bring a second anklet, that would vie with the first one 80 distinguished for its unparalleled beauty.’ The mother-in-law, having been thus entreated by her son-in-law, gave him that second anklet of hers, and in addition a golden lotus. Then he left that city with the anklet and the lotus, after promising to return, and his mother-in-law by the power of her magic knowledge carried him once more through the air to the cemetery. And then she stopped under the tree and said to him, “I always come here on the four- teenth night of the black fortnight, and whenever you come here on that*® night. you will find me here under the banyan-tree.”” - When Asokadatta heard this, he agreed to come there on that night, and took Jeave of that Rakshasi, and went first to his father’s house. And just as he was gladdening by 018 unexpected arrival his parents, who were grieved by such an absence of his, which doubled their grief for their separation from their younger son, the king his father-in-law, who had heard of his arrival,came in. The king in- dulged in a long outburst of joy, embracing him who bent before him, with limbs the hairs of which stood on end like thorns, as if terrified at touching one so daring.f Then Asokadatta entered with him the palace of the king, ® Roading tasydn for tasmdn. † Somadeva no doubt means that tho hairs on the king’s body stood on end with joy. 216 like joy incarnate in bodily form, and he gave to the king those two anklets matched together, which so to speak praised his valour with their tinkling, and he bestowed on that king the beautiful golden lotus, as it were the lotus, with which the presiding Fortune of the Rakshasas’ treasure plays, torn, from her hand ; then being questioned out of curiosity by the king and queen he told the story of his exploits, which poured nectar into their ears. The king then exclaimed—* Is glittering glory, which astonishes the mind by the description of wonderful exploits, ever obtained without a man’s bringing himself to display boldness?” Thus the king spake on that occasion, and he and the queen, who had obtained the pair of anklets, considered their object in life attained, now that they had such a son-in-law. And then that palace, resounding with festal instruments, appeared as if it were chanting the virtues of ASokadatta. And on the next day the king dedicated the golden lotus in a temple made by himself, placing 16 upon a beautiful silver vessel; and the two together, the vessel and the lotus, gleam- ed white and red like the glory of the king and the might® of Agokadatta And beholding them thus, the king, a devout worshipper of Siva, with eyes expanded with joy, spoke inspired with the rapture of adoration, “ Ah! this lofty vessel appears, with this lotus upon it, like Siva white with ashes, with his auburn matted locks. If I had a second golden lotus like it, I would place it in this second silver vessel.” When Aéokadatta heard this speech of the king’s, he said, ‘I, king, will bring you a second golden lotus ;” when the king heard that, he answered him, “I have no need of another lotus, a truce to your temerity!’ Then as days went on, Asokadatta being desirous of bringing a golden lotus, the fourteenth day of the black fortnight returned ; and that evening the sun, the golden lotus of the sky-lake, went to the mountain of setting, as if out of fear, knowing his desire for a golden lotus; and when the shades of night, brown as smoke, began immediately to spread everywhere like Rikshasas, proud of having swallowed the red clouds of evening as if they were raw flesh, and the mouth of night, like that of an awful female goblin, began to yawn, shining and terrible as tamdla, full of flickering flames,t Asokadatta of his own accord left the palace where the princess was asleep, and again went to that cemetery. There he beheld at the foot of that banyan-tree his mother-in-law the Rakshasi, who had again come, and who received him with a courteous welcome, and with her the youth went again to her home, the peak of the Himdlayas, where his wife was anxiously awaiting him. And after he had remained some time with his wife, he said to his mnother- in-law, ^ Give me a second golden lotus from somewhere or other.” When * According to the canons of Hindu rhetoric glory is always white. t Night is compurod to ४ fomalo goblin, (Rékshast). ‘Those croaturos havo fiery mouths. 217 the heard that, she said to him, “Whence can I procure another golden lotus? But there is a lake here belonging to our king Kapdlasphota, where golden lotuses of this kind grow on all sides. From that lake he gave that one lotus to my husband as a token of affection.’”” When she said this, he answered her, ‘“ Then take me to that lake, in order that I may my- self take a golden lotus from it.” She then attempted to dissuade him saying, “It is impossible ; for the lake is guarded by terrible Rakshasas ;”” but nevertheless he would not desist from his importunity.” ‘Then at last his mother-in-law was with much difficulty induced to take him there, and he beheld from afar that heavenly Inke on the plateau of a lofty. mountain, covered with dense and tall-stalked lotuses of gleaming gold, as if from continually facing the sun’s rays they had drunk them in, and: so become interpenetrated with them So he went there and began to gather the lotuses, and while he was thus engaged, the terrible Rakshasas, who guarded it, endeavoured to pre- vent him from doing so. And being armed he killed some of them, but the others fled and told their king Kapalasphota,* and when that king of the Rakshasas heard of it, he was enraged and came there himself, and saw Agokadatta with the lotuses he had carried off. And in his astonishment he exclaimed as he recognised his brother: ‘ What! is this my brother Asokadatta come here ?’’ Then he flung away his weapon, and with bis eyes washed with tears of joy, he quickly ran and fell at his feet, and said tohim: “I am Vijayadatta, your younger brother, we are both the sons of that excellent Brahman Govindasvamin. And by the appointment of des- tiny, I became a Rakshasa such as you see, and have continued such for this long time, and I am called Kapdlasphota from my cleaving the skull on the funeral pyre But now from seeing you I have remembered my former Bréhman nature, and that Rakshasa nature of mine, that clouded my mind with de- lusion, bas left me.” When Vijayadatta said this, Aéokadatta embraced him, and so to speak, washed with copious tears of joy his body defiled by the Rékshasa nature. And while he was thus engaged, there descended from heaven by divine command the spiritual guide of the Vidyadharas, named Kaudika. And he approaching these two brothers, said, “ You and your family are all Vidyddharas, who have been reduced to this state by a curse, and now the curse of all of you has terminated. So receive these sciences, which belong to you, and which you must share with your relations. And return to your own proper dwelling taking with you your relations.” Having said this, the spiritual guide, after bestowing the sciences on them, ascended to heaven. And they, having become VidyAdbaras, awoke from their long dream, ® Cp. Sicilianische Marchen collected by Laura Von Gonzenbach, Vol. I, p. 160. 28 218 and went through the sir to that peak of the Himalayas, taking with them the golden lotuses, and there Asokadatta repaired to his wife the daughter of the king of the Rakshasas, and then her curse came to an end, and she became a Vidyadhari. And those two brothers went in a moment with that fair-eyed one to Benares, travelling through the air. And there they visited their parents, who were scorched with the fire of separation, and re- freshed them by pouring upon them the revivifying nectar of their own appearance. And those two, who, without changing the body, had gone through such wonderful transformations, produced joy not only in their parents, but in the people at large, And when Vijayadatta’s father, after so long a separation, folded him in a close embrace, he filled full not only his arms, but also his desire. Then the king Pratapamukuta, the father-in-law of Aéokadatta, hearing of it, came there in high delight ; and Asokadatta, being kindly received by the king, entered with his relations tho king’s palace, in which his beloved was anxiously awaiting him, and which was in a state of festal rejoicing. And he gave many golden lotuses to that king, and the king was delighted at getting more than he had asked for. Then Vijayadatta’s father Govindasvémin, full of wonder and curiousity, said to him in the presence of all: ^ Tell me, my son, what sort of adventures you had, after you had become a R&kshasa in the cemetery during the night.’ 11160 Vijayadatta said to him—‘ My father, when in my reckless frivolity I had cloven the burning skull on the funeral pyre, as fate would have it, I immediately, as you saw, became a Rakshasa by its brains having entered my mouth, being bewildered with delusion. Then I was summoned by the other Rakshasas, who gave me the name of Kapdlasphota, and I joined them. And then I was led by them to their sovereign the king of the Rék- shasas, and he, when he saw me, was pleased with me and appointed me commander-in-chief. And once on atime that king of the Raékshasas went in his infatuation to attack the Gandharvas, and was there slain in battle by his foes. And then his subjects accepted my rule, so I dwelt in his city and ruled those Rakshasas, and while I was there, I suddenly beheld that elder brother of mine ASokadatta, who had come for golden lotuses, and the sight of him put'a stop to that Rékshaga nature in me. What follows, how we were released from the power of the curse, and thereby recovered our sciences,® all this my elder brother will relate to you.” ‘When Vijayadatta had told this story, Aésokadatta began to tell his from the beginning: “ Long ago we were VidyAdharas, and from the heaven we beheld the daughters of the hermits bathing in the Ganges near the hermit- age of Gdlava,t and then we fell suddenly in love with them, and they re- © Magical 80191668. in virtue of which they were Vidyddbaras or scionco-holders. ¢ A son or pupil of Visvdémitra. 219 turned our affection ; all this took placo in secrot, but their relations, who possessed heavenly insight, found it out and cursed us in their anger: ‘May you two wicked ones be born both of you to a mortal woman, and then you shall be separated in a marvellous manner, but when the second of you shall behold the first arrived in a distant land, inaccessible to man, and shall recognise him, then you shall have your magic knowledge restored to you by the spiritual preceptor of the Vidyddharas, and you shall again become Vidyddharas, released from the curse and re-united to your friends.’ Having been cursed in this way by those hermits, we were both born here in this land, and you know the whole story of. our separation, and now by going to the city of the king of the Rikshasas, by virtue of my mother in-law’s magic power, to fetch the golden lotuses, I have found this younger brother of mine. And in that very place we obtained the sciences from our preceptor Prajnaptikaugika, and suddenly becoming VidyAdharas we have quickly arrived here.” Thus Aéokadatta spoke, and then that hero of various adventures, delighted at having escaped the darkness of the curse, bestowed on his parents and his be- loved, the daughter of the king, his own wonderful sciences of many kinds, so that their minds were suddenly awakened, and they became Vidyddharas. Then the happy hero took leave of the king, and with his brother, his parents, and his two wives, flew up, and quickly reached through the air the palace of his emperor. ‘There he beheld him, and received his orders, and so did his brother, and he bore henceforth the name of Agokavega, and his brother of Vijayavega. And both; the brothers, having become noble Vidyadhara youths, went, accompanied by their relations, to the splendid mountain named GovindakGta, which now became their home. And Pratdpa- mukuta the king of Benares, overpowered by wonder, placed one of tho golden lotuses in the second vessel in his temple, and offered to 81९8 the other golden lotuses presented by Asokadatta, and delighted with the honour of his connexion, considered his family highly fortunate. “Thus divine persons become incarnate for some reason, and are born in this world of men, and possessing their native virtue and courage, attain suc- cesses which itis hard to win. So I am persuaded that you, O sea of courage, are some portion of a divinity, and will attain success as you desire ; daring in achievements hard to accomplish even by the great, generally indicates a sur-passingly excellent nature. Moreover the princess Kanakarekhé, whom you love, must surely be a heavenly being, otherwise being a mere child how could she desire a husband that has seen the Golden City?” Having heard in secret this long and interesting story from Vishnudatta, S’aktideva Suuusop in his heart to behold the Golden City, and supporting himself with resolute patience, managed to get through the night: “ 220 CHAPTER XXVI. The next morning, while S’aktideva was dwelling inthe monastery in the island of Utsthala, Satyavrata, the king of the fishermen, came to him, and said to him in accordance with the promise which he had made before, “ Brdhman, I have thought of a device for accomplishing your wish ; there is a fair isle in the middle of the sea named Ratnakiuta, and in it there is a temple of the adorable Vishnu founded by the Ocean, and on the twelfth day of the white fortnight of Ashddha there is a festival there with a procession, and people come there diligently from all the islands to offer worship. It is possible that some one there might know about the Golden City, 80 come let us go there, for that day is near.’”” When Satyavrata made this proposal, S’aktideva consented gladly, and took with him the provisions for the journey fyrnished by Vishnudatta. Then he went on board the ship brought by Satyavrata, and quickly set out with him on the ocean- path, and as he was going with Satyavrata on the home of marvels* in which the monsters resembled islands, he asked the king, who was steering the ship, “ What is this enormous object which is seen in the sea far off in this direction, looking like a huge mountain equipped with wings rising at will out of the sea?” Then Satyavrata said: “ Brahinan, this is a banyan- tree,f underneath it they say that there is a gigantic whirlpool, the mouth of the submarine fire. And we must take care in passing this way to avoid that spot, for those who once enter that whirlpool never return again.” While Satyavrata was thus speaking, the ship began to be carried in that very direction by the forc8 of the wind;t when Satyavrata saw this, he again said tu S’aktideva: ‘“ Brahman, it is clear that the time of our destruc- tion has now arrived, for see, this ship suddenly drifts§ in that direction. And now I cannot anyhow prevent it, so we are certain to be cast into that deep whirlpool, as into the mouth of death, by the sea which draws us on as if it were mighty fate, the result of our deeds. And it grieves me not for myself, for whose body is continuing? But it grieves me to think that your desire has not been accomplished in spite of all your toils, so while I keep back this ship for a moment, quickly climb on to the boughs of this banyan-tree, perhaps some expedient may present itself for saving the life of one of such noble form, for who can calculate the caprices of fate or the waves * I. &, the Ocean. + Compare the ९0०८०९०5 udyas @ bAAoWws TeONAds in the Odyssoy, Book ॐ.) 103. _} The metre of this line is incorrect. There is a suporfluous syllable. Porhaps we ought to read ambuvegatak, by the current. § I think we ought to read adhah, downwards. 221 of the sea?’ While the heroic Satyavrata was saying this, the ship drew near the tree ; at that moment S’aktideva made a leap in his terror, and caught a broad branch of that marine banyan-tree,* but Satyavrata’s body and ship, which he offered for another, were swept down into the whirlpool, and he entered the mouth of the submarine fire. But S’aktideva, though he had escaped to the bough of that tree, which filled the regions with its branches, was full of despair and reflected—‘“ I have not beheld that Golden City, and I am perishing in an uninhabited place, moreover I have ४180 brought about the death of that king of the fishermen. Or rather who can resist the awful goddess of Destiny, that ever places her foot upon the heads of all men ?ft While the Brahman youth was thus revolving thoughts suited to the occasion on the trunk of the tree, the day came to an end. And in the evening he saw many enormous birds, of the nature of vultures, coming into that banyan-tree from all quarters, filling the sides of heaven with their cries, and the waves of the sea, that was lashed by the wind of their broad wings, appeared as if running to meet them out of affection produced by long acquaintance. Then he, concealed by the dense leaves, overheard the conversation of those birds perched on the branches, which was carried on in human lan- guage. One described some distant island, another a mountain, another a distant region as the place where he had gone to roam during the day, but an old bird among them said, “I went to-day to the Golden City to disport myself, and to-morrow morning I shall go there again to feed at my ease, for what is the use of my taking a long and fatiguing journey ?” S’akti- deva’s sorrow was removed by that speech of the bird’s, which resembled a sudden shower of nectar, and he thought to himself, "न Bravo! that city १०५८३ exist, and now I have an instrument for reaching it, this gigantic bird given me asa means of conveyance.” ‘Thinking thus, S’aktideva slowly advanced and hid himself among the back-feathers of that bird while it was asleep, and next morning, when tho other birds went off in different directions, that vulture exhibiting a strange partiality to the Brahman like destiny,t carrying S’aktideva unseen on his back where he had climbed up, went immediately to the Golden City to feed again.§ Then the bird alighted in * Cp. Odyssey XII., 432 abrap dye worl paxpdy ९८१९० byoo’ kepbels Te xpoohis éxduny &s vurrepis. See also Lane’s Arabian Nights, Vol. ITT, p. 7. t AAA "Epa frye xar dv8pay xpdara 6०16८. Iliad XIX, v. 93. ‡ Pakshapdta also means flapping of wings. So there is probably a pun here. § So in tho Swedish talo “ Tho Beautiful Palace East of the Sun and North of tho Earth,” tho Phoenix carries the youth on his back to the Palace. Dr. Rost compares Arabian Nights, Night 77. See Lane, Vol. III, p. 17 and compare the Halcyon in Lucian’s Vora Historia, Book II. 40, (Tauchnitz edition,) whose nest is soven miles in circumference, and whose cgg is probably tho prototype of that in the Arabian Nights. 222 a garden, and S’aktideva got down from its back unobserved and loft it, but while he was roaming about there, he saw two women engaged in gathering : flowers ; he approached them slowly, who were astonished at his appearance, and he asked them, ^ What place is this, good ladies, and who are you?” And they said to him ; “ Friend, thisis a city called the Golden City, a seat of the Vidyd4dharas, and in it there dwells a Vidyd4dhari, named Chandra- prabhé, and know that we are the gardeners in her garden, and we are gathering these flowers for ber.” Then the Bréhman said ; “ Obtain for me an interview with your mistress here.” When they heard this, they consented, ` and the two women conducted the young man to the palace in their city. When he reached it, he saw that it was glittering with pillars of precious stones, and had walls of gold,* as it were the very rendezvous of prosperity. And all the attendants, when they saw him arrived there, went and told Chandraprabhé the marvellous tidings of the arrival of a mortal ; then she gave a comménd to the warder, and immediately had the Bréhman brought into the palace and conducted into her presence; when he entered, he beheld her there giving a feast to his eyes, like the Creator’s ability to create marvels, represented in bodily form. And she rose from her jewelled couch, while he was still far off, and honoured him with a welcome horsclf, overpowered by beholding him. And when he had taken a seat, sho asked him, “ Auspicious sir, who are you, that have come here in such guise, and how did you reach this land inaccessible to men?” When Chandraprabba in her curiosity asked him this question, S’aktideva told her his country and his birth and his name, and he related to her how he had come in order to obtain the princess Kanakarekhé as the reward of beholding the Golden City. When Chandraprabhé heard that, she thought a little and heaved a deep sigh, and said to S’aktideva in private ; “ Listen, I am now about to tell you something, fortunate sir, ‘There is in this land a king of the Vidyadharas named S‘asikhanda, and we four daughters were born to him in due course ; I am the eldest Chandraprabhé, aud the next is Chandrarekhd, and the third is S’asirekh4 and the fourth S’asiprabhé. We gradually grew up to womanhood in our father’s house, and once upon a time those three sisters of mine went together to the shore of the Ganges to bathe, while I was detained at home’ by illness ; then they began to play in the water, and in the insolence of youth they sprinkled with water a bermit named Agrya- tapas, while he was in the stream. ‘That hermit in 018 wrath cursed those girls, who had carried their merriment too far, saying :—“ You wicked maid- ens, be born all of you in the world of mortals.” When our father heard that, he went and pacified the great hermit, and the hermit told how the curse of each of them severally should end, and appointed to each of them in her mortal condition the power of remembering her former existence, supple- mented with divine insight. Then, they having left their bodics and gono * We should read sauvarnabhstés, 223 to the world of men, my fathor bestowed on me this city, and in his grief went to the forest, byt while I was dwelling here, the goddess Durga informed mo in a dream that a mortal should become my husband. For this reason, though my father has recommended to me many Vidyadhara suitors, ‘I have rejected them all and remained unmarried up to this day. But now I am subdued by your wonderful arrival and by your handsome form, and I give myself to you; so I will go on the approaching fourteenth day of the lunar fortnight to the great mountain called Rishabha to entreat my father for your sake, for all the most excellent Vidyd4dharas assemble there from all quartera on that day to worship the god S’iva, and my father comes there too, and after I have obtained his permission, I will return here quickly ; then marry me. Now rise up.” Having said this, Chandraprabhé supplied Saktideva with various kinds of luxuries suited to Vidyddharas, and while he remained there, he was as. much refreshed, as one heated by a forest conflagration would be by bathing in a lake of nectar. And when the fourteenth day had arrived, Chandra- prabhé said to him: “To-day I go to entreat my father’s permission to marry you, and all my attendants will go with me. But you must not be grieved at being left alone for two days, moreover, while you remain alone in this palace, you must by no means ascend the middle terrace.” When Chandraprabhé had said this to that young Brahman, she set out on her journey leaving her heart with him, and escorted on her way by his. And Saktideva, remaining there alone, wandered from one magnificent part of the palace to another, to delight his mind ; and then he felt a curiosity to know why that daughter of the Vidyd4dbara had forbidden him to ascend the roof of the palace, and so he ascended that middle terrace of the palace, for men are generally inclined to do that which is forbidden: and when he x had ascended it, he saw three concealed pavilions, and he entered one of them, the door of which was open, and when he bad entered it he saw a cer- tain woman lying on a magnificently jewelled sofa, on which there was a mattress placed, whose body was hidden by a sheet. But when he lifted up the sheet and looked, he beheld lying dead in that guise that beautiful maiden, the daughter of king Paropakdrin ; and when he saw her there, he thought, ‘‘ What 18 this great wonder? Is she sleeping a sleep from which there is no awaking, or is it a complete delusion on my part? That woman, for whose sake I have travelled to this foreign land, is lying here without breath, though she is alive in my own country, and she still retains her beauty unimpaired, so I may be certain that this is all a magic show, which the Creator for some reason or other exhibits to beguile me.” Thinking thus, he proceeded to enter in succession those other two pavilions, and he beheld within them in the same way two other maidens; then he went in his astonishment out of the palace, and sitting down he - 224 remained looking at a very beautiful lake below it, and on its bank he beheld a horse with a jewelled saddle ; so he descended immediately from where he was, and out of curiosity approached its side; and seeing that it had no rider on it, he tried to. mount it, and that horse struck him with its heel and flung him into the lake. And after he had sunk beneath the surface of the lake, he quickly rose up to his astonishment from the middle of a garden-lake in his own city of Vardhamana; and he saw himself suddenly standing in the water of a lake in his own native city, like the Aumuda plants, miserable without the light of the moon.* He re- flected “ How different is this city of Vardhamana from that city of the VidyAdharas! Alas! what is this great display of marvellous delusion ? Alas | I, ill-fated wretch, am wonderfully deceived by some strange power ; or. rather, who on this earth knows what is the nature of destiny ?”” Thus reflect- ing Saktideva rose from the midst of the lake, and wont in a state of wonder to his own father’s house. There he made a false representation, giving as an excuse for his absence that he had been himself going about with a drum, and being gladly welcomed by his father he remained with his delighted relations ; and on the secgnd day he went outside his house, and heard again these words being proclaimed in the city by beat of drum,— “Let whoever, being a Brdhman or a Kshatriya, has really seen the Golden City, say so; the king will give him 018 daughter, and make him crown- prince.’ Then Saktideya hearing that, having successfully accomplished the task, again went and said to those wha were proclaiming this by beat of drum,—‘ I have seen that city.” And they took him before that king, and the king recognising him, supposed that he was again saying what was untrue, as he had done before. But he said—“ If I say what is false, and if I have not really seen that city, I desire now to be punished with death ; let the princess herself examine me.” When he said this, the king went and had his daughter summoned by his servants. She, when she saw that Brdhman, whom she had seen before, again said to the king; “My father, he will tell us some falsehood again.” Then Saktideva said to her,— Princess, whether I speak truly or falsely, be pleased to explain this point which excites my curiosity. How is it that I saw you lying * Or Chandraprabh4, whose name means“ light of the moon.” The forbidden chamber will at once remind the reader of Perrault’s La Barbe Bleue. The lake inci- dent is exactly similar to one in Chapter 81 of this work and to that of Kandurpakotu in the HitopadcSa. See Ralston’s Russian Folk-tales page 99. He refers to this story and compares it with that of the Third Royal Mendicant, Lane I, 160-173, and gives many European equivalents. See also Veckenstedt’s Wendische Sagen, p.214. Many parallels will be found in the notes to Grimm’s Marchen, Nos. 3 and 46; to which Ralston refers in his exhaustive note, 225 dead on a sofa in tho goldon city, and yet 866 you here alive?” When the prineess Kanakarekhé had been asked this question by Saktideva, and fur- nished with this token of his truth, she said in the presence of her father : “It is true that this great-hearted one has seen that city, and in a short time he will be my husband, when I return to dwell there. And there he will marry my other three sisters ; and he will govern as king the Vidyé- dharas in that city. But I muet to-day enter my own body and that city, for I have been born here in your house owing to the curse of a hermit, Who moreover appointed that my curse should end in the following way, ‘When you shall be wearing a human form, and a man, having beheld your body in the Golden City, shall reveal the truth, then you shall be freed from your curse, and that man shall become your husband.’ And though I am in a human body I remember my origin, and I possess supernatural knowledge, so I will now depart to my own Vidyddhara home, to a happy fortune.” Saying this the princess left her body, and vanished, and a con- ` fused cry arose in the palace. And Saktideva, who had now lost both the maidens, thinking over the two beloved ones whom he had gained by various difficult toils, and who yet were not gained, and not only grieved but blam- ing himself, with his desires not accomplished, left the king’s palace and in a moment went through the following train of thought: ^ Kanakarekh& said that I should attain my desire; so why do I despond, for success depends upon courage? I will again go to the Golden City by the same path, and destiny will without doubt again provide me with a means of getting there.” Thus reflecting S’aktideva set out from that city, for resolute men who have once undertaken a project do not turn back without accoinplishing their object. And journeying on, 16 again reached after a long time that city named Vitankapura, situated on the shore of the sea. And there he eaw the merchant coming to meet him, with whom he origin- ally went to sea, and whose ship was wrecked there. He thought, “ Can thia be Samudradatta, and how can he have escaped after falling into the sea ? But how can it be otherwise ? I myself am a strange illustration of its pos- sibility.” While he approached the merchant thinking thus, the merchant re- cognised him, and embraced him in his delight, and he took him to his own house and after entertaining him, asked him—‘ When the ship foundered, how did you escape from the sea?” S‘aktideva then told him his whole history, how, after being swallowed by a fish, he first reached the island of Utsthala, and then he asked the good merchant in his turn: ^ Tell me also how you ` escaped from the sea.’’ ‘hen the merchant said, “ After I fell into the sea that time, I remained floating for three days supported ona plank. Then a ship suddenly came that way, and I, crying out, was descried by those in her, and taken on board her. And when I got on board, I saw my own father who had gone to a distant island long before, and was now returning 29 226 after a long absence. My father, when he saw me, recognised me, and embracing me asked my story with tears, and I told it him as follows— ‘My father, you had -been away for a long time and had not returned, and so I set about trading myself, thinking it was my proper employ- ment; then on my way to a distant island my ship was wrecked, and I was plunged in the sea, and you have found me and rescued me.’ When I had said this to him, my father asked me reproachfully— ‘Why do you run such risks? For I possess wealth, my son, and I am engaged in acquiring it, see, I have brought you back this ship full of gold.’ Thus spoke my father to me, and comforting me took me home in that very ship to my own dwelling in Vitankapura.” When S’aktideva had heard this account from the merchant, and had rested that night, he said to him on the next day—‘ Great merchant, I must once more go to the island of Utsthala, so tell me bow I can get there now.” ‘The merchant said to him—* Some agents of mine are preparing to go there to-day, 80 go on board the ship, and set out with पाला. Thereupon the Brahman set out with the merchant’s agents to go to that island of Utsthala, and by chance the sons of the king of the fishermen saw him there, and when they were near him, they recognised him and said,—“ Brahman, you went with our father to search here and there for the Golden City, and how is it that you have come back here to-day alone?’ Then Saktideva said, “Your father, when out at sca, fell into tho mouth of the submarine fire, his ship having been dragged down by the current.” When those sons of the fisher-king heard that, they were angry and said to their servants—“ Bind this wicked man, for he has murdered our father. Otherwise how could it have happened that, when two men were in the game ship, one should have fallen into the mouth of the submarine fire, and the other escaped it. So we must to-morrow morning sacrifice our father’s murderer in front of the goddess Durga, treating him as a victin.” Having said this to their servants, those sons of the fisher-king bound Suktideya, and took him off to the awful temple of Durga, the belly of which was enlarged, as if it continually swallowed many lives, and which was like the mouth of death devouring tamdla with projecting teeth. There Sukti- deva remained bound during the night in fear for his life, and he thus prayed to the goddess Durga,—‘“ Adorable one, granter of boons, thou didst deliver the world with thy form which. was like the orb of the rising sun, - appearing as if it had drunk its fill of the blood gushing freely from the throat of the giant Ruru ;* therefore deliver me, thy constant votary, who have come a long distance out of desire to obtain my beloved, but am now fallen without cause into the power of my enemies.” ‘Thus he prayed to * The Ddnarus are a cluss of demons or giants. Ruru was a Danava slain by Dirgé. 227 the goddess, and with difficulty went off to sleep, and in the night he saw a woman come out of the inner cell of the temple; that woman of heavenly beauty came up to him, and said with a compassionate manner, ^ Do not fear, Saktideva, no harm shall happen to you. The sons of that fisher- king have a sister named Vindumati, that maiden shall see you in the morning and claim you for a husband, and you must agree to that, she will bring about your deliverance: and she is not of the fisher-caste: for she is a celestial female degraded in consequence of a curse.” When he heard this, he woke up, and in the morning that fisher-maiden came to the temple, a shower of nectar to his eyes. And announcing herself, she came up to him and said in her eagerness, “I will have you released from this prison, therefore do what I desire. For I have refused all these suitors approved of by my brothers, but the moment I saw you, love arose in my soul, therefore marry me.” When Vindumati, the daughter of the fisher-king, said this to him, Saktideva remembering his dream, accepted her proposal gladly ; she procured his rclease, and he married that fair one, whose wish was gratified by her brothers receiving the command to do so from Durgé in a dream. And he lived there with that heavenly creature that had assumed a human form, obtained solely by his merits in a former life, as if with happy success. -And one day, as he was standing upon the roof of his palace, he saw a Chandala coming along with a load of cow’s flesh, and he said to his beloved—‘“ Look, slender one! how can this evildoer eat the flesh of cows, those animals that are the object of veneration to the three worlds ?” Then Vindumati, hearing that, said to her husband ; “ The wicked- ness of this act is inconceivable, what can we say jn palliation of it. I have been born in this race of fishermen for a very small offence owing to the might of cows, but what can atone for this man’s sin ?”? When she said this, Saktideva said to her ;—“ That is wonderful : tell me, my beloved, who you are, and how you came to be born in a family of fishermen.” When he asked this with much importunity, she said to him, “I will tell you, though it is a secret, if you promise to do what I ask you.” He affirmed with an oath; ‘ Yes, 1 will do what you ask me.”’ She then told him first what she desired him to do; “ In this island you will soon marry another wife, and she, my husband, will soon became preg- nant, and in the eighth month of ber pregnancy you must cut her open and take out the child, and you must feel no compunction about it.” Thus she said, and he was astonished, exclaiming, “ What can this mean P”’ and he was full of horror, but that daughter of the fisher-king went on to say, “ ‘This request of mine you must perform for a certain reason ; now hear who [ am, and how I came to be born in a family of fishermen. Long ago ina former birth I was a certain Vidyidhari, and now I have fallen into the 228 world of men in consequence of a curse. For when I was a Vidyddhari, J bit asunder some strings with my teeth and fastened them to lyres, and it is owing to that that I have been born here in the house of a fisherman. So, if such a degradation is brought about by touching the mouth with the dry sinew of a cow, much more terrible must be the result of eating ००५३ flesh !*` While she was saying this, one of her brothers rushed in in a state of perturbation, and said to Saktideva, “ Rise up, an enormous boar has appeared from somewhere or other, and after slaying innumerable persons is coming this way in its pride, towards us.”’ When Saktideva heard that, he descended from his palace, and mounting a horse, spear in hand,* he galloped to meet the boar, and struck it the moment he saw it, but when the hero attacked him the boar fled, and managed, though wounded, to enter a cavern: and Saktideva entered there in pursuit of him, and imme- diately beheld a great garden-shrubbery with a house. And when he was there, he beheld a maiden of very wonderful beauty, coming in a state of agitation to meet him, as if it were the goddess of the wood advancing to receive him out of love. And he asked her,—‘ Auspicious lady, who are you, and why are you perturbed ?”—Hearing that, the lovely one thus answered him; “ There is a king of the name of Chandavikrama, lord of the southern region. I am his daughter, auspicious sir, a maiden named Vindurekhé. Buta wicked Daitya, with flaming eyes, carried me off by treachery from my father’s house to-day, and brought me here. And he, desiring flesh, assumed the form of a boar, and sallied out, but while he was still hungry, he was pierced with a spear to-day by somo hero; and as soon as he was pierced, he came in here and died. And I rushed out and escaped without being outraged by him.” Then Saktideva said to her, “Then why all this perturbation P For I slew that boar with a spear, princess.”” Then she said, “Tell me who you are,”’ and he answered her “ I am a Brdhman named Saktideva.” Then she said to him, “ You must accordingly become my husband,” and the hero consenting went out of the cavern with her. And when he arrived at home, he told it to his wife Vindumati, and with her consent he married that princess Vindurekhé. So, while Saktideva was living there with his two wives, one of his wives Vindurekh& becaine pregnant ; and in the eighth month of her pregnancy, the first wife Vindumati came up to him of her own accord and said to him, ^^ Hero, remember what you pro- mised me; this is the eighth month of the pregnancy of your second wife: so go and cut her open and bring the child here, for you cannot act contrary to your own word of honour.”” When she said this to Saktideva, he was bewildered by affection and compassion; but being bound by his promise * In Sloka 172 b. I conjocture S’aktihasto for S’aktidevo, as we road in &1. 181 b. that the boar was wounded with a sakts, 229 he remained for a short time unable to give an answer; at Inst he departed | in a state of agitation and went to Vindurekhé; and she seeing him come with troubled air, said to him, “ Husband, why are you despondent to-day ? Surely I know; you have been commissioned by Vindumati to take out the child with which I am pregnant ; and that you must certainly do, for there is a certain object in view, and there is no cruelty in it, so do not feel compunction ; in proof of it, hear the following story of Devadatta.” Long ago there lived.in the city of Kambuka a Br&éhman named Haridatta ;s and the son of that auspicious man, who was named Devadatta, though he studied in his boyhood, was, as a young man, exclusively addicted to the vice of gaming. As he had lost his clothes and everything by gambling, he was not able to return to his father’s house, so he entered once on a time an empty temple. And there he saw alone a great ascetic, named Jélapaéda, who had attained many objects by magic, and he was muttering spells in 9 corner. So he went up to him slowly and bowed before him, and the ascetic, abandoning his habit of not speaking to any one, greeted him with a wel- come ; and after he had remained there a moment, the ascetic, seeing his trouble, asked him the cause, and he told him of his affliction produced by the Joss of his wealth, which had been dissipated in gambling. Then the ascetic said to Devadatta; “My child, there is not wealth enough in the whole world to satisfy gamblers; but if you desire to escape from your calamity, do what I tell you, for I have made preparations to attain the rank of a Vidyddhara ; eo help me to accomplish this, 0 man of fortunate destiny,* you have only to obey my orders and then your calamities will be at an end.” When the ascetic said this to him, Devadatta promised to obey him, and immediately took up his residence with him. And the next day the ascetic went into a corner of the cemetery and performed worship by night under a banyan-tree, and offered rice boiled in milk, and flung por- tions of the oblation towards the four cardinal points, after worshipping them, and said to the Brabman who was in attendance on him; “ You must worship here in this style every day, and say ‘ Vidyutprabhé, accept this worship.’ And then I am certain that we shall both attain our ends ;”’ having said this the ascetic went with him to his own house. Then Devadatta, consenting, went every day and duly performed worship at the foot of that tree, according to his instructions. And one day, at the end of his worship, the tree suddenly clave open, and a heavenly nymph came out of it before his eyes, and said, ‘“‘My good sir, my mistress summons you to come to her.’’ And then she introduced him into the middle of that tree. When he entered it, he beheld a heavenly palace made of jewels, and a beautiful lady within it reclining upon a sofa. * Literally, having auspicious marks. Story of Devadatta. 230 _And he immediately thought—“ This may be the success of our enterprise incarnate in bodily form,” but while he was thinking thus, that beautiful lady, receiving him graciously, rose with limbs on which the orna. ments rang as if to welcome him, and seated him on her own sofa. And she said to him, “Illustrious sir, I am the maiden daughter of a king of the Yakshas, named Ratnavarsha, and I am known by the name of | Vidyutprabh4; and this great ascetic Jalapdda was endeavouring to gain my favour, to him I will give the attainment of his ends, but you are the lord of my life. So, as you see my affection, marry me.”” When she said this, Devadatta consented, and did so. And he remained there some time, but when she became pregnant, he went to the great ascetic with the in- tention of returning, and in a state of terror he told him all that had hap- pened, and the ascetic, desiring his own success, said to him, “ My good sir, you have acted quite rightly, but go and cut open that Yakshi and taking out the embryo, bring it quickly here.” The ascetic said this to him, and then reminded him of his previous promise, and being dismissed by him, the Bréhman returned to his beloved, and while he stood there des- ‘pondent with reflecting on what he had to do, the Yakshi Vidyutprabhé of her own .accord said to him ;—“ My husband, why are you cast down? I know, Jélapfda has ordered you to cut me open, so cut me open and take out this child, and if you refuse, I will do it myself, for there is an object in it.” Though she said this to him, the Brahman could not bring biin- self to do it, then she cut herself open and took out the child, and flung it down before him and said, “ Take this, which will enable him who consumes it, to obtain the rank of a Vidyddhara. But I, though properly a Vidyddhari, have been born as a Yakshi owing to a curse, and this is the appointed end of my curse, strange as it is, for I remember my former existenee. Now I depart to my proper home, but we two sball meet again in that place.” Saying thia Vidyutprabh& vanished from his eyes. And Devadatta took the child with sorrowful mind, and went to that ascetic Jalapdda, and gave it to him, as that which would ensure the success of his incantations, for good men do not even in calamity give way to seltishness. The great ascetic divided the child’s flesh, and sent Devadatta to the wood to worship Durgé in her terrific form. And when the Brahman came back after presen- ting an oblation, he saw that the ascetic had made away with all the flesh. And while he said— What, have you consumed it all?” the treacherous Jala- 17808, having become a Vidyddhara, ascended to heaven. When he had flown up, with sword blue as the sky, adorned with necklace and bracelet, Devadatta reflected, “ Alas! how I have been decvived by this evil-minded one! Or rather on whom does not excessive compliance entail misfortune ? So how can I revenge mysvlf on him for this ill turn, and how can I reach 231 | him who has become a VidytdharaP Well! I have no other resource in this matter oxcept propitiating a Vetdla.”* After he had made up his mind to do this, he went at night to the cemetery. There ho summoned at the foot of a tree a Vetala into the body of a man, and after worshipping him, he mado an oblation of human flesh to him. And as that Vetéla was not satisfied, and would not wait for him to bring more, he prepared to cut off his own flesh in order to gratify him. And immediately that Vetdla said to that brave man ;—“ I am pleased with this courage of yours, do not act recklessly. So, my good sir, what desire have you fer me to accomplish for you?” When the Vetdla said this, the hero answered him ; “ Take me to the dwelling-place of the Vidyadharas, where is the ascetic Jalapdda, who deceives those that repose confidence in him, in order that I may punish him.” The Vetadla consented, and placing him on his shoulder, car- ried him through the air in a moment to the dwelling of the Vidyddharas ; and there he saw Jalapdda in a palace, seated on a jewelled throne, elated at being a king among the Vidyddharas, endeavouring by various speeches to induce that Vidyutprabhaé,t who had obtained the rank of a Vidyddhari, to marry him in spite of her reluctance. And the moment that the young man saw him, he attacked him with the help of the Vetdla, being to the eyes of the delighted Vidyutprabha, what the moon, the repository of nectar, is to the partridges.t And Jdlapfda beholding him suddenly arrived in this way, dropped his sword in his fright, and fell from his throne on the floor. But Devadatta, though he had obtained his sword, did not slay him, for the great-hearted feel pity even for their enemies when they are terri- fied. And when the ए ९४४1४ wanted to kill him, he dissuaded him, and said, “Of what tse will it be to us to kill this miserable heretic ? So take him and place him in his own house on earth, it is better that this wicked skull- bearing ascetic should remain there.” At the very moment that Devadatta was saying this, the goddess Durg& descended from heaven and appeared to him, and said to him who bent before her, ‘‘ My son, I am satisfied with thee now, on account of this incomparable courage of thine; so I give thee on the spot the rank of king of the Vidyddharas.” Having said this, she bestowed the magic sciences§ on him, and immediately disappeared. And the Vetdéla immediately took Jélapdda, whose splendour fell from him, and placed him on earth ; (wickedness does not long ensure success ;) and Devadatta accompanied by Vidyutprabha, having obtained that sovereignty of the Vidyadharas, flourished in bis kingdom. ¢ A spirit that enters dcad bodies. † I read Vidyutprabhdm for Vidyddhar{m. But perhaps it is unnecessary. ‡ The Chakora is said to subsist upon moonbeams. § So making him a Vidyddhara or “ magic-knowlodge-holder.” श 232 Having told this story to her husband Saktideva, the softly-speaking Vindurekha again said to him with eagerness ; ^ Such necessities do arise, 80 cut out this child of mine as Vindumati told you, without remorse.” When Vindurekhé said this, Saktideva was afraid of doing wrong, but a voice sounded from heaven at this juncture, “O Suaktideva, take out this child without fear, and seize it by the neck with your hand, then it will turn into a sword.” Having heard this divine voice, he cut her open ; and quickly taking out the child, he seized it by the throat with his hand ; and no soon- er did he seize it, than it became a sword in his hand ; like the long hair of Good Fortune seized by him with an abiding grasp. Then that Brahman quickly became a Vidyddhara, and Vindurekhé that moment disappeared. And when he saw that, he went, as he was, to his second wifo Vindumati, and told her the whole story. She said to him, “ My lord, we are three sisters, the daughter of a king of the Vidy4dharas, who have been banished from Kanakapuri in consequence of a curse. The first was Kanakarekhé, the termination of whose curse you beheld in the city of Vardhamana ; and sho has gone to that city of hers, her proper home. For such was the strange end of her curse, accurding to the dispensation of fate, and I am the third sister, and now my curse is at an end. And this very day I must go to that city of mine, my beloved, for there our Vidyddhara bodies remain. And my elder sister, Chandraprabhé, is dwelling there; so you also must come there quickly by virtue of the magic power of yuur sword. And you shall rule in that city, after obtaining all four of us as wives, bestowed upon you by our father who has retired to the forest, and others in addition to us.” Thus Vindumati declared the truth about herself, and S’aktideva consenting, went again to the City of Gold, this time throfgh the air, together with that Vindumati. And when he arrived, he again saw those three darlings of his bending before him, Kanakarekh& and tho others, after entering with their souls, as was fitting, those heavenly female bodies, which he saw on a former occasion extended lifeless on the couches in those three pavilions. And he saw that fourth sister there, Chandraprabhé, who had performed auspicious ceremonies, and was drinking in his form with an eye rendered eager by seeing him after so long an absence. His arrival was joyfully hailed by the servants, who were occupied in their several duties, as well as by the ladies, and when he entered the private apartments, that Chandrapabhé said to him—‘“ Noble sir, here is that princess Kanakare- khé, who was seen by you in the city of Vardhamdna, my sister called Chandrarekhé. And here is that daughter of the fisher king, Vindumati, whom you first married in the island of Utsthala, my sister S’asirekhé. And here is my youngest sister S’asiprabhaé, the princess who alter that was brought there by the Danava, and then became your wife. So now come, 233 successful hero, with us into the presence of our father, and quickly marry us all, when bestowed upon you by him.” When Chandraprabhé had swiftly and boldly uttered this decree of Cupid, S’aktideva went with those four to the recesses of the wood to meet their father, and their father, the king of the Vidyadharas, haying been informed of the facts by all his daughters who bowed at his feet, and also moved by a divine voice, with delighted soul gave them all at once to S‘aktideva Immediately after that, he bestowed on S'‘aktideva his opulent realm in the City of Gold, and all his magic sciences, and he gave the successful hero his name, by which he was henceforth known among his Vidyaddbaras. And he said to him; ^ No one else shall conquer thee, but from the mighty lord of Vatsa there shall spring a universal emperor, who shall reign among you here under the title of Narav4hanadatta and be thy superior, to him alone wilt thou have to submit.” With these words the mighty Jord of the VidyAdharas, named S’agikhandapada, dismissed his son-in- law from the wood where he was practising asceticism, after entertaining him kindly, that he might go with his wives to his own capital. Then that S‘aktivega, having become a king, entered the City of Gold, that glory of the Vidyddhara world, proceeding thither with his wives. Living in that city, the palaces of which gleamed with fabric of gold, which seemed on account ` of its great height to be the condensed rays of the sun falling in brightness, he enjoyed exceeding happiness with those fair-eyed wives, in charming gardens, the lakes of which had steps made out of jowels. Having thus related his wonderful history, the eloquent S’aktivega went on to say to the king of Vatsa, ^ Know me, O lord of Vatsa, ornament of the lunar race, to be that very S’aktideva come here, full of desire to behold the two feet of your son who is just born, and is destined to be our new emperor. ‘hus I have obtained, though originally a man, the rank of sovereign among the Vidyddharas by the favour of Siva: and now, O king, I return to my own home; I have seen our future lord; may you enjoy unfailing felicity.” After finishing his tale, Saktivega said this with clasped hands, and receiving permission to depart, immediately flew up into the sky like the moon in brightness, and then the king of Vatsa in the company of his wives, surrounded by his ministers, and with his young son, enjoyed, in his own capital a state of indescribable felicity. > 30 Digitized by Google BOOK VI. च~ CHAPTER XXVII. May the god with the face of an elephant,* who appears, with his head bowed down and then raised, to be continually threatening the hosts of obstacles, protect you. 1 adore the god of Love, pierced with the showers of whose arrows even the body of 84९8 seems to bristle with dense thorns, when embraced by Umé. Now hear the heavenly adventures which Naravdéhanadatta, speaking of himeelf in the third person, told from the very beginning, after he had obtained the sovereignty of the Vidyddharas, and had been questioned about the story of his life on some occasion or other by the seven Rishis and their Wives, Then that Naravahanadatta being carefully brought up by his father, passed his eighth year. ‘Ihe prince lived at that time with the sons of the ministers, being instructed in sciences, and sporting in gardens. And the queens Vasavadatt& and Padmavati also on account of their exceeding affection were devoted to him day and night. He was distinguished by a body which was sprung from a noble stock, and bent under the weight of his growing virtues, and gradually filled out, as also by a bow which wag made of a good bamboo, which bent as the string rose, and slowly arched itself into a crescent.t And his father the king of Vatsa spent his time in wishes for his marriage and other happiness, delightful because so soon to bear fruit. Now hear what happened at this point of the story. Story of the merchants sonin Taksha- There was once a city named 14. 98085184 on the banks of the ४1४4568, the reflection of whose long line of palaces gleamed in the waters of the river, as if it were the capital of the lower regions come to guze at its splendour. In it there dwelt a king named Kalingadatta, a distinguished * I. €, Ganesa who is invoked to remove obstacles. † This is an elaborate pun in the original. Guna =string and virtue; vanéa=raco and bamboo. { The Tnxila of the Greck writers. The Vitasté is the Hydaspes of the Groeks, now called Jhelum. 236 Buddhist, all whose subjects were devoted to the great Buddha the bride- groom of Téré.* His city shone with splendid Buddhist temples densely crowded together, as if with the horns of pride elevated because it had no rival upon earth. He not only cherished his subjects like a father, but also himself taught them knowledge like a spiritual guide. Moreover there waa in that city a certain rich Buddhist merchant called Vitastadatta, who was exclusively devoted to the honouring of Buddhist mendicants, And he had a son, a young man named Ratnadatta. And he was always express- ing his detestation of his father, calling him an impious man. And when his father said to him, ^ Son, why do you blame me ?”—the merchant’s son answered with bitter scorn, = ^ My father, you abandon the religion of the three Vedas and cultivate irreligion. For you neglect the Br&hmans and are always honouring S’ramanas.f What have you to do with that Buddhist discipline, which all kinds of low-caste men resort to, to grati- fy their desire to have a convent to dwell in, released from bathing and other strict ordinances, loving to feed whenever it is convenient,{ reject- ing the Bralimanical lock and other prescribed methods of doing the hair, quite at ease with only a rag round their loins ?”? When the merchant heard that he said—“ Religion is not confined to one form ; a transcendent religion is a different thing from a religion that embraces the whole world. People say that Bréhmanism too consists in avoiding passion and other sins, in truth, and compassion to creatures, not in quarrelling causelessly with one’s relations.§ Moreover you ought not to blame generally that school which I follow, which extends security to all creatures, on account of the ` fault of gn individual. Nobody questions the propriety of conferring benefits, and my beneficence consists simply in giving security to crea- tures. So, if I take exceeding pleasure in this system, the principal charac- teristic of which is abstinence from injuring any creature, and which brings liberation, wherein am I irreligious in doing so?” When his father said this to him, that merchant’s son obstinately refused to admit it, and only blamed his father all the more, ‘Then his father, in disgust, went and reported the © Monier Williams says that Téré was the wife of the Buddha Amoghasiddha. Benfey (Orient und Occident, Vol. I, p. 873) says sho was a well known Buddhist saint. The passage might perhaps mean ‘The Buddha adorned with most brilliant stars.” It has Leon suggested to me that Térdévara may mean Siva, and that the passage means that the Saiva and Bauddha religions were both professed in the city of Taksha- 8116. + I. ¢. Buddhist 8866168. t A MS. in the Sanskrit College reads sukdia for svakdla: the meaning is much the same. ३ A MS, in the Sanskyit College reads nigrahah = blaming one’s relations without cause. 237 whole matter to the king Kalingadatta, who superintended the religion of his people. The king, for his part, summoned on some pretext the mer- chant’s son into his judgement-hall, and feigning an anger he did not feel, said to the executioner, “I have heard that this merchant’s son is wicked and addicted to horrible crimes, so slay him without mercy 4s a corrupter of the realm.” When the king had said this, the father interceded, and then the king appointed that the execution should be put off for two months, in order that he might learn virtue, and entrusted the merchant’s son to the custody of his father, to be brought again into his presence at the end of that time. The merchant’s son, when he had been taken home to his father’s house, was distracted with fear, and kept thinking, ‘“‘ What crime can I have committed against the king ?” and pondering over his causeless execution which was to take place at the end of two months: and so he could get no sleep day or night, and was exhausted by taking less than his usual food at all times. Then, the reprieve of two months having expired, that merchant’s son was again taken, thin and pale, into the presence of the king. And the king seeing him in such a depressed state said to him— “ Why have you become 80 thin? Did I order you not to eat?” When the merchant's son heard that, he said to the king—“ I forgot myself for fear, much more my food. Ever since I heard your majesty order my execution, I have been thinking every day of death slowly advancing.” When the merchant’s son said this, the king said to him, “I have by an artifice made you teach yourself what the fear of death is.* Such must be the fear which every living creature entertains of death, and tell me what higher piety can there be than the benefit of preserving creatures from that ? So I shewed you this in order ४186 you might acquire religion and the desire of salvation,t for a wise man being afraid of death strives to attain salvation. Therefore you must not blame your father who follows this religion.” When the merchant’s son heard this, he bowed and said to the king—“ Your majesty has made me a blessed man by teaching me religion, and now a desire for salvation has arisen in me, teach me that also, my lord.’”” When the king heard that, as it was a feast in the city, he gave a vessel full of oil into the hand of the merchant’s son and said to him, “Take this vessel in your hand and walk all round this city, and you must avoid spilling a single drop of it, my son; if you spill one drop of it, these men will immediately cut you down.” t{ Having said this, the king dismissed the merchant’s son to walk round the city, ordering men with drawn swords to follow him. The merchant’s son, in his fear, took care to avoid spilling a drop of oil, and having perambulated that city with * Cp. Ralston's Russian Folk-Tales, p. 122. † Sfoksha is the soul's final relcaso from furthcr transmigrations. ‡ Op. Gesta Romanorum CXLIII (Bohn’s Edition). 238 much difficulty, returned into the presence of the king. The king, when he saw that he had brought the oil without spilling it, said to him: ‘“ Did you see any one to-day, as you went along in your perambulation of the city ?” When the merchant’s son heard that, he clasped his hands, and said to the king—“ In truth, my lord, I neither saw nor heard any thing, for at the time when I was perambulating the city I had my undivided attention fixed on avoiding spilling a drop of oil, lest the swords should descend upon me.” When the merchant’s son said this, the king said to him; % Because your whole soul was intent on looking at the oil, you saw nothing. So practise religious contemplation with the same undivided attention. For a man, who with intent concentration averts his attention from all outward operations, has intuition of the truth, and after that intuition be is not entangled again in the meshes of works. Thus J have given you in a compendious form instruction in the doctrine of salvation.” Thus the king spoke, and dismissed him, and the merchant’s son fell at his feet and went home rejoicing to his father’s house, having attained all his objects. 1018 Kalingadatta, who superintended in this way the religion of his subjects, had a wife named Tarddatté, of equal birth with the king, who being politic and and well-conducted, was such an ornament to the king as lan- guage is to a poet, who delights in numerous illustrations. She was meri- torious for her bright qualities and was inseparable from that beloved king, being to him what the moonlight is to the moon, the receptacle of nectar. The king lived happily there with that queen, and passed his days like Indra with Sachi in heaven. 2 At this point of my tale Indra, (0 ae ९ for some cause or other, had a great feast in heaven, All the Apsarases assembled there to dance, except one beautiful Apsaras named Surabhidatt4, who was not to be seen there. ‘Then Indra by his divine power of insight perceived her associating in secret with a certain Vidyddhara in Nandana. When Indra saw it, wrath arose in his bosom, and he thought——‘ Ah! these two, blinded with love, are both wicked: the Apsaras, ‘because forgetting us she acts in a wilful manner, the Vidy4dbara, because he enters the domain of the gods and commits improprieties. Or rather, what fault is that miserable Vidy&dhara guilty ग? For she has enticed him here, ensnaring him with her beauty. A-lovely one will sweep away with the sea of her beauty, flowing between the lofty banks of her breasts, even one who can restrain his passions. Was not even Siva disturbed long ago when he beheld ‘Lilottam4, whom the Creator made by taking an atom from all the noblest beings ?* And did not Visvamitra leave his asceticism when he be- # A kind of Pandora. 239 held Menaka ? And did not Yaysti come to old age for love of Sarinishta ? ~ So this young Vidyddhara has committed no crime in allowing himself to be allured by an Apsaras with her beauty, which is able to bewilder the three worlds.* But this heavenly nymph is in fault, wicked creature, void of virtue, who has deserted the gods, and introduced this fellow into Nan- dana.” Thus reflecting, the lover of Ahaly&t spared the Vidyddhara youth, but cursed that Apsaras in the following words: ‘‘ Wicked one, take upon thyself a mortal nature, but after thou hast obtained a daughter not sprung from the womb, and hast accomplished the object of the gods, thou shalt return to this heaven.” « ` In the meanwhile Térddatté, the consort of that king in the city of Tukshagilé, reached the period favourable for procreation. And Sutabhi- datté, the Apsaras who had been degraded from heaven by the curse of In- dra, was conceived in her, giving beauty to her whole body. Then Térddat- té beheld in a dream a flame descending from heaven and entering into - her womb; and in the morning she described with astonishment her dream to her husband, the king Kalingadatta ; and he being pleased said to ber,— ५ Queen, heavenly beings owing to a curse fall into human births, so I, am persuaded that this is some divine being conceived in you. For beings, bound by various works, good and evil, are ever revolving in the state of mundane existence in these three worlds, to receive fruits blessed and misera- 1६." When the queen was thus addressed by the king, she took the oppor- tunity of saying to him; “ It is true, actions, good and bad, have a wonder- ful power, producing the perception of joy and sorrow,f and in proof of it I will tell you this illustration, listen to me.” Story of king Dharmadatta and his There once lived a king named wife Ndgas’rf. Dharmadatta, the lord of Koéala; be had a queen named Nagaéri, who was devoted to her husband and was called Arundhati on the earth, as, like her, she was the chief of virtuous women. And in course of time, 0 slayer of your enemies, I was born as the daughter of that king by that queen ; then, while I was a mere child, that mother of mine suddenly remembefed her former birth and said to her husband; ‘‘O king, I have suddenly to-day remembered my former birth ; it is disagreable to me not to tell it, but if I do tell it, it will cause my death, because they say that, if a person suddenly remembers his or ber former birth and tells it, it surely brings death. Therefore, king, I feel excessively despondent.” When his queen said this to bim, the king answered her ; % Compare the argument in the Eunuchus of Terence (III. 6.36 & ff) which shock. - ed 8४. Augustine so much (Confessions I. 16). + Et tonantem Jovem et adulterantem, ‡ I separate balavad from bhogaddyi, 240 ‘My beloved, I, like you, have suddenly remembered my former birth ; therefore tell me yours, and I will tell you mine, let what will be, be; for who can alter the decree of fate.” When thus urged by her husband, the queen said to him, “If you press the matter, king, then I will tell you, listen. “In my former birth I was a well-conducted female slave in this very land, in the house of a certain Bréhman named Madhava. And in that birth I had a husband named Devadasa, an excellent hired servant in the housg of a certain merchant. And so we two dwelled there, having built 8 house that suited us, living on the cooked rice brought from the houses of our yespective masters. A water vessel and a pitcher, a broom and a brazi- er, and I and my husband, formed three couples. We lived happy and con- tented in our house into which the demon of quarrelling never entered, eating-the little food that remained over after we had made offerings to the gods, the manes and guests, “And any clothes which either of us had over, we gave to some poor ` person or other. Then there arose a grievous famine in our country, and pwing to that the allowance of food, which we had to receive every day, began to come to us in small quantities. Then our bodies became atten- uated by hunger, and we began to despond in mind, when once on a time at meal-time there arrived a weary Brdbman guest. To him we both gave all our own food, as much as we had, though wo were in danger of our lives. When the Bréhman had eaten and departed, my husband’s breath left him, as if angry that he respected a guest more than it. And then I heaped up in honour of my husband a suitable pyre, and ascended it, and so laid down the load of my own calamity. Then I was born in a royal family, and I became your queen, for the tree of good deeds produces to the righteous inconceivably glorious fruit.” When his queen said this to him, the king Dharmadatta said—“ Come, my beloved, I am that busband of thine in a former birth; I was that very Devaddsa the merchant's servant, for J have romembered this moment this former existence of mine.” Having said this, and mentioned the tokens of his own identity, the king, despondent and yet glad, suddenly went with his queen to heaven. “In thig way my parents went to another world, and my mother’s sister brought me to her own house to rear me, and while I was unmarried, there came there a certain Bréhman guest, and my mother’s sister ordered me to wait on him. And I diligently strove to please him as Kunti to pleaso Durvdsas, and owing to a boon conferred by him, I obtained you, a virtuous husband. Thus good fortune is the result of virtue, owing to which my parents were both born at the same time in royal families, and also remembered their former birth.” Having heard this speech of the queen ५५१५१४४६, the king Kalingadatta, who was exclusively devoted to 24.1 righteousness, atiswered her, “It is true, a trifling act of righteousness duly performed will bring much fruit, and in proof of this, O queen, hear the ancient tale of the seven Brahmans.” Story of the seven Brdhmans who de- Long ago, in a city called Kun- voured a cow in time of famine. dina, a certain Brahman teacher had for pupils seven sons of Bréhmans, Then that teacher, under pressure of famine, cent those pupils to ask his father-in-law, who was rich in cows, to give him one. And those pupils of his went, with their bellies pinched by hunger, to his father-in-law, who dwelt in another land, and asked him, as their teacher had ordered them, fora cow. He gave them one cow to support them, but the miserly fellow did not give them food, though they - were hungry. Then they took the cow, and as they were returning and had accomplished half the journey, being excessively pained by hunger, they fell exhausted on the earth. They said—‘ Ouy teacher's house is far off, and we are afflicted by calamity far from home, and food is hard to obtain everywhere, so it is all over with our lives. And in the same way this cow is certain to die in this wilderness without water, wood, or human beings, and our teacher will not derive even the smallest advantage from it. So let us support our lives with its flesh, and quickly restore our teacher and his family with what remains over: for it is a time of sore distress.” Having thus deliberated, those seven students treated that cow as a victim, and sacrificed it on the spot according to the system prescribed in the sacred treatises. After sacrificing to the gods and manes, and eating its flesh according to the prescribed method, they went and took what remained of it to their teacher. They bowed before him, and told him all that they had done, to the letter, and he was pleased with them, because they told the truth, though they had committed a fault. And after seven days they died of famine, but because they told the truth on that occasion, they were born again with the power of remembering their former birth “Thus even a small germ of merit, watered with the water of holy aspiration, bears fruit to men in general, as a seed to cultivators, but the same corrupted by the water of impure aspiration bears fruit in the form of misfortune, and 2 propos of this I will tell you another tale, listen !” | Story of the two ascetics, one a Brdh- Once on a time two men remain- man the other @ Chanddla. ed for the same length of time fast- ing on the banks of the Ganges, one a Brahman and the other a Chandala. OF those two, the Brahman being overpowered with hunger, and seeing some Nishddas* come that way bringing fish and eating them, thus reflect- ed in his folly— O happy in the world are these fishermen, sons of female 9 The name of certain aboriginal tribes described as hunters, fishermen, robbers &o. 81 24.2 slaves though they be, for they eat to their fill of the fresh meat of fish !” But the other, who was a Chandala, thought, the moment he saw those fishermen, ^ 00४ on these destroyers of life, and devourers of raw flesh ! So why should I stand here and behold their faces?” Saying this to him- self, he closed his eyes and remained buried in his own thoughts. And in course of time those two, the Brahman and the Chandala, died of starvation ; the Bréhman was eaten by dogs on the bank, the Chanddla rotted in the water of the Ganges. So that Brdhman, not having disciplined his spirit, was born in the family of a fisherman, but owing to the virtue of the holy place, he remembered his former existence. As for that Chandala, who possessed self-control, and whose mind was not marred by passion, he was born as a king in a palace on that very bank of the Ganges, and recollected his former birth. And of those two, who were born with a remembrance of their former existence, the one suffered misery being a fisherman, the other being a king enjoyed happiness. “ Such is the root of the tree of virtue ; according to the purity or im- purity of a man’s heart is without doubt the fruit which he receives.” Having said this to the queen Térddatté, king Kalingadatta again said to her in the course of conversation,—‘ Moreover actions which are really distinguished by great courage produce fruit, since prosperity follows on courage ; and to illustrate this I will tell the following wonderful tale. Listen {° ` Story of king Vikramasinha and the There is in Avantiacity named too Brdhmans. Ujjayini, famous in the world, which is the dwelling-place of Siva,* and which gleams with its white palaces as if with the peaks of Kaildsa, come thither in the ardour of their devotion to the god. This vast city, profound as the sea, having a splendid emperor for its water, had hundreds of armies entering it, as hundreds of rivers flow into the sea, and was the refuge of allied kings, as the sea is of mountains that retain their wings.t In that city there was a king who had the name of Vikramasinha,t a name that thoroughly expressed his character, for his enemies were like deer and never met him in fight. And he, because he. could never find any enemy to face him, became disgusted. with weapons. and the might of his arm, and was inwardly grieved as he never obtained the joy of battle. Then his minister Amaragupta, who discovered his * In the original Mahékéla, an epithet of S‘iva in his character as the destroying deity. | + Generally only one mountain named Maindka is said to have fled into the sea, and retained its wings when Indra clippod thoso of the others, Tho passage is of course an elaborate pun. } 8, १, lion of valour. 243 longing, said to him incidentally in-the course of conversation—* King, it is not hard for kings to incur guilt, if through pride in their strong arms, and confidence in their skill in the use of weapons, they even long for enemies ; in this way Bana in old time, through pride in his thousand arms, propitiated Siva and asked for an enemy that was a match for him in fight, until at last his prayer was actually granted, and Vishnu became his enemy, and cut off his innumerable arms in battle. So you must not shew dis- satisfaction because you do not obtain an opportunity of fighting, and a terrible enemy must never be desired. If you want to shew here your skill in weapons and your strength, shew it in the forest an appropriate field for it, and in hunting. And since kings are not generally exposed to fatigue, hunting is approved to give them exercise and excitement, but warlike expeditions are not recommended. Moreover the malignant wild animals desire that the earth should be depopulated, for this reason the king should slay them ; on this ground too hunting is approved. But wild animals should not be too unremittingly pursued, for it was owing to the vice of exclusive devotion to hunting that former kings, Péndu and others, met destruction.” When the wise minister Amaragupta said this to him, the king Vikramasinha approved the advice saying —“ I will do so.” And the next day the king went out of the city to hunt, to a district beset with horses, footmen and dogs, and where all the quarters were filled with the pitching of various nets, and he made the heaven resound with the shouts of joyous huntsmen. And as he was going out on the back of an elephant, he saw two men sitting together in private in an empty temple outside the walls. And the king, as he beheld them from afar, supposed that they were only deliberating together over something at their leisure, and passed on to the forest where his hunting was to be. There he was delighted with the drawn swords, and with the old tigers, and the roaring of lions, and the scenery, and the elephants. He strewed that ground with pearls fallen from the nails of elephant-slaying lions whom he killed, resembling the seeds of his prowess. ‘The deer leaping sideways, being oblique-goers,* went obliquely across his path; his straight-flying arrow easily transfixing them first, reached afterwards the mark of delight. And after the king had long enjoyed the sport of hunting, he returned, as his servants were weary, with slackened bowstring to the city of Ujjayini. ‘here he saw those two men, whom he had seen as he was going out, who had remained the whole time in the temple occupied in the same way. He thought to himself—‘ Who are these, and why do they deliberate so long? Surely they must be spies, having a long talk over secrets.” So he sent his warder, and had those men = $. ९. animals, horizontal goers. The pun defics translation, the word I have translated arrow is litcrully “the not.sidoways-goer. , 244 captured and brought into his presence, and then thrown into prison, And the next day he had them brought into his judgement-hall, and asked them—“ Who are you and why did you deliberate together so long ?” When the king in person asked thein this, they entreated him to spare their lives, and one of these young men began to say; ^ Hear, O king, I will now tell the whole story as it happened. “There lived a BrShman, of the name of Karabbaka, in this very city of yours. I, whom you see here, am the son of that learned student of ‘the Vedas, born by his propitiating the god of fire in order to obtain a heroic gon. And, when my father went to heaven, and his wife followed him,* I being a mere boy, though 1 had learned the sciences, abandoned the course of life suited to my caste, because I was fricndless. And I set myself to practise gaming and the use of arms; what boy does not become self-willed if he is not kept in order by some superior? And, having passed my childhood in this way, I acquired overweening confidence in my prowess, and went one day to the forest to practise archery. And while I was thus engaged, a bride came out of the city in a covered palan- keen, surrounded by many attendants of the bridegroom. And suddenly an elephant, that had broken its chain, came from some quarter or other at that very moment, and attacked that bride in its fury. And through fear of ‘that elephant, all those cowardly attendants and her husband with them deserted the bride, and fled in all directions. When 1 saw that, I immediately said to myself in my excitement,—‘ What! have these miser- able wretches left this unfortunate woman alone? So I must defend this unprotected lady from this elephant. For what is the use of life or courage, unless employed to succour the unfortunate?’ Thus reflecting I raised a shout and ran towards that huge elephant; and the elephant, abandoning the woman, charged down upon me. Then I, before the eyes of that terrified woman, shouted and ran, and so drew off that elephant to a distance, at last I got hold of a bough of a tree thickly covered with leaves, which had been broken off, and covering myself with it, I went into the middle of the tree; and placing the bough in front of me, J escaped by a dexterous oblique movement, while the elephant trampled the bough to pieces. Then I quickly went to that lady, who remained terrified there, and asked her whether sho had escaped without injury. She, when she saw me, said with afflicted and yet joyful manner; ‘ How can I be said to be uninjured, now that I have been bestowed on this coward, who has deserted me in such straits, and fled somewhere or other ; but so far at any rate I am uninjured, that I again behold you unharmed. So my husband is nothing to me ; you henceforth are my husband, by whom regardless of your life, I have been delivered from the jaws of death. And here I see 9 8, ¢, by burning herself upon the funeral pyre. 245 my husband coming with his servants, so follow us slowly ; for when we get an opportunity, you and [ will elope somewhere together.’ When she said this, I consented. I ought to have thought—‘ Though this woman is beautiful, and flings herself at my head, yet she is the wife of another ; what have I to do with her?’ But this is the course of calm self. restraint, 706 of ardent youth. Andina moment ber husband came up and greeted her, and she proceeded to continue her journey with him and his servants. And I, without being detected, followed her through her long journey, being secretly supplied with provisions for the journey by her, though I passed for some one unconnected with her. And she, throughout the journey, falsely asserted that she suffered pain in her limbs, from a strain produced by falling in her terror at the elephant, and so avoided even touch- ing her husband. A passionate woman, like a female snake, terrible from the condensed venom she accumulates within, will never, if injured, neglect to wreak her vengeance. And in course of time we reached the city of Loha- nagara, where was the house of the husband of that woman, who lived by trading. And we all remained during that day in a temple outside the walls. And there I met my friend this second Brahman. And though we had never met before, we felt a confidence in one another at first sight ; the heart of creatures recognises friendships formed in a previous birth. Then I told him all my secret. When he heard it, he said to me of his own accord; ‘ Keep the matter quiet, I know of a device by which you can attain the object for which you came here; I know here the sister of this lady’s husband. She is ready to fly from this place with me, and take her wealth with her. So with her help I will accomplish your object for you.’ ५ When the Bréhman had said this to me, he departed, and secretly ` informed the merchant’s wife's sister-in-law of the whole inatter. And on the next day the sister-in-law, aceording to arrangement, came with her brother’s wife and introduced her into the temple. And while we were there, she made my friend at that very time, which was the middle of the day, put on the dress of her brother’s wife. And she took him 80 disguised into the city, and went into the house in which her brother lived, after arranging what we were to do. But I left the temple, and fleeing with the merchant’s wife dressed as a man, reached at last this city of Ujjayini. And her sister-in-law at night fled with my friend from that house, in which there had been a feast, and so the people were in a drunken sleep. “And then he came with her by stealthy journeys to this city ; so we met here. In this way we two have obtained our two wives in the bloom of youth, the sister-in-law and her brother’s wife, who bestowed theineelves on us out of affection. Consequently, king, we are afraid to dwell any- where ; for whose mind is at ease after performing deeds of reckless teme- es 246 ` प्फ? So the king saw us yesterday from a distance, while we wore debating about a place to dwell in, and how we should subsist. And your majesty, seeing us, had us brought and thrown into prison on the suspicion of being thieves, and to-day we have been questioned about our history, and I have just told it; now it is for your highness to dispose of us at pleasure.” When one of them had said this, the king Vikramasinha said to those two Brdhmans,—“ I am satisfied, do not be afraid, remain in this city, and I will give you abundance of wealth.” When the king had said this, he gave them as much to live on as they wished, and they lived happi- ly in his court accompanied by their wives. “Thus prosperity dwells for men even in questionable deeds, if they are the outcome of great’ courage, and thus kings, being satisfied, take pleasure in giving to discreet men who are rich in daring. And thus this whole created world with the gods and demons will always reap various fruits, corresponding exactly to their own stock of deeds good or bad, performed in this or in a former birth. So rest assured, queen, that the flame which was seen by you falling from heaven in your dream, and apparently entering your womb, is some creature of divine origin, that owing to some influence of its works has been conceived in you.” The pregnant queen 414१४४४४, when she heard this from the mouth of her own husband Kalingadatta, was exceedingly delighted. CHAPTER XXVIII. Then the queen Térédatté, the consort of king Kalingadatta in Taksha- 8118, slowly became oppressed with the burden of her unborn child. And she, now that her delivery was near, being pale of countenance,with tremu- lous eyeballs,* resembled the East in which the pale streak of the young moon is about to rise. And there was soon born from her a daughter excelling all others, like a specimen of the Creator’s power to produce all beauty. The lights kept burning to protect the child against evil spirits, blazing with भार were eclipsed by her beauty, and darkened, as if through grief that a son of equal beauty had not been born instead, And her father Kalingadatta, when he saw her born, beautiful though she was, * The word ¢drakd means also a star. So here we have one of those puns in which our author delights. † Also full of affuction. This is a common pun, 247 was filled with despondency at the disappointment of his hope to obtain a son like her. Though he divined that she was of heavenly origin, he was . grieved because he longed fora son. For o gst, Stan a son, being embodied joy, is far. _ superior to a daughter, that is but a lump par aes sare | 7 the king went out of his palace to divert his , and he entered a mon- | astery full of many images of Buddha. Ina certain part of the monas- | tery, he heard this speech being uttered by a begging hermit, who was =, a religious preacher, as he sat in the midst of his hearers | “ They say that the bestowal of wealth in this world is great asceticism ; a man who gives wealth is said to give life, for life depends on wealth. And Buddha, with mind full of pity, offered up himself for another, as if he were worthless straw, much more should one offer up sordid pelf. And it was by such resolute asceticism, that Buddha, having got rid of desire, and obtained heavenly insight, attained the rank of a Buddha. Therefore . a wise man should do what is beneficial to other beings, by abstaining from selfish aspirations even so far as to sacrifice his own body, in order that he may obtain perfect insight.” र Thus, long ago, there were born in succession to a certain king named Krita seven very beautiful princesses, and even while they were still youth- ful they abandoned, in disgust with life, the house of their father, and went to the cemetery, and when they were asked why they did it, they said to their retinue—“ This world is unreal, and in it this body, and such delights as union with the beloved are the baseless fabric of a dream ; only the good of others in this revolving world is pronounced to be real ; so let us with theso bodies of ours do good to our fellow creatures, let us fling these | bodies, while they are alive, to the eaters of raw flesh* in the cemetery; ` what is the use of them, lovely though they be P” | Story of the prince who tore out his For there lived in old time. : own eye a certain prince who was disgusted | with the world, and‘ he, though young and handsome, adopted the life of a wandering hermit. Once on a time that beggar entered the house of a certain merchant, and was beheld by his young wife with his eyes long as the leaf of a lotus. She, with heart captivated by the beauty of his eyes said to him, “ How came such a handsome man as you to undertake such a severe vow asthis? Happy is the woman who 18 gazed upon with this eye of yours!’ When the begging hermit was thus addressed by the lady, he tore out one eye, and holding it in his hand, said, “ Mother, behold this 3( eye, such as it is; take the loathsome mass of flesh and blood, if it pleases =, _ ` Story of the seven princesses. * Beasts of prey, or possibly Rékshasas, 248 you. And the other is like it; say, what is there attractive in these ?’’ When he said this to the merchant’s wife, and she saw the eye, she was despondent, and said, “Alas! I, unhappy wretch that I am, have done an evil deed, in that I have become the cause of the tearing out of your eye !” When the beggar heard that, he said,—“ Mother, do not be grieved, for you have done me a benefit; hear the following example, to prove the truth of what I say.” Story of the ascetic who conquered There lived long ago, in a cer- anger. tain beautiful garden on the banks of the Ganges, a hermit animated by the desire of experiencing all asceticism. And while he was engaged in mortifying the flesh, it happened that a certain king came there to amuse himeelf with the women of his harem. And after he had amused himself, he fell asleep under the influence of hia potations, and while he was in this state, his queens left him out of thought- lessness and roamed about in the garden. And beholding in a corner of the garden that hermit engaged in meditation, they stood round him out of curiosity, wondering what on earth he could be. And as they remained there a long time, that king woke up, and not seeing his wives at his side, wandered all round the garden. And then he saw the queens standing all round the hermit, and being enraged, he slashed the hermit with his sword out of jealousy. What crime will not sovereign power, jealousy, cruelty, drunkenness, and indiscretion cause separately, much more deadly are they when combined, like five fires.t ‘Then the king departed, and though the hermit’s limbs were gashed, he remained free from wrath; whereupon a © Compare the translation of the life of St. Brigit by Whitley Stokes, (Three Middle Irish Homilies, p. 65.) “Shortly after that came a certain nobleman unto Dubthach to ask for his daughter in marriage. Dubthach and his sons were willing, but Brigit refused. Said a brother of her brethren named Beccfn unto her: ‘Idle is the fair eye that is in thy head not to be on a pillow near a husband.’ ‘The son of the Virgin knoweth’ said Brigit, ‘it is not lively for us if it brings harm upon us.’ Then Brigit put her finger under her eye and drew it out of her head till it was on her cheek ; and she said: ‘Lo, here is thy delightful eye, O Beccfin.’ Then his eye burst forthwith. When Dubthach and his brethren saw that, they promised that she should never be told to go toa husband. Then she put her palm to her eye and it was whole at once. But Beccén’s eye was not whole till his death.” That the biographers of Ohristian saints were largely indebted to Buddhist ` hagiology, has been shewn by Liebrecht in his Kasay on the sources of Barlaam and Josaphat, (Zur Volkskunde, p. 441.) In Mr, Stokes’s book, p. 34, will also be found a reference to the practice of shewing reverence by walking round persons or things keeping the right hand towards them. This is pointed out by Mr, Stukos in his Preface as an intoresting link between Iroland und India. † They are compared to tho five sacred firos. 249 certain deity appeared and said to him,—“ Great-souled one, if you approve I will slay by my power that wicked man who did this to you in a pas- sion.” When the hermit heard that, he said, ^ 0 goddess, say not so, for he is my helper in virtue, not a harmer of me. For by his favour I have attained the grace of patience ; to whom could I have shown patience, O goddess, if he had not acted thus towards me? What anger does the wise man shew for the sake of this perishing body? To shew patience equally with regard to what is agreeable and disagreeable is to have attained the rank of Brahmé.’’ When the hermit said this to the deity, she was pleased, and after healing the wounds in his limbs, she disappeared. “In the same way as that king was considered a benefactor by the hermit, you, my mother, have increased my asceticism by causing me to tear out my eye.’’ Thus spake the self-subduing hermit to the merchant's wife, who bowed before him, and being regardless of his body, lovely though it was, he passed on to perfection. Therefore, though our youth be very charming, why should we cling to this perishable body ? But the only thing which, in the eye of the wise man, it is good for, is to benefit one’s fellow-creatures. So we will lay down our bodies to benefit living creatures in this cemetery, the natural home of happiness.” Having said this to their attendants, those seven princesses did so, and obtained therefrom the highest beatitude. “ Thus you see that the wise have no selfish affection even for their own bodies, much less for such worthless things* as son, wife, and servants.” When the king Kalingadatta had heard these and other such things from the religious teacher in the monastery, having spent the day there, he returned to his palace. And when he was there, he was again afflicted with grief on account of the birth of a daughter to him, and a certain Bréhmar, who had grown old in his house, said to him —“ King, why do you despond on account of the birth of a pearl of maidens? Daughters are better even than sons, and produce happiness in this world and the next. Why do kings care so much about those sons that hanker after their kingdom, and eat up their fathers like crabs ? But kings like Kuntibhoja and others, by the virtues of daughters like Kunti and others; have escaped harm from sages like the terrible Durvasas. And how can one obtain froma son the same fruit in the next world, as one obtains from the marriage of a daughter ? Moreover I now proceed to tell the tale of Sulochané, listen to it.” There was 9 young king named Sushena on the mountain of Chitra- kuta, who was created like another god of love by the Creator to spite Siva. He made at the foot of that great mountain a heavenly garden, which was calculated to make the gods averse to dwelling in the garden of Nandana. * Literally the worthless straw-heap of &c. Story of Sulochand and Sushena. 32 250 And in the middle of it he made a lake with full-blown lotuses, like a new productive bed for the lotuses with which the goddess of Fortune plays. This lake had steps leading down into it made of splendid gems, and the king used to linger on its bank without a bride, because there were no eligible matches for him. Once on a time Rambhé, a fair one of heaven, came that way, wandering at will through the air from the palace of Indra. She beheld the king roaming in that garden like an incarnation of the Spring in the midst of a garden of full-blown flowers. She said—“ Can this be the moon, that has swooped down from heaven in pursuit of the goddess of Fortune fallen into a cluster of lotuses of the lake? But that cannot be, for this hero’s fortune in the shape of beauty never passes away.* Surely this must be the god of the flowery arrows come to the garden in quest of flowers. But where has Rati, his companion, gone P?” Thus Rambhé described him in her eagerness, and descending from heaven in human form, she approached that king. And when the king suddenly beheld her advanc- ing towards him, he was astonished and refiected—‘ Who can this be of incredible beauty P She cannot surely be a human being, since her feet do not touch the dust, and her eye does not wink, therefore she must be some divine person. But I must not ask her who she is, for she might fly from me. Divine beings, who visit men for ‘some cause or other, are generally impatient of having their secrets revealed.” While such thoughts were passing in the monarch’s mind, she began a conversation with him, which led in due course to his throwing his arms round her neck then and there. And he sported long there with this Apsaras, so that she forgot heaven ; love is more charming than one’s native home. And the land of that king was filled with heaps of gold, by means of the Yakshinis, friends of hers, who transformed themselves into trees, as the heaven is filled with the peaks of Meru. And in course of time that excellent Apsaras became pregnant, and bore to king Sushena an incomparably beautiful daughter, and no sooner had she given her birth, than she said to the king—“ O king, such has been my curse, and it is now at an end; for I am Rambha, a heavenly nymph that fell in love with you on beholding you: and as I have given birth to a child, I must immediately leave you and depart. For such is the law that governs us heavenly beings; therefore take care of this daughter; when she is married, we shall again be united in heaven.” When the Apsaras Rambhé had said this, she departed, sorely against her will, and through grief at it, the king was bent on abandoning life. But his ministers said tohim, “Did Visvamitra, though despondent, abandon life when Menakérhad departed after giving birth to Sakuntalé ?” When the king had been plied by them with such arguments, he took the right view of the matter, and slowly recovered his self-command, taking to his heart * Here there is a pun on the two meanings of Sri. 251 the daughter who was destined to be the cause of their re-union. And that daughter, lovely in all her limbs, her father, who was devoted to her, named Sulochan4, on account of the exceeding beauty of her eyes. In time she grew up to womanhood, and a young hermit, named Vatea, the descendant of Kasyapa, as he was roaming about at will, beheld her in a garden. He, though he was all compact of asceticism, the moment he beheld that princess, felt the emotion of love, and he said to himself then and there; ‘“‘Oh! exceedingly wonderful is the beauty of this maiden! If I do not obtain her as a wife, what other fruit of my asceticism can [ obtain ?” While thinking thus, the young bermit was beheld by Sulochan4, and he seemed to her all glorious with brightness, like fire free from smoke. When she saw him with his rosary and water vessel, she fell in love also and thought— Who can this be that looks so self-restrained and yet 80 lovely ? And coming towards him as if to select him for her husband, 8706 threw over his body the garland* of the blue lotuses of her eyes, and bowed before that hermit. And he, with mind overpowered by the decree of Cupid, hard for gods and Asuras to evade, pronounced on her the following blessing —“ Obtain a husband.”’ Then the excellent hermit was thus address- ed by that lady, whose modesty was stolen away by love for his exceeding beauty, and who spoke with downcast face—“ If this is your desire, and if this is not jesting talk, then, Br4hman, ask the king, my father, who has power to dispose of me.” Then the hermit, after hearing of her descent from her attendants, went and asked the king Sushena, her father, for her hand. He, for his part, when he saw that the young hermit was eminent both in beauty and asceticism, entertained him, and said to him—“ Reverend sir, this daughter is mine by the nymph Rambbé, and by my daughter's marringe I am to be re-united with her in heaven ; so Rambhé told me when she was returning to the sky; consider, auspicious sir, how that is to be accomplished.” When the hermit heard that, he thought for a moment— “Did not the hermit Ruru, when Pramadvaré the daughter of Menaké was bitten by a snake, give her the half of his life, and make her his wife P Was not the Chandaéla Triganku carried to heaven by Visvd4mitraP So why should not I do the same by expending my asceticism upon it ? Having thus reflected, the hermit said—“ There is no difficulty in it,” and exclaim- —“Hearken ye gods, may this king mount with his body to heaven to obtain possession of Rambhé by virtue of part of my asceticism.” Thus the hermit spoke in the hearing of the court, and a distinct answer was heard from heaven—“ So be it.”” Then the king gave his daughter Sulochané to the hermit Vatsa, the descendant of Kasyapa, and ascended to heaven. There ° In the Svayamvara the maiden threw a garland over the neck of the favoured suitor. 252 he obtained a divine nature, and lived happily with that Rambhé of god- like dignity, appointed his wife by Indra, ` “Thus, 0 king, Sushena obtained all his ends by means of a daughter. For such daughters become incarnate in the houses of such as you. And this daughter is surely some heavenly nymph, fallen from her high estate owing to a course, and born in your house, so do not grieve, monarch, on account of her birth.” When king Kalingadatta had heard this tale from the Br&bman that had grown old in his house, he left off being distressed, and was comforted. And he gave to his dear young daughter, who gave pleasure to his eyes, as if she had been a digit of the moon, the name of Kalingasené. And the princess Kalingasen& grew up in the house of her father amongst her companions, And she sported in the palaces, and in the palace-gardens, like a wave of the sea of infancy that is full of the passion* for amusement. Once on a time the daughter of the Asura Maya, named Somaprabhé, as she was journeying through the sky, saw her on the roof of a palace engaged in play. And Somaprabh4, while in the sky, beheld her lovely enough to bewilder with her beauty the mind even of a hermit, and feeling affection for her, reflected—‘ Who 18 this? Oan she be the form of the moon ? If so, how is it that she gleams in the day? But if she iswRati, where is Kama? Therefore I conclude that she is a mortal maiden. “She must be some celestial nymph that has descended into a king’s palace in consequence of a curse ; and I am persuaded I was certainly a friend of her’s in a former life. For my mind’s being full of exceeding affection for her, tells me so. Therefore it is fitting that I sbould again select her as my chosen friend.’’ Thus reflecting Somaprabhé descended invisible from heaven, in order not to frighten that maiden; and she assumed the appearance of a mortal maiden to inspire confidence, and slowly approached that Kalingasené. Then Kalingasen4, on beholding her, reflected—“ Bravo! here is a princess of wonderful beauty come to visit me of her own accord! she is a suitable friend for me.” So she rose up ` politely and embraced that Somaprabh4. And making her take a seat, she asked her immediately her descent and name. And Somaprabhé said to her ; “Be patient, I will tell you all.” Then in the course of their conver- sation they swore friendship to each other with plighted hands. Then Somaprabh4 eaid—“ My friend, you are a king’s daughter, and it is hard to keep up friendship with the children of kings. For they fly into an immoderate passion on account of a small fault. Hear, with regard to this point, the story of the prince and the merchant’s son which I am about to tell you.” © Rasa also means water. 253 Story of the prince and the merchant's In the city of Pushkardvati son who saved his life.® there was a king named Gadhasena, and to him there was born one son. That prince was overbearing, and whatever he did, right or wrong, his father acquiesced in, because he was an only son. And once upon a time,as he was roaming about in a garden, he saw the son of a merchant, named Brahmadatta, who resembled himself in wealth and beauty. And the moment he saw 010, 06 selected him for his special friend, and those two, the prince and the merchant’s son, imme- diately became like one another in all things.t And soon they were not able to live without seeing one another, for intimacy in a former birth quickly knits friendship. The prince never tasted food that was not first prepared for that merchant's son. Once ona time the prince set out for Ahichchhatra in order to be mar- ried, having first decided on his friend's marriage. And, as he was journeying with his troops, in the socicty of that friend, mounted on an elephant, he reached the bank of the Ikshuvati, and encamped there. There he had a wine-party, when the moon arose ; and after he had gone to bed, he began to tell a story at the solicitation of his nurse. When he had begun his story, being tired and intoxicated he was overcome by sleep, and his nurse also, but the merchant’s son kept awake out of love for him. And when the others were asleep, the merchant’s son, who was awake, heard in the air what seemed to be the voices of women engaged in conversation. The first said—“ This wretch has gone to sleep without telling bis tale, therefore I pronounce this curse on him. To-morrow morning he shall see a necklace, and if he take hold of it, it shall cling to his neck, and that moment cause his death.” Then the first voice ceased, and the second went on: “ And if he escape that peril, he shall see a mango-tree, and if he eat the fruit of ® This story is compared by Benfey (Orient und Occident, Vol I, p. 374) with the story of the faithful servant Viravara in the Hitopadefa, which is also found in the Vetélapanchavinfati, (866 chapter 78 of this work.) Viravara, according to the account in the Vet4lapanchavinSati, hears the weoping of a woman. He finds it is the king’s fortune descrting him. He accordingly offers up his son, and finally slays himself. The king is about to do tho same when the goddess Durg& restores the dead to life. The story of “Der Treue Johannes’”’ will at once occur to readers of Grimm’s tales. According to Benfey, it is also found in the Pentamerone of Basile. The form of the tale in our text is very similar to that in Grimm. (See Benfey’s Panchatantra, Vol. I, p. 416.) The story of the faithful Viravara occura twice in this collection. in chapter 63, and also in chapter 78. Sir G. Cox (in his Aryan Mythology, Vol. I p. 148), compares the German story with one in Miss Frere’s Old Deccan Days, the Sth in that collection. Other parallels will be found in the notes in Grimm’s third volume. † Tho same idea is found in Midsummer Night’s Dream, Act ILI, Sc. 2, begin- ning, “‘ We, Hermia, like two artificial gods &c.” 25-4 it, he shall then and there lose his life.” Having uttered this, that voice also ceased, and then the third said—‘ If he escape this also, then, if he enter a house to be married, it shall fall on him and slay him.” Having said so much, that voice also ceased, and the fourth said, “If he escape this also, when he enters that night into his private apartments, he shall sneeze a hundred times ; and if some one there does not a hundred times say -to him, ‘ God bless ypu,’ be shall fall into the grasp of death. And if the person, who has heard all this, shall inform him of it in order to save bis life, he also shal] die,” having said this, the voice ceased.* And the merchant’s son having heard all this, terrible as a thunderstroke, being agitated on account of his affection for the prince, reflected— Beshrew this tale that was begun, and not finished, for divinities have come invisible .to hear it, and are cursing him out of disappointed curiosity. And if this prince dies, what good will my life do to me? So I must by some artifice deliver my friend whom I value as my life. And I must not tell him what has taken place, lest I too should suffer.” Having thus reflected, the mer- chant’s son got through the night with difficulty. And in the morning the prince set out with him on his journey, and he saw a necklace in front of him, and wished to lay bold of it. Then the merchant’s son said, ^ Do not take the necklace, my friend, it is an illusion, else why do not these soldiers see it ?’? When the prince heard that, he let the necklace alone, but going on further be saw a mango-tree, and he felt a desire to eat its fruit. But he was dissuaded by the merchant’s son, as before. He felt much annoyed in his heart, and travelling on slowly he reached his father-in-law’s palace. And he was about to enter a building there for the purpose of being married, but just as his friend had persuad- ed him not to do 80, the house fell down. So he escaped this danger by a hair’s breadth, and then he felt some confidence in his friend’s prescience. ‘Then the prince and his wife entered at night another building. But the merchant’s son slipped in there unobserved. And the prince, when he went to bed, sneezed a hundred times, but the merchant’s son underneath it said a hundred times— God bless you”—and then the merchant’s son, having accomplished his object, of his own accord left the house in high spirits.. But the prince, who was with his wife, saw him going out, and through jealousy, forgetting his love for him, he flew into a passion and said to the sentinels at his gate: “ This designing wretch has entered my * Cp. Ralston’s Russian Folk-Tales, pp. 69 and 71, for the three dangers. The custom of saying ‘‘God bleas you,’ or equivalent words, when a man sneezes, is shewn by Tylor (Primitive Culture, Vol. I, pp. 88-94) to exist in many parts of the world. He quotes many passages from classical literature relating to it. ‘“ Even the emperor Tiberius, that saddest of nen, exacted this observance.” Ii AS. May ८६६१ ~ tb 4५ a Copy ५ , 6८८११ §, 12 । "^ । 255 private apartments when I wished to be alone, so keep him in durance for the present, and he shall be executed in the morning.” When the guards heard that, they put him under arrest, and he spent the night in confine- ment, but as he was being led off to execution in the morning, be said to them—* First take me into the presence of the prince, in order that I may tell him a certain reason, which I bad for my conduct; and then put me to death.” When he said this to the guards, they went and informed: the prince, and on their information and the advice of his ministers, the prince ordered him to be brought before him. When he was brought, he told the prince the whole story, and he believed it to be true, for the fall of the house carried conviction to his mind. So the prince was satisfied, and countermanded the order for his friend’s execution, and he returned with him to his own city, a married man. And there his friend the merchant’s son married, and lived in happiness, his virtues being praised by all men. . ‘Thus the children of kings break Joose from restraint and slaying their guides, disregard benefits, like infuriated elephants. And what friendship can there be with those Vetdlas, who take people’s lives by way of a joke. Therefore, my princess, never abandon your friendship with me.” When Kalingasené heard this story in the palace from the mouth of Somaprabhé, she answered her affectionate friend,—“ Those of whom you speak are considered Pigachas, not the children of kings, and I will tell you a story of the evil importunity of Pisdchas, listen !”’ Story of the Brdhman and the Long ago there was a Brahman Pisdcha. dwelling on a royal grant, which was called Yajnasthala. He once upon a time, being poor, went to the forest to bring home wood. There, a piece of wood being cleft with the axe, fell, as chance would have it, upon his leg, and piercing it, entered deep into it. And as the blood flowed from him, be fainted, and he was beheld in that condition by a man who recognised him, and taking bim up carried him home. There his distracted wife washed off the blood, and consoling him, placed a plaster upon the wound. And then his wound, though tended ddy by day, not only did not heal, but formed an ulcer. Then the man, afflicted with his ulcerated wound, poverty-stricken, and at the point of death, was thus advised in secret by a Brahman friend, who came tohim; “A friend of mine, named Yajnadatta, was long very poor, but he gained the aid of a Pigicha by a charm, and so, having obtained wealth, lived in happiness. And he told me that charm, so do you gain, my friend, by means of it, the aid of a Pigdcha ; he will heal your wound.” Having said this, he told him the form of words and described to him the ceremony as follows: ‘“ Rise up in the last watch of the night, and with dishevelled hair and naked, and without rinsing your mouth, take two handfuls of rice as large 98 you 256 can grasp with your two hands, and muttering the form of words go to a place where four roads meet, and there place the two handfuls of rice, and return in silence without looking behind you. Do so always until that Pigs&cha appears, and himself says to you, ‘I will put an end to your ailment.’ Then receive his aid gladly, and be will remove your complaint.” When his friend had said this to him, the Bréhman did as he had been directed. Then the Pisd&cha, being conciliated, brought heavenly herbs from a lofty peak of the Himdlayas and healed his wound. And then he ‘became obstinately persistent, and said to the Brahman, who was delighted at being healed, “ Give me a second wound to cure, but if you will not, I will do you an injury or destroy your body.” When the Br4hman heard that, he was terrified, and immediately said to him to get rid of hin—“TI will give you another wound within seven days.” Whereupon the Pisdcha left him, but the Brdhman felt hopeless about his life. But eventually he baffled the Piés&cha by the help of his daughter, and having got over the disease, he lived in happiness.* “Such are Piédchas, and some young princes are just like them, and though conciliated, produce misfortune, my friond, but they can be guard ed against by counsel. But princesses of good family have never been heard to be such. So you must not expect any injury from associating with me.” When Somaprabhé heard from the mouth of Kalingdsend in due course this sweet, entertaining, and amusing tale, she was delighted. And she said to her—‘‘ My house is sixty yojanas distant hence, and the day is passing away ; I have remained long, so now I must depart, fair one.” Then,as the lord of day was slowly sinking to the eastern mountain, she took leave of her friend who was eager for a second interview, and in a moment flew up into the air, exciting the wonder of the spectators, and rapidly returned to ber own house. Aad, after bebolding that wonder- ful sight, Kalingasené entered into her house with much perplexity, and reflected, “I do not know, indeed, whether my friend is a Siddha female, or an Apsaras, or a Vidyddhéri. She is certainly a heavenly female that travels through the upper air. And heavenly females associate with mortal ones led by excessive love. Did not Arundhati live in friendship with the daughter of king Prithu? Did not Prithu by means of her friendship bring Surabhi from heaven to earth. And did not be by consuming its milk return to beaven though he had fallen from it. And were not thenco- forth perfect cows born upon earth? So I am fortunate; it is by good luck that I have obtained this heavenly creature as a friend ; and when she * IT have beon obliged to omit some portion of this story. “It was,’ Wilson remarks, ‘“‘acceptuble to the conxteurs of Kurope, and is precisuly the sume as thut of ‘ Lo petit diable de Pupefigue’ of Fontaine.” 257 comes to-morrow I will dextcrously ask her her descont and name.” Thinking such thoughts in her heart, Kalingasen& spent that night there, and Somaprabhé spent the night in her own house being eager to behold her again. | CHAPTER XXIX. Then in the morning Somaprabhé took with her a basket, in which she had placed many excellent mechanical dolls of wood with magic properties in order to amuse her friend, and travelling through the air she came again to Kalingasen&. And when Kalingasené saw her, she was full of tears of joy, and rising up she threw her arms round her neck, and said to her, as she sat by her side—“ The dark night of three watches has this time seemed to me to be of a hundred watches without the sight of the full moon of your countenance. So, if you know, my friend, tell me of what kind may have been my union with you in a former birth, of which this present friendship is the result.” When Somaprabhé heard this, she said to that princess: “Such knowledge I do not possess, for I do not remember my former birth ; and hermits are not acquainted with this, but if any know, they are perfectly acquainted with the highest truth, and they are the original founders of the science by which it is attained.’? When she had spoken thus, Kalingasené, being full of curiosity, again asked her in private in a voice tender from love and confidence, “Tell me, friend, of what divine father you have adorned the race by your birth, since you are completely virtuous like a beautifully-rounded pearl.* And what, auspi- cious one, is your name, that is nectar to the ears of the world. What is the object of this basket P And what thing is there in it?” On hearing this affectionate speech from Kalingasené, Somaprabhé began to tell the whole story in due course. “There is a mighty Asura of the name of Maya, famous in the three worlds. And he, abandoning the condition of an Asura, fled to Siva as his protector. And Siva having promised him security, he built the palace of Indra. But the Daityas were angry with him, affirming that he had be- come a partizan of the gods. Through fear of them he made in the Vin- dhya mountains a very wonderful magic subterranean palace, which the Asuras could not reach. My sister and I are the two daughters of that Maya. Myelder sister named Svayamprabh& follows a vow of virginity, and lives as a maiden in my father’s house. But I, the younger daughter, * Suvyittayé means virtuous, and beautifully-rounded. 33 258 named Somaprabh4, have been bestowed in marriage on a son of Kuvera named Nadakdvara, and my father has taught me innumerable magic artifices, and as for this basket, I have brought it here to please you.” Having said this, Somaprabhé opened the basket and shewed to her some very interesting mechanical dolls constructed by her magic, made of wood. One of them, on a pin in it being touched,* went through the air at her orders and fetched a garland of flowers and quickly returned. Another in the same way brought water at will ;{ another danced, and another then con- versed, With such very wonderful contrivances Somaprabhé amused Kalin- gasen& for some time, and then she put that magic basket in a place of ` security, and taking leave of her regretful friend, she went, being obedient to her husband, through the air to her own palace. But Kalingasené was so delighted that the sight of these wonders took away her appetite, and she remained averse to all food. And when her mother perceived that, she feared she was ill; however a physician named Ananda having examined the child, told her motber that there was nothing the matter with ber. He said, “She has lost her appetite through delight at something, not from disggse ; for her countenance, which appears to be laughing, with eyes wide open, indicates this.” When she heard this report from the physician, the girl’s mother asked her the real cause of her joy ; and the girl told her. Then her mother believed that she was delighted with the society of an eligible friend, and congratulated her, and made her take her proper food. Then the next day Somaprabhé arrived, and having found out what had taken place, she proceeded to say to Kalingasend in secret, “I told my husband, who possesses supernatural knowledge, that I had formed a friendship with you, and obtained from him, when he knew the facts, permission to visit you every day. So you must now obtain permission from your parents, in order that you may amuse yourself with me at will without fear.” When she had said this, Kalingasené took her by the band, and immediately went to her father and mother, and there introduced her friend to her father, king Kalingadatta, proclaiming her descent and name, and in the same way she introduced her to her mother Tarddatté, and they, on beholding her, received her politely in accordance with their daughter’s account of her. And both those two, pleased with her appearance, * Op. Chaucer’s Squire’s Tale, line 316, “ Ye moten trille a pin, stant in his ere.”’ † This may remind the reader of the story of the pestle in Lucian’s Philopscudes, that was sent to fetch water. When the Agyptian sorcerer was away, his pupil tried to porform the trick. But he did not know the charm for stopping the water-carrying process. Accordingly the house was flooded. In dospair ho choppod tho pestle in two with an axe, That made mattors worse, for both halves set to work to bring water. The story has beon veraified by Géthe, and the author of tho Ingoldsby Logunds. 259 hospitably received that beautiful wife of the distinguished Asura out of love for their daughter, and said to her—“ Dear girl, we entrust this Kalingasen& to your care, so amuse yourselves together as much as you please.” And Kalingasené and Somaprabhé having gladly welcomed this speech of theirs, went out together. And they went, in order to amuse themselves, to a temple of Buddha built by the king. And they took there that basket of magic toys. Then Somaprabhé took a magic Yaksha, and sent it on a commission from herself to bring the requisites for the wor- ship of Buddha. That Yaksha went a long distance through the sky, and brought a multitude of pearls, beautiful gems, and golden lotuses. Hav- ing performed worship with these, Somaprabhé exhibiting all kinds of wonders, displayed the various Buddhas with their abodes. When the king Kalingadatta heard of that, he came with the queen and beheld it, and then asked Somaprabhé about the magic performance. Then Soma- prabhé said, “ King, these contrivances of magic machines, and so on, were created in various ways by my father in old time. And even as this vast machine, called the world, consists of five elements, so do all these machines: I will describe them one by one. That machine, in which earth predominates, shuts doors and things of the kind. Not even Indra would be able to open what had been shut with it. The shapes produced by the water-machine appear to be alive. But the machine in which fire pre- dominates, pours forth flames. And the wind-machine performs actions, such as going and coming. And the machine produced from ether utters distinct language. All these I obtained from my father, but the wheel-machine, which guards the water of immortality, my father knows and no one else.” While she was saying this, there arose the sound of conchs being blown in the middle of the day, that seemed to confirm her words. Then sho entreated the king to give her the food that suited her, and taking Kalin- gasen& as a companion, by permission of the king she set out through the air for her father’s house in a magic chariot, to return to her elder sister. And quickly reaching that palace, which was situated in the Vindhya mountains, she conducted her to her sister Svayamprabhé. There Kalinga- sen& saw that Svayamprabhé with her head encircled with matted locks, with a long rosary, a nun clothed in a white garment, smiling like Parvati, in whom love, the highest joy of earth, had undertaken a severe vow of mortification. And Svayamprabhé, when the princess, introduced by Somaprabbé, kneeled before her, received her hospitably and entertained her with a meal of fruits. And Somaprabhé said to the princess: ^ My friend, by eating these fruits, you will escape old age which otherwise would destroy this beauty, as the nipping cold does the lotus: and it was with this object that I brought you here out of affection.” Then that Kalingasené ate those fruits, and immediately her limbs seemed to be 260 bathed in the water of life. And roaming about there to amuse herself, she saw the garden of the city, with tanks filled with golden lotuses, and troes bearing fruit as sweet as nectar: the garden was full of birds of golden and variegated plumage, and seemed to have pillars of bright gems; it conveyed the idea of walls where there was no partition, and where there were partitions, of unobstructed space. Where there was water, it presented the appearance of dry land, and where there was dry land, it bore the semblance of water. It resembled another and a wonderful world, created by the delusive power of the Asura Maya. It had been entered formerly by the monkeys searching for Sit4, which, after a long time, were allowed to come out by the favour of Svayamprabhé. So Svayamprabhé bade her adieu, after she had been astonished with a full sight of her wonderful city, and had obtained immunity from old age ; and Somaprabhé making Kalinga- sen4 ascend the chariot again, took her through the air to her own palace in Takshasil4é. There Kalingasend told the whole story faithfully to her parents, and they were exceedingly pleased. And while those two friends spent their days in this way, Somaprabhé once upon a time said to Kalingasena: “As long as you are not married, I can continue to be your friend, but after your marriage, bow could I enter the house of your husband? Fora friend’s husband ought never to be seen or recognised®; * * ॐ ॐ © क © # © © # # > @ * # As for a mother-in-law she eats the flesh of a daughter-in-law as 9 she-wolf does of a sheep. And @ propos of this, hear the story of Kirtisené which I am about to tell you,’ Story of Kirtisnd and her cruel Long ago there lived in the city mother-in-law.t of Pétaliputra a merchant named, not without cause, Dhanapdlita,f for he was the richest of the rich. And there was born to him a daughter, named Kirtisené, who was incomparably beautiful, and dearer to bim than life. And he took his daughter to Magadha and married her to a rich merchant, named Devasena. And though Devasena was himself very virtuous, he had a wicked mother as mistress in his house, for his father was dead. She, when she saw that her daughter-in-law Kirtisen4é was beloved by her husband, being inflamed with anger, ill-treated her in her husband’s absence. But Kirtisen& was afraid to let her husband know it, for the position of a bride in the power of a treacherous mother-in-law is a difficult one. * Here Dr. Brockhaus supposes a line to be omitted. The transition is some- what abrupt. ` ¶ Op. with the story of Kirtisenfé the substance of two modern Greek songs given in Liebrecht sur Volkskunde, p. 187. t 8. Wealth-preserved. 261 Once upon a time her husband Devasena, instigated by his relations, was preparing to go to the city of Vallabhi for the sake of trade. Then that Kirtisendé said to her husband,—‘“TI have not told you for this long time what I am now going to say: your mother ill-freats me though you are here, but I do not know what she will do to me when you are in a foreign country.” When Devasena heard that, he was perplexed, and being alarmed on account of his affection for his wife, he went and humbly said to his mother—“ Kirtisen& is committed to your care, mother, now that I am going to a foreign land ; you must nof treat her unkindly, for she is the daughter of a man of good family. When Devasena’s mother heard that, she summoned Kirtisené, and elevating her eyes, said to him then and there,—‘‘ What have I done? ask her. This is the way in which she eggs you on, my son, trying to make mischief in the house, but both of you are the same in my eyes.” When the good merchant heard that, he departed with his mind easy on her account. For who is not deceived by the hypocritically affectionate speeches of a mother ? But Kirtisené stood there silent, smiling in bewilderment, and the next day the merchant set out for Vallabhi. Then, when Kirtisen& began to suffer torture at being separated from her husband, the merchant’s mother gradually for- bade the female slaves to attend on her. And making an agreement with a handmaid of her own, that worked in the house, she took Kirtisené inside and secretly stripped her. And saying to her, “ Wicked woman, you rob me of my son,” she pylled her hair, and with the help of her servant, mangled her with kicks, bites, and scratches. And she threw her into a cellar that was closed with a trap-door and strongly fastened, after first taking out all the things that were in it previously. And the wretch put in it every day half a plate of rice, in the evening, for the girl who was in such a state. And she thought, “I will say in afew days ‘she died of herself during her husband’s absence in 9 distant land, take her corpse away.’ ११ Thus Kirtisené, who deserved all happiness, was thrown jnto a cellar by that cruel mother-in-law, and while there she reflected with tears, ^ My husband is rich, I was born in a good family, I am fortunately endowed and virtuous, nevertheless I suffer such calamity, thanks to my mother-in-law. And this is why relations lament the birth of a daughter, exposed to the terrors of mother-in-law, and sister-in-law, marred with inauspiciousness of every kind.” While thus lamenting, Kirtisen& suddenly found a small shovel in that cellar, like a thorn extracted from her heart by the Creator. So she dug ४ passage underground with that iron instrument, until by good luck she rose up in her own private apartment. And she was able to 866 that * Behtlingk and Roth in their Dictionary explain the passage as follows: imam, (i. ¢, patim) vyutthdpyas ydtd iti, she was unfaithful to her husband. 262 room by the light of a lamp that had been left there before, as if she were lighted by her own undiminished virtue. And she took out of it her clothes and her gold, and leaving it secretly at the close of the night, she went out of the city. She reflected—“ It is not fitting that I should go to my father’s house after acting thus ; what should I say there, and how would people believe me? So I must manage to repair to my husband by means of my own ingenuity ; for a husband is the only refuge of virtuous women in this world and the next.’’ Reflecting thus, she bathed in the water of a tank, and put on the splendid dress of a prince. Then she went into the bazar and after exchanging some gold for money, she sojourned that day in the house of a certain merchant. . The next day she struck up a friendship with a merchant named Samudrasena who wished to go to Vallabhi. And wearing the splendid dress of a prince, she set out for Vallabhi with the merchant and his servants in order to catch up her husband who had set out beforehand. And she said to that merchant, “ I am oppressed by my clansmen,* so I will go with you to my friends in Vallabhi.” Having heard that, the merchant’s son waited upon her on the journey, out of respect, thinking to himself that she was some distinguished prince or other; and that caravan preferred for its march the forest road, which was much frequented by travellers, who avoided the other routes because of the heavy duties they had to pay. Ina few days they reached the entrance of the forest, and while the caravan was eycamped in the evoning, a female jackal, like a messenger of death, uttered a terrific howl. Thereupon the merchants, who understood what that meant, became apprehensive of an attack by bandits, and the guards on every side took their arms in hand; and the darkness began to advance like the vanguard of the bandits; then Kirtisené, in man’s dress, beholding that, reflected, “Alas! the deeds of those who have sinned in a former life seem to propagate themselves with a brood of evils! Lo! the calamity which my mother-in-law brought upon me has borne fruit here also! First I was engulphed by the wrath of my mother-in-law as if by the mouth of death, then I entered the cellar like a second prison of the womb. By good fortune, I escaped thence, being, as it were, born a second time, and having come here, I have again run a risk of my life. 1 I am slain here by bandits, my mother-in-law, who hates me, will surely say to my husband, ‘She ran off somewhere being attached to another man.’ But if some one tears off my clothes and recognises me * Gotraja nearly equivalent to the Gentile of Roman law, and applied to kindred of the same general family connected by offerings of food and water; hence opposed to the Bandhu or cognate kindred. She represented that she was a prince whose clansmen were trying to disinherit him. 263 for a woman; then again I run a risk of outrage, and death is better than that. So I must deliver myself, and disregard this merchant my friend. For good women must regard the duty of virtuous wives, not friends and things of that kind.” Thus she determined, and searching about, found a hollow like a house in the middle of a tree, as it were, an opening made for her by the earth out of pity. There she entered and covered her — body with leaves and such like things ; and remained supported by the hope of reunion with her husband, Then, in the dead of night, a large force of bandits suddenly fell upon the caravan with uplifted weapons, and surround- ed it on all sides. And there followed a storm of fight, with howling bandits for thunder-clouds, and the gleam of weapons for long-continued lightning-flashes, and a rain of blood. At last the bandits, being more powerful, slew the merchant-prince Samudrasena and his followers, and went off with all his wealth. In the meanwhile Kirtisené was listening to the tumult, and that she was not forcibly robbed of breath is to be ascribed to fate only. Then the night departed, and the keen-rayed sun arose, and she went out from that hollow in the middle of the tree. Surely the gods themselves preserve in misfortune good women exclusively devoted to their husbands, and of un- failing virtue; for not only did s lion beholding her in the lonely wood spare her, but a hermit that had come from somewhere or other, when she asked him for information, comforted her and gave her a drink of water from his vessel, and then disappeared in some direction or other, after tell- ing her the road to take. Then satisfied as if with nectar, free from hunger and thirst, that woman, devoted to her husband, set out by the road indicated by. the hermit. Then she saw the sun mounted on the western mountain, stretching forth his rays like fingers, as if saying —“ Wait patiently one night’’—and so she entered an opening in the root of a forest tree which looked like a house, and closed its mouth with another tree. And in the evening she saw through the opening of a chink in the door of her retreat a terrible R&kshasi approaching, accom- panied by her young sons. She was terrified, thinking to herself—* Lo | I shall be devoured by this R&kshasi after escaping all my other mis- fortunes”—and in the meanwhile the Rakshasi ascended that tree. And her sons ascended after her, and immediately said to that Rakshasi,*— “Mother, give us something to eat.” Then the R&kshasi said to her chil- , dren,— To-day, my children, I went to a great cemetery, but I did not obtain any food, and though I entreated the congregation of witches, they. * Cp. Thorpe’s Yuletide Stories, p. 341, cited before on p. 26, also Sagas from the Far East, p. 162. The Mongolian version supplies the connecting link between India and Europe. In tho Sagas from the Far East, the R&ékshasas are replaced by crows. 264 gave me ho portion; then grieved thereat I appealed to Siva in his terrific form and asked him for food. And the god asked me my name and line- age, and then said to me—‘ Terrible one, thou art of high birth as belong- ing to the race of Khara and Ddshana ;* so go to the city of Vasudatta, not far from here. In that city there lives a great king named Vasudatta addicted to virtue ; he defends this whole forest, dwelling on its border, and himself takes duties and chastises robbers. Now, one day, while the king was sleeping in the forest, fatigued with hunting, a centipede quickly entered his ear unobserved. And in course of time it gave birth to many others in- side his head. That produced an illness which now dries up all his sinews. And the physicians do not know what is the cause of his disease, but if some one does not find out, he will die in a few days. When he is dead, eat his flesh; for by eating it, you will, thanks to your magic power, remain satiated for six months!’ In these words Siva promised me a meal, that is attended with uncertainty, and cannot be obtained for a long time, so what must I do, my children ?’? When the Rakshasi said this to her chil- dren, they asked her, “If the disease is discovered and removed, will that king live, mother? And tell us how such a disease can be cured in him ?’’ When the children said this, the R&kshasi solemnly said to them, “If the disease is discovered and removed, the king will certainly live. And hear how his great disease may be taken away. First his head must be anointed by rubbing warm butter on it, and then it must be placed for a long time in the heat of the sun intensified by noonday. And a hollow cane-tube must be inserted into the aperture of his ear, which must com- municate with g hole in a plate, and this plate must be placed above a | pitcher of cool water. Accordingly the centipedes will be annoyed by heat and perspiration, and will come out of his head, and will enter that cane- tube from the aperture of the ear, and desiring coolness will fall into the pitcher. In this way the king may be freed from that great disease.” Thus spake the R&kshasi to her sons on the tree, and then ceased ; and Kirtisen4, who was in the trunk of the tree, heard it. And hearing it, she said to herself, “‘ If ever I get safe away from here, I will go and employ this artifice to save the life of that king. For he takes but small duties, and dwells on the outskirts of this forest ; and so all the merchants come this way because it is more convenient. This is what the merchant, Samu- drasena, who is gone to heaven, told me ; accordingly that husband of mine will be sure to return by this very path. So I will go to the city of Vasu- datta, which is on the borders of the forest, and I will deliver the king from his sickness, and there await the arrival of my husband.” Thus reflecting, she managed, though with difficulty, to get through the night: * Names of R&kshasas mentioned in the Raméyana. 265 in tho morning, the Rikshasas having disnpponred, sho wont out from the trunk of the tree. Then she travelled along slowly in the dress of a man, and in the afternoon she saw a good cowherd. He was moved to compassion by seeing her delicate beauty, and that she had accomplished a long journey, and then she approached him, and said—‘* What country is this, please tell me?” The cowherd said— This city in front of you is the city of Vasudatta, belonging to the king Vasudatta: as for the king, he lies there at the point of death with illness.” When Kirtisend heard that, she said to the cowherd, “If any one will conduct me into the presence of that king, I know how to remove his 4186886. When the cowherd heard that, he said, “I am going to that very city, so come with me, that I may point it out to you.” Kirtisené answered—“ So be it,” and immediately that herdsman conducted her to the city of Vasudatta, wearing her male dress. And telling the circumstances exactly as they were, he immediately com. mended that lady with auspicious marks to the afflicted warder. And the warder, having informed the king, by his orders introduced the blameless lady into his presence. The king Vasudatta, though tortured with his disease, was comforted the moment he beheld that lady of wonderful beauty ; the soul is able to distinguish friends from enemies. And he said to the lady who was disguised as a man, “ Auspicious sir, if you remove this disease, I will give you half my kingdom; I remember a lady stripped off from me in my dream a black blanket, so you will certainly remove this my disease.” When Kirtisen& heard that, she said—“ This day is at an end, O king ; to-morrow I will take away your disease; do not be impatient.” Having said this, she rubbed cow’s butter on the king’s head ; that made sleep come to him, and the excessive pain disappeared. And then all there praised Kirtisen4, saying— This is some god come to us in the disguise of a physician, thanks to our merits in a previous state of existence.’ And the queen waited on her with various attentions, and appointed for her a house in which to rest at night, with female attendants. Then on the next day, at noon, before the eyes of the ministers and ladies of the harem, Kirtisen4 extracted from the head of that king, through the aperture of the ear, one hundred and fifty centipedes, by employing the wonderful artifice previously described by the Rakshasi. And after getting the centipedes into the pitcher, she comforted the king by foment- ing him with milk and melted butter. The king having gradually recover- ed, and being free from disease, everybody there was astonished at behold- ing those creatures in the pitcher. And the king, on beholding these harmful insects that had been extracted from his head, was terrified, puzzled and delighted, and considered himself born again. And he made high feast, and honoured Kirtisené, who did not care for half the kingdom, 34 266 with villages, elephants, horses, and gold. And the queens and the minis- ters loaded her with gold and garments, saying that they ought to honour the physician who had saved the life of their sovereign. But she deposited for the present that wealth in the hand of the king, waiting for her husband, and saying—“‘ I am under a vow for a certain time.” So Kirtisené remained there some days in man’s clothes, honoured by all men, and in the meanwhile she heard from the people that her own husband, the great merchant Devasena, had come that way from Vallabhi. Then, as soon as she knew that that caravan had arrived in the city, she went to it, and saw that husband of bers as a peahen beholds the new cloud. And she fell at his feet, and her heart, weeping from the pain of long separation, made her bestow on him the arghka* with her tears of joy. Her husband, for his part, after he had examined her, who was concealed by her disguise, like the form of the moon invisible in the day on account of the rays of the sun, recognised her. It was wonderful that the heart of Devasena, who was handsome as the moon, did not dissolve like the moon- stone,t on beholding the moon of her countenance. | Then, Kirtisené having thus revealed herself, and her husband remain- ing in a state of wonder, marvelling what it could mean, and the company of merchants being astonished, the king Vasudatta, hearing of it, came there full of amazement. And Kirtisené, being questioned by him, told in the presence of her husband her whole adventure, that was due to the wickedness of her mother-in-law. And her husband Devasena, hearing it, conceived an aversion to his mother, and was affected at the same time by anger, forbearance, astonishment, and joy. And all the people present there, having heard that wonderful adventure of Kirtisend, exclaimed joyfully— “ Chaste women, mounted on the chariot of conjugal affection, protected by the armour of modesty, and armed with the weapon of intellect, are victorious in the struggle.” The king too said—* This lady, who has endured affliction for the sake of her husband, bas surpassed even queen Sit4, who shared the hardships of Rama. So she is henceforth my sister in the faith, as well as the saviour of my life.” When the king said that, Kirtisené answered him—“O king, let your gift of affection which I deposited in your care, consisting of villages, elephants, and horses, be made over to my husband.” When she said this to the king, he bestowed on her husband Devasena the villages and other presents, and being pleased gave him a turban of honour. Then Devasena, having his purse suddenly filled with stores of wealth, part of which was given by the king, and part acquired by his own trading, avoid- * Water is the principal ingredient of the offering callod argha or arghya. ¶ This gem is formed from the congelation of tho rays of tho moon, and dissolves under tho influonco of its light. There is of course an oclaborato pun in Chandra- Kdnta. 267 ing his mother, and praising Kirtisend, remained dwelling in that town. And Kirtisené having found a happy lot, from which her wicked mother-in-law was removed, and having obtained glory by her unparalleled adventures, dwelt there in the enjoyment of all luxury and power, like all the rich fruit of her husband’s good deeds incarnate in a body. “Thus chaste women, enduring the dispensations of hostile fate, but pre- serving in misfortunes the treasure of their virtue, and protected by the great power of their goodness, procure good fortune for their husbands and them- selves. And thus, O daughter of a king, many misfortunes befall wives, inflicted by mothers-in-law and sisters-in-law, therefore I desire for you a busband’s house of such a kind, that in it there shall be no mother-in-law and no cruel sister-in-law.” Hearing this delightful and marvellous story from the mouth of the Asura princess Somaprabhé, the mortal princess Kalingasend was highly delighted Then the sun, seeing that these tales, the matter of which was 80 various, had come to an end, proceeded to set, and Somaprabhé, having embraced the regretful Kalingasend, went to her own palace. CHAPTER XXX. Then Kalingasené out of love went to the top of a palace oh the high road, to follow with her eyes the course of Somaprabhé, who had set out for her own home, and by chance a young king of the Vidyddharas, named Madanavega, travelling through the air, had a near view of her. The youth beholding her, bewildering the three worlds with her beauty, like the bunch of peacock feathers of the conjuror Cupid, was much troubled. He reflec- ted—“ Away with the Vidyddhara beauties! Not even the Apsarases deserve to be mentioned in presence of the surpassing loveliness of this mortal Indy. So if she will not consent to become my wife, what is the profis of my life? But how can I associate with a mortal lady, being a Vidyadhara ?” Thereupon he called to mind the science named Prajnapti, and that science, appearing in bodily form, thus addressed him, ‘She is not really a mortal woman, she is an Apsaras, degraded in consequence of a curse, and born in the house of the august king Kalingadatta.””, When the Vidyédhara had been thus informed by the science, he went off delighted and distracted with love ; and averse from all other things, reflected in his palace ; “ It is not fitting for me to carry her off by force ; for the posses- sion of women by force is, according to a curse, fated to bring me death. 80 in order to obtain her, I must propitiate Siva by asceticism, for happi- ness is procurable by asceticism, and no other expedient prosents itself.” 268 Thus he resolved, and the next day he went to the Rishabha mountain, and standing on one foot, performed penance without taking food. Then the husband of Ambik& was soon won over by Madanavega’s severe asceticism, and appearing to him, thus enjoined him, “This maiden, named Kalinga- 8608, is famous for beauty on the earth, and she cannot find any husband equal to her in the gift of loveliness. Only the king of Vatsa is a fitting match for her, and he longs to possess her, but through fear of Vasava- datté, does not dare to court her openly. And this princess, who is longing for a handsome husband, will hear of the king of Vatsa from the mouth of Soma- prabhé, and repair to him to choose him as her husband. So, before her marriage takes place, assume the form of the impatient king of Vatsa, and go and make her your wife by the Gdndharva ceremony. In this way, fair sir, you will obtain Kalingasend.’’ Having received this command from Siva, Madanavega prostrated himself before him, and returned to his home on the slope of the Kélakita mountain. । Then Kalingasené went on enjoying herself in the city of Takshadilé, in the society of Somaprabhd, who went every night to her own home, and came back every morning to her friend, in her chariot that travelled through the air: and one day she said to Somaprabhé in private ; “‘ My friend, you must not tell any one what I tell you. Listen, and I will give you a reason ‘that makes me think the time of my marriage has arrived. Ambassadors have been sent here by many kings to ask mein marriage. And they, after an interview with my father, have always hitherto been dismissed by him as they came. But now the king of the name of Prasenajit, who lives in S’rdvasti, has sent a messenger, and he alone has been received with honourable distinction by my father And that course has been recom- mended by my mother, so I conjecture, the king, my suitor, has been approv- ed of by my father and mother, as of sufficiently noble lineage. For he is born in that family, in which were born Ambé and Ambéliké, the paternal grandmothers of the Kurus and Pandus. So, my friend, it is clear that thev have now determined to bestow me in marriage on this king Prasena- jit in the city of S’ravasti.” When Somaprabhé heard this from Kalinga- send, she suddenly shed from grief a copious shower of tears, creating, as it were, a second necklace. And when her friend asked her the cause of her tears, that daughter of the Asura Maya, who had seen all the terrestrial world, said to her—‘‘ Of the desirable requisites in a suitor, youth, good looks, noble birth, good disposition, and wealth, youth is of the greatest importance ; high birth, and so on, are of subordinate importance. But I have seon that king Prasenajit, and he is an old man ; who cares about his high lineage, as he is old, any more than about the birth of the jasmine- flower ? You will be to be pitied when linked to him who is white as snow, as the lotus-bed, when linked to the winter, and your face will be a withered 269 lotus. For this reason despondency has arisen in me, but I should be delighted if Udayana, the king of Vatsa, were to become your husband, O auspicious lady. For there is no king upon the earth equal to him in form, beauty, lineage, daring and riches. If, fair one, you should be married to that fitting mate, the display which the Creator has made in your case of his power to create beauty, would have brought forth fruit.’’ By means of these speeches, artfully framed by Somaprabh4, the mind of Kalingasené was impelled as if by engines, and flew towards the king of Vatsa. And then the princess asked the daughter of Maya, “ Friend, how is it that he is called the king of Vatsa? In what race was he born P And whence was he named Udayana? Tell me.” Then Somaprabhé said— “ Listen, friend, I will tell you that. There is a land, the ornament of the earth, named Vatsa. In it there is a city named Kauédémbi, like a second Amardavati; and he is called the king of Vatsa because he rules there. And hear his lineage, my friend, related by me. Arjuna of the, Pandava race had a son named Abhimanyu, and he, skilled in breaking the close rings of the hostile army, destroyed the force of the Kauravas. From him there sprang a king named Parikshit, the head of the race of Bharata, and from him sprang Janamejaya, who performed the snake-sacrifice. His son was S’atanika who settled in Kausdmbi, and he was slain ina war between the gods and Asuras after slaying many giants. His son was king Sahasré- nika, an object of praise to the world, to whom Indra sent his chariot, and he went to heaven and returned thence. To him was born this Udayana by the queen Mrigévati, the ornament of the race of the Moon, a king that 18 ® fenst to the cyes of the world. Hear too the reason of his name. That Mryigdvati, the mother of this high-born king, being pregnant, felt a desire to bathe in a lake of blood, and her husband, afraid of committing sin, had a lake made of liquid Jac and other coloured fluids in which she plunged. Then a bird of the race of Garuda pounced upon her, thinking she was raw flesh, and carried her off, and, as fate would have it, left her alive on the mountain of the sunrise. And there the hermit Jamadagni saw her, and comforted her, promising her reunion with her husband, and she remained there in his hermitage. For such was the curse inflicted upon her husband by Tilottamé jealous on account of his neglecting her, which caused him separation from his wife for a season. And in some days she brought forth a son in the hermitage of Jamadagni on that very mountain of the sunrise, as the sky brings forth the new moon. And because he was born on the mountain of the sunrise, the gods then and there gave him the name of Udayana, uttering from heaven this bodiless voice— This Udayana, who is now born, shall be sovereign of the whole earth, and there shall be born to him a son, who shall be emperor of all the Vidy&dbaras.’ 270 ५ SahasrAnika, for his part, who had been informed of the real state of the case by Matali, and bad fixed his hope on the termination of his curse, with difficulty got through the time without that Myigdvati. But when the curse had expired, the king obtained his token from a Savara who, as fate would have it, had come from the mountain of the sunrise. And then he was informed of the truth by a voice that came from heaven, and making that Savara his guide, he went to the mountain of the sunrise. There he found his wife Mrigdvati like the success of bis wishes, and her son Udayana like the realm of fancy. With them he returned to Kau- ééinbi, and appointed his son crown-prince, pleased with the excellence of his qualities ; and he gave him the sons of his ministers, Yaugandhardyana and others. When his son took the burden of the kingdom off his shoulders, he enjoyed pleasures for a long time in the society of Myigévati. Andin timo the king established his son, that very Udayana, on the throne, and being old, went with his wife and ministers on the long journey. So, Udayana has obtained that kingdom that belonged to his father, and having conquered all his enemies, rules the earth with the help of Yaugandhardyana.” Having in these words quickly told her in confidence the story of Uda- yana, she again said to her friend Kalingasend—‘ Thus that king is called the king of Vatsa, fair one, because he rules in Vatsa, and since he comes of the 2४9१४१४ lineage, he is also descended from the race of the sun, And the gods gave him the name of Udayana, because he was born on the mountain of the sunrise, and in this world even the god of love is not a match for him in beauty. He alone is a husband fit for you, most beautiful lady of the three worlds, and he, being a lover of beauty, no doubt longa for you, who are famous for it. But, my friend, his head-wife 13 Vasavadatta, the daughter of Chandamahdsena. And she selected him herself, deserting her relations in the ardour of her passion, and so sparing the blushes of Usha, Sakuntalé and other maidens, Andason has been born to him by her, called Naravahanadatta, who is appointed by the gods as the future emperor of the Vidyddharas. So it is through fear of her that the king of Vatsa does not send here to ask for your hand, but she has been seen by me, and she does not vie with you in the gift of beauty.” When her friend Soma- prabhé said this, Kalingasen4, being in love with the king of Vatsa, answer. ed her—* I know all this, but what can I do, as Iam under the power of my parents? But in this, you, who know all things and possess magic power, are ny refuge.’” Somaprabha then said to her—‘ The whole matter depends on destiny ; in proof of it hear the following tuale.”’ Btory of Tefasvett | Once on a time there lived in Ujjayini a king named Vikramasena, and he had a daughter named Tejasvati, matchless in beauty. And sho disapproved of every king who sued for her hand. But one day, while she 271 was on tho roof of her palace, she saw a man, and as fate would havo it, she’ felt a desire to meet him as he was very handsome, and she sent her confidante to him, to communicate to him her desire. The confidante went and entreated the man, who sbrank from such an audacious step, and at last with much difficulty she made lim against his will agree to an assignation, saying, “ Await, good sir, the arrival of the princess at night in this retired temple which you see here.” After saying this, she took leave of him, and went and told the princess Tejasvati, who for her part remained watching the sun. But that man, though he had consented, fled some- where else out of fear; a frog is not capable of relishing the fibres of a bed of red lotuses. In the meanwhile a certain prince of high lineage came, as his father was dead, to visit the king who had been his father’s friend. And that handsome young prince, named Somadatta, whose kingdom and wealth had been taken by pretenders, arriving at night, entered by accident, to pass the night there, that very temple in which the confidante of the princess had arranged a meeting with the man. While he was there, the princess, blind with passion, approached him, without distinguishing who he was, and made him her self-chosen husband. The wise prince gladly received in silence the bride offered him by fate, who foreshadowed his union with the future Fortune of Royalty. And the princess soon perceived that he was very charming, and considered that she had not been deceived by the Creator. Immediately they conversed together, and the two separated according to agreement ; the princess went to her own palace, while the king spent the rest of the night there. In the morning the prince went and announced his name by the mouth of the warder, and being recognised, entered into the pre- sence of the king. There he told his sorrow on account of his kingdom hav. ing been taken away, and other insults, and the king agreed to assist him in overthrowing his enemies. And he determined to give him the daughter he had long desired to give away, and then and there told his intention to the ministers. Then the queen told the king his daughter's adventure, having been informed of it before by herself, through the mouths of trusty confidantes. Then the king was astonished at finding that calamity had been averted and his desire attained by mere chance, as in the fable of the crow and the palm,* and thereupon one of the ministers said to the king, ‘¢ Fate watches to ensure the objects of auspicious persons, as good servants of their masters, when the latter are not on the look-out. And to illustrate this, I will tell you the following tale: listen!” © This is well known in India now. A crow alighted ona palm-tree when just about to fall, and so it appeared that his weight made it fall. Forthis and many other hints I am indebted to Pandit 8. O. Mookerjea, of the Hindu School. 272 There was a certain Brdlman in a certain village, named Hariéar- man.* He was poor and foolish and in evil case for want of employment, and he had very many children, that he might reap the fruit of his mis- deeds in a former life. He wandered about begging with his family, and at last he reached a certain city, and entered the service of a rich house- holder called Sthiladatta. He made his sons keepers of this householder's cows and other possessions, and his wife a servant to him, and he himself lived near his house, performing the duty of an attendant. One day there was a feast on account of the marriage of the daughter of Sthdladatta, largely attended by many friends of the bridegroom, and merry-makers. And then Harigarman entertained a hope that he would be able to fill himself up to the throat with ghee and flesh and other dainties, together with bis family, in the house of his patron. While he was anxiously expecting that occasion, no one thought of him, Then he was distressed at getting nothing to eat, and he said to his wife at night ; “ It is owing tomy pover- ty and stupidity that I am treated with such disrespect here: 80 I will dis- play by means of an artifice an assumed knowledge, in order that I may become an object of respect to this Sthiladatta, and when you get an oppor- tunity, tell him that I possess supernatural knowledge.” He said this to her, and after turning the matter over in his mind, while people were asleep he took away from the house of Sthdladatta a horse on which bis son-in- law rode. He placed it in concealment at some distance, and in the morn- ing the friends of the bridegroom could not find the horse, though they -searched in every direction. Then, while Sthiladatta was distressed at the evil omen, and searching for the thieves who had carried off the horse, the wife of Harisarman came and said to him—‘“ My husband 18 a wise man, skil- led in astrulogy and sciences of that kind; and he will procure for you the horse; why do you not ask him?’’ When Sthiladatta heard that, he called that Harigsarman, who said, ^ Yesterday I was forgotten, but to-day, now the horse is stolen, I am called to mind,” and Sthiladatta then propi- tiated the Brahman with these words—“ I forgot you, forgive me”—and asked him to tell him who had taken away their horse? Then Harigarman drew all kinds of pretended diagrams and said,—‘ The horse has been placed by thieves on the boundary line south from this place. It is con- cealed there, and before it is carried off to a distance, as it will be at close of day, quickly go and bring it.” When they heard that, many men ran and brought the horse quickly, praising the discernment of Harisarman. Then Harigarman was honoured by all men as a sage, and dwelt there in happiness, honoured by Sthuiladatta. Then, as days went on, much * Benfey considors that this, as wull as “ Horipriya,” moans “ blockhead,” Oricnt und Occident, Vol. I, p. 374. Story of the Brdhmnan Hariéarman. 273 wealth consisting of gold and jewels was carried off by a thief from the palace of the king. As the thief was not known, the king quickly sum- moned Hariégarman on account of his reputation for supernatural know- ledge. And he, when summoned, tried to gain time, and said “I will tell you to-morrow,” and then he was placed in a chamber by the king, and care- fully guarded. And he was despondent about his pretended knowledge.* Now in that palace there was a maid named Jihv4,f who, with the assis- tance of her brother had carried off that wealth from the interior of the palace: she, being alarmed at Harisarman’s knowledge, went at night and applied her ear to the door of that chamber in order to find out what he was about. And Harigarman, who was alone inside, was at that very moment blaming his own tongue, that had made a vain assumption of knowledge. He said—“*O Tongue, what is this that you have done, through desire of enjoyment? Ill-conducted one, endure now punishment in this place.” When Jihvé heard this, she thought in her terror, that she had been disco- vered by this wise man, and by an artifice she managed to get in where he was, and falling at 018 feet, she said to that supposed sage ;—“ Bréhman, here I am, that करद whom you have discovered to be the thief of the wealth, and after I took it, I buried it in the earth in a garden behind the palace, under a pomegranate tree. So spare me, and receive the small quantity | of gold which is in my possession. When Harigarman heard that, he said to her proudly, ‘‘ Depart, I know all this ; I know the past, present and future: but I will not denounce you, being a miserable creature that has implored my protection. But whatever gold is in your possession you must give back to me.” When he said this to the maid, she consented and departed quickly. But Harisarman reflected in his astonishment; ^ Fate, if propitious, brings about, as if in sport, a thing that cannot be accomplish- ed, for in this matter when calamity was near, success has unexpectedly been attained by me. While I was blaming my tongue (jthvd), the thief Jihv4 suddenly flung herself at my feet. Secret crimes I see, manifest themselves by means of fear’’ In these reflections he passed the night happily in the chamber. And in the morning he brought the king by some skilful parade of pretended knowledge into the garden, and led him up to the treasure, which was buried there and he said that the thief had escaped with a part of it. Then the king was pleased and proceeded to give him villages. But the minister, named Deva- jnaénin, whispered in the king’s ear, “How can a man possess such knowledge unattainable by men, without having studied treatises; so ¢ A 218. in the Sanskrit College reads jadnavijna, 8, ¢, the knowing one, the astrologer. ¢ This word means tongue. 35 274 you may be certain that this is a specimen of the way he makes a dishonest livelihood, by having a secret intelligence with thieves. So it will be better to test him by some new artifice.”’ Then the king of his own accord brought a new covered pitcher into which he had thrown a frog, and said to that Harigarman—“ Bréhman, if you can guess what there is in this pitcher, I will do you great honour to-day.” When the Brahman Harigar- man heard that, he thought that his last hour had come, and he called to mind the pet name of frog which his father had given him in his childhood in sport, and impelled by the deity he apostrophized himself by it, lament- ing his hard fate, and suddenly exclaimed there—“ ‘This is a fine pitcher for you, frog, since suddenly it has become the swift destroyer of your helpless self in this place.” The people there, when they heard that, made a tumult of applause, because his speech chimed in so well with the object presented to him, and murmured,—‘ Ah! a great sage, he knows even about the frog!” ‘Then the king, thinking that this was all due to knowledge of divination, was highly delighted, and gave Harisarman vil- Jages with gold, umbrella, and vebicles of all kinds. And immediately Harigarman became like a feudal chief. “Thus good objects are brought about by fate for those whose actions in a former life haye been good. Accordingly fate made that daughter of yours, Tejasvati, approach Somadatta a man of equal birth, and kept away one who was unsuited to her.” Hearing this from the mouth of his minis- ter, the king Vikramasena gave his daughter to that prince as if she were the goddess of fortune. Then the prince went and overcame his enemies by the help of his father-in-law's host, and being established in his own kingdom, lived happily in the company of his wife. “So true is it that all this happens by the special favour of fate ; who on earth would be able to join you, lovely as you are, with tho king of Vatea, though a suitable match for you, without the help of fate? What ean I do in this matter, friend Kalingasené P” Kalingasend, bearing this story in private from the mouth of Somaprabhé, became eager in her soul for union with the king of Vatsa, and, in her aspirations after him, began to feel in a less degree the fear of her relations and the warnings of modesty. Then, the sun, the great lamp of the three worlds, being about to set, Soma- prabhé the daughter of the Asura Maya, having with difficulty taken leave, until her morning return, of her friend, whose mind was fixed upon her pro- posed attempt, went through the air to her own home. Note on the story of Harisarman. The story of Harifarman resembles closely that of Doctor Allwissond in Grimm’s Tales. It is shown by Benfey to exist in various forms in many countrics. It is found in the Sjddhikiir, the Mongolian form of the Sanskrit Vetdélupanchavinéati. In 275 this form of tho story tho incidont of the frog in the pot is omitted, and the other inci- dente are considerably altered. Instead of the king’s treasure wo find a magic gem, on which the proepcrity of the country depends; it is not stolen but lost by the king’s daughter. Instead of tho horse we have the cure of asick Khan who had beon driven mad by ovil spirits. The folly of the man who represents the Bréhman consists in his choos- ing worthless presents for his reward. (The story is the [Vth in Sagas from the Far East.) Benfoy considors the fullest form of the story to be that in Schleicher’s Lithu- anian Legends. In this form of tho story we have the stealing of the horse. In other points it resembles the Mongolian version. The Bréhman is represented by a poor cottager, who puta up over his door a notice saying that he is a Doctor, who knows overything and can do everything. The third exploit of the cottager is the find- ing of a stolon treasure which is the second in the Indian story, but his second is a mi- raculous cure which is in accordance with the Siddikiir. The latter is probably a late work ; and we may presume that the Mongols brought the Indian story to Europe, in a form resembling that in the Katha Sarit Sfégara more nearly than the form in the Siddikiir does. In the third exploit of tho cottager in the Lithuanian tale, which corresponds to tho second in the Indian, the treasure has been stolen by three servants. Thoy listen outside while the Doctor is alone in his room. When the clock strikes one,—he says, ^ We have 076." Whon it strikes two, he says— We have two.” When it strikes three, he says,— We have now three.’ In their terror-they go to the doctor and beg him not to betray them. Ho is richly rewarded. But after all, Grimm’s form of the tale is nearest to the Sanskrit. The dish with crabs in it, the contents of which the Doctor has to guess, makes him exclaim—“ Ach ich armer Krebs.” This might almost have been translated from the Sanskrit ; it is sosimilarin form. The guilty servante, who stole the gold are detected by the Doctor's saying to his wife— Margaret, that is the first”—meaning the first who waited at table, and so on. * The story is also found in tho Facetis of Henricus Bebelius, 1606. Here 4 poor charconl-burnor ropresonts tho Bréhman, He asks throo days to consider. The king gives him a good dinner, and while the first thiof is standing at the window, he exclaims “Jam unus accessit’’ meaning “ one day is at an end.” The next day the second thiof comes to listen. The charcoal-burner exclaims “ Seeundus accessit’? and so with the third, whoreupon they all confess. Benfey conceives himself to have found the incident of the horse in Poggii Facetis (LXXXVI ed. Cracov. 1692, p. 69). Here a doctor boasts a wonder-working pill. A man who has lost his ass takes one of these pills. It conducts him to a bed of reeds where ho finds his ass. (The article from which I have taken these parallels is found in Benfoy’s Orient und Occident, Vol. I, p. 371 and ff.) 276 CHAPTER XXXI. The next morning Somaprabhé arrived, and Kaling&send4 said to her friend in her confidential conversation—“ My father certainly wishes to give me to Prasenajit, I heard this from my mother, and you have seen that he isan old man. But you have described the king of Vatsa in such a way in the course of conversation, that my mind has been captivated by him entering in through the gate of my ear. So first shew me Prasenajit, and then take me there, where the king of Vatsa is; what do I care for _ my father, or my mother?’? When the impatient girl said this, Somapra- bhé answered her—“ If you must go, then let us go in the chariot that travels through the air. But you must take with you all your retinus, for, 23 8000 as you have seen the king of Vatsa, you will find it impossible to return, And you will never see or think of your parents, and when you have obtained your beloved, you will forget even me, as I shall be at a dis- tance from you. For I shall never enter your husband’s house, my friend.’’ When the princess heard that, she wept and said to her,—* Then bring that king of Vatsa here, my friend, for I shall not be able to exist there a mo- ment without you: was not Aniruddha brought to Usha by Chitralekhé ? And though you know it, hear from my mouth that story.” The Asura Bana had a daughter, famous under the name of Usha. And she propitiated Gauri, who granted her a boon in order that she might obtain a husband, saying to her, “ He to whom you shall be united in a dream, shall be your husband.” Then she saw in 8 dream a certain man looking like a divine prince. She was married by him according to the Gdndharva form of marriage, and after obtaining the joy of union with him, she woke up at the close of night. When she did not see the husband she had seen in her dream, but beheld the traces of his presence, she remem- bered the boon of Gauri, and was full of disquietude, fear, and astonishment. And being miserable without the husband whom she had seen in her dream, she confessed all to herfriend Chitralekh4, who questioned her. And Chitra- lekhé, being acquainted with magic, thus addressed that Ush4, who knew not the name of her lover nor any sign whereby to recognise him,—* My friend, this is the result of the boon of the goddess Gauri, what doubt can we allege in this matter ? But how are you to search for your lover as he is not to be recognised by any token ? I willsketch for you the whole world, gods, Asuras, and men, in case you may be able to recognise him ;* and * Cp. Ralston’s Russian Folk-Tales, p. 240, Story of Ushd and Aniruddha. 277 $ point him ous to me among them, in order that I may bring him.”” Thus spoke Chitralekhé, and when Ushé answered “ By all means !’’ she painted for her with coloured pencils the whole world in order. Thereupon Ush& exclaimed joyfully, “ There he is,” and pointed out with trembling finger Aniruddha in Dvédravati of the race of Yadu. Then Chitralekhé said—* My friend, you are fortunate, in that you have obtained for a husband Anirud- dha the grandson of the adorable Vishnu. But he lives sixty thousand yojanas from here.” When शद heard that, she said to her, overpowered by excessive longing, ‘‘ Friend, if I cannot. to-day repair to his bosom cool as sandal wood, know that I am already dead, being burnt up with the uncontrollable fire of love.” When Chitralekhé heard this, she consoled her dear friend, and immediately flew up and went through the air to the city of Dvdravati; and she beheld it in the middle of the sea, producing with its vast and lofty palaces an appearance as if the peaks of the churning moun- tain* had again been flung into the ocean. 806 found Aniruddha asleep in that city at night, and woke him up, and told him that Ushé had fallen in love with him on account of having seen him in a dream. And she took the prince, who was eager for the interview, looking exactly as he had before appeared in Ush4’s dream, and returned from Dvéravati in a moment by the might of her magic. And flying with him through the air, she introduced that lover secretly into the private apartments of Ush&, who was awaiting him. When Ushé beheld that Aniruddha arrived in bodily form, resembling the moon, there was 9 movement in her limbs resembling the tide of the sea.t Then she remained there with that sweet-heart who had been given her by her friend, in perfect happiness, as if with Life embodied in visible form. But her father Bana, when he heard it, was angry ; however Aniruddha conquered him by his own valour and the might of his grandfather. Then Ushdé and Aniruddha returned to Dvéravati and became inseparable like Siva and P&rvati.t “Thus Chitralekhé united Ushé with her lover in 606 day, but I con- sider you, my friend, far more powerful than her. So bring me the king of Vatsa here, do not delay.” When Somaprabbé heard this from Kalinga- 86118, she said—“ Chitralekh4, a nymph of heaven, might take up a strange man and bring him, but what can one like myself do in the matter, who never touch any man but my husband? So I will take you, my friend, to the place where the king of Vatsa is, having first shewn you your suitor * The mountain Mandara which served as a churning-stick at the churning of the ocean of milk † Veldtd is evidently corrupt t This is to be understood literally of Siva and एकरा, but metaphorically of Ushé and Aniruddha. 278 + 6 Prasenajit.”. When Somaprabhd& made this proposal to Kalingasené, she consented, and immediately ascended with her the magic chariot prepared by her, and setting out through the air with her treasures and her retinue, she went off unknown to ber parents. For women impelled by love régard neither height nor depth in front of them, as a horse urged on by his rider does not fear the keenest sword-edze. First she came to Sravasti, and beheld from a distance the king Pra- senajit white with age, who had gone out to hunt, distinguished by a chours frequently waved, which seemed at a distance to repel her as if saying— Leave this old man.” And Somaprabhé pointed bim out with a scornful laugh, saying—“ Look! this is the man to whom your father wishes to give you.” Then she said to Somaprabha— Old age has chosen him for her own, what other female will choose him ?”’ “So take me away from here quickly, my friend, to the king of Vatsa.” Immediately Kalingasena went with her to the city of Kaus4mbi through the air. ‘Then she beheld from a distance with eagerness that king of Vatsa, pointed out by her friend in a garden, as the female partridge beholds the nectar-rayed moon. With dilated eye, and hand placed on the heart, she seemed to say ^ He has entered my soul by this path.”” Then she exclaimed, “ Friend, procure me a meeting here with the king of Vatsa this very day ; for having seen him I am not able to wait a moment.” But when she said this, her friend Somaprabhé answered her— I have seen to- day an unfavourable omen, so remain, my friend, this day quiet and unobser- ved in this garden, do not, my friend, send go-betweens backwards and for- wards. To-morrow I will come and devise some expedient for your meet- ing: at present, O thou whose home is in my heart, I desire to return to the home of my husband.” Having said this, Somaprabhé departed thence after leaving her there ; and the king of Vatsa, leaving the garden, entered his palace. Then Kalingasené, remaining there, sent her chamberlain, giving 10100 her message explicitly, to the king of Vatsa; and this she did, though previously forbidden by her friend, who understood omens. Love, when recently enthroned in the breasts of young women, is impatient of all restraint. And the chamberlain went and announced himself by the mouth of the warder, and immediately entering, thus addressed the king of Vatsa—“O king, the daughter of Kalingadatta the king who rules over Takshasilé, Kalingasen& by name, having heard that you are most hand- some, has come here to choose you for a husband, abandoning her relatives, having accomplished the journey in a magic car that travels through tho air, together with her attendants; and she bas been conducted here by her confidante named Somaprabh4, who travels invisible, the daughter of the Asura Maya, the wife of Nadakivara. I have been sent by her to inform you; do you receive her; let thore be union of you two 279 as of the moonlight and the moon.” When the king heard this from the chamberlain, he welcomed him, eaying—“ I consent,” and being delighted, he honoured him with gold and garments. And summoning his chief minis- ter Yaugandhdrayana, he said to him, “The daughter of king Kalinga- datta, who is called Kalingasen4, and whose beauty is famed on the earth, has come of her own accord to choose me as a husband ; 80 tell me quickly, when shall I marry her, for she is not to be rejected?” The minister Yaugandbardéyana, when the king of Vatsa said this to him, regarding what would be best for his master in the long run, reflected for a moment as follows :* ^“ Kalingasenda is certainly famed for beauty in the three worlds, there is no other like ber; even the gods are in love with her. If this king of Vatsa obtain her, he will abandon everything else, and then the queen Vasavadatts will lose her life, and then the prince Naravaéhanadatta wil] perish, and Padmévati out of love for him will find life hard to retain : and then Chandamahdsena and Pradyota, the fathers of the two queens, will lose their lives or become hostile; and thus utter ruin will follow. On the other hand it will not do to forbid the match, since the vicious passion of this king will increase if he is thwarted. So I will put off the time of his marriage in order to attain a favourable issue.” Having thus reflected, Yaugandbaré- yana said to the king of Vatsa, “ O king, you are fortunate in that this Kali- ngasené has of her own accord come to your house, and the king, her father, has become your servant. So you must consult the astrologers, and marry her in accordance with good custom at an auspicious time, for she is the daughter of a great king. To-day give her a suitable palace to dwell in by herself, and send her male and female slaves, and robes and ornaments.” When 18 chief minister gave him this advice, the king of Vatsa approved it, and with glad heart performed it all with special attention. Then Kalingasené entered the palace assigned her for residence, and considering her desire attained, was exceedingly delighted. The wise Yaugandharéyana, for his part, immediately left the king’s court, went to his own house, and reflected —“ Often procrastination serves to avert an inauspicious measure. For long ago, when Indra had fled on account of having caused the death of a Bréhman, and Nahusha obtained the sovereignty over the gods, he fell in love with Sachi,t and she was saved by the preceptor of the godsf, to whom she had fled for refuge. For in order to gain time, he kept saying—‘She will come to you to- day or to-morrow,’—until Nahusha was destroyed by the curse of a Bréh. man, uttered with an angry roar, and Indra regained the sovereignty © T read evam for ८०८. ¶ The wife of Indra, ‡ 8, ०. Brihaspati. 280 of the gods. In the same way I must keep putting off my master.” Having ‘thus reflected, the minister secretly made an arrangement with the astrologers that they were to fix a distant date Then the queen Vdsavadatt4 found out what had taken place, and summoned the prime-minister to her palace. When he entered and bowed before her, the queen said to him, weeping— Noble sir, you said to me long ago, ‘Queen, as long as I remain where I am, you shall have no other rival but PadmAvati,’ and observe now, this Kalingasend is about to be married here: and she is beautiful, and my husband is attached to her, so you have proved a prophet of falsehood and I am now a dead woman.” When the minister Yaugandhardyana heard this, he said to her—‘ Be composed, for how could this happen, queen, while I am alive ? However, you must not oppose the king inthis matter, but must on the con- trary take refuge in self-restraint, and shew him all complaisance. The sick man is not induced to place himself in the physician’s hands by disagreeable speeches, but he is by agreeable speeches, if the physician does his work by a conciliatory method, If a man is dragged against the current, he will never escape from the stream of a river, or from a vicious tendency, but if he is carried with the current, he will escape from both. So when the king comes into your presence, receive him with all attentions, without anger, concealing your real feelings. Approve at present of bis marrying Kalingasend, saying that his kingdom will be made more powerful by ber father also becoming his ally. And if you do this, the king will perceive that you possess in a high degree the virtue of magnanimity, and his love and courtesy towards you will increase, and thinking that Kalingasené is within his reach, he will not be impatient, for the desire of a man for any object increases if he is restrained. And you must teach this lesson to -PadméAvati also, O blameless one, and 80 that king may submit to our putting him off in this matter. And after this, I ween, you will bebold my skill in stratagem. For the wise are tested in difficulty, even as heroes are tested in fight. So, queen, do not be despondent.” In these words Yaugan- dhardyana admonished the queen, and, as she received his counsels with respect, he departed thence.* But the king of Vatsa, throughout that day, neither in light nor darkness entered the private apartments of either of the two queens, for his mind was eager for a new well-matched union with Kalingasen4, who had approached him in such an ardour of spontaneous choice. And then the queen and the prime-minister and the king and Kalingasené spent the night in wakefulness like that of a great foast, apart in their respective houses, the second couple through impatience for a rare delight, and the first through very profound anxiety. © For san I should prefer sa which is readin a MS, lent me by the Principal of the Sanskrit College. 281 CHAPTER XXXII. Then the artful minister Yaugandhardyaya eame the next morning to the king of Vatsa, who was expecting him, and made the following repre- sentation—" 0 king, why do you not immediately enquire about an auspi- cious moment for celebrating the happy marriage of your highness with Kalingaseng, the daughter of Kalingadatta, the king of Takshasil& 0१9 When the king heard that, he said—*‘ The same desire is fixed in my heart, for my mind cannot endure to remaina moment without her.” Having said this, the simple-hearted monarch gave orders to a warder, who stood before him, and summoned the astrologers. When he question- ed them, they, having had their cue previously given them by the prime minister, snid, “For the king there will be a favourable moment in six months from this time.”’ When Yaugandhardyana heard this, he pretended to be angry, and the cunning fellow said to the king, “Out on these blockheads! That astro- loger, whom your highness previously honoured on the ground of his cleverness, has not come to-day, ask him, and then do what is proper.’ When he heard this speech of his minister's, the king of Vatea immediately summoned that very astrologer with mind in an agony of suspense. He also stuck to his agreement, and in order to put off the day of the marriage he named when asked, after some reflection, a moment six months off. Then * Takshadilé has boen identified by General Cunningham with the ruins of an ancient city near Shah-deri one mile to the north-east of Kéla-ka-serai. Mr. Growse has pointed out to me that I made a mistake in stating (after Wilson) ina note on p. 5 of this translation, that the precise site of Kausémbf, the capital of the king of Vatea, which Ka- lingasené reached in one day in the magic chariot, has not been ascertained. He says: “It has been discovered by General Cunningham. The place is still called Kosam, and is on the Yamuné, about 30 miles above Allahabad. The ruins consist of an immense fortress, with earthen ramparta from 30 to 35 feet high, and bastions considerably higher, forming a circuit of 23,100 feet, or exactly four miles and 3 furlongs. The parapets were of brick and stone, some of the bricks measuring 19 in. x 124 x 24, which is a proof of their great antiquity. In the midst of these ruins is a large stone monolith, similar to those at Allahabad and Delhi, but without any inscription. The portion of the shaft above ground is 14 fcet in longth, and an excavation made at the base for a depth of 20 fect did not come to the end of 1४. Its total length probably exceeds 40 feet. There was, I believe, some talk of removing it to Allahabad and setting it up there, but it was found to be too expensive an undertaking.” Srévast{, which Kalingasené passed on the way from Takshagilé, has been identified by General Cunningham with Séhet- Mahet on the south bank of the Rapti in Oudh. 86 282 Yaugandharé yana pretending to be distracted, said to the king—“ Let your majesty command what is to be done in this matter!’ The king, being im- patient and longing for a favourable moment, said, after reflecting—‘ You must ask Kalingasené, and see what she says.” When Yaugandharé- yana heard this, he took with him two astrologers and went into the pre- sence of Kalingasené. She received him politely, and beholding her beauty, he reflected—“ If the king were to obtain her, he would abandon the whole kingdom in his reckless passion.” And he said to her, “ I am come with these astrologers to fix the moment of your marriago ; 80 let these servants inform me of the particular star in the lunar mansions under which you were 0070." Whenthe astrologers heard the lunar mansion stated by ber attendants, they pretended to investigate the matter, and kept saying in the course of their calculations, “It is not on this side, it must be after that.” At last, in accordance with their agreement with the minis- ter, they named again that very moment at the end of six months. When Kalingasen’ heard that distant date fixed, she was cast down in spirit, but her chamberlain said, “ You must first fix a favourable moment, so that this couple may be happy all their lives, what matters it whether it be near or far off?’ When they heard this speech of the chamberlain’s, all there immediately exclaimed—* Well said.” And Yaugandhardyana said, “Yes, and if an inauspicious moment is appointed for us, the king Kalingadatta, our proposed connexion, will be grieved.” Then Kalingasend, being helpless, said to them all—“ Let it be as you appoint in your wisdom”—and remained silent. And at once accepting that speech of hers, Yaugandhardyana took leave of her, and went with the astrologers into the presence of the king. Then he told the proceedings to the king of Vatsa, exactly as they had happened, and so having settled his mind by an artifice, he went to his own house. | So having attained his object of putting off the marriage, in order to complete the scheme he had in view, he called to mind 015 friend, the Br&ébman-R&kshasa, named Yogesvara. He, according to his previous pro- mise, when thought of, readily came to the minister, and bowed before him and said— Why am I called to mind ?”? Then Yaugandharéyana told him the whole incident of Kalingasend which was tempting his master to vice, and again said tohim—*“ I have managed to gain time, my friend ; in that interval, do you, remaining concealed, observe by your skill the behaviour of Kalingasené. For the Vidyddbaras and other spirits are without doubt secretly in love with her, since there is no other woman in the three worlds equal to her in beauty. So, if she were to have an intrigue with some Sid- dha or Vidyddhara, and you were to see it, it would be a fortunate thing. And you must observe the divine lover, though he come disguised, when he is asleep, for divine beings, when asleep, assume their own form. If in this 283 way we are able to discover any offence in her by means of your eyes, the king will be disgusted with her, and will accomplish that object of ours.’’ When the minister said this to him, the Br&éhman-Rakshasa answered, “Why should I not by some artifice cause her to fall or slay her?” When the great minister Yaugandhardyana heard that, he said to hin— This must not be done, for it would be a very wicked deed.. And whoever goes his own way without offending against the god of justice, finds that that god comes to his assistance to enable him to attain his objects. So you must discover in her, my friend, a fault self-caused, in order that through your friendship the king’s objects may be accgmplished by me.’ Having received this order from the excellent minister, the Bréhman-. Rakshaga departed, and disguised by magic entered the house of Kalingasendé. ` ण the meanwhile Somaprabhbé, her friend, the daughter of the Asura Maya, went again into the presonce of Kalingasené. And the daughter of Maya, after asking her friend what had happened in the night, said to her who had abandoned her relations, in the hearing of that R&ékshasa—“ I came here in the forenoon after searching for you, but I remained con- cealed at your side, seeing Yaugandhard4yana. However I heard your con- versation, and I understood the whole state of affairs. So why did you make this attempt yesterday though you were forbidden to do so by me? For any business which is undertaken, my friend, without first counteracting the evil omen, will end in calamity ; as a proof of this, hear the following tale 2" Story of the Brdhman's son Vishnudat. Long ago there lived in Antar- 4 JOCrah com pensens: vedi a Br&hman named Vasudatta» and he had a son born to him named Vishnudatta. That Vishnudatta, after he reached the age of sixteen years, set out for the city of Vallabhf in order to acquire learning. And there joined him seven other young. Brdéhmans his fellows, but those seven were fools, while he was wise and. sprung from a good family. After they had taken an oath not to desert one another, Vishnudatta set out with them at night without the know- ledge of his parents. And after he had set forth, he saw an evil omen pre- senting itself in front of him, and he said to those friends of his who were travelling with him,—‘ Ha! Hore is a bad omen! it is advisable to turn back now; we will set out again with good hope of success, when we have auspicious omens with us.” When those seven foolish companions heard that, they said, “ Do not entertain groundless fear, for we are not afraid of the omen. If you are afraid, do not go, but we will start this moment ; to-morrow morning our relations will abandon us, when they hear of our proceedings.” When those ignorant creatures said that, Vishnudatta set out with them, urged on by his oath, but he first called to mind Hari, the 284, dispeller of sin. And at the end of the night he saw another evil omen, and again mentioned it, and he was rebuked by all those foolish friends of his in the following words; “ This is our evil omen, you coward afraid to travel, that you have been brought by us, since you shudder at a crow at every step you take; we require no other evil omen.” Having reviled him in these words, they continued their journey and Vishnudatta went with them, as he could not help it, but kept silence, reflecting—“ One ought not to give advice to a fool bent on going his own crooked way, for it only entails ridicule, being like the beautifying of ordure. A single wise man fallen among many fools, like # lotus in the path of the waves, is surely overwhelmed. So I must not henceforth give these men either good or bad advice, but J. must go on in silence; destiny will educe prosperity.’’ Engaged in these reflections, Vishnudatta proceeded on the way with those fools, and at the end of the day he reached a Savara village. There he wandered about in the night and reached a certain house inhabited by a young woman, and asked the woman for a lodging there. She gave hima room, and he entered it with his friends, and those seyen ina moment went to sleep. He alone remained awake, as ho had entered a house belong- ing to a savage. For the stupid sleep resolutely, how can the understand- ing sleep P And in the meanwhile a certain young man secretly entered the inner apartment of the house, and went into the presence of that woman. And she remained in confidential conversation with him, and as fate would have it, they both fell asleep. And Vishnudatta, perceiving it all through the half-open door by the light of a candle, reflected despondently, “ Alas! have we entered the house of a profligate woman? Surely this is her paramour, and not the husband of her youth, for otherwise we should not have this timid secret proceeding; I saw at the first that she was of a flighty disposition ; but we have entered here as mutual witnesses, for lack of others.” While he was thinking he heard outside a noise of men, and he saw entering a young chief of the Savaras with a sword, looking aboug him, while his attendants remained in the sleeping apartment. When the chief said— Who are you ?” Vishnudatta, supposing him to be the master of the house, said in his terror—“ We are travellers.’ But the Savara entered, and seeing his wife in such a position, he cut off with his sword the head of her sleeping paramour. But he did not punish or even wake his wife ; but placing his sword on the ground he went to sleep on another couch. Seeing that by the light of the candle, Vishnudatta reflected— He did right not to kill his wife, but to kill the adulterer; but that he should sleep here in confidence, after performing such a deed, is an act of surpris- ing courage, characteristic of men of mighty minds.” While Vishnudatta was thus reflecting, that wicked woman awoke and beheld her paramour 285 slain, and that husband of hers asleep. So she rose up, and took on her shoulder the body of her lover, and carrying his head in one hand, she went out. And going outside quickly, she threw into an ash-heap the trunk with the head, and came secretly back. And Vishnudatta going out beheld 1# all from a distance, and again entering remained as he was, in the midst of his sleeping companions. But the wicked woman came back, and enter- ing the room, cut off with that very sword the head of her sleeping hus- band. And going out she raised a cry so as to make all the servants hear, “ Alas! Tam ruined, my husband:has been slain by these travellers.” Then the servants, hearing the cry, rushed forward and beholding their master slain, ran upon Vishnudatta and his friends with uplifted weapons. And when those others, his companions, rose up in terror, as they were about to be slain, Vishnudatta said quickly —* Cease your attempt to slay Brdhmans! We did not do this deed ; this wicked woman herself did it, being in love with another man. But I saw the whole affair from the very beginning, through a half-open door ; and I went out and observed what she did, and if you will have patience with me, I will tell you.” Vishnudatta with these words restrained the Savaras, and told them the whole affair from the beginning, and took them outand showed themthe trunk with the head. freshly severed and thrown by the woman on that heap of refuse. Then the woman confessed the truth by the paleness of her face, and all there reviled the wanton, and said—‘* Whom will not a wicked woman kill, when won over by another man, like a sword in an enemy’s hand, since enticed by love she commits reckless crime without being taught.” Having said this, they thereupon let Vishnudatta and his companions go; and then the seven companions praised Vishnudatta, saying, ^ You became to us, while we were asleep at night, a protecting jewel-lamp, through your kindness we escaped to-day from death produced by an evil omen.’’ In these words they praised Vishnudatta, and ceased henceforth their reviling, and after bowing before him they set out in the morning on their errand, accompanied by him. Having told this story to Kalingasené in their mutual conversation, Somaprabbé again said to that friend of hers in Kaué&mbii— Thus, my - friend, an evil omen presenting itself to people engaged in any undertaking, if not counteracted by delay and other methods, produces misfortune. And so people of dull intelligence, neglecting the advice of the wise, and acting impetuously, are afflicted in the end. Accordingly you did not act wisely in sending a messenger to the king of Vatsa, asking him to receive you, when there was an inauspicious omen. May Fate grant you to be married without any impediment, but you came from your house in an unlucky moment, therefore your marriage is far off. And the gods too are in love with you, so you must be on your guard against this. And you must think 286 of the minister Yaugandhardyana, who is expert in politic wiles; he, fear- ing that the king may become engrossed in pleasure, may throw impedi- ments in your way in this business ; or he may even bring a charge against you after your marriage is celebrated: but no, being virtuous, he will not bring a false accusation ; nevertheless, my friend, you must at all events be on your guard against your rival wife, I will tell you a story illustrative of this, listen.” There is in this land a city 0.११ named Ikshumati, and by the side of it there runs a river called by the same name; both were created by Visvémitra. And near it there is a great forest, and in it a hermit of the name of Mankanaka had made himself a hermitage and performed penance with his heels upwards. And while he was performing austerities, he saw an Apsaras of the name of Menaké coming through the air, with her clothes floating on the breeze. Then his mind was bewildered by Cupid, who had found his opportunity, and there was born to him a daughter named Kadaligarbhé,* beautiful in every limb. And since she was born in the interior of a plantain, her father, the hermit Mankanaka, gave her the name of Kadaligarbhé. She grew up in his hermitage like Kyipi the wife of Drona, who was born to Gautama on his beholding Rambhé. And once on a time Dridhavarman, a king born in Madhyadeda,t who in the excite- ment of the chase was carried away by his horse, entered that hermitage. He beheld Kadaligarbb4& clothed in garments of bark, having her beauty exceedingly set off by the dress appropriate to the daughter of an ascetic. And she, when seen, captivated the heart of that king so completely, that she left no room in it for the women of his harem. While thinking to himself—“ Shall I be able to obtain as a wife this daughter of some hermit or other, as Dushyanta obtained Sakuntalé the daughter of the hermit. Kanva?”—the king beheld that hermit Mankanaka coming with fuel and kuéa-grass. And leaving his 0०86, he approached him and wor- shipped at his feet, and when questioned, discovered himself to that hermit. Then the hermit gave the following order to Kadaligarbhi—* My dear child, prepare the arghyat for this king our guest.” She said—‘ I will do so”—and bowing, prepared the hospitable offering, and then the king said ` to the hermit—‘‘ Whence did you obtain this maiden who is 80 beauti- ful P’—Then the hermit told the king the story of her birth, and her name * Here there is a slight omission in my translation. ¶ The country lying between the Himflayas on the north, the Vindhya moun- tains on the south, Vinasana on the west and Prayéga (Allahabad) on the east. ‡ A respectful offering to gods or venorable mon of rice, dirva-grass, Howers &o. with water. ` 287 Kadaligarbhé, which indicated the manner of it, Then the king, consider- ing the maiden born from the hermit’s thinking on Menak& to be an Apsaras, earnestly craved her hand of her father. And the sage gave him that daughter named Kadaligarbb4, for the actions of the sages of old time, guided by divine insight, were without hesitation. And the nymphs of heaven, discovering the fact by their divine power, came there out of love for Menaké, and adorned her for the wedding. And on that very occasion they put mustard-seeds into her hand and said to her,—“ As you are going along the path, sow them, in order that you may know it again. If, daugbter, at any time your husband should scorn you, and you should wish to return here, then you will be able, as you come along, to recognise the path by these, which will have sprung प." When they had said this to her, and her marriage had been celebrated, the king Dridhavarman placed Kadaligarbhé on his horse, and departed thence. His army came up and escorted him, and in company with that bride of his, who sowed the mustard-seeds all along the path, he reached his own palace. There he became averse to the society of his other wives, and dwelt with that Kada- ligarbh4, after telling her story to his ministers. Then his principal wife, being exceedingly afflicted, said to his minis- ter in secret, after reminding him of the benefits she had conferred upon him: “The king is now exclusively attached to his new wife and has de- serted me, so take steps to make this rival of mine depart.” When that minister heard that, he said—‘ Queen, it is not appropriate for people like me to destroy or banish their masters’ wives. This is the business of the wives of wandering religious mendicants, addicted to jugglery and such practices, associating with men like themselves. For those hypocritical female ascetics, creeping unforbidden into houses, skilled in deception, will stick &४ no deed whatever.” When he said this to her, the queen, as if abashed, said to him in affected shame—‘ Then I will have nothing to do with this proceeding disapproved of by the virtuous.” But she laid up his speech in her heart, and dismissing that minister, she summoned by the mouth of her maid a certain wandering female ascetic. And she told her all that desire of hers from the beginning, and promised to give her great wealth if the business were successfully accomplished. And the wicked female ascetic, from desire of gain, said to the afflicted queen—“ Queen, this is an easy matter, I will accomplish it for you, for I know very many expedients of various kinds.” Having thus consoled the queen, that female ascetic departed ; and after reaching ber house, she reflected as one afraid, Alas! whom will not excessive desire of gain delude, since I rashly made such a promise before the queen? But the fact 18, I know no device of the kind, and it is not possible to carry on any deception in the palace, as I do in other places, for the authorities might perhaps find it out and 288 punish me. There may be one resource in this difficulty, for I have a friend, a barber, and as he is skilled in devices of the kind, all may yet go well, if he exert himself in the matter.” After thus reflecting, she went to the barber, and told him all her plan that was to bring her prosperity. Then the barber, who was old and cunning, reflected— This is good luck, that an opportunity of making something has now presented itself to me. So we must not kill the king's new wife, but we must preserve her alive, for her father has divine insight, and would reveal the whole transac- tion. But by separating her from the king we will now batten upon the queen, for great people become servants to a servant who shares their criminal secrets. And in due time I will re-unite her to the king, and tell . him the whole story, in order that he and the sage’s daughter may become a source of subsistence to me. And thus I shall not have done anything very wrong, and [I shall have a livelihood for a long time.” Having thus- reflected, the barber said to the hypocritical female ascetic— Mother, I will do all this, but it would not be proper to slay that new wife of the king’s by means of magic, for the king might some day find it out, and then he would destroy us all: besides we should incur the sin of woman- murder, and her father the sage would curse us. Therefore it is far better that she should be separated from the king by means of our ingenuity, in order that the queen may be happy, and we may obtain wealth. And this is an easy matter to me, for what can I not accomplish by force of intellect ? Hear my ingennity, I will relate a story which illustrates it.” Story of the king and the barber's’ This king Dridhavarman had if. an immoral father. And I was then his servant, being engaged in the duties which belong to me. He, one day, as he was roaming about here, cast eyes on my wife; and as she was young and beautiful, his mind became attached to her. And when he ask- ed his attendants who she was, they said—‘“ The barber's wife.” He thought—“ What can the barber do?’ So the wicked king entered my house, and after enjoying at will the society of my wife, departed. But, as it happened, I was away from my house that day, being absent some- where or other. And the next day, when I entered, I saw that my wife’s manner had altered, and when J asked her the reason, she told me the whole story, being full of pride at what had occurred. And in that way the king went on puffing up my wife by continual visits, which I was powerless to prevent. A prince distracted by unholy passion makes no distinction between what is lawful and what is illicit. The forest is like straw to a sylvan fire fanned by the wind. So, not being in possession of any other expedient for restraining my sovereign, I reduced myself with spare diet, and took refuge in feigned sickness. And in this state I went into the presence of -that king to perform my duties, sighing deeply, pale and LIST OF BOOKS FOR SALE AT THE LIBRARY OF TIE frsiatic SOCIETY OF PENGAL, No. 57, PARK STREET, CALCUTTA, AND OBTAINABLE FROM THE SOCIETY’S LONDON AGENTS, MESSRS. TROBNER & CO. 57 anp 59, LupcatEe 7", Lonpon, E. C. BIBLIOTHECA INDICA. Sanskrit Series. Chnitanya-chandrodaya, Nitaka, 3 पिदा. ०१११०१०१ cece ce ००००१०००००००००००,, RS Sranta Sitra, As’valayana, 11 नित्त, ०१०००००१ ०००१०००० ०००००००७ ०० ceccesescces - 1^1$1$ 11117, 9 १११०००१ ०००००००१ cone cece १००००० ००००००५ ००००००० S’ankara Vijaya, 3 fasci. CO ०० ००७७७०७ ००७००००७ ००००७०७ ००७०७००७ COLE CO ०००००००००८ {0.1 -प१. 3 61... ०७७७५ ००७०००७० ००००७७०७ ०००००७७ PH Oe ०००७७ ०००७७७०७ ०००००००० ०५ Kanshitaki Bréhmanopanishad, 2 fasci. च, cece ०१०१०००११५ ०१००१००० ००००००००... Sinkhyn-sara, 1 fasci. ०००० ७००७०७०७ ००१०००० ०००७०००० ०००००००७ ०००००७० ०००००० ०००००००८ Lalita-vistara, 6 fasci. 9०७०७७०७ ५७०००००७ ०००००७०७ OO ००००७७०७ DELETES ०००००००७ Taittiriya Biathinana, 24 fasci. ०००००७०७ ०००००००७ ०००० ०७०००७०७ ००००७०० ००७०००० ०५ Taittiriya Sanhita, 3l fasci. CO ७9७७ ७०००७७७ ०००७००७ ०७००७००७ Pereeeee ०००००७०७ COC Vaittiriya Aranyaka, 11 "8९1. ००००७००७ ७७०००००७ ०००० ००००००७०७७ ००७०००० ०००००००८ Muaitri Upanishad, 9. <5:6-6Gw 6 hws 60S 0 ow NS WHS 6 blew yea e weiss Oe Wwtarew wees As’valayana Grihya Stitra, 4 fnsci... ee eseees ७०००००७ ००७००००७ ०७०००००० ०००००००७९ Mimansa Darsana, 14 fusei.ceee ०००७ ७०७००७०७ ७७००७०७ ०9००७ ee ee ०००७०९७ ०००७००१ ०००९ Tandya Brahmana, 19 faset, 9००७०५७ ०७००७००७ ०७७००००७ ००७७७ ००७०९ ०००७०७० ०००७०००७ 1 {41211111 Beals, 2 fasei,. ७००७७०७ ०७ ०9०७००० HEHEHE HHH OEE ००००७०७७ ०००७ Atharvansa Upanishads, ॐ {186.1. CO ०७ ७७ Oe ७००००७७० @ ०००७०७७ ७०००७ ७०००००७ ०७०००००९ Agni Purana, 11 fased. 9०००००७७ ७०७००७०७ ००००७०७ ००७०७०७७ ७००७ OHLECHOHO HH LE ०००००७९ S:inain Vedn Sanhita, 37 {asci. 0008 08 ०७ 0000S ७०००७ 000 OHS ००० ०९०७ ००००००० 2 CGopala ‘Tapani, 1 faset... ०००००७७९ COOH 9 ०००० @ ७००७ ०9०००७७ @ ०९०००७९७ ७००००००७ CO Nrisifha Tapani, 3 fasci. 9७०७००७७ ०००००७७७ @9००००७ ००००७०७ ०७०० ७००००७०७ OF ७०००.०७ Chaturvarga Chintamani, 36 ५९८1. ००००००० ७००७ ०७००७७७ ७७७० ०७०७०००० ००७७०९ ०००७ 2 Gobhiliya (4110९71 Sutra, 10 frsei. CO ७७०००७७७ ०००७ ००००० @ COOH ७०००७३७७ ०००७०७४ 17722}: Chhandah Sutra, 3 fasci... ०००७०७०७ COOH ०६००७००९ ००००७७७ SCHOO HS ०००७ ००७०७०७ Taittiriya Pratis’akhiya, 3 fasct. ७०७००७० @ CO OOOO ७७० @ ००००० ०७०००७७ @ ७००७०००७ CO Prithivaj Rasu, by Chand Bardai, 4 fasci... ७०७०७ ००००९०७ OH ०००७० ०७०९००७७ ००००७०४ Rajatarangini, ०७ ee ee OOOH ०००७ ००७७ 9०७००७७ ०००9 ००००७०७ ०००००७७७ ०००९ ००००००१७ Mahabharat, vols. ILT. and IV., ७००००७०७ ७७००७००७ ०००७०००७ ००७७ ०७००००० ७७०७०००७ 4 Purana Sangraha, ०००० ०००००७७ ७०००७०७ ००७००७७ ०००७७००७ ००००७०७७ ०७००७०७ ७७००००९७ Pali Grammar, 2 fasci. ११०००००७ ०००९ Aitareya Aranynka of the Rig Veda, 6 fasci. ७०१००७७७ ७००००७७ ७०००७७०० 0 er eee 8008 Chhandogya Upanishad, English, 2 8८1. ००.०००. १९ ०००७ ००००७७७७ ००००००७ ००७००००७ Ssikhya Aphorisms, English, 2 fasci. ०००७ ०७ ००७००७०७ ००००९०७७ ०००००००७ EOE FE Sahitya Darpana, English, 4 fascl...ccccee ०००७०००७ ०००७००७ @ ०७७००००७ ०००००००७ Brahma Siitra, English, १०००००० ०००७ ००१०००० ०००००००७ ५००००५०० ०००००००० ००००० = et = > भ छर (ॐ ® OD क क © ७०9 (७9 OS of ह. HO DD = @ © OO 68 ON ^+ OO ७१ € @ ew a 3 ॐ pmo of Katantra, 0 firset. ५७०००००७ Pere eee ee ee ee ee ee err ee eee ere eee ey | Kamandakiya Nitisarn, 4 fase. (Fasci. 1, out of stock.) 9०००००७७ ०००७००७७ ०७००७ Bhaémati, 7 fasci. ७७ ००५०७०० CE TRESS SETHE OH EE SHEE EE SE OHHH TH OH OOH TELE OE Aphorisms of Sandalya, Fnglish, Fasci. eg ७०००००७ ००७००७०० ०७०७०७० @ ००००००७७ Ce Vayu Purana, 3 fasci. Ce ee ०6०१०९७ ७०००७७०० OOOH HS OHHH OE ००७७ ०७७०७००७ ७०००७०७ ००७८९ + @ ॐ © @ @ ॐ ^$ #> ॐ क» © @ @ ०2 [हि | Digitized by Google 289 emacinted. Then the king, seeing that I seemed to be ill, asked me mean- ingly the following question—‘ Hola! tell me why you have become thus ?’’ And after he had questioned me persistently, I answered the king in pri- vate, after imploring immunity from punishment— King, my wife is a witch. And when I am asleep she extracts my entrails and sucks them, and then replaces them as before—This is how I have become lean. So how can continual refreshment and eating nourish me P”” When I said this to the king, he became anxious and reflected—‘ Can she really be a witch ? Why was I captivated by her? I wonder whether she will suck my entrails also, since I am well nourished with food. So I will myself contrive to test her this very night.” Having thus reflected, the king caused food to be given me on the spot. Then I went home and shed tears in the presence of my wife, and when she questioned me, I said to her—" My beloved, you must not reveal to any one what I am about to tell you. Listen! That king has teeth as sharp as the edge of a thunderbolt, where teeth are not usually found, and they broke my razor to-day while I was performing my duties. And in this way I shall break a razor every time. So how am I to be con- tinually procuring fresh 71820८8 ? This is why I weep, for the means of sup- porting myself in my home are destroyed.”” When I had said this to my wife, she made up her mind to investigate the marvel of the concealed teeth while the king was asleep, since he was to visit her at night. But she did not perceive that such a thing had never been seen since the world was, and could not be true. Even clever women are deceived by the tales of an impostor. So the king came at night and visited my wife at will, and as if fa- tigued, pretended to go to sleep, remembering what I had said. Then my | wife, thinking he was asleep, slowly stretched out her hand to find his con- cealed teeth, And as soon as her hand reached him, the king exclaimed— “A witch! A witch!” and left the house in terror. Henceforth my wife, having been abandoned by the king out of fear, became satisfled with me and devoted to me exclusively. In this way I saved my wife on a former occasion from the king by my intelligence. Having told this story to the female ascetic, the barber went on to say— ५ 80, my good lady, this desire of yours must be accomplished by wisdom ; and I will tell you, mother, how it is to be done, listen to me. Some old servant of the harem must be won over to say to this king in secret every day, ‘ Your wife Kadaligarbhé4 is a witch.’ For she, being a forest maiden, has no attendants of her own, and what will not all alien servants do for gain, being easily corrupted? Accordingly, when the king becomes apprehensive on hearing what the old servant says, you must contrive to place at night hands and feet and other limbs in the chamber of Kadaligarbh4. Then the king will see them in the morning, and concluding that what the old 87 290 man says is true, will be afraid of Kadaligarbb& and desert her of his own accord, So the queen will be delighted at getting rid of a rival wife, and entertain a favourable opinion of you, and we shall gain some advantage.” When the barber said this to the female ascetic, she consented and went and told the whole matter to the king’s head queen. And the queen carried out her suggestions, and the king, who had been warned, saw the hands and feet in the morning with his own eyes, and abandoned Kadali- garbhé, thinking her to be wicked. So the female ascetic, together with the barber, enjoyed to the full the presents which the queen secretly gave to her, being pleased with her aid. So Kadaligarbhé, being abandoned by Dryidhavarman, went out from the palace, grieved because the king would be cursed. And she returned to the hermitage of her father by the same path by which she came, which she was able to recognise by the mustard-seeds she had sown, which had sprung up.* Her father, the hermit Mankanaka, when he saw her suddenly arrived there, remained for some time suspecting immorality on her part. And then he perceived the whole occurrence by the power of contemplation, and after lovingly comforting her, departed thence with her. And he went and told the king, who bowed before him, the whole treacherous drama, which the head queen had got up out of hatred for her rival. At that moment the barber himself arrived, and related the whole occurrence to the king, and then proceeded to say this to him; “In this way, my sovereign, I sent away the lady Kadaligarbha, and so delivered her from the danger of the incantations which would have been practised against her, since I satistied the head queen by an artifice.” When the king heard that, he saw that the speech of the great hermit was certainly true, and he took back Kada- ligarbh4, recovering his confidence in her. And after respectfully accom- panying the departing hermit, he rewarded the barber with wealth, thinking that he was attached to his person: kings are the appointed prey of rogues. Then the king, being averse to the society of his queen, lived in great comfort with Kadaligarbha. “ Many false accusations of this kind do rival wives bring, O Kalinga- 860& of irreproachable beauty. And you are a maiden, the auspicious moment of whose marriage is fixed at a distant date, and even the guds, whose goings transcend our thought, are in love with you. So do you yourself preserve yourself now, as the one jewel of the world, dedi- cated to the king of Vatsa only, from all assaults, for your own * Op. the 40th story in Grimm’s Kinder-und Hausmirchen, where the girl finds her way by the peas and lentiles which had sprung up. 866 also the 2nd story in Gonzenbach’s Sicilianfsche Mirchen, where the girl scatters bran. The author of the notes to Grimm’s Mirchen mentions a story from Hesse in which the heroino scatters ashes. 868 aleo the 49th of the Sicilianische Marchen. 291 excellence brings you enmity. I indeed, my friend, shall never return to you, since you are now established in the palace of your husband: good women do not visit the house of a friend’s husband, O fair one! besides I have been forbidden by my own lord. And it is not possible for me to come here secretly, induced by my affection for you, inasmuch as my husband possesses divine insight and would find it out; with difficulty in truth did I obtain his permission to come here to-day. And since I can be of no use to you now, my friend, I will return home, but if my husband should give me permission, I will come here again, disregarding modesty.” Thus Somaprabhé, the daughter of the Asura king, spake weeping to Kalingasen&, the daughter of the mortal king, whose face also was washed -with tears, and after embracing her, departed swiftly to her own palace, as the day was passing away. CHAPTER XXXII. Then the princess Kalingasen&, who had deserted her own country and relations, remembering her dear friend Somaprabhé who had left her, and finding the great festival of her marriage with the king of Vatsa delayed, remained in Kaué4mbi like a doe that had strayed from the forest. And the king of Vatsa, feeling a little bitter against the astrologers, who were so dexterous in deferring the marriage of Kalingasené, being despondent with love-longing, went that day to divert his mind, to the private apartments of Vasavadatté. There the queen, who had been tutored beforehand by the excellent minister, let fall no sign of anger, but shewed especial sedulity in honouring her husband with her usual atten- tions. And the king, wondering how it.was that, even though she knew . the episode of Kalingasen&, the queen was not angry, being desirous of knowing the cause, said to her; ‘‘Do you know, queen, that a princess named Kalingasené has come here to choose me for her husband ?” The moment she heard it, she answered, without changing the hue of her countenance, “I know it; I am exceedingly delighted, for in her the goddess of Fortune has come to our house; for by gaining her you will also get her father Kalingadatta under your influence, and the earth will be more completely in your power. Now I am delighted on account of his great power anf your pleasure, and long ago did I know this circum- stance with regard to you. So am I not fortunate, since I have such a husband as you, whom princesses fall in love with, that are themselves sought 292 by other kings?’ When thus addressed by queen ए ६.8६ ९६१४४६६, who had been previously tutored by Yaugandhardyana, the king rejoiced in his heart. And after enjoying a drinking-bout with her, he slept that night in her apartments, and waking up in the morning he reflected— What, does the magnanimous queen obey me 80 implicitly as even to acquiesce in having Kalingasené for a rival? But how could this same proud woman endure her, since it was owing to the special favour of destiny that she did not yield her breath, even when [ married Padmévati? So, if anything were to happen to her, it would be utter ruin ; upon her hang the lives of my son, my brother-in-law, my father-in-law, and Padmévati, and the welfare of the kingdom ; what higher tribute can I pay her? Sohowcan I marry that Kalingasené?” Thus reflecting the king of Vatsa left her chamber at the close of night, and the next day went to tho palace of queen Padméavati. She too, having been taught her lesson by Vaésavadatté, shewed him atten- tions after the very same fashion, and when questioned by him, gave a similar answer. The next day the king, thinking over the sentiments and speeches of the queens, which were completely in unison, commended them to Yaugandharéyana. And the minister Yaugandhardyana, who knew how to seize the right moment, seeing that the king was plunged in doubt, spake slowly to him as follows—“ I know well, the matter does not end where you think, there is a terrible resolve here. For the queens spoke thus, because they are steadfastly bent on surrendering their lives. Chaste women, when their beloved is attached to another, or has gone to heaven, become careless about all enjoyments, and determined to die, though their intentions are inscrutable on account of the haughtiness of their character. For matrons cannot endure the interruption of a deep affection; and in proof of this hear now, O king, this story of Srutasena.”’ There lived long ago in the Dekhan, in a city called Gokarua, a king named Srutasena, who was the ornament of his race, and possessed of learning. And this king, though his prosperity was complete, had yet one source of sorrow, that he had not as yet obtained a wife who was a suitable match for him. And once on a time the king, while brooding over that sorrow, began to talk about it, and was thus addressed by a Brdhman, named Agnigarman: “I have seen two wonders, O king, I will describe them to you: listen! Having gone on a pilgrimage to all the sacred bathing-places, I reached that Panchalirthi, in which five Apsarases were reduced to the condition of crocodiles by the curse of a holy sage, and were rescued from it by Arjuna, who had come there while going round the holy spots. There I bathed in the blessed water, which possesses the power of enabling those men, who bathe in it and fast for tive nights, to become followers of Naré- yana. And while I was departing, I beheld a cultivator in the middle of a The story of Srutasena. 293 field; who had furrowed the earth with his plough, singing. That cultivator was asked about the road by a certain wandering hermit, who had come that way, but did not hear what he said, being wholly occupied with his song. Then the hermit was angry with that cultivator, and began to talk in a distracted manner; and the cultivator, stopping his song, said to him— ‘Alas! though you are a hermit, you will not learn even a fraction of virtue ; even I, though a fool, have discovered what is the highest essence of virtue.’ When he heard that, the hermit asked him out of curiosity— ‘What have you discovered?’ And the cultivator answered him— Sit here in the shade, and listen while I tell you a tale.’ Story of the thres Brdhman brothers. In this land there were three Br&ébman brothers, Brahmadatta, Somadatta, and Viévadatta of holy deeds. Of these the two eldest possess- ed wives, but the youngest was unmarried ; he remained as their servant without being angry, obeying their orders along with me; for I was their ploughman. And those elder brothers thought that he was soft, and devoid of intellect, good, not swerving from the right path, simple, and unenter- prising. Then, once onatime, the youngest brother Visvadatta was solicit- ed by his two brothers’ wives who fell in love with him, but he rejected their advances as if each of them had been his mother. Then they both of them went and said falsely to their own husbands, “ This younger brother of yours makes love to us in secret.’? This speech made those two elder brothers cherish anger against him in their hearts, for men bewildered by the speeches of wicked women, do not know the difference between truth and falsehood. Then those brothers said once on a time to Visvadatta— ““Go and level that ant-hill in the middle of the field!” He said—* I will”—and went and proceeded to dig up the ant-hill with his spade, though I said to him, “Do not do it, a venomous snake lives there.” Though he heard what I said, he continued to dig at the ant-hill, exclaim- ing— Let what will happen, happen,” for he would not disobey the order of his two elder brothers, though they wished him ill. Then, while he was digging it up, he got out of it a.pitcher filled with gold, and not a veno- mous snake, for virtue is an auxiliary to the good. So he took that pitcher and gave it all to his elder brothers out of his constant affection for them, though I tried to dissuade him. But they sent assassins, hiring them with a portion of that gold, and had his hands and feet cut off, in their desire to seize his wealth. But he was free from anger, and in spite of that treatment, did not wax wroth with his brothers, and on account of that virtue of his, his hands and feet grew again. ‘ After beholding that, I renounced from that time all anger, but you, though you are a hermit, have not even now renounced anger. The man who is free from anger has gained heaven, behold nowa proof of this.’ 294, After saying this, the husbandman left his body and ascended to heaven. ‘‘ This is one wonder which I have seen, hear a second, 0 king ;” After saying this to king Srutasena, the Brdhman continued, “ Then, as I was roaming about on the shore of the sea to visit sacred places, I reached the realm of king Vasantasena. There, as I was about to enter an almshouse where cooked food is distributed by the king, the Brab- mans said to me,—‘ Brahman, advance not in that direction, for there the _king’s daughter is present, she is called Vidyuddyoté, and if even a hermit beholds her, he is pierced by the arrow of love, and becoming distracted | ceases to live.’ Then I answered them—*‘ This is not wonderful to me, for I continually behold king Srutasena, who is a second god of love. When he leaves his palace on an expedition, or for some other purpose, women of good family are removed by guards from any place whence they may possibly see him, for fear they should infringe chastity.’ When I said this, they knew I was a subject of your Majesty's, and the superintendent of the house of entertainment. and the king’s chaplain took me into the presence of the king, that I might share the feast. There I saw that princess Vidyuddyoté, looking like the incarnation of the magic art with which the god of love bewilders the world. After a long time I mastered my confusion at beholding her, and reflected—‘ If this lady were to become the wife of our sovereign, he would forget his kingdom. Nevertheless I must tell this tale to my master, otherwise there might take place the incident of Devasena and UnmAédini.’ Once on a time, in the realm of king Devasena, there was a mer- chant’s daughter, a maiden that bewildered the world with her beauty. Her father told the king about her, but the king did not take her in marriage, for the Brihmans, who wished to prevent his neglecting bis duties, told him she had inauspicious marks. So she was married to his prime minister.* And once on a time she showed herself to the king at a window. And the king, struck by her with a poisonous look from a distance, as if she had been a female snake,t fainted again apd again, enjoyed no pleasure, and took no food. And the righteous king, though entreated over and over again to marry her by the ministers, with her husband at their head, refused to do so, and devoted to her, yielded up his breath “ Accordingly I have come to-day and told you this wonderful tale, thinking that if a similar distraction were to come upon you, I should be guilty of conspiring against your life.” The story of Devasena and Unmdaint. * This is a reproduction of the story of Devasena and Unmédini in the 3rd book. + Compare the “ death-darting eye of cockatrice’”’ in Romeo and Juliet. See also Schmidt's Shakespeare Dictionary under the word “ basilisk.” 295 When king Srutasena heard from that Bréhman this speech, which was like the command of the god of love, he became ardently attached to Vidyuddyoté, so he immediately sent off the Bréhman and took steps to bave her brought quickly and married her. Then the princess Vidyuddyot& became inseparable from the person of that king, as the daylight from the orb of the sun. | Then a maiden of the name of Ma4tridatt&, the daughter of a very rich merchant, intoxicated with the pride of her beauty, came to select that king for her husband. Through fear of committing unrighteousness, the king married that merchant’s daughter ; then Vidyuddyot&4, coming to hear of it, died of a broken heart. And the king came and beheld that dearly loved wife lying dead, and took her up in his arms, and lamenting, died on the spot. Thereupon Maétridatté, the merchant’s daughter, entered the fire. And so the whole kingdom perished with the king. « 80 you see, king, that the breaking off of long love is difficult to bear, especially would it be so to the proud queen Vaésavadatté. Accordingly, if you were to marry this Kalingasen4, the queen VAsavadatt& would indubi- tably quit her life, and queen Padmévati would do the same, for their life is one. -And then how would your son Naravdhanadatta liveP And, I know, the king’s heart would not be able to bear any misfortune happening to him. And so all this happiness would perish in a moment, O king. But as for the dignified reserve, which the queens displayed in their speeches, that sufficiently shews that their hearts are indifferent to all things, being firmly resolved on suicide. So you must guard your own interests, for even animals understand self-protection, much more wise men like yourself, 0 king.” The king of Vatea, when he heard this at length from the excel- lent minister Yaugandhardéyana, having now become quite capable of wise discrimination, said—“ It is so; there can be no doubt about it; all this fabric of my happiness would be overthrown. So whatis the use of my marrying Kalingusen&? Accordingly the astrologers did well in mentioning a distant hour as auspicious for the marriage: and there cannot after all be much sin in abandoning one who had come to select me as her husband.” When Yaugandharéyana heard this, he reflected with joy, ^ Our business has almost turned out according to our wishes.: Will not that same great plant of policy, watered with the streams of expedient, and nourished with due time and place, truly bring forth fruit?” Thus reflecting, and medi- tating upon fitting time and place, the minister Yaugandharéyana went to his house, after taking a ceremonious farewell of the king. The king too went to the queen VAsavadatt4’, who had assumed to welcome him a manner which concealed her real feelings, and thus spoke to her to console her: “ Why do I speak? you know well, O gazelle-eyed 296 one, that your love is my life, even as the water is of the lotus, Could I bear even to mention the name of another woman? But Kalingasend came to my house of her own impetuous motion. And this is well known, that Rambhé, who came to visit Arjuna of her own impetuous will, having been rejected by him, as he was engaged in austerities, inflicted on him a curse which made him aeunuch. That curse was endured by him to the end, living in the house of the king of Virdta in the garb of a eunuch, though he dis- played miraculous valour. So I did not reject this Kalingasené when she came, but I cannot bring myself to do anything without your wish.” Having comforted ker in these words, and having perceived hy the flush of wine which rose to her cheek, as if it were her glowing passionate heart, that her cruel design was a reality, the king of Vatsa spent that night with the queen Vasavadattd, delighted at the transcendent ability of his prime minister. And in the meanwhile that Braébman-R&ékshasa, named YogeSvara, who was a friend of Yaugandbardyana’s, and whom he had commissioned beforehand to watch day and night the proceedings of Kalingasené, came that very night of his own accord and said to the prime minister: “I remain ever at Kalingasena’s house, either without it or within it, and I have never seen man or god come there. But to-day I suddenly heard an indis- tinct noise in the air, at the commencement of the night, as I was lying hid near the roof of the palace. Then my magic science was set in motion to ascertain the cause of the sound, but prevailed not; so I pondered over it, and came to this conclusion: ‘This must certainly be the voice of some being of divine power, enamoured of Kalingasené, who is roaming in the sky. Since my science does not succeed, I must look for some opening, for clever people who remain vigilant, find little difficulty in discovering holes in their opponents’ armour. And I know that the prime minister said—“ Divine beings are in love with her’—moreover I overheard her friend Somaprabhé saying the same. After arriving at this conclusion I came here to make my report to you. This I have to ask you by the way, 80 tell me so much I pray you. By my magic power I heard, without being seen, what you said to the king, ‘Even animals understand self-protection.’ Now tell me, sagacious man, if there is any instance of this.’—When Yogeévara asked him this question, Yaugandharéyana an- swered. “There is, my friend, and to prove it, I will tell you this tale, Listen | | The tale of the ichnewmon, the owl, the Once on a time there was a cat, and the mouse. large banyan tree outside the city of Vidis&. In that vast tree dwelt four creatures, an ichneumon, an owl, a cat, and a mouse,* and their habitations were apart. The ichneumon and * Benfey found this story in the Arabic Version of the Panchatantra and in all the translations and reproductions of it. He finds it also in the Mab&bhérata, XII (III, 297 the mouse dwelt in separate holes in the root, the cat in a great hollow in the middle of the tree: but the owl dwelt in a bower of creepers on the top of it, which was inaccessible to the others. Among these the mouse was the natural prey of all three, three out of the four of the cat. The mouse, the ichneumon, and the owl ranged for food during the night, the two first through fear of the cat only, the owl partly because it was his nature to do so. But the cat fearlessly wandered night and day through the neighbouring barley-field,in order to catch the mouse, while the others went there by stealth at a suitable time out of desire for food. One day a certain hunter of the Chandala caste came there. He saw the track of the cat entering that field, and having set nooses all round the field in order to compass its death, departed. So the cat came there at night to ` slay the mouse, and entering the field was caught in one of the hunter’s nooses. The mouse, for his part, came there secretly in search of food, and seeing the cat caught in the noose, danced for joy. While it was entering the field, the owl and ichneumon came from afar by the same path, and seeing the cat fast in the noose, desired to capture the mouse. And the mouse, beholding them afar off, was terrified and reflected—“ If I fly to the cat, which the owl and the ichneumon are afraid of, that enemy, though fast in the noose, may slay me with one blow, but if I keep at a distance from the cat, the owl and the ichneumon will be the death of me. So being compassed about with enemies, where shall I go, what shall I do P Ah! I will take refuge with the cat here, for it is in trouble, and may save me to preserve its own life, as I shall be of use to gnaw through the noose.” Thus reflecting the mouse slowly approached the cat, and said to it, “I am exceedingly grieved at your being caught, so I will gnaw through your 10086 ; the upright come to love even their enemies by dwelling in their neighbourhood. But I do not feel confidence in you, as I do not know your intentions.” When the cat heard that, he said “Worthy mouse, be at rest, from this day forth you are my friend as giving me life.” The moment he heard this from the cat, he crept into his bosom; when the owl and ichneumon saw that, they went away hope- less. Then the cat, galled with the noose, said to the mouse, “ My friend, the night is almost gone, so quickly gnaw through my bonds.” The mouse for its part, waiting for the arrival of the hunter, slowly nibbled the noose, and protracted the business, making a continual munching with its teeth, which was all pretence. Soon the night came to an end, and the hunter came near; then the mouse, at the request of the cat, quickly gnawed 689) €. 4930 and ff. He oxprcesscs his opinion that it formed a portion of the original Panchatantra. 806 Benfoy’s Panchntantra, pp. 544-660, Orient und Occident, Vol. 1. p. 383. ‘Tho account in the Mahébhérata is very prolix. 38 298 through the noose which held it. So the cat’s noose wan sovered, and it ran away, afraid of the hunter ; ang the mouse, delivered from death, fled into its hole. But when called again by the cat, it reposed no confidence in him, but remarked, ‘The truth is, an enemy is occasionally made a friend by circumstances, but does not remain such for ever.” “ Thus the mouse, though an animal, saved its life from many foes, much more ought the same thing to take place among men. You heard that speech which I uttered to the king on that occasion, to the effect that by wisdom he should guard his own interests by preserving the life of the queen. And wisdom is in every exigency the best friend, not valour, Yogeévara ; in illustration of this hear the following story.” The story of king Prasenajit and the There is a city named Sravasti, Brdhman who lost his treasure. and in it there lived in old time a ` king of ५067976 of Prasenajit, and one day a strange Brdbman arrived in that city. A merchant, thinking he was virtuous, because he lived on rice in the husk, provided him a lodging there in the house of a Bréhman. There he was loaded by him every day with presents of unhusked rice and other gifte, and gradually by other great merchants also, who came to hear his story. In this way the miserly fellow gradually accumulated a thousand dindre, and, going to the forest, he dug a hole and buried it in the ground,* and he went every day and examined the spot. Now one day he saw that the hole, in which he had hidden bis gold, had been re-opened, and that all the gold had gone. When he saw that hole empty, his soul was smitten, and not only was there a void in his heart, but the whole universe seemed to him to be void also. And then he came crying to the Brahman, in whose house he lived, and when questioned, he told him his whole story: and he made up his mind to go to a holy bathing-place, and starve himself to death. Then the merchant, who supplied him with food, hearing of it, came there with others, and said to him, “ Brahman, why do you long to die for the loss of your wealth? Wealth, like an unseasonable cloud, suddenly comes and goes.” Though plied by him with these and similar arguments, he would not abandon his fixed determination to commit suicide, for wealth is dearer to the miser than life itself. But when the Brahman was going to the holy place to commit suicide, the king Prasenajit himself, having heard of it, came to him and asked him, ^ Brébman, do you know of any mark by which you can recognize the place where you buried your dindrs ?” When the Bréhman heard that, he said: “ There is a small tree in the wood there, I buried that wealth at its foot.” When the king heard that, he = said, “TI will find that wealth and give it back to you, or I will give it you from my own treasury, do not commit suicide, Brdhman.” After saying this, and so diverting the Braliman from his intention of committing suicide, * For sihatya I copjocturo nikhanya. 299 the king entrusted him to the care of the merchant, and retired to his palace. There he pretended to have a headache, and sending out the door- keeper, he summoned all the physicians in the city by proclamation with beat of drum. And hetook aside every single one of them and questioned him privately in the following words: “ What patients have you here, and how many, and what medicine have you prescribed for each?” And they thereupon, one by one, answered all the king’s questions. Then one among the physicians, when his turn came to be questioned, said this, ^ The merchant Matridatta has been out of sorts, O king, and this is the second day, that I have prescribed for him ndgabald.* When the king heard that, he sent for the merchant, and said to him—‘“ Tell me, who fetched you the ndgabala?” The merchant said—“ My servant, your highness.” When the king got this answer from the merchant, he quickly summoned the servant and said to him—* Give up that treasure belonging to a Bréhman, consisting of a store of dindrs, which you found when you were digging at the foot of a tree for ndgabald.”” When the king said this to him, the servant was frightened and confessed immediate- ly, and bringing those dindrs left them there. So the king for his part summoned the Bréhman and gave him, who had been fasting in the mean- while, his dinars, lost and found again, like a second soul external to his body. “Thus that king by his wisdom recovered for the Br&éhman his wealth, which had been taken away from the root of the tree, knowing that that simple grew in such spots. So true is it, that intellect always obtains the supremacy, triumphing over valour, indeed in such cases what could courage accom- plish? Accordingly, Yogesvara, you ought to bring it to pass by your wisdom, that some peccadillo be discovered in Kalingasené. And it is true that the gods and Asuras are in love with her. This explains your hearing at night the sound of some being in the air. And if we could only obtain some pretext, calamity would fall upon her, not on us; the king would not marry her, and yet we should not have dealt unrighteously with her.” When the Bréhman-R&kshasa Yogeévara heard all this from the ‘sagacious Yaugandhardéyana, he was delighted and said. to him—“ Who except the god Vyihaspati can match thee in policy? This counsel of thine waters with ambrosia the tree of empire. I, even I, will investigate with wisdom and might the proceedings of Kalingasen&é.”’ Having said this, Yogesvara departed thence. And at this time Kalingasen&, while in her palace, was continually afflicted by beholding the king of Vatsa roaming about in his palace and its grounds. Thinking on him, she was inflamed with love, and though she * Tho plant Uraria Lagopodioides (Monier Williams). 300 wore a bracelet and necklace of lotus fibres, she never obtained relief there- by, nor from sandal-ointment, or other remedies. In the meanwhile the king of the Vidy4dharas, named Madanavega, who had seen her before, remained wounded by the arrow of ardent love. Though he had performed a vow to obtain her, and had been granted a boon by S’iva, still she was not easy to gain, because she was living in the land of another, and attached to another, so the Vidyédhara prince was wandering about at night in the air over her palace, in order to obtain an opportunity. But, remembering the order of Siva pleased with his asceti- भभा), he assumed one night by his skill the form of the king of Vatsa. And in his shape he entered her palace, saluted with praises by the door-keep- ers, who said—“ Unable to bear delay, the king has come here without the knowledge of his ministers.” And Kalingasené, on beholding him, rose up bewildered with agitation, though she was, so to speak, warned by her ornaments which jingled out the sounds—“ This is not the man.” Then she by degrees gained confidence in him, and Madanavega, wearing the form of the king of Vatsa, made her his wife by the Gdndharva rite. At that moment Yogeévara entered, invisible by his magic, and, beholding the incident, was cast down, supposing that he saw the king of Vatsa before him. He went and told Yaugandhardéyana, who, on receiving his report, saw by his skill that the king was in the society of VAsavadatté. So by the order of the prime minister he returned delighted, to observe the shape of that secret paramour of Kalingasen4, when asleep. And so he went and beheld that Madanavega asleep in his own form on the bed of the sleeping Kalingasen4, a heavenly being, the dustless lotus of whose foot was marked with the umbrella and the banner ; and who had lost his power of chang- ing his form, because his science was suspended during sleep. Then Yogeé- vara, full of delight, went and told what he had seen in a joyful mood to Yaugandharéyana. He said—“ One like me knows nothing, you know everything by the eye of policy; by your counsel this difficult result has been attained for your king. What isthe sky without the sun? What is a tank without water? What is a realm without counsel? What is speech without truth ? When Yogeégvara said this, Yaugandhardyana took leave of him, much pleased, and went in the morning to visit the king of Vatea. He approached him with the usual reverence, and in course of conversation said to the king, who asked him what was to be done about Kalingasen&4—*“ She is unchaste, 0 king, and does not deserve to touch your hand. For she went of her own accord to visit Prasenajit. When she saw that he was old, she was disgusted, and came to visit you out of desire for your beauty, and now she even enjoys at her pleasure the society of another person.’’ When the king heard this, he said—* How could a lady of birth and rank do such a deed? Or who has power to 301 enter my harem?” When the king said this, the wise Yaugandhardyana answered him, “I will prove it to you by ocular testimony this very night, my sovereign. For the divine Siddhas and other beings of the kind are in love with her. What can a man do against them? And who here can interfere with the movements of gods ? So come and see it with your own eyes.” When the minister said this, the king determined to go there with him at night. Then Yaugandhardyana came to the queen, and said—‘“ To-day, O queen, I have carried out what I promised, that the king should marry no other wife except queen Padmévati, and thereupon he told her the whole story of Kalingasené. And the queen Vdsavadatté congratulated him, bowing low and saying— This is the fruit which I have reaped from following your instructions.” Then, at night, when folk were asleep, the king of Vatsa went with Yaugandhardyana to the palace of Kalingasené. And entering unperceiv- ed, he beheld Madanavega in his proper form, sleeping by the side of the sleeping Kalingasené. And when the king was minded to slay that au- dacious one, the Vidyddhara prince was roused by his own magic know- ledge, and when awake, he went out, and immediately flew up into the heaven. And then Kalingasené awoke immediately. And seeing the bed empty, she said, “ How is this, that the king of Vatea wakes up before me, and departs, leaving me asleep ?”” When Yaugandhardyana heard that, he said to the king of Vatsa—“ Listen, she has been beguiled by that Vidy4- dhara wearing your form. He was found out by me by means of my magic power, and now I have exhibited him before your eyes, but you cannot kill him on account of his heavenly might.” After saying this, he and the king approached her, and Kalingasend, for her part, seeing them, stood in a respectful attitude. But when she began to say to the king—‘* Where, 0 king, did you go only a moment ago, so as to return with your minis- ter P”—Yaugandhardyana said to her—“ Kalingasendé, you have been mar- ried by some being, who beguiled you by assuming the shape of the king of Vatsa, and not by this lord of mine.” When Kalingasen4 heard this, she was bewildered, and as if pierced through the heart by an arrow, she said to the king of Vatea with tear- streaming eyes,—“ Have you forgotten me, 0 king, after marrying me by the GAndharva rite, as Sakuntalé long ago was forgotten by Dushyanta "१४ When the king was thus addressed by her, he said with downcast face, “ In truth you were not married by me, for I never came here till this moment.” * For similar instances of forgetting in European stories, see Nos. 13, 14, 64, 56 in the Sicilianische Marchen with Kéhler’s notes, and his article in Orient und Occident, Vol. I, p. 103. 302 * When the king of Vatsa had said this, the minister said to him—“ Come along’’—and conducted him at will to the palace. When the king had departed thence with his minister, that lady Kalingasené, sojourning in a foreign country, like a doe that bad strayed from the herd, having deserted her relations, with her face robbed of its painting by kissing, as a lotus is robbed of its leaves by cropping, having her braided tresses disordered, even as a bed of lotuses trampled by an elephant has its cluster of black bees dispersed ; now that her maidenhood was gone for ever, not knowing what expedient to adopt or what course to pursue, looked up to heaven and spake as follows— Whoever that was that assumed the shape of the king of Vatea and married me, let him appear, for he is the husband of my youth.” When invoked in these words, that king of the Vidy&dharas descended from heaven, of divine shape, adorned with neck- lace and bracelet. And when she asked him who he was, he answered her ;—“ I, fair one, am a prince of the Vidyddharas, named Madanavega. And long ago I beheld you in your father’s house, and by performing pen- ance obtained a boon from Siva, which conferred on me the attainment of you. So, as you were in love with the king of Vatsa, I assumed his form, and quickly married you by stealth, before your contract with him had been celebrated.” By the nectar of this speech of his, entering her ears, the lotus of her heart was a little revived. Then Madanavega comforted that fair one, and made her recover her composure, and bestowed on her a heap of gold, and when she had conceived in her heart affection for her ex- cellent husband, as being well suited to her, he flew up into the heaven to return again. And Kalingasend, after obtaining permission from Madanavega, consented to dwell patiently where she was, reflecting that the heavenly home, the abode of her husband, could not be approached by a mortal, and that through passion she had left her father’s house. CHAPTER XXXIV. Then the king of Vatsa, thinking on the peerless beauty of Kalinga- 8678, was one night seized with love, so he rose up and went sword in hand, and entered her palace alone; and she welcomed him and received him politely. Then the king asked her to become his wife, but she re- jected his addresses, saying, “You should regard me as the wife of another.”? Whereupon he answered—“ Since you are unchaste as having resorted to three men, I shall not by approaching you incur the guilt of adultery.” When the king said this to Kalingasené, she answered him, 303 “T came to marry you, 0 king, but I was matried by tho Vidyadhara Madanavega at his will, for he assumed your shape. And he is my only husband, so why am I unchaste ? But such are the misfortunes even of or- dinary women who desert their relations, having their minds bewildered with the love of lawless roaming, much more of princesses? And this is the fruit ° ण my own folly in sending a messenger to you, though I had been warned not to do so by my friend, who had seen an evil omen. So if you touch me by force, I will abandon life, for what woman of good family will injure her husband? And to prove this I will tell you a tale—listen O king.” There lived in old time in the land of Chedi a great king called Indradatta, he founded for his glory a great temple at the holy bathing- place of P&pagodhana, desiring the body of good reputation, as he saw that our mortal body is perishable. And the king in the ardour of his devo- tion was continually going to visit it, and all kinds of people were continu- ally coming there to bathe in the holy water. Now, one day the king saw a merchant’s wife, whose husband was travelling in foreign parts, who had come there to bathe in the holy water; she was steeped in the nectar of pure beauty, and adorned with various charms, like a splendid moving palace of the god of Love. She was embraced on both her feet by the radiance of the two quivers of the five-arrowed god,® as if out of love, believing that with her he would conquer the world.f The moment the king saw her, she captivated his soul so entirely that, unable to restrain himself, he found out her house and went there at night. And when he solicited her, she said to him—‘“ You are a protector of the helpless, you ought not to touch another man’s wife. And if you lay violent hands on me, you will commit a great sin; and I will die immediately, I will not endure disgrace.” Though she said this to him, the king still endeavoured to use force to her, whereupon her heart broke ina moment through fear of losing her chastity. When the king saw that, he was at once abashed, and went back by the way that he came, and in a few days died out of remorse for that crime. Having told this tale, Kalingasend bowed in timid modesty, and again said to the king of Vatsa—‘ Therefore, king, set not your heart on wickedness that would rob me of breath; since I have come here, allow me to dwell here; if not, I will depart to some other place.” Then the king of Vatsa, who knew what was right, hearing this from Kalinga- send, after reflecting, désisted from his intention, and said to her—* Princess, The story of king Indradatia. ® ¢, €. K4ma the Hindu Cupid. ¢ This prob ably means in plain English that she wore glittering anklots. 304 dwell here at will with this husband of yours; I will not say anything to you, henceforth fear not.” When the king had said this, he returned of his own accord to his house, and Madanavega, having heard the conver- sation, descended from heaven, and said— My beloved, you have done well, if you had not acted thus, O fortunate one, good fortune would not have resulted, for I should not have tolerated your conduct.” When the Vidyé- dhara had said this, he comforted her, and passed the night there, and - continued going to her house and returning again. And Kalingasené, baving a king of the Vidyddharas for her husband, remained there, blessed even in her mortal state with the enjoyment of heavenly pleasures. As for the king of Vatsa, he ceased to think about her, and remembering the speech of his minister, he rejoiced, considering that he had saved his queens and kingdom and also his son. And the queen Vasavadattd and the minis- ter Yaugandharéyana were at ease, having reaped the fruit of the wishing- tree of policy. Then, as days went on, Kalingasendé had the lotus of her face a little pale, and was pregnant, having longing produced in her. Her lofty breasts, with extremities a little dark, appeared like the treasure-vessels of Love, marked with his seal of joy. Then her husband Madanavega came to her and said, “‘ Kalingasené, we heavenly beings are subject to this law, that, when a mortal child is conceived we must abandon it, and go afar. Did not Menaké4 leave Sakuntalé in the hermitage of KanvaP And though you were formerly an Apsaras, you have now, goddess, become a mortal by the curse of Siva, inflicted on account of your disobedience. Thus it has come to pass that, though chaste, you have incurred the reproach of unchastity ; so guard your offspring, I will go to my own place. And whenever you think upon me, I will appear to you.” Thus the prince of the Vidyadharas spake to the weeping Kalingasen4, and consoled her, and gave her a heap of valuable jewels, and departed with his mind fixed on her, drawn away by the law. Kalingasend, for her part, remained there; supported by the hope of offspring as by a friend, protected by the shade of the king of Vatsa’s arm. In the meanwhile the husband of Ambik4* gave the following order to Rati, the wife of the god of Love, who had performed penance in order to get back her husband with his body restored: “ That husband of thine who was formerly consumed, has been born in the palace of the king of Vatsa, under the name of Naravdhanadatta, conceived in a mortal womb on account of disrespect shewn to me. But because thou hast propitiated me, thou shalt also be born in the world of mortals, without being conceived in a mortal womb; and then thou shalt be reunited to thy husband, once more . possessing a body.’ Having said this to Rati, Siva then gave this cum- ® 4. 6. Siva. 805 mand to the Creator;* =" Kalingnsené shall give birth to a son of divine origin. By thy power of illusion thou shalt remove her son, and substitute in his place this very Rati, who shall abandon her heavenly body, and be moulded by thee in the form of a mortal maiden.” The Creator, in obe- dience to the order of Siva,t went down to earth, and when the appointed time came, Kalingasen& gave birth toa son. The Creator abstracted, by his divine power of illusion, her son, the moment he was born, and sub- stituted Rati, whom he had turned into a girl, in his place, without the change being detected. And all present there saw that girl born, and she seemed like the streak of the new moon suddenly rising in broad daylight, for she illuminated with her splendour the lying-in chamber, and eclipsing _ the long row of flames of the jewel-lampsf{ robbed them of lustre, and made them, as it were, abashed. Kalingasend, when she saw that incomparable daughter born, in her delight made greater rejoicing, than she would have made at the birth of a son. Then the king of Vatsa, with his queen and his ministers, heard that such a lovely daughter had been born to Kalingasené. And when the king heard of it, he suddenly, under the impulsion of the god Siva, said to the queen VAdsavadatté, in the presence of Yaugandhardyana; “I know, this Kalingasen& is a heavenly nymph, who has fallen down to earth in con- sequence of a curse, and this daughter born to her will also be heavenly, and of wonderful beauty. So this girl, being equal in beauty to my son Naravahanadatta, ought to be his head-queen.’”” When the queen Vasava- datta heard that, she said to the king—‘ Great king, why do you suddenly siy this now ? What similarity can there possibly be between this son of yours, of pure descent by both lines, and the daughter of Kalingasené, a girl whose mother is unchaste.” When the king heard that, he reflected, and said, ‘Truly, I do not say this of inyself, but some god seems to have ® Prajapati. + Litorully—placing it upon his head. t Tho superstitious custom of lighting firos, lamps &c., to protect children against evil spirits is found in many countrics Lioebrecht (Zur Volkskunde, p. 31,) refers us to Brand's Popular Antiquities, edited by Hazlitt, Vol. LI, ए. 144, for the provalence of the practice in England. ‘“ Gregory mentions ‘an ordinary superstition of the old wives who dare not. trust a child in a cradle by itself alone without a candle.’ ‘This he attributes to their fear of the night-hag ;’’ (cp. Milton, P. L. II, 662—665). Ho cites authorities to prove that it exists in Germany, Scotland, and Sweden. In the latter country, it is considered dangerous to let the fire go out until the child is baptized, for fear that tho ‘Trolls may substitute a changeling in its place. The custom exists also in the Malay Peninsula, and among the Téjike in Bokhara. The Roman custom of lighting a candle in the room of a lying-in woman, from which the goddess Can- delifcra derived her name (Tertullian Adv. nation, 2, 11) is to be accounted for in ०१७ same way. Sce also Weckenstedt, Wendische Sagen, p. 446. 39 806 entered into me, and to bu forcing me tu speak. And I seem to hear a voice uttering these words from heaven—‘ This daughter of Kalingasena is the appointed wife of Naravdhanadatta.’ Moreover, that Kalingasend is a faithful wife, of good family; and her reproach of unchastity has arisen from the influence of her actions in a former birth.” When the king had said this, the minister Yaugandhardyana spoke—“ We hear, king, that when the god of Love was consumed, Rati performed asceticism. And Siva granted to Rati, who wished to recover her husband, the follow- ing boon: ‘Thou shalt assume the condition of a mortal, and be reunited to thy husband, who has been born with a body in the world of mortals.’ Now, your son has long ago been declared by a heavenly voice to be an incarnation of K4ma, and Rati by the order of Siva has to become incarnate in mortal form. And the midwife said to me to-day—‘I inspected previ- ously the fetus when contained in the uterus, and then I saw one quite different from what has now appeared. Having beheld this marvel I have come here to tell you.’ This is what that woman told me, and now this inspiration has come to you. So I am persuaded that the gods have stolen the real child of Kalingasen& and substituted this daughter not born in the ordinary way, who is no other than Rati, ordained beforehand to be the wife of your son, who is an incarnation of K4ma, 0 king. ‘To illustrate this, hear the following story concerning a Yaksha.” The god of wealth had for ser- vant a Yaksha, named Virdpaksha, who had been appointed chief guardian of Jacs of treasure.* And he delegated a certain Yaksha to guard a treasure lying outside the town of Mathur4, posted there like an immovable pillar of marble. And once on a time a certain Brdhman, a votary of Pasupati, who made it his business to exhume treasures, went there in search of hidden wealth. While he was examining that place, with a candle made of human fat in his hand, the candle fell from his grasp. By that sign he knew that treasure was concealed there; and he attempted to dig it up with the help of some other Bréhmans his friends. Then the Yaksha, who was told off to guard that treasure, beholding that, came and related the whole circumstance to Virdpéksha. And Virdpdksha in his wrath gave the following command to the Yaksha—‘ Go and slay immediately those mean treasure-hunters.” Then the Yaksha went and slew by his power those Brdhmans, who were digging for treasure, before they hud attained their object. Then the god of wealth came to hear of it, and being angry he said to Virapaksha, Story of the Yaksha Viripaksha. * For treasures and their guardians 866 Veckenstedt’s Wcndischo Sagen, pp. 356— 374 and p. 394. For the candle of human fat see Bonfey in Oricnt und Occident, Vol. I, p. 383. ; 807 “Why did you, evil one, recklessly order the slaughter of a Br&hman ?P What will not poor people, who are struggling for a livelihood,* do out of desire for gain? But they must be prevented by being terrified with various bug-bears, they must not be slain.” When the god of Wealth had said this, he cursed that Viripdksha as follows—“ Be born as a mortal on account of your wicked conduct.” Then that Virdip4ksha, smitten with the curse, was born on the earth as the son of a certain Bréhman who lived on aroyal grant. Then the Yakshini his wife implored the lord of wealth, «0 god, send me whither my husband has gone; be merciful to me, for I cannot live without him.” When the virtuous lady addressed this prayer to him, Vaisravana said—‘ Thou shalt descend, without being born, into the house of a female slave of that very Br&hman, in whose house thy husband is born. There thou shalt be united to that husband of thine, and by thy power he shall surmount his curse and return to my service.” In accordance with this decree of Vaigravana, that virtuous wife became a mortal maiden, and fell at the door of that Br&hman’s female slave's house. And the slave suddenly saw that maiden of marvellous beauty, and took her and exhibited her to her master the Bréhman. And the Bréhman rejoiced, and said to the female slave—‘ This is without doubt some heavenly maiden not born in the ordinary way ; so my soul tells me. Bring here this girl who has entcred your house, for, I think, she deserves to be my son’s wife.” Then in course of time that girl and the son of the Bréhman, having grown up, were smitten with ardent reciprocal affection at the sight of one another. Then they were married by the Brahman; and the couple, though they did not remember their previous births, felé as if a long sepa- ration had been brought to an end. Then at last the Yaksha died, and as his wife burnt herself with his mortal body, his sins were wiped away by her sufferings, and he regained his former rank. “Thus, you see, heavenly beings, on account of certain causes, descend from heaven to the earth, by the appointment of fate, and, because they aré free from sin, they are not born in the usual way. What does this girl’s family matter to youP So this daughter of Kalingasena is, as I said, the wife appointed for your son by destiny.” When Yaugandhardyana had said this to the king of Vatsa and the queen Vasavadatté, they both consented in their hearts that it should be so. Then the prime minister returned to his house, and the king, in the company of his wife, spent the day happily, in drinking and other enjoyments. Thon, as time went on, that daughter of Kalingasené, who had lost her recollection of her former state through illusion, gradually grew up, and her. dower of beauty grew with her; and her mother and her attendants gave her the name of Madanamanchuké, because she was the daughter of © There is probably a pun too on varti, the wick of a lamp. 308 -Madanavega, saying, “Surely the beauty of all other lovely women has fled to her; else how could they have become ugly before her?” And the queen Vésavadatté, hearing she was beautiful, one day had her brought into her presence out of curiosity. Then the king and Yaugandhardéyana and his fellows beheld her clinging to the face of her nurse, as the candle- flame clings to the wick. And there was no one present, who did not think that she was an incarnation of Rati, when they beheld her matchless body, which was like nectar to their eyes. And then the queen Vasavadatta brought there her son Naravdhanadatta, who wasa feast to the eyes of the world. He beheld, with the lotus of his face expanded, the gleaming Madanamanchuké, as the bed of water-lilies beholds the young splendour of the sun. The girl gazed with dilated countenance upon that gladdener of the eyes, and could not gaze enough, as the female partridge can never be sated with gazing on the moon. Henceforth these two children could not remain apart even for a moment, being, as it were, fastened together with the nooses of glances. But, in course of time, the king of Vatsa came to the conclusion that that marriage was made in heaven,® and turned his mind to the solemniza- tion of the nuptials. When Kalingasené heard that, she rejoiced, and fixed her affection upon Naravdhanadatta out of love for her daughter’s future husband. And then the king of Vatsa, after deliberating with his ministers, had made for his son a separate palace like his own. Then that king, who could discern times and seasons, collected the necessary uten- sils, and anointed his son as crown-prince, since it was apparent that he possessed all praiseworthy qualities. First there fell on his head the water of his father’s tears, and then the water of holy bathing-places, purified by Vaidik spells of mickle might. When the lotus of his face was washed with the water of inauguration, wonderful to say, the faces of the cardinal points became also clear. When his mothers threw on him the flowers of the auspicious garlands, the heaven immediately shed a rain of many celes- tial wreaths. As if in emulation of the thunder of the drums of the gods, the echoes of the sound of the cymbals of rejoicing floated in the air. Every one there bowed before him, as soon as he was inaugurated as crown- prince ; then by that alone he was exalted, without his own power. Then the king of Vatsa summoned the good sons of the ministers, who were the playfellows of his son, and appointed them to their offices as servants to the crown-prince. He appointed to the office of prime minister Marubhiti the son of Yaugandharayana, and then Harisikha the son of Rumanvat to the office of commander-in-chief, and he appointed Tapantaka the son of Vasantaka as the companion of his lighter hours, and Gomukha the son of Ityaka to the duty of chamberlain and warder, * Litorally “made by the gods.” 809 and to the office of domestic chaplains the two sons of एमा, Vaiéva- nara and 1४80108, the nephews of the king’s family priest. When these men had been appointed by the king servants to his son, there was heard from heaven a voice preceded by a rain of flowers : ^“ These ministers shall accomplish all things prosperously for the prince, and Gomukha shall be his inseparable companion.” When the heavenly voice had said this, the delighted king of Vatsa honoured them all with clothes and ornaments ; and while that king was showering wealth upon his dependents, none of them could claim the title of poor on account of the accumulation of riches. And the city was filled with dancing girls and minstrels, who seemed to be invited by the rows of silken streamers fanned and agitated by the wind. Then Kalingasend came to the feast of her future son-in-law, looking like the Fortune of the Vidyddhara race which was to attend him, present in bodily form. Then Vésavadatté and Padmévati and she danced, all three . of them, for joy, like the three powers* of a king united together. And all the trees there seemed to dance, as their creepers waved in the wind, much more did the creatures possessing sense Then the crown-prince Naravéhanadatta, having been inaugurated in his office, ascended an elephant of victory, and went forth. And he was sprinkled by the city wives with their upcast eyes, blue, white and red, re- sembling offerings of blue lotuses, parched grain and water-lilies. And after visiting the gods worshipped in that city, being praised by heralds and minstrels, he entered his palace with his ministers. Then Kalinga. - 86 gave him, to begin with, celestial viands and drinks far exceeding what his own magnificence could supply, and she presented to him and his minis- ters, friends and servants, beautiful robes and heavenly ornaments, for she was overpowered with love for her son-in-law. So the day passed in high festivity for all these, the king of Vatsa and the others, charming as the te of nectar Then the night arrived, and Kalingasené pondering over her daughter’s marriage, called to mind her friend Somaprabhé. No sooner had she called to mind the daughter of the Asura Maya, than her husband, the much-know- ing Nadakuvara, thus addressed that noble lady, bis wife—“‘ Dear one, Ka- lingasen& is now thinking on thee with longing, therefore go and make a heavenly garden for her daughter.” Having said this, and revealed the future and the past history of that maiden, her husband dismissed that in- stant his wife Somaprabhé. And when she arrived, her friend Kalingasen4 threw her arms around her neck, having missed her so long, and Soma- prabhé, after asking after her health, said to her—‘ You have been married ® ¢. ९, prabhutca, the majesty or pre-eminence of the king himself: mantra, the power of good counsel; sésdha energy. 810 by a Vidyddhara of great power, and your daughter is an incarnation of Rati by the favour of Siva, and she has been brought into the world as the wife, in a previous state of existence, of an incarnation of Love, that has taken his birth from the king of Vatsa. He shall be emperor of the Vidyadharas for a kalpa of the gods; and she shall be honoured above his other wives. But you have descended into this world, being an Apsaras degraded by the curse of Indra, and after you have brought your duties to completion, you shall obtain deliverance from your curse. All this was told me, my friend, by my wise husband, so you must not be anxious; you will enjoy every prosperity. And I will now make here for your daughter a heavenly garden, the like of which does not exist on earth, in heaven, or in the nether regions.’”? Having said this, Somaprabh4 made a heavenly garden by her magic power, and taking leave of the regretful Kalingasené, she departed. Then, at the dawn of day, people beheld that garden, look- ing like the garden of Nandana suddenly fallen down from heaven to earth. Then the king of Vatsa heard of it, and came there with his wives and his ministers, and Naravéhanadatta with his companions. And they beheld that garden, the trees of which bore both flowers and fruits all the year round,® with many jewelled pillars, walls, lawns, and tanks ; with birds of the colour of gold, with heavenly perfumed breezes, like a second Svarga descended to earth from the region of the gods. The lord of Vatsa, when he saw that wonderful sight, asked Kalingasené, who was intent on hospitality, what it was. And she thus answered the king in the hearing of all: ‘“ There is a great Asura, Maya by name, an incarnation of Viévakarman, who made the assembly-hall of Yudhisthira, and the city of Indra: he has a daughter, Somaprabha by name, who isa friend of mine. She came here at night to visit me, and out of love made this heavenly garden by her magic power, for the sake of my daughter.” After saying this, she told all the past and future fortunes of her daughter, which Somaprabhé had revealed to her, letting the king know that she had heard them from her friend. Then all there, perceiving that the speech of Kalinga- 86118 tallied with what they previously knew, dismissed their doubts and were exceedingly delighted. And the king of Vatsa, with his wives and his son, spent that day in the garden, being hospitably entertained by Kalingasené. The next day, the king went to visit a god in a temple, and he saw many women well-clothed and with beautiful ornaments. And when he asked them who they were, they said to him—“ We are the sciences, and these are the accomplishments; and we are come here on account of your son: we shall now go and enter into him.” Having said this they disap- peared, and the king of Vatsa entered his house astonished. Thore he told * Op. Odyssey, VII. 116; Spenser’s Fuery Queene, ITI, 6, 42. 311 it to tho queen Vasavadatta and to the circle of his ministers, and they rejoiced at that favour of the deity. Then Vadsavadatté, by the direction of the king, took up a lyre as soon as Naravdhanadatta entered the room: And while his mother was playing, Naravahanadatta said modestly to her, “ This lyre is out of tune.” His father said, ‘Take it, and play on it,’’ where- upon he played upon the lyre so as to astonish even the Gandharvas. When he was thus tested by his father in all the sciences and the accomplishments, he became endowed with them all, and of himself knew all knowledge. When the king of Vatsa beheld bis son endowed with all talents, he taught Mada- namanchuké, the daughter of Kalingasené, dancing. As fast as she became perfect in accomplishinents,* the heart of the prince Naravdhanadatta was disturbed. So the sea is disturbed, as fast as the orb of the moon rounds off its digits. And he delighted in beholding her singing and dancing, accomplished in all the gestures of the body, so that she seemed to be re- citing the decrees of Love. = As for her, if she did not see for a moment that nectar-like lover, the tears rose to her eyes, and she was like a bed of white lotuses, wet with dew at the hour of dawn.t And Naravdbanadatta, being unable to live without continually beholding her face, came to that garden of hers. There he remained, and Kalingasena out of affection did all she could to please him, bringing her daughter to him. And Gomukha, who saw into his master’s heart, and wished to bring about his long stay there, used to tell various tales to Kalingasené. The king was delighted by his friend’s penetrating his intentions, for seeing into one’s lord’s soul is the surest way of winning him. And Naravdhanadatta himself perfected Ma- danamanchuké in dancing and other accomplishments, giving her lessons in a concert-hall that stood in the garden, and while his beloved danced, he played on all instruments so as to put to the blush the most skilful minstrels. And he conquered also various professors that came from all quarters, and were skilful in managing elephants, horses, and chariots, in the use of hand-to-hand and missile weapons, in painting and modelling.t In these amusements passed during childhood the days of Naravahanadatta, who was the chosen bridegroom of Science. Now, once on a time the prince, with his ministers, and accompanied by his beloved, went on a pilgrimage to a garden called Nagavana. ‘here a certain merchant's wife fell in love with Gomukha, and being repulsed, tried to kill him by offering to him a poisoned drink. But Gomukha came to hear of it from the lips of her confidante, and did not take that drink, but broke out into tbe following denunciation of women: ^ Alas! the * Tho pun here lies in the word ald, which means “ accomplishment,’ and also a sixteenth of the moon’s diameter. + This lotus is a friend of the moon’s and bewails its absence. ‡ Or perhaps books. 81२ Creator first croated recklessness, aud then women in imitation of it; by nature nothing is too bad for them to do. Surely this being, they call woman, is created of nectar and poison, for, when she is attached to one, she 18 nectar, and when estranged she is indeed poison. Whocan see through a woman, with loving face secretly planning crime? A wicked woman is like a lotus-bed with its flowers expanded, and an alligator concealed in it. But now and then there falls from heaven, urging on a host of virtues, a good woman that brings praise to her husband, like the pure light of the sun. But anuther, of evil augury, attached to strangers, not free from inordinate desires, wicked, bearing the poison of aversion,*® slays her husband like a female snake.”’ Story of S’atrughna and his wicked ` For instance, in a certain village wife. there was a certain man named Satrughna, and his wife was unchaste. He once saw in the evening his wife in the society of her lover, and he slew*that lover of hers, when he was in the house, with the sword. And he remained at the door waiting for the night, keeping his wife inside, and at night-fall a traveller came there to ask for a lodging. He gave him refuge, and artfully carried away with his help the corpse of that adulterer at night, and went with it to the forest. And there, while he was throwing that corpse into a well, the mouth of which was overgrown with plants, his wife cume behind him, and pushed him in also. = | “ What reckless crime of this kind will not a wicked wife commit ?” In these words Gomukha, though still a boy, denouuced the conduct uf women. Then Naravdhanadatta himself worshipped the snakes in that grove of snakes,t and went back to his palace with bis retinue. While he was there, he desired one day to prove his ministers, Gomu- kha and the others, so he asked them, though he himself knew it well, for a summary of the policy of princes. They consulted among themselves, and said—“ You know all things, nevertheless we will tell you this, now that you ask us,” and so they proceeded to relate the cream of political science. “A king should first tame and mount the horses of the senses, and should conquer those internal foes, love, anger, avarice and delusion, and should subdue himself as a preparation for subduing other enemies, for how can a man, who has not conquered himself, being helpless, conquer others ? Then he should procure ministers, who, among other good qualities, possess that of being natives of his own country, and a skilful family priest, knowing the Atharva Veda, gifted with asceticism. He should test his ministers * I read virdga-vishabhrid. + ४. ९. Nagavana. For sorpent-worship 866 Tylor’s Primitive Culture, Vol. II, pp. 217-220, 313 with respect to fear, avarice, virtue and passion, by ingenious artifices, and then he should appoint them to appropriate duties, discerning their hearts. He should try their speech, when they are deliberating with one another on affaires, to see if it is truthful, or inspired by malice, spoken out of affection, or connected with selfish objects. He should be pleased with truth, but should punish untruth as it deserves, and he should continually inquire in- to the conduct of each of them by means of spies. Thus he should look at business with unhooded eye, and by rooting up opponents,* and acquiring a treasure, a force, and the other means of success, should establish himself firmly on the throne. Then, equipped with the three powers of courage, kingly authority, and counsel, he should be eager to conquer the territory of others, considering the differepce between the power of himself and his foe. He should continually take counsel with advisers, who should be trusty, learned and wise, and should correct with his own intellect the policy determined on by them, in all its details. Being versed in the means of success,f (conciliation, bribery and the others,) he should attain for himself security, and he should then employ the six proper courses, of which alliance and war are the chief.{ Thus a king acquires prosperity, and as long as he carefully considers his own realm and that of his rival, he is vic- torious but never vanquished. But an ignorant monarch, blind with pas- sion and avarice, is plundered by wicked servants, who shew him the wrong path, and leading him astray, fling him into pits. On account of these rogues a servant of another kind is never admitted into the presence of the king, as a husbandman cannot get at a crop of rice enclosed with a pali- sande. For he is enslaved by those faithless servants, who penetrate into his secrets; and consequently Fortune in disgust flies from him, because he does not know the difference between man and man. Therefore a king should conquer himself, should inflict due chastisement, and know the dif- ference of men’s characters, for in this way he will acquire his subjects’ love and become thereby a vessel of prosperity.” : In old time a king named 878 sters sena, who relied implicitly upon his servants, was enslaved and plundered by his ministers, who had formed a coalition. Whoever was a faithful servant to the king, the ministers would not give even a straw to, though the king wished to bestow a reward upon him ; but if any man was a faithful servant to them, they themselves gave Story of king S’érasena and his mini- * Literally thorns. t Theupdyas which are usually enumerated are four, vis. sowing dissension ,negotia- tion, bribery and open attack. {‡ The six gunas—peace, war, march, halt, stratagem and recourse to the protec: tion of a mightier king. 40 314 him presents, and by their representations induced the king to give to him, though he was undeserving. When the king saw that, he gradually came to be aware of that coalition of rogues, and set those ministers at variance with one another by aclever artifice. When they were estranged, and the clique was broken up, and they began to inform against one another, the king ruled the realm successfully, without being deceived by others. ‘si And there was a king named ^ Harisinha, of ordinary power but versed in the true science of policy, who had surrounded himself with devoted and wise ministers, possessed forts, and stores of wealth ; he made his subjects devoted to him and conducted himself in such a way that, though attacked by an emperor, he was pot defeated. “Thus discernment and reflection are the main things in governing a kingdom ; what is of more importance P” Having said this, each taking his part, Gomukha and his fellows ceased. NaravShanadatta, approving that speech of theirs, though he knew that heroic action is to be thought upon,® atill placed his reliance upon destiny whose power surpasses all thought. . Then he rose up, and his ardour being kindled by delay, he went with them to visit his beloved Madanamanchuké ; when he had reach- ed her palace and was seated on a throne, Kalingasend, after per- forming the usual courtesies, said with astonishment to Gomukha,f ‘Before the prince Naravdhanadatta arrived, Madanamanchuké, being impatient, went up to the top of the palace to watch him coming, accompanied by me, and while we were there, a man descended from heaven upon it, he was of divine appearance, wore a tiara, and a sword, and said to me ‘I am a king, a lord of the Vidyddharas named Manasavega, and you are a heavenly nymph named Surabhidatté who by a curse have fallen down to earth, and this your daughter is of heavenly ori- gin, this is known to me well. So give me this daughter of yours in mar- riage, for the connexion is a suitable one.’ When he said this, I suddenly burst out laughing, and said to him, ‘ Naravdhanadatta has been appoint- ed her husband by the gods, and he is to be the emperor of all you Vidyé- dharas,’ When I said this to him, the Vidy4dhara flew up into the sky, like a sudden streak of lightning dazzling the eyes of my daughter.” When Gomukha heard that, he said, “The Vidyddharas found out that the prince was to be their future lord, from a speech in the air, by which the future birth of the prince was made known to the king in private, and they immediately desired to do him a mischief. What self-willed one would desire a mighty lord as his ruler and restrainer ? For which reason * [ read abhyagdt with a MS. in the Sanskrit College, t I read ०६१८८ with a MS. in the Sanskrit College. 815 Siva has made arrangements to ensure the safety of this prince, by commis- sioning his attendants to wait on him in actual presence. I heard this speech of Nérada’s being related by my father. So it comes to pass that the Vidyd4dharas are now hostile to us." When Kalingasend heard this, she was terrified at the thought of what had happened to herself, and said, “ Why does not the prince marry Madanamanchuké now, before she is deceived, like me, by delusion ?”” When Gomukha and the others heard this from Kalingasend, they said, “Do you stir up the king of Vatsa to this business.” Then Naravéhanadatta, with his heart fixed on Madanamanchuké only, amused himself by looking at her in the garden all that day, with her face like a full-blown lotus, with her eyes like opening blue water-lilies, with lips lovely as the bandhika, with breasts like clusters of manddras, with body delicate as the s‘irtsha, like a match- less arrow, composed of five flowers, appointed by the god of love for the conquest of the world. The next day Kalingasené went in person, and preferred her petition to the king for the marriage of her daughter. The king of Vatsa dis- missed her, and summoning his ministers, said to them in the presence of the queen Vdsavadatté, ‘‘ Kalingasen4 is impatient for the marriage of her daughter : so how are we to manage it, for the people think that that excel- lent woman is unchaste? And we must certainly consider the people: did not Rémabhadra long ago desert queen 81४६, though she was chaste, on account of the slander of the multitude? Was not Ambé4, though carried off with great effort by Bhishma for the sake of his brother, reluctantly abandoned, because she had previously chosen another husband? In the same way this Kalingasené, after spontaneously choosing me, was married by Madanavega; for this reason the people blame her. Therefore let this Naravd4hanadatta himself marry by the Géndharva ceremony her daughter, who will be a suitable wife for him.” When the king of Vatea said this, Yaugandhardyana answered, "' My lord, how could Kalingasen& consent to this impropriety P For I have often observed that she, as well as her daughter, is a divine being, no ordinary woman, and this was told me by my wise friend the Bréhman-Rékshasa.” While they were debating with one another in this style, the voice of Siva was heard from heaven to the following effect: “The god of love, after having been consumed by the fire of my eye, has been created again in the form of Naravéhanadatta, and having been pleased with the asceticism of Rati I have created her as his wife in the form of Madanamanchuk& And dwelling with her, as his head-wife, he shall exercise supreme sovereignty over the Vidyddharas for | a kalpa of the gods, after conquering his enemies by my favour.” After saying this the voice ceased. When he heard this speech of the adorable Siva, the king of Vatsa, 316 with his retinue, worshipped him, and joyfully made up his mind to celebrate the marriage of his son. Then the king congratulated his कपप minister, who had before discerned the truth, and summoned the astrologers, and asked them what would be a favourable moment, and they, after being honoured with presents, told him that a favourable moment would arrive within a few days. Again those astrologers said to him—‘ Your son will have to endure some separation for a short season from this wife of his; this we know, O lord of Vatsa, by our own scientific foresight.” Then the king proceeded to make the requisite preparations for the marriage of his son, in a style suited to his own magnificence, so that not only his own city, but the whole earth was made to tremble with the effort of it. Then, the day of marriage having arrived, Kalingasen& adorned her daugbter, to whom her father had sent his own heavenly ornaments, and Somaprabhé 69106 in obedience to her husband’s order. Then Madanamanchuk§, adorn- ed with a heavenly marriage thread, looked still more lovely; is not the moon truly beautiful, when accompanied by Ké&rtika? And heavenly nymphs, by the order of Siva, sang auspicious strains in her honour: they were eclipsed by her beauty and remained hidden as if ashamed, but the sound of their songs was heard. They sang the follow. ing hymn in honour of Gauri, blended with the minstrelsy of the match- less musicians of heaven, so as to make unequalled harmony—“ Victory to thee, O daughter of the mountain, that hast mercy on thy faithful votaries, for thou hast thyself come to-day and blessed with success the asceticism of Rati.” Then Naravdhanadatta, resplendent with excellent marriage- thread, entered the wedding-pavilion full of various musical instruments. And the bride and bridegroom, after accomplishing the auspicious ceremony of marriage, with intent care, so that no rite was left out, ascended the altar-platform where a fire was burning, as if ascending the pure flame of jewels on the heads of kings. If the moon and the sun were to revolve at the same time round the mountain of gold,* there would be an exact representation in the world of the appearance of those two, the bride and the bridegroom, when circumambulating the fire, keeping 1४ on their right. Not only did the drums of the gods in the air drown the cymbal-clang in honour of the marriage festival, but the rain of flowers sent down by the gods overwhelmed the gilt grain thrown by the women. Then also the generous Kalingasen& honoured her son-in-law with heaps of gold studded with jewels, so that the lord of Alak& was considered very poor compared with him, and much more so all miserable earthly monarchs. * $, ®, mount Sumeru. The moon being masculine in Sanskrit, the words “ form of the moon” are used in the original, to satisfy tho requirements of classical Hindu Rhetoric, according to which feminine things cannot be comparcd to masculine. , 317 And then the bride and bridegroom, now that the delightful ceremony of marriage was accomplished in accordance with their long-cherished wishes, ` entered the inner apartments crowded with women, adorned with pure and variegated decoration, even as they penetrated the heart of the people full of pure and various loyalty. Moreover, the city of the king of Vatsa was quickly filled with kings, surrounded with splendid armies, who, though their valour was worthy of the world’s admiration, had bent in submission, bringing in their hands valuable jewels by way of presents, as if with sub- ject seas. On that high day of festival, the king distributed gold with such magnificence to his dependants, that the children in their mothers’ wombs were at any rate the only beings in his kingdom not made of gold.t Then on account of the troops of excellent minstrels and dancing girls, that came from all quarters of the world, with hymns, music, dances and songs on all sides, the world seemed full of harmony. And at that festival the city of Kausdmbi seemed itself to be dancing, for the pennons agitated by the wind seemed like twining arms, and it was beautified with the toilettes of the city matrons, as if with ornaments. And thus waxing in mirth every day, that great festival continued for a long time, and all friends, relations and people generally were delighted by it, and had their wishes marvellously fulfilled. And that crown-prince Naravdhanadatta, accompanied by Madanamanchuké4, enjoyed, though intent on glory, the long-desired pleasures of this world. © The sca is always spoken of as full of “inestimable stones, unvalued jewels.” There 18 a double meaning throughout. Sadvdhinf, when applied to the sea, may mean “ beantiful rivers.” ¶ Jdtaripd also means “having assumed a form,” so that there is another pun hore. I read abhavan for abhavad, in accordance with a MS. lent me from the Sanskrit College. Digitized by Google BOOK VII. CHAPTER XXXV. प May the head of Siva, studded with the nails of Gauri engaged in playfully pulling his hair, and so appearing rich in many moone,* procure you prosperity. May the god of the elephant face,t who, stretching forth his trunk wet with streaming ichor, curved at the extremity, seems to be bestowing successes, protect you. Thus the young son of the king of Vatsa, having married in Kau- é4mb{ Madanamanchuké, whom be loved as his life, remained living as he chose, with his ministers Gomukha and others, having obtained his wish. And once on a time, when the feast of spring had arrived, adorned with the gushing notes of love-intoxicated cuckoos, in which the wind from the Malaya mountain set in motion by force the dance of the creepers, —the feast of spring delightful with the hum of bees, the prince went to the garden with his ministers to amuse himself. After roaming about there, his friend Tapantaka suddenly came with his eyes expanded with delight, and stepping up to him, said—“ Prince, I have seen not far from here a wonderful maiden, who has descended from heaven and is standing under an aéoka-tree, and that very maiden, who illumines the regions with her beauty, advancing towards me with her friends, sent me here to summon you.” When Naravaéhana heard that, being eager to see her, he went quickly with his ministers to the foot of the tree. He beheld there that fair one, with her rolling eyes like bees, with her lips red like shoots, beautiful with breasts firm as clusters, having her body yellow with the ® The cedille under the o of candra should be erased in Dr. Brockhaus’s text. † ७811668, who bestows success or the reverse, and is invoked in all undertakings. I read karan ddndmbhasd, ’ 320 dust of flowers, removing fatigue by her loveliness,®* like the goddess of the garden appearing in a visible shape suited to her deity. And the prince approached the heavenly maiden, who bowed before him, and wel- comed her, for his eyes were ravished with her beauty. ‘Then his minister ` Gomukha, after all had sat down, asked her, “ Who are you, auspicious one, and for what reason have you come here?” When she heard that, she laid aside her modesty in obedience to the irresistible decree of Love, and frequently stealing sidelong glances at the lotus of Naravahanadatta’s face with an eye that shed matchless affection, she began thus at length to relate her own history. Story of Ratnaprabhd There is a mountain-chain called Himavat, famous in the three worlds ; if has many peaks, but one of its peaks is the mount of Siva which is garlanded with the brightness of glittering jewels, and flashes with gleaming snow, and like the expanse of the heaven, cannot be measured. Its plateaux are the home of magic powers and of magic herbs, which dispel old age, death, and fear, and are to be obtained by the favour of Siva. With its peaks yellow with the brightness of the bodies of many Vidyddha- ras, it transcends the glory of the peaks of Sumeru itself, the mighty hill of the immortals On it there is a golden city called KAnchanaéringa, which gleams re- fulgent with brightness, like the palace of the Sun. It extends many yojanas, and in it there lives a king of the Vidyddharas named Hemapra- bha, who is a firm votary of the husband of Um& And though he has many wives, he has only one queen, whom he loves dearly, named Alankérapra- 008, as dear to him as Rohini to the moon. With her the virtuous king used to rise up in the morning and bathe, and worship duly Siva and his wife Gauri, and then he would descend to the world of men, and give to poor Brdhmans every day a thousand gold-pieces mixed with jewels. And then he returned from earth and attended to his kingly duties justly, and then he ate and drank, abiding by his vow like a hermit. While days elapsed in this way, melancholy arose once in the bosom of the king, caused by his childlessness, but suggested by a passing occasion. And his beloved . queen Alankdraprabhd, seeing that he was in very low spirits, asked him the cause of his sadness. Then the king said to her—‘ TI have all prosperi- ty, but the one grief of childlessness afflicts me, O queen. And this melan- choly has arisen in my breast on the occasion of calling to mind a tale, which I heard long ago, of a virtuous man who had no son.”” Then tha queen said to him, “ Of what nature was that tale?’ When asked this question, the king told her the tale briefly in the following words; * The word also means “ shade,” 321 Story of 6८८४0९६0 and the two trea- In the town of Chitrakdta there ares: was a king named Bréhmanavara, rightly named, for he was devoted to honouring Br4hmans. He had a victorious servant named Sattvasila who devoted himself exclusively to war, and every month Sattvasila received a hundred gold-pieces from that king. But as he was munificent, that gold was not enough for him, especially as his childlessness made the pleasure of giving the sole pleasure to which he was addicted. Sattvasila was continually reflecting—“ The Disposer has not given me & son to gladden me, but he has given me the vice of genero- sity, and that too without wealth. It is better to be produced in the world as an old barren tree or a stone, than as a poor man altogether abandoned to the vice of giving away money. But once on a time Sattvasila, while wandering in a garden, happened by luck to find a treasure: and with the help of his servants he quickly brought home that hoard, which gleamed with much gold and glittered with priceless stones. Out of that he pro- vided himself with pleasures, and gave wealth to Brdhmans, slaves, and friends, and thus the virtuous man spent his life. Meanwhile his relations, beholding this, guessed the secret, and went to the king’s palace, and of their own accord informed the king that Sattvasila had found a treasure. Then Sattvasila was summoned by the king, and by order of the door-keeper remained standing for a moment in a lonely part of the king’s courtyard. There, as he was acratching tho carth with tho hilt of a /é/dvajra,* that was in his hand, he found another large treasure in a copper vessel. It appeared like his own heart, displayed openly for him by Destiny pleased with his virtue, in order that he might propitiate the king with it. So he covered it up again with earth as it was before, and when summoned by the door-keeper, enter- ed the king’s presence. When he had made his bow there, the king him- self said, “I have come to learn that you have obtained a treasure, so surrender it to me.” And Sattvaéila for his part answered him then and there, “‘O king, tell me: shall I give you the first treasure I found, or the one I found to-day.” The king said to him—“ Give the one recently found.” And thereupon Sattvadila went to a corner of the king’s court- yard, and gave him up the treasure. Then the king, being pleased with the treasure, dismissed Sattvasila with these words—“ Enjoy the first-found treasure as yuu please.” So Sattvasila returned to his house. There he remained increasing the propriety of his name with gifts and enjoyments, and so managing to dispel somehow or other the melancholy caused by the allliction of childlessness. “Such is the story of Sattvasila, which I heard long ago, and because 1 have recalled it to mind, I remain sorrowful through thinking over the * I have no idea what this word //dvajra means. It is translated by Béhtlingk and Roth—ein tie ein Donnerkeil ausschendes Werkzeug. 41 322 fact that I have no son.” When the queon Alankdraprabhé was thus ad- dressed by her husband Hemaprabba, the king of the Vidyadharas, she answered him, “Itis true: Fortune does assist the brave in this way ; did not Sattvas{la, when in difficulties, obtain a second treasure ? So you too will obtain your desire by the power of your courage, as an example of the truth of this, hear the story of Vikramatunga.”’ There is a city called PAtali- putra, the ornament of the earth, filled with various beautiful jewels, the colours of which are so disposed as to form a perfect scale of colour. In that city there dwelt long ago a brave king, named Vikramatunga, who in giying* never turned his back on a suppliant, nor in fighting on an enemy. That king one day entered the forest to hunt, and saw there a Brdhman offering a sacrifice with vslvat fruits. When he saw him, he was desirous to question him, but avoided going near him, and went off to a great distance with his army in his ardour for the chase, For a long time he sported with deer and lions, that rose up and fell slain by his hand, as if with foes, and then he returned and beheld the Briéhman still intent on his sacrifice as before, and going up to him he bowed before him, and asked him his name and the advantage he hoped to derive from offering the vi/va fruite. Then the Bréhman blessed the king and said to him, “I am a Bréhman named Nagagarman, and hear the fruit I hope from my sacrifice. When the god of Fire is pleased with this vilva sacrifice, then vilva fruits of gold will come out of the fire-cavity. Then the god of Fire will appear in bodily form and grant me a boon; and so I have spent much time in offering vilva fruits. But so little is my merit that even now the god of Fire is not propitiated.”” When he said this, that king of resolute valour answered him—*“ Then give me one vi/va fruit that I may offer it, and I will to-day, O Brahman, render the god of Fire propi- tious to you.” Then the Bréhman said to the king, “How will you, unchastened and impure, propitiate that god of Fire, who is not satisfied with me, who remain thus faithful to my vow, and am chastened P’”? When the Bréhman said this to him, the king said to him again, “ Never mind, give me a vilva fruit, and in a moment you shall behold a wonder.” Then the Brahman, full of curiosity, gave a vilva fruit to the king, and he then and there meditated with soul of firm valour—“ If thou art not satisfied with this vilva fruit, © god of Fire, then I will offer thee my own head,’’ and thereupon offered the fruit. And the seven-rayed god appeared from the sacrificial cavity, bringing the king a golden vilva fruit as the fruit of his tree of valour. And the Fire-god, present in visible form, said to that king— I am pleased Story of the brave king Vikramatunga. * Possibly thero is a pun hore : dana, giving, also means cutting. t Tho fruit of tho Bel, well-known to Anglo-Indians, 323 with thy courage, so reccive a boon, 0 king.” When the magnanimous king heard that, he bowed before him and said—* Graht this Brahman his wish. What other boon do I require ?’? On hearing this speech of the king’s, the Fire-god was much pleased and said to him—“ 0 king, this Bréh- man shall become a great lord of wealth, and thou also by my favour shalt have the prosperity of thy treasury ever undiminished.” When the Firo-god had, in these words, bestowed the boon, the Br&iman asked him this question ; “Thou hast appeared swiftly to 4 king that acts according to his own will, but not to me that am under vows: why is this, O revered one?” Then the Fire-god, the giver of boons, answered—“ If I had not granted him an interview, this king of fierce courage would have offered his head in sacrifice to me. In this world successes quickly befall those of fierce spirit, but they come slowly, O Brahman, to those of dull spirit like ४68. Thus spake the god of Fire, and vanished, and the Brdhman Niga- éarman took leave of the king and in course of time became very rich. But the king Vikramatunga, whose courage hdd been thus seen by his dependents, returned amid their plaudits to his town of P&taliputra. Wheh the king was dwelling there, the warder Satrunjaya ehtered suddenly one day, and said secretly to him ; ^ There is standing at the door, 0 king, a Bréhman lad, who says his name is Dattaéarman, he wishes to make a representation to you in private.” The king gave the order to intro- duco him, dnd the Ind was introduced, and after blessing the king, ho bowed before him, and sat down. And he imade this representation—“ King, by a certain device of powder I know how to make always excellent gold out of copper. For that device was shewn me by my spiritual teacher, and I saw with my own eyes that he made gold by that device.” When the Ind said this, the king ordered copper to be brought, and when it was melted, the lad threw the powder upon it. But while the powder was being thrown, an invisible Yaksha carried it off, and the king alone saw him, having propitiated the god of Fire. And that copper did hot turn into gold, as the powder did not reach 1 ; thrice did the lad make the attempt and thrice his labour was in vain. Then the king, first of brave men, took the powder from the desponding lad, and himself threw it on the melted copper; when he threw the powder, the Yaksha did not intercept it, but went away smiling. Accordingly the copper became gold by contact with that powder. Then the boy, astonished, asked the king for an explanation, and the king told him the incident of the Yaksha, just as he had seen it. And having learned in this way the device of the powder from that lad, the king made him marry a wife, and gave him all he wished, and having his treasury prosperously filled by means of the gold produced by that device, he himself enjoyed great happiness together with his wives, and made Brébmans rich. 324 “Thus you see that the Lord grants their desires to men of fierce courage, seeming to be either terrified or pleased by them. And who, O king, is of more firm valour or more generous than you? So Siva, when propitiated by you, will certainly give you a son; do not sorrow.” ‘The king Hemaprabha, when he heard this noble speech from the mouth of queen Alankéraprabhd, believed it and was pleased. And he considered that his own heart, radiant with cheerfulness, indicated that he would certainly obtain a son by propitiating Siva. The next day after this, he and his wife bathed and worshipped Siva, and he gave 90 millions of gold-pieces to the Br4hmans, and without taking food he went through ascetic practices in front of Siva, determined that he would either leave the body or propitiate the god, and continuing in asceticism, he praised the giver of boons, the husband of the daughter of the mountain,® that lightly gave away the sea of milk to his votary Upamanyu, saying, “ Honour to thee, O husband of Gauri, who art the cause of the creation, preservation, and destruction of the world, who dost assume the eight special forms of ether and the rest.f Honour to thee, who sleepest on the ever-expanded lotus of the heart, that art Sambhu, the swan dwelling jn the pure 81888 lake.t Honour to thee, the exceeding marvellous Moon, of divine brightness, pure, of watery substance, to be beheld by those whose sins are put away; to thee whose beloved is half thy body,§ and who nevertheless art supremely chaste. Honour to thee who didst create the world by a wish, and art thyself the world.” When the king had praised Siva in these words and fasted for three nights, the god appeared to him in a dream, and spake as follows: “ Rise up, O king, there shall be born to thee a heroic son that shall uphold thy race. And thou shalt also obtain by the favour of Gauri, a glorious daughter who is destined to be the queen of that treasure-house of glory, Naravéhanadatta, your future emperor.” When Siva had said this, he disappeared, and Hemaprabha woke up, delighted, at the close of night. And by telling his dream he gladdened his wife Alankéraprabh4, who had been told the same by Gauri in a dream, and dwelt on the agreement of the two visions. And then the king rose up and bathed and worshipped Siva, and after giving gifts, broke his fast, and kept high festival. Then, after some days had passed, the queen Alankéraprabh4 became pregnant by that king, and delighted her beloved by her face redolent of © Pérvat{ or Durgf, the wife of Siva t The others are the Sun, Fire, Water, Earth, Air, the Moon and the officiating Brahman. For tho latter is sometimes substituted pasr’upats or lord of animals. { Possibly it also means “the swan of the temple of the mind.” { An allusion to the Arddhanfrisa form of Siva. 325 honey, with wildly rolling oyes, 80 that if resemblod a pale lotus with bees hovering round it. Then she gave birth in duc time toa son, (whose noble lineage was proclaimed by the elevated longings of her pregnancy,) as the sky gives birth to the orb of day. As soon as he was born, the lying-in chamber was illuminated by his might, and so was made red as vermilion. And his father gave to that infant, that brought terror to fhe families of his enemies, the name of Vajraprabha, that had been appointed for him by a divine voice. Then the boy grew by degrees, being filled with accom- plishments, and causing the exultation of his family, as the new moon fills out with digits,* and causes the sea to rise. Then, not long after, the queen of that king Hemaprabha again became pregnant. And when she was pregnant, she sat upon a golden throne, and became truly the jewel of the harem, adding special lustre to bor settings. And in a chariot, in the shape of a beautiful lotus, manu- factured by help of magic science, she roamed about in the sky, since her | pregnant longings assumed that form. But when the due time came, a daughter was born to that queen, whose birth by the favour of Gauri was a sufficient guarantee of her loveliness. And this voice was then heard from heaven—“ She shall be the wife of Naravdéhanadatta”—which agreed with the words of Siva’s revelation. And the king was just as much delighted at her birth as he was at that of his son, and gave ber the name of Ratnaprabhé. And Ratnaprabh4, adorned with her own science, grew up in the house of her father, producing illumination in all the quarters of the sky. Then the king made his sop Vajraprabha, who had begun to wear armour, take a wife, and appointed him crown-prince. And he devolved on him the burden of the kingdom and remained at ease; but still one anxiety lingered in his heart, anxiety about the marriage of his daughter. One day the king beheld that daughter, who was fit to be given away in marriage, sitting near him, and said to the queen Alankéraprabhé, who was in his presence ; ^ Observe, queen, a daughter is a great misery in the three worlds, even though she is the ornament of her family, a misery, alas! even to the great. For this Ratnaprabhd, though modest, learned, young and beautiful, afflicts me because she has not obtained a husband.”” The queen said to him—“ She was proclaimed by the gods as the destined. wife of Narav4hanadatta, our future emperor, why is she not given to him P” When the queen said this to him, the king answered: “In truth the maiden is fortunate, that shall obtain him for a bridegroom. For he is an incarnation of K4ma upon earth, but he has not as yet attained his divine nature: therefore I am now waiting for his attainment of superhuman ` knowledge.”¢ While he was thus speaking, Ratnaprabhé, by means of those ® Kaldé = digit of the moon and also accomplishment. t The vidyd of the Vidy&dharas. I read pratikshyate, 326 accents of her father, which eutered her ear like the words of the bewilder- ing spell of the god of love, became as if bewildered, as if possessed, as if asleep, as if in a picture, and her heart was captivated by that bridegroom. Then with difficulty she took a respectful leave of her parents, and went to her own private apartments, and managed at length to get to sleep at the end of the night. Then the goddess Gauri, being full of pity for her, gave her this command in a dream ; “ To-morrow, my daughter, is an auspicious day ; so thou must go to the city of Kausaémbi and see thy future husband, and thence thy father, O auspicious one, will himself bring thee and him into this his city, and celebrate your marriage.’’ So in the morning, when she woke up, she told that dream to her mother. Then her mother gave her leave to go, and she, knowing by her superhuman knowledge that her bridegroom was in the garden, set out from her own city to visit him. ‘Thou knowest, 0 my husband, that I am that Ratnaprabhé, arrived to-day in a moment, full of impatience, and you all know the sequol.” When he heard this speech of hers, that in sweetness exceeded nectar, and beheld the body of the VidyAdhari that was ambrosia to the eyes, Narava- hanadatta in his heart blamed the Creator, saying to himself—‘ Why did he not make me all eye and ear?” And he said to her—“ Fortunate am I; my birth and life has obtained its fruit, in that I, O beautiful one, have been thus visited by thee out of affection!” When they had thus exchanged the protestations of new love, suddenly the army of the Vidyddharas was beheld there in the heaven. Ratnaprabhé said immediately, “ Here is my father come,”’ and the king Hemaprabha descended from heaven with his son. And with his son Vajraprabha he approached that Naravdhanadatta, who gave him a courteous welcome. And while they stood for a moment paying one another the customary compliments, the king of Vatsa, who had heard of it, came with his ministers. And then that Hemaprabha told the king, after he had performed towards him the rites of hospitality, the whole story exactly as it had been related by Ratnaprabhé, and said, ¢ [ knew by the power of my supernatural knowledge that my daughter had come here, and I am aware of all that has happened in this place.* For he will afterwards possess such an imperial chariot. Pray consent, and then thou shalt behold in a short time thy son, the prince, returned here, united to his wife Ratnaprabhé.” After he had addressed this prayer to the king of Vatsa, and he had consented to his wish, that Hemaprabha, with his son, prepared that chariot by his own magic skill, and made Naravdhana- datta ascend it, together with Ratnaprabh4, whose face was cast down from modesty, followed by Gomukha and the others, and Yaugandhardéyana, who * Hore Professor Brockhaus supposos a hiatus. 327 was also deputed to accompany him by his father, and thus Hemaprabha took him to his own capital, K4nchanasgringaka. And Naravdhanadatta, when he reached that city of his father-in-law, saw that it was all of gold, gleaming with golden ramparts, embraced, as it were, on all sides with rays issuing out like shoots, and so stretching forth innumerable arms in eagerness of love for that son-in-law. There the king Hemaprabha, of high empriee, gave Ratnaprabhé with due ceremonies to him, as the sea gave Lakshmi to Vishnu. And he gave him glittering heaps of jewels, gleaming like innumerable wedding fires lighted.* And in the city of that festive prince, who was showering wealth, even the houses, being draped with flags, appeared as if they had received changes of raiment. And Naravahanadatta, having performed the auspicious ceremony of mar- riage, remained there enjoying heavenly pleasures with Ratnaprabba. And he amused himself by looking in her company at beautiful temples of the gods in gardens and lakes, having ascended with her the heaven by the might of her science. | So, after he had lived some days with his wife in the city of the king of the Vidy4dharas, the son of the king of Vatsa determined, in accordance with the advice of Yaugandharayana, to return to his own city. Then his mother-in-law performed for him the auspicious ceremonies previous to starting, and his father-in-law again honoured him and his minister, and then he set out with Hemaprabha and his son, accompanied by his beloved, having again ascended that chariot. He soon arrived, like a stream of nectar to the eyes of his mother, and entered his city with Hemaprabha and his son and his own followers, bringing with him his wife, who made the king of Vatsa rejoice exceedingly with delight at beholding her. The king of Vaten of exalted fortune, with Vasavadatts, welcomed that son, who bowed at his feet with his wife, and honoured Hemaprabha his new connexion, as well as his son, in a manner conformable to his own dignity. Then, after that king of the VidyAdharas, Hemaprabha, had taken leave of the lord of Vatsa and his family, and had flown up into the heaven and gone to his own city, that Naravéhanadatta, together with Ratnaprabhé and Madanamanchuké, spent that day in happiness surrounded by his friends. * Op. this with the ^ jewel-lamps” on pp. 189 and 806, and the luminous car- buncle in Gesta Romanorum, CVII. Sir Thomas Browne, in his Vulgar Errors, Book II, chapter 5, enys, ^ Whether a carbuncle doth flamo in the dark, or shino like a coal in the night, though genorally agrecd on hy common believers, is very much questioned by many.” । 328 CHAPTER XXXVI. When that NaravShanadatta had thus obtained a new and lovely bride of the Vidyd4dhara race, and was the next day with her in her house, there came in the morning to the door, to visit him, his ministers Gomukha and others. They were stopped for a moment at the door by the female warder, and announced within; then they entered and were courteously re- ceived, and Ratnaprabhé said to the warder, “ The door must not again be closed against the entrance of my husband’s friends, for they are as dear to me as my own body. And I do not think that this is the way to guard female apartments.” After she had addressed the female warder in these words, she said in turn to her husband, “ My husband, I am going to say some- thing which occurs to me, so listen. I consider that the strict seclusion of women 18 a mere social custom, or rather folly produced by jealousy. It is of no use whatever. Women of good family are guarded by their own virtue, as their only chamberlain. But even God himself can scarcely guard the unchaste. Who can restrain a furious river and a passionate woman? And now listen, I will tell you a story.” Story of king Ratnddhipati and the There is here a great island in white elephant S*vetaras/mi. the midst of the sea, named Ratna- kata. In it there lived in old times a king of great courage, a devoted worshipper of Vishnu, rightly named Ratnddhipati.* That king, in order to obtain the conquest of the earth, and all kings’ daughters as his wives, went through a severe penance, to propitiate Vishnu. The adorable one, pleased with his penance, appeared in bodily form, and thus commanded him—*“ Rise up, king, I am pleased with thee, so I tell thee this—listen ! There is in the land of Kalinga a Gandharva, who has become a white elephant by the curse of a hermit, and is known by the name of Sveta- raSmi. On account of the asceticism he performed in a former life, and on account of his devotion to me, that elephant is supernaturally wise, and possesses the power of flying through the sky, and of remembering his former birth. And I have given an order to that great elephant, in accordance with which he will come of himself through the air, and become thy beast of burden. That white elephant thou must mount, as the wielder of the thunderbolt mounts the elephant of the gods,t and whatever king thou shalt travel through the air to visit, in fear shall bestow on thee, who art of god-like presence, tribute in the form of a daughter, for I will 9 i. ¢. supreme lord of jewels. ¢ 8. ¢. as Indra mounts Airavata. 329 myself command him to do soinadream. Thus thou shalt conquer the whole earth, and all zenanas, and thou shalt obtain eighty thousand princesses.” When Vishnu had said this, he disappeared, and the king broke his fast, and the next day he beheld that elephant, which had come to him through the air. And when the elephant had thus placed himself at the king’s disposal, he mounted him, as he had been bidden to do by Vishnu, and in this manner he conquered the earth, and carried off the daugh- ters of kings. And then the king dwelt there in Ratnakita with those wives, eighty thousand in number, amusing himself as he pleased. And in order to propitiate Svetarasmi, that celestial elephant, he fed every day five hundred Bréhmans. Now once on a time the king Ratnddhipati mounted that elephant, and, after roaming through the other islands, returned to his own island. And as he was descending from the sky, it came to pass that a bird of the race of Garuda struck that excellent elephant with his beak. And the bird fled, when the.king struck him with the sharp elephant-hook, but the ele- phant fell on the ground stunned by the blow of the bird’s beak. The king got off his back, but the elephant, though he recovered his senses, wasnot able to rise up in spite of the effurts made to raise him,and ceased eat- ing. For five days the elephant remained in the same place, where it had fallen, and the king was grieved and took no food, and prayed as follows : “Oh guardians of the world, teach me some remedy in this difficulty ; otherwise I will cut off my own head and offer it to you.” When he had said this, he drew his sword and was preparing to cut off his head, when imme- diately a bodiless voice thus addressed him from the sky—“O king do nothing rash ; if some chaste woman touches this elephant with her hand, it will rise up, but not otherwise.” When the king heard that, he was glad, and summoned his own carefully guarded chief queen, Amritalaté. When the elephant did not rise up, though she touched it with her hand, the king had all his other wives summoned. But though they all touched the elephant in succession, he did not rise up; the fact was, not one among them was chaste. Then the king, having beheld all those eighty thousand wives openly humiliated in the presence of men, being himself abashed, summoned all the women of his capital, and made them touch the ele- phant one after another. And when in spite of it the elephant did not rise up, the king was ashamed, because there was not a single chaste woman in his city. And in the meanwhile a merchant named Harshagupta, who had arrived from Témralipti,* having heard of that event, came there full of ¢ The modorn Tamluk. The district probably comprised the small but fertile tract of country lying to the westward of the Hughli river, from Bardwan and Kalna 42 830 curiosity. And in his train thore came a servant of the name of Silavatl, who was devoted to her husband ; when she saw what had taken place, she said to him—*‘ I will touch this elephant with my hand: and if I have not even thought in my mind of any other man than my husband, may it rise up.” Nosooner had she said this, than she came up and touched the elephant with her hand, whereupon it rose up in sound health and began to eat.* But when the people saw the elephant Svetarasmi rise up, they raised a shout and praised Silavati, saying— Such are these chaste women, few and far between, who, like Siva, are able to create, preserve and destroy this world.” The king Ratnddhipati also was pleased, and congratulated the chaste Silavati, and loaded her with innumerable jewels, and he also honoured her master, the merchant Harshagupta, and gave him a 00506 near his own palace. And he determined to avoid all communication with his own wives, and ordered that henceforth they should have nothing but food and raiment. Then the king, after he had taken his food, sent for the chaste Sila- vati, and said to her at a private interview in the presence of Harshagupta, ^ Silavati, if you have any maiden of your father’s family, give her to me, for I know she will certainly be’ like you.” When the king said this to her, Silavati answered—‘ I have a sister in Témralipti named Héjadutté ; marry her, O king, if you wish, for she is of distinguished beauty.” When she said this to the king, he consented and said, “So be it,’ and having determined on taking this stép, he mounted, with Silavati and Harsbagupta, the elephant Svetarasmi, that could fly though the air, and going in person to TAmralipti, entered the house of that merchant Harshagupta. There he asked the astrologers that very day, what would be a favourable time for him to be married to Rajadatté, the sister of Silavati. And the astrologers, having enquired under what stars both of them were born, said, “A favourable conjuncture will come for you, O king, in three months from this time. But if you marry Réjadatté in the present position of the constellations, she will without fail prove unchaste.” Though the astrologers gave him this response, the king, being eager for a charming wife, and impatient of dwelling long alone, thus reflected— “ Away with scruples! I will marry Raéjadatté here this very day. For she is the sister of the blameless Silavati and will never prove unchaste. And I will place her in that uninhabited island in the middle of the sea, where there is one empty palace, and in that inaccessible spot I will on the north, to the banks of the Kosai river on the south. (Cunningham’s Anciecat Geography of India, p. 504.) * In the 115th tale of the Gesta Romanorum we read that two chaste virgins were able to lull to sleep and kill an elephant, that no one else could approach, 331 surround her with a guard of women; so how can she become unchaste, as she can never see men?” Having formed this determination, the king that very day rashly married that Réjadatté, whom Silavati bestowed upon him. And after he had married her, and had been received with the cus- tomary rites by Harshagupta, he took that wife, and with her and Silavatt, he mounted Svetaragmi, and then in a moment went through the air to the _ land of Ratnakita, where the people were anxiously expecting him. And he rewarded Silavati again so munificently, that she attained all her wishes, having reaped the fruit of her vow of chastity. Then he mounted bis new wife Réjadattaé on that same air-travelling elephant S'vetaragmi, and con- veyed her carefully, and placed her in the empty palace in the island in the midst of the sea, inaccessible to man, with a retinue of women only. And whatever article she required, he conveyed there through the air on that elephant, so great was his distrust. And being devotedly attached to her, he always spent the night there, but came to Ratnakita in the day to trans- act his regal duties. Now one morning the king, in order to counteract an inauspicious dream, indulged with that RAjadatté in a drinking-bout for good luck. And though his wife, being intoxicated with that banquet, did not wish to let him go, he left her, and departed to Ratnakuta to trans. act his business, for the royal dignity is an ever-exacting wife. There he remained performing his duties with anxious mind, which seemed ever to ask him, why he left his wife there in a state of intoxication? And in the meanwhile Réjadatté, remaining alone in that inaccessible place, the female servants being occupied in culinary and other dutics, saw a certain man come in at the door, like Fate determined to baffle all expedients for guard. ing her, and his arrival filled her with astonishment. And that intoxicated woman asked him when he approached her, “ Who are you, and how have you come to this inaccessible place ?* Then that man, who had endured many hardships, answered her— Fair one, I am a merchant's Story of Yavanasena. son of Mathur& named Yavanasena And when my father died, I was left helpless, and my relations took from me my property, so I went to a foreign country, and resorted to the miser- able condition of being servant to another man. Then I with difficulty scraped together a little wealth by trading, and as I was going to another land, I was plundered by robbers who met me on the way. Then I wander- ed about as a beggar, and, with some other men like myself, I went to a | mine of jewels called Kanakakshetra. There I engaged to pay the king his share, and after digging up the earth in a trench for a whole year, I did not find a single jewel. So, while the other men my fellows were rejoicing over the jewels they had found, smitten with grief I retired to the shore of the sea, and began to collect fuel. 332 And while I was constructing with the fuel a funeral pyre, in order that I might enter the flame, a certain merchant named Jivadatta happened to come there ; that merciful man dissuaded me from suicide, and gave me food, and as he was preparing to go in a ship to Svarnadvipa he took me on board with him. Then, as we were sailing along in the midst of the ocean, after five days had passed, we suddenly beheld a cloud. The cloud discharged its rain in large drops, and that vessel was whirled round by the wind like the head of a mast elephant. Immediately the ship sank, but as fate would have it, I caught hold of a plank, just as I was sinking. I mounted on it, and thereupon the thunder-cloud relaxed its fury, and, conducted by destiny, I reached this country ; and have just landed in the forest. And seeing this palace, I entered, and I beheld here thee, O auspi- cious one, a rain of nectar to my eyes, dispelling pain When he had said this, Réjadatté maddened with love and wine, placed him on a couch and embraced him. ‘Where there are these five fires, femi- nine nature, intoxication, privacy, the obtaining of a man, and absence of restraint, what chance for the stubble of character ? So true is it, that a woman maddened by the god of Love is incapable of discrimination ; since this queen became enamoured of that 10808006 castaway. In the mean- while the king Ratn&dhipati, being anxious, came swiftly from Ratnaktita, borne along on the sky-going elephant ; and entering his palace he beheld his wife Réjadatté in the arms of that creature. When the king saw the man, though he felt tempted to slay him, he slew him not, because he fell at his feet, and uttered piteous supplications. And beholding his wife terri- fied, and at the same time intoxicated, he reflected, “ How can a woman that is addicted to wine, the chief ally of lust, be chaste ? A lascivious woman cannot be restrained even by being guarded. Can one fetter a whirlwind with one’s arms? This is the fruit of my not heeding the pre- diction of the astrologers. To whom is not the scorning of wise words bitter in 1४8 after-tasteP When I thought that she was the sister of Silavati, I forgot that the K4lakata poison was twin-born with the amrsta.* Or rather who is able, even by doing the utmost of a man, to overcome the in- ealculable freaks of marvellously working Destiny.” Thus reflecting, tho king was not wroth with any one, and spared the merchant’s son, her para- mour, after asking him the story of his life. The merchant’s son, when dismissed thence, seeing no other expedient, went out and beheld a ship coming, far off in the sea. Then he again mounted that plank, and drift- ing about in the sea, cried out, puffing and blowing, “Save me! Save me!” ` So a merchant, of the name of Krodhavarman, who wason that ship, drew that merchant’s son out of the water, and made him his companion. Whatever deed is appointed by the Disposer to be the destruction of any * Both were produced at the churning of the ocean, 339 man, dogs his steps whithersoever he runneth. For this fool, when on the ship, was discovered by his deliverer secretly associating with his wife, and thereupon was cast by him into the sea and perished. In the meanwhile the king Ratnddhipati caused the queen Réjadatt& with her retinue to mount Svetarasmi, without allowing himself to be angry, and he carried her to Ratnakdta, and delivered her to Silavati, and related that occurrence to her and his ministers. And he exclaimed, “ Alas! How much pain have I endured, whose mind has been devoted to these unsubstantial insipid enjoyments. Therefore I will go to the for- est, and take Hari as my refuge, in order that I may never again be a vessel of such woes.” Thus he spake, and though his sorrowing ministers and Silavati endeavoured to prevent him, he, being disgusted with the world, would not abandon his intention. Then, being indifferent to enjoy- ments, he first gave half of his treasure to the virtuous S’{lavati, and the other half to the Br&éhmans, and then that king made over in the prescribed form his kingdom to a Bréhman of great excellence, named P&pabhanjana. And after he had given away his kingdom, he ordered S’vetaraémi to be brought, with the object of retiring to a grove of asceticism, his subjects looking on with tearful eyes. No sooner was the elephant brought, than it left the body, and became a man of god-like appearance, adorned with necklace and bracelet. When the king asked him who he was, and what was the meaning of all this, he answered ““We were two Gandharva brothers, living on the Malaya mountain : I was called Somaprabha, and the eldest was Devaprabha. And my brother had but one wife, but she was very dear to him. Her name was Réjavatf. One day he was wandering about with her in his arms, and happened to arrive, with me in his company, at a place called the dwelling of the Siddhas. There we both worshipped Vishnu in his temple, and began all of us to sing before the adorable onc. In the meanwhile a Siddha came there, and stood regarding with fixed gaze Réjavati, who was singing songs well worth hearing. And my brother, who was jealous, said in his wrath to that Siddha; ‘Why dost thou, although a Siddha, cast a longing look at another’s wife ? Then the Siddha was moved with anger, and said to him by way of a curse—‘ Fool, I was looking at her out of interest in her song, not out of desire. So fall thou, jealous one, into a mortal womb together with her; and then behold with thy own eyes thy wife in the embraces of another.’ When he had said this, I, being enraged at the curse, struck him, out of childish recklessness, with a white toy elephant of clay, that I had in my hand. Then he cursed me in the following words— ^ Be born again on the earth as an elephant, like that with which you have just struck me.” Then being merciful, that Siddha allowed himself to be propitiated by that brother of mine Devaprabha, and appointed for us both 334 the following termination of the course; “ Though a mortal thou shalt become, by the favour of Vishnu, the lord of an island, and shalt obtain as thy servant this thy younger brother, who will have become an elephant, a beast of burden fit for gods. Thou shalt obtain eighty thousand wives, and thou shalt come to learn the unchastity of them all in the presence of men. Then thou shalt marry this thy present wife, who will have become & woman, and shalt see her with thy own eyes embracing another. Then thou shalt become sick in thy heart of the world, and shalt bestow thy realm on a Brdhman, but when after doing this thou shalt set out to go to a forest of ascetics, thy younger brother shall first be released from his elephant nature, and thou also with thy wife shalt be delivered from thy curse.’ This was the termination of the curse appointed for us by the Siddha, and we were accordingly born with different lots, on account of the difference of our actions in that previous state, and lo! the end of our curse has now arrived.’”” When Somaprabha had said this, that king Ratnddhipati remembered his former birth, and said— True! I am that very Devaprabha; and this Rajadatté is my former wife Rajavati.” Having said this, he, together with his wife, abandoned the body. Ina moment they all became Gandharvas, and, in the sight of men, flew up into the air, and went to their own home, the Malaya mountain. Silavatt too, through the nobleness of her character, obtained prosperity, and going to the city of Témralipti, remained in the practice of virtue. ५ 80 true is it, that in no case can any one guard a woman by force in this world, but the young woman of good family is ever protected by the pure restraint of her own chastity. And thus the passion of jealousy is merely a purposeless cause of suffering, annoying others, and so far from being a protection to women, it rather excites in them excessive longing.” When Naravdhanadatta had heard this tale full of good sense related by his wife, he and his ministers were highly pleased. CHAPTER XXXVII. Then Naravéhanadatta’s minister Gomukha said to him, by way of capping the tale, which had been told by Ratnaprabhé: “It is true that chaste women are few and far between, but unchaste women are never to be trusted ; in illustration of this, hear the following story.” aa Thore is in this land a town of ^ the name of Ujjayini, famous throughout the world : in it there lived of old time a merchant’s son, named 886 Nischayadatta. He was a gambler and had acquired moncy by gambling, and every day the generous man used to bathe in the water of the Sipré, and worship Mahékala:* his custom was first to give money to the Bréh- mans, the poor, and the helpless, and then to anoint himself and indulge in food and betel. | Every day, when he had finished his batbing and his worship, be used to go and anoint himself ina cemetery near the temple of Mahdk4la, with sandal- wood and other things. And the young man placed the unguent on a stone pillar that stood there, and so anointed himself every day alone, rubbing his back against it. In that way the pillar eventually became very smooth and polished. Then there came that way a draughtsman with a sculptor ; the first, seeing that the pillar was very smooth, drew on it a figure of Gauri, and the sculptor with his chisel in pure sport carved it on the stone. Then, after they had departed, a certain daughter of the Vidyd4dharas came there to worship Mahékéla, and saw that image of Gauri on the stone. From the clearness of the image she inferred the proximity of the goddess, and, after worshipping, she entered that stone pillar to rest. In the mean- while Nischayadatta, the merchant’s son, came there, and to his astonish- ment beheld that figure of Um4 carved on the stone. He first anointed his limbs, and then placing the unguent on another part of the stone, began to anoint his back by rubbing it against the stone. When the rolling-eyed Vidyddhara maiden inside the pillar saw that, her heart being captivated by his beauty, she reflected—‘“ What! has this handsome man no one to anoint his back? ‘Then I will now rub his back for him.” Thus the Vidyadhari reflected, and, stretching forth her hand from inside the pillar, she anointed his back then and there out of affection. Immediately the merchant’s son felt the touch, and heard the jingling of the bracelet, and caught hold of her hand with his. And the Vidyddbari, invisible as she was, said to him from the pillar— Noble sir, what harm have I done you? lot go my hand.” Then Nischayadatta answered her— Appear before me, and say who you are, then I will let go your hand.” Then the VidyAdhari affirmed with an oath—“ I will appear before your eyes, and tell you all.’ So he let go her hand. Then she came out visibly from the pillar, beautiful in every limb, and sitting down, with her eyes fixed on his face, said to him, “There is a city called Pushkaravatit on a peak of the Himélayas, in it there lives a king named Vindhyapara. I am his maiden daughter, named Anuragaparé. I came to worship Mahakala, and rested here to-day. And thereupon you came here, and were beheld by me anointing your back on © A famous linga of Siva in Ujjayinf. † Perhaps the Pushkalévat{ described by General Cunningham in his Anciont Geography of India, p. 49. 836 this pillar, resembling the stupefying weapon of the god of love. Then first my heart was charmed with affection for you, and afterwards my hand was smeared with your unguent, as I rubbed your back.* The sequel you know. So I will now go to my father’s house.” When she gaid this to the merchant’s son, he answered—* Fair one, I have not recovered my soul which you have taken captive ; how can you thus depart, without letting go the soul which you have taken possession of P” When he said this to her, she was immediately overcome with love, and said—“ I will marry you, if you come to my city. Itis not hard for you to reach ; your endeavour will be sure to succeed. For nothing in this world is difficult to the enterprising.” Having said this, Anurdgaparé flew up into the air and departed ; and Nischayadatta returned home with mind fixed upon her. Jecollecting the hand that was protruded from the pillar, like a shoot from the trunk of a tree, he thought—“ Alas! though I seized her hand I did not win it for my own. Therefore I will go to the city of Pushkarévati to visit her, and either I shall lose my life, or Fate will come to my aid.” So musing, he passed that day there in an agony of love, and he set out from that place early the next morning, making for the north. © As he journeyed, three other merchants’ sons, who were travelling towards the north, associated themselves with him as companions. In company with them he travelled through cities, villages, forests, and rivers, and at last reached the northern region abounding in barbarians. There he and his companions were found on the way by some Tajikas, who took them and sold them to another Téjika. He sent them in the care of his servants as a present to a Turushka, named Muravéra. Then those servants took him and the other three, and hearing that Muravdra was dead, they delivered them to his son. The son of Muravara thought— “These men have been sent me as a present by my father’s friend, so I must send them to him to-morrow by throwing them into his grave.’’t Accord- ingly the Turuskha fettered Nischayadatta and his three friends with strong chains, that they might be kept till the morning. Then, while they were remaining in chains at night, Nischayadatta said to his three friends, the merchant’s sons, who were afflicted with dread of death—*“ What will you gain by despondency P Maintain steadfast resolution. For calamitics depart far away from the resolute, as if terrified at them. Think on the peerless adorable Durgé, that deliverer from calamity.” * There is a studied ambiguity in all these words, the usual play on affection and oil being kept up. A marginal correction in a Sanskrit College MS. lent to me, gives hridayam. The text has rdnjitam sthdthavdn. The latteris a vox nihil. Brockhaus’s text may be explained—My hand full of my heart was steeped in affection for you. t For “funeral human sacrifice for tho scrvico of the dead,” soc Tylor’s Primitive Culturo, pp. 413—422. | 337 Thus encouraging them, he devoutly worshipped that goddess Durga: “ Hail to thee, © goddess ! I worship thy feet that are stained with a red dye, as if it were the clotted gore of the trampled Asura clinging to them. Thou, as the all-ruling power of Siva, dost govern the three worlds, and inspired by thee they live and move. Thou didst deliver the worlds, 0 slayer of the Asura Mahisha. Deliver me that crave thy protection, 0 thou cherisher of thy votaries.” In these and similar words he and his companions duly worshipped the goddess, and then they all fell asleep, being weary. And the goddess Durg4 in a dream commanded Nié- chayadatta and his companions—* Rise up, my children, depart, for your fetters are loosed.” Then they woke up at night, and saw that their fet- ters had fallen off of themselves, and after relating to one another their dream, they departed thence delighted. And after they had gone a long journey, the night came to an end, and then those merchant’s sons, who had gone through such terrors, said to Nigchayadatta ; ^ Enough of this quarter of the world infested with barbarians! We will go to the Deccan, friend, but do you do as you desire.”’— When they said this to him, he dis- missed them to go where they would, and set out alone vigorously on his journey, making towards that very northern quarter, drawn by the noose of love for Anurdgapard, flinging aside fear. As he went along, he fell in, in course of time, with four P&éupata 88660168, and reached and crossed the river Vitast’. And after crossing it, he took food, and as the sun was kissing the western mountain, he entered with them a forest that lay in their path. And there some woodmen, that met them, said to them: “ Whither are you going, now that the day is over. There is no village in front of you: but there is an empty temple of Siva in this wood. Who- ever remains there during the night inside or outside, falls a prey toa Yak- shini, who bewilders him, making horns grow on his forehead, and then treats him as a victim, and devours him.” ‘Those four Pééupata ascetics, who were travelling together, though they heard this, said to Nischayadat- ta, “Come along! what can that miserable Yakshini do to us? For we have remained many nights in various cemeteries.” When they said this, he went with them, and finding an empty temple of Siva, he entered it with them to pass the night there. In the court of that temple the bold Nischayadatta and the Pdésupata ascetics quickly made a great circle with ashes, and entering into it, they lighted a fire with fuel, and all remained there, muttering a charm to protect themselves. Then at night there came there dancing the Yakshini Sringotp&din{,* playing from afar on her lute of bones, and when she came near, she fixed her eye on one of the four Pasupata ascetics, and recited a charm, as she # ¢, e. Producer of horns. 43 338 danced outside the circle. That charm produced horns on him,®* and be- wildored he rose up, and danced till he fell into tho blazing fire. And whon he had fallen, the Yakshini dragged him half-burnt out of the fire, and de- voured him with delight. Then she fixed her eye on the second PAésupata ascetic, and in the same way recited the horn-producing charm and danced. The second one also had horns produced by that charm, and was made to dance, and falling into the fire, was dragged out and devoured before the eyes of the others. In this way the Yakshini maddoned one after another at night the four ascetics, and after horns had been produced on them, de- voured them. But while she was devouring the fourth, it came to pass that, being intoxicated with flesh and blood, she laid her lute down on the ground. Thereupon the bold Nischayadatta rose up quickly, and seized the lute, and began to play on it, and dancing round with a laugh, to recite that horn-producing charm, which he had learnt from hearing it often, fixing at the same time his eye on the face of the Yakshini. By the operation of the charm she was confused, and dreading death, as horns were just about to sprout on her forehead, she flung herself prostrate, and thus entreated him ; “ Valiant man, do not slay me, a helpless woman. I now implore your protection, stop the recital of the charm, and the accompanying movements. Spare me! I know all your story, and will bring about your wish ; I will carry you to the place, where Anurdgapard 18." The bold Nigchayadatta, when thus confidingly addressed by her, consented, and stopped the recital of the charm, and the accompanying movements. Then, at the request of the Yakshini, he mounted on her back, and being carried by her through the air, he went to find his beloved.f And when the night came to an end, they had reached a mountain wood ; there the Guhyaki bowing thus addressed Nischayadatta ; “ Now that the sun has risen, I have no power to go upwards,f so spend this day in this charming wood, my lord; eat sweet fruits and drink the clear water of the brooks. I go to my own place, and I will return at the ap- proach of night; and then I will take you to the city of Pushkardvati, ® Cp. the 3lst tale in Signora von Gonzenbach’s Sicilianische Mirchen, (p. 209) where the black figs produce horns. Thero is also in the same story a pipo that compels all that hear its sound to dance. See Dr. Reinhold Kéhler’s notes on the ६०16 : aleo Grimm's No. 110 and his notes in his third volume. Op. also Veckenstedt’s Wondische Sagen, p. 65. See also Ralston’s Russian Folk-Tales, p. 288: Bernhard Schmidt’s Griechische Marchen, No. 20, and Liebrecht, Zur Volkskunde, p. 484. | + Cp. Grimm’s Marchen, No: 193. ‘The parallel betwoen Grimm’s story and that of Viddshaka in Chapter 18 is still more striking. t This idea, which is met with so frequently in this work, is found in China also. Bee Giles’s Strange Storios from a Chincso Studio, Vol. I, p. 177, where Miss Li, who is a devil, hears the cock crow and vanishes, 339 the crown of the Himdlayas, and into the presence of Anurdgaparé.” Having said this, the Yakshipi with his permission set him down from her shoulder, and departed to return again according to her promise. When she had gone, Nischayadatta beheld a deep lake, transparent and cool, but tainted with poison, lit up by the sun, that stretching forth the fingers of its rays, revealed it as an example illustrative of the natare of the heart of a passionate woman. He knew by the smell that it was taint- ed with poison, and left it, after necessary ablutions, and being afflicted with thirst he roamed all over that heavenly mountain in search of water. And as he was wandering about, he saw on a lofty place what seemed to be two rubies glittering, and he dug up the ground there. And after he had removed the earth, he saw there the head of a living monkey, and his eyes like two rubies. While he was indulging his wonder, thinking what this could be, that monkey thus addressed him with human voice ; “ I amaman, a Bréhman transformed into a monkey, release me, and then I will tell you all my story, excellent sir.” As soon as he heard this, he removed the earth, marvelling, and drew the ape out of the ground. When Niéchayadatta had drawn out the ape, it fell at his feet, and continued—‘ You have given me life by rescuing me from calamity. So come, since you are weary, take fruit and water, and by your favour I also will break my long fast. Having said this, the liberated monkey took him to the bank of a mountain-torrent some distance off, where there were delicious fruits, and shady trees. There he bathed and took fruit and water, and coming back, he said to the monkey who had broken his fast—‘ Tell me how you have become a monkey, being really a man.” Then that monkey said, “ Listen, I will tell you now.” In the city of Vdrdnasi there is an excellent Brahman named Chan- drasvdmin, I am his son by hia virtuous wife, my friend: .And my father gave me tle name uf Somasvémin. In course of time it came to pass that I mounted the fierce elephant of love, which infatuation makes uncontrollable. When I was at this stage of my life, the yofthful Bandhudatté, the daughter of the merchant Srigarbha, an inhabitant of that city, and the wife of the great merchant of Mathura Vardhadatta, who was dwelling in her father’s house, beheld me one day, as she was looking out of the window. She was enamoured of me on beholding me, and after enquiring my name, she sent a confidential female friend to me, desiring an interview, Her friend came up secretly to me who was blind with love, and, after telling her friend’s desire, took me to her house. There she placed me, and then went and brought secretly Bandhudatté, whose eagerness made her disregard shame. And no sooner was she brought, than she threw her arms round my neck, for excessive love in women is your only hero for Story of Somasodmin. 340 daring. Thus every day Bandhudatté came at will from her father’s house, and sported with me in the house of her female friend. Now one day the great merchant, her husband, came from Mathuré to take her back to his own house, as she had been long absent. Then Bandhudatté, as her father ordered her to go, and her husband was eager to take her away, secretly made a second request to her friend. She said “‘T am certainly going to be taken by my husband to the city of Mathura, and I cannot live there separated from Somasvémin. So tell me what resource there is left to me in this matter.” When she said this, her friead Sukha- éay4, who wasa witch, answered her, “ I know two spells ;* by reciting one of them a man can be in a moment made an ape, if a string is fastened round his neck, and by the second, if the string is loosed, he will imme- diately become a man again ; and while he is an ape his intelligence is not diminished. So if you like, fair one, you can keep your lover Somasvamin ; for I will turn him into an ape on the spot, then take him with you to Mathuré asa pet animal. And I will shew you how to use the two spells, so that you can turn him, when near you, into the shape of a monkey, and when you are in a secret place, make him once more a beloved man,” When her friend had told her this, Bandhudatté consented, and sending for me in secret, told me that matter in the most loving tone. I consented, and immediately Sukhaéay4 fastened a thread on my neck and recited the spell, and made me a young monkey. And in that shape Bandhudatté brought and shewed me to her husband, and she said—“ A friend of mine gave me this animal to play with.” And he was delighted when he saw me in her arms asa plaything, and I, though a monkey, retained my intelligence, and the power of articulate speech. And I remained there, saying to myself with inward laughter—‘“ Wonderful are the actions of women.” For whom does not love beguile? The next day Bandhudatté, having been taught that spell by her friend, set out from her father’s house to go to Mathuré with her husband. And the husband of Bandhudatté, wishing to please her, had me carried on the back of one of his servants during the journey. So the servant and I and the rest went along, and in two or three days reached a wood, that lay in our way, which was perilous from abounding in monkeys. Then the monkeys, beholding me, attacked me in troops on all sides, quickly calling to one another with shrill cries. And the irrepressible apes came and began to bite that merchant’s servant, on whose back I was sitting. He was ferrified at that, and flung me off his back on to the ground, and fled for fear, so the monkeys got hold of me then and there. * Cp. Weckenstedt’s Wendische Sagen, pp. 256 and 394. See also No. CXXIX in Giles’s Strange Stories from a Chinoso Studio, Vol. II, ए, 265, the title of which is “ Making of Animals,” 341 And Bandhudatté, out of love for me, and her husband and his servants, ettacked the apes with stones and sticks, but were not able to got the better of them. Then those monkeys, as if enraged with my evil actions, pulled off with their teeth and nails every hair from every one of my limbs, as I lay there bewildered. At last, by the virtue of the string on my neck, and by thinking on Siva, I managed to recover my strength, and getting loose from them, I ran away. And entering into the depths of the wood, I got out of their sight, and gradually, roaming from forest to forest, I reached this wood. And while I was wandering about here in the rainy season, blind with the darkness of grief, saying to myself, “ How is it that even in this life adultery has produced for thee the fruit of trans- formation into the shape of a monkey, and thou hast lost Bandhu- datt& ?”? Destiny, not yet sated with tormenting me, inflicted on me another woe, for a female elephant suddenly came upon me, and seizing me with her trunk flung me into the mud of an ant-hill that had been saturated with rain. I know it must have been some divinity instigated by Destiny, for, though I exerted myself to the utmost, I could not get out of that mud. And while it was drying up,* not only did I not die, but knowledge was produced in me, while I thought continually upon Siva. And all the while I never felt hunger nor thirst, my friend, until to-day you drew me out of this trap of dry mud. And though I have gained knowledge, I do not even now possess power sufficient to set myself free from this monkey nature. But when some witch unties the thread on my neck, reciting at the same time the appropriate spell, then I shall once more become a man. “This is my story, but tell me now, my friend, how you came to this inaccessible wood, and why.” When Niéchayadatta was thus reques- ted by the Br&hman Somasvémin, he told him his story, how he came from Ujjayini on account of a Vidyadhari, and how he was conveyed at night by a Yakshbini, whom he had subdued by his presence of mind. Then the wise Somasv4min, who wore the form of a monkey, having heard that wonderful story, went on to say; =^ You, like myself, have suffered great woe for the sake of a female. But females, like prosperous circumstances, are never faithful to any one in this world. Like the evening, they dis- play a short-lived glow of passion, their hearts are crooked like the chan- nels of rivers, like snakes they are not to be relied on, like lightning they are fickle. So, that Anurégapara, though she may be enamoured of you fora time, when she finds a paramour of her own race, will be disgusted with you, who are only a mortal. So desist now from this effort for the sake of a female, which you will find like the fruit of the Colocynth, bitter in its © Pandit 8’y4m& Charana Mukhopadhydya conjectures ds/oshyamdne. ‘This I adopt unhesitatingly. 342 after-taste. Do not go, my friend, to Pushkardvati, the city of the Vidya- dharas, but ascend the back of the Yakshini and return to your own Ujjayini. Do what I tell you, my friend { formerly in my passion I did - not heed the voice of a friend, and I am suffering for it at this very moment. For when J was in love with Bandhudattaé, a Brbman named Bhavaéarman, who was a very dear friend of mine, said this to me in order to dissuade me ;—‘ Do not put yourself in the power of a female, the heart of a female is a tangled maze ; in proof of it I will tell you what happened to me—listen [° °` Story of Bhavas‘arman. In this very country, in the city of Véranasi, there lived a young and beautiful Brahman woman named Somadé, who was unchaste and secretly a witch. And as destiny would havo it, I had seoret interviews with her, and in the course of our intimacy my love for her increased. One day I wil- fully struck her in the fury of jealousy, and the cruel woman bore it patiently, concealing her anger for the time. The next day she fastened ‘a string round my neck, as if in loving sport, and I was immediately turn- ed into a domesticated ox. Then I, thus transformed into an ox, was sold by her, on receiving the required price, to a man who lived by keeping domesticated camels. When he placed a load upon me, a witch there, named Bandhamochaniké, beholding me sore burdened, was filled with pity.* She knew by her supernatural knowledge that I had been made an animal by 8010918, and when my proprietor was not looking, she loosed the string from my neck. So I returned to the form of a man, and that master of mine immediately looked round, and thinking that I had escaped, wandered all about the country in search of me. And as I was going away from that place with Bandhamochinf, it happened that Somadd came that way and beheld me at a distance. She, burning with rage, said to Bandhamochini, who possessed supernatural knowledge,— Why did you deliver this villain from his bestial transformation ? Curses on you! wick- ed woman, you shall reap the fruit of this evil deed. To-morrow morning I will slay you, together with this villain.” When she had gone after saying this, that skilful sorceress Bandhamochini, in order to repel her assault, gave me the following instructions—‘“ She will come to-morrow morning in the form of a black mare to slay me, and I shall then assume the form of,a bay mare. And when we have begun to fight, you must come behind this Somad4, sword in hand, and resolutely strike her. In this way we will slay her; so come to-morrow morning to my house.” Aftor saying this, she pointed out to me her house. When she had entered it, ® Cp. Sagas from tho Far East, p. 35. This story vory closcly rcsomblos that of Sidi Noman in the Arabian Nights, und the Golden Ass of Apulcius, 3-43 I went home, having endured moro than ono birth in this vory life. And in the morning I went to the house of Bandhamochini, sword in hand. Then Somad& came thcre, in the form of a black mare.* And Bandha- mochini, for her part, assumed the form of a bay mare; and then they fought with their teeth and heels, biting and kicking. Then I struck that vile witch Somadé a blow with my sword, and she was slain by Bandha- - mochini. Then I was freed from fear, and having escaped the calamity of bestial transformation, I nover again allowed my mind to entertain the idea of associating with wicked women. Women generally have these three faults, terrible to the three worlds, flightiness, recklessness, and a love for the congregation of witches. So why do you run after Bandhudatté, who is a friend of witches? Since she does not love her husband, how is 16 possible that she can love you? “Though my friend Bhavaégarman gave me this advice, I did not do what he told me; and so I am reduced to this state. So I give you this counsel ; do not suffer hardship to win Anurdgapar4, for when she obtains a lover of her own race, she will of a surety desert you. A woman ever desires fresh men, as ॐ fomale humble bee wanders from flower to flower $ so you will suffer regret some day, like me, my friend.” This speech of Somasvamin, who had been transformed into a inonkey, did not penetrate the heart of Nigchayadatta, for it was full of passion. And he said to that monkey; “She will not be unfaithful to me, for she is born of the pure race of the Vidyddharas.” Whilst they were thus conversing, the sun, red with the hues of evening, went to the mountain of setting, as if wishing to please Niéchayadatta. Then the night arrived, as the har- binger of the Yakshini S’pingotp4dini, and she herself came soon afters wards. And Nischayadatta mounted on her back, and went off to go to his beloved, taking leave of the ape, who begged that he might ever be remembered by him. And at midnight he reached that city of Pushkaré- vati, which was situated on the HimAlayas, and belonged to the king of the Vidydédharas, the father of Anurdgaparé. At that very moment Anuréga- paré, having known by her power of his arrival, came out from that city to meet him. Then the Yakshinf put down Niéchayadatta from her shoulder, and pointing out to him Anuragapard, said—“ Here comes your beloved, like a second moon giving a feast to your eyes in the night, so now I will depart,” and bowing before him, she went her way. Then Anurdgapar4, full of the excitement produced by expectation, went up to her beloved, and welcomed him with embraces and other signs of * Compare Lane’s Arabian Nights, Vol.I, pp. 156, 167, also Campbell’s Tales from tho Western Highlands, Vol. II, p. 422, and Sagas from the Far East, p. 4. This part of the story comes under Mr. Baring-Gould’s Magical Conflict root. (See his Story Radicals in the appendix to Henderson's Folklore of the Northern Counties.) 344 love. He too embraced her, and now that he had obtained the joy of meeting her after enduring many hardships, he could not be contained in his own body, and as it were entered hers. So Anurdgapard was made his wife by the GAndharva ceremony of marriage, and she immediately by her magic skill created a city. In that city, which was outside the metropolis, he dwelt with her, without her parents suspecting it, as their eyes were blinded by her skill. And when, on her questioning him, he told her those strange and painful adventures of his journey, she respected him much, and bestowed on him all the enjoyments that heart could wish. Then Nischayadatta told that Vidyadhari the strange story of Somas- v&4min, who had been transformed into a monkey, and said to her, “ If this friend of mine could by any endeavour on your part be freed from his monkey condition, then my beloved, you would have done a good deed.” When he told her this, Anurégaparé said to him—“ This is in the way of witches’ spells, but it is not our province. Nevertheless I will accomplish this desire of yours, by asking a friend of mine, a skilful witch named Bhadraripé&. When the merchant’s son heard that, he was delighted, and said to that beloved of his— 80 come and see my friend, let us go to visit him.” She consented, and the next day, carried in her lap, Niéchaya- datta went through the air to the wood, which was the residence of his friend. When he saw his friend there in monkey form, he went up to him with his wife, who bowed before him, and asked after his welfare. And the monkey Somasv4min welcomed him, saying—“ It is well with me to-day, in that I have beheld you united to Anurdgapar4,” and he gave his blessing to Nischayadatta’s wife. Then all three sat down on a charming slab of rock there, and held a conversation® about his story, the various adventures of that ape, previously discussed by Nischayadatta with his beloved. Then Niéchayadatta took leave of that monkey, and went to the house of his beloved, flying up into the air, carried by her in her arms. And the next day he again said to that Anuragaparé, ^ Come, let us go for a moment to visit that ape our friend ;” then she said to him—“ Go to-day yourself, receive from me the science of flying up, and also that of descending.” When she had gaid this to him, he took those two sciences, and flew through the air to his friend the ape. And as he remained long conversing with him, Anurdgapard went out of the house into the garden. While she was seated there, a certain Vidy4dhara youth, who was wander- ing at will through the air, came there. The VidyAdhara, knowing by his art that she was a Vidyddhari who had a mortal husband, the moment he beheld her, was overpowered with a paroxysm of love, and approached her. And she, with face bent on the ground, beheld that he was handsome and * I adopt kritam the reading of a MS. lent me from the Sanskrit College. I should put a comma after didpam, as that word is used in the masculine. , 92 attractive, and slowly asked him out of curiosity, who he was and whenco he came. Then he answered her, " Know, fair one, that I am a Vidyddhara, by name Ragabhanjana, distinguished for my knowledge of the sciences of the Vidyadbaras. The moment I beheld you, O gazelle-eyed one, I was suddenly overpowered by love, and made your slave, so cease to honour, O goddess, a mortal, whose abode is the earth, and favour me, your equal, before your father finds out your intrigue.” When he said this, the fickle- hearted one, looking timidly at him with a sidelong glance, thought—“ Hero isa fit match for me.” When he had thus ascertained her wishes, he made her his wife: when two are of one mind, what more does secret love require ? Thon Niéchayadatta arrived from the presence of Somasvdmin, after that Vidhyddhara had departed. And when he came, Anurdégaparé, having lost her love for him, did not embrace him, giving as an excuse that she had a headache. But the simple-minded man, bewildered by love, not see- ing through her excuse, thought that her pain was due to illness and spent the day in that belief. But the next day, he again went in low spirits to 866 his friend the apo, flying through the air by the force of the two scien- ces he possessed. When he had gone, Anurdgapaté’s Vidy4dhara lover re- turned to her, having spent a sleepless night without her. And embracing round the neck her, who was eager for his arrival owing to having been separated during the hight, he was at length overcome by sleep. She by the power of het 8016166 concealed her lover, who lay asleep in her lap, and weary vith having kept awake all night, went to sleep herself. In the meanwhile Niéchayadatta came to the ape, and his friend, welcoming him, asked him—‘“ Why do I seem to see you in low spirits to-day ? Tell mo,” Then Niéchayddatta said to that ape, “ Anurdgaparé is exceedingly ill, my friend; for that reason I am grieved, for she is dearer to me than life.” Then that ape, who possessed aipernatural knowledge, said to him—“ Go, take her in your arms asleep as shé is, and flying through the air by the help of the 8016006 she bestowed, bring her to mie, it order that I may this very day shew you a great marvel.” When Niéchayadatta heard this, he went through the air and lightly took up that sleeping fair, but he did not see that Vidy4dhara, who was asleep in her lap, and had been previously made invisible by the power of her science. And flying up into the air, he quickly brought Anurd&gaparé to that ape. That ape, who possessed divine insight, immediately shewed him a charm, by which he was able to behold the Vidy4dhara olinging to her neck. When he saw this, he exclaimed—“ Alas! what does this mean ?” And the ape, who was able to discern the truth, told him the whole story. Then Nischayadatta fell into & passion, and the Vidyddhara, who was the lover of his wife, woke up, and flying up into the air, disappeared. Then Anurdgaparé woke up, ४०१ see- 44 846 ing that her secret was revealed, stood with face cast down through shame. Then Niéchayadatta said to her with eyes gushing with tears— Wicked female, how could you thus deceive me who reposed confidence in you ? Although a device is known in this world for fixing that exceedingly fickle metal quicksilver, no expedient is known for fixing the heart of a woman.” While he was saying this, Anurdgaparé, at a loss for an answer, and weep- ing, slowly soared up into the air, and went to her own home. Then Niéchayadatta’s friend, the ape, said to him—* That you are grieved is the fruit of the fierce fire of passion, in that you ran after this fair one, though I tried to dissuade you. For what reliance can be placed on fickle fortunes and fickle women? So cease your regret. 16 patient now. For even the Disposer himself cannot o’erstep destiny.” When Niéchayadatta heard this speech from the ape, he flung aside that delusion of grief, and abandoning passion, fled to Siva as his refuge. Then, as ho was remaining in that wood with his friend the ape, it happened that a female hermit of the name of Mokshad& came near him. She seeing him bowing before her, proceeded to ask him— How comes this strange thing to pass that, though a man, you have struck up a friendship with this ape P” Then he related to her his own melancholy story and afterwards the sad tale of his friend, and thereupon thus said to her; ^ If you, reverend lady, know any incantation or spell by which it can be done, immediate- ly release this excellent Brdhman, my friend, from his ape-transforma- tion.” When she heard that, she consented, and employing a spell, she loosed the string from his neck, and Somasv4min abandoned that monkey form and became a man as before. Then she disappeared like lightning, clothed with celestial brightness, and in time Niéchayadatta and the Bréhman SomasvAmin, having performed many austerities, attained final beatitude “Thus fair ones, naturally fickle, bring about a series of evil actions which produce true discernment, and aversion to the world. But here and there you will find a virtuous one among them, who adorns a glorious fami- ly, as the streak of the moon the broad sky.” When Naravaéhanadatta, accompanied by Ratnaprabbé, heard this won- derful tale from the mouth of Gomukha, he was highly pleased. CHAPTER XXXVIII. Then Marubhuti, perceiving that Naravdhanadatta was pleased with the tale of Gomukha, in order to rival him, said, “ Women are generally 347 fickle, but not always, for even hetere are seen to be rich in good qualities, much more others; in proof of this, king, hear this famous tale.” Story of king Vikramdditya and the There was in P&taliputra a king a. | named Vikramdditya; he had two cherished friends the king Hayapati,* and the king Gajapati,t who had large armies of horse and elephants. And that proud sovereign had a mighty enemy named Narasinhaf the lord of Pratishthdna, a king who had a large force of infantry. Being angry with that enemy, and puffed up on account of the power of his allies, Vikramdditya rashly made this vow— I will so completely conquer that king, the lord of men, that the heralds and bards shall proclaim him at the door as my slave.” Having made this vow, he summoned those allies, Hayapati and Gajapati, and accom- panied with a large force, shaking the earth with elephants and horses, marched with them to make a fierce attack on the lord of men, Narasinha. When he arrived near Pratishth4na, Narasinha, the lord of men, put on his armour and went out to meet him. Then there took place between the two kings a battle that excited wonder, in which footmen fought with elephants and horses. . And at last the army of Vikraméditya was routed by the forces of Narasinha, the lord of men, which contained many crores of footmen. And Vikramaditya, being routed, fled to his city Pataliputra, and his two allies fled to their own countries. And Narasinha, the lord of men, entered his own city Pratishthéna, accompanied by heralds who praised his might. Then Vikraméditya, not having gained his end, thought—“ Well! as that enemy is not to be conquered by arms, I will conquer him by policy ; let some blame me if they like, but let not my oath be made void.”’ Thus reflecting, he entrusted his kingdom to suitable ministers, and secretly went out of the city with one chief minister, named Buddhivara, and with five hundred well-born and brave Raéjpite and in the disguise of a candidate for servico,§ went to Pratishthéna, the city of his enemy. There he entered the splendid mansion of a beautiful hetera named Madanamélé, that resembled the palace of a king. It seemed to invite him with the silk of its banners, hoisted on the pinnacles of high ramparts, the points of which waved to and fro in the soft breeze. It was guarded at the principal entrance, the east door, day and night, by twenty thousand footmen, equipped with all kinds of weapons. At each of the other three doors, look- ing towards the other cardinal points, it was defended by ten thousand ¢ I. €, lord of horses. + I. ९. lord of clephante. ¢ J. ९. Man-lion. § Kérpatika ; for the use of this word see chapters 24, 63 and 81 of this work. 348 warriors ever on the qué vive. In such guiso tho king entered, proclaimed by the warders, the enclosure of the palace, which was divided into seven zones. In one zone it was adorned with many long lines of horses. In another the path was impeded by dense troops of elephants. In another it was surrounded with an imposing array of dense weapons. In another it was resplendent with many treasure-houses, that gleamed with the flash of jewels. In another a circle was always formed by a dense crowd of attendants. In another it was full of the noise of many bards reciting aloud, and in another resounding with the sound of drums beaten in concert. Beholding all these sights the king at last reached, with his retinue, the splendid edifice in which Madanamélé dwelt. She having heard with great interest from her attendants that, as he passed through the zones, the horses and other creatures were cured of their wounds,* thought that he must be some great one in disguise, and so she went to meet him, and bowed before him with love and curiosity, and bringing him in, seated him on # throne fit for $ king, The king’s heart was ravished by her beauty, gracefyulness and cqurtesy, and he saluted her without revealing who he was. Then MadanamAl4 honoured that king with costly baths, flowers, perfumes, garments and ornaments. And she gave daily subsistence to those followers of his, and feasted him and his minister with all kinds of viands. And she spent the day with him in drinking, and other diversions, and surrender- ed herself ¢o him, having fallen in love with him at first sight, Vikramé- ditya, being thus entertained by her, day by day, continued, though ip disguise, to live in a style suited to an emperor. And whatever and how- muchsoever wealth he was in the habit of giving to suppliants, Madana- 10818 gladly furnished him with from her own store. And she thought her body and wealth well employed, while enjoyed by him, and she remained averse to gain and to other men. For out of love to him she even kept off by stratagems Narasinha, the king of that land, who came there being enamoured of her. While the king was being waited on in this fashion by Madanamélé, he one day said in secret to his minister Buddhivara, who accompanied him, “A hetera desires wealth, and not even if she feels love, does sho become attached without it, for when Providence framed suitors, he bestowed groed on these women. But this Madanamélé, though her wealth is being con- sumed by me, through her great love is not estranged from me, on tho contrary she delights in me. So how can I now make her a recompense, in order that my vow may in course of time be fully accomplished ?”” > When * I follow sdkitam the reading of tho MS in tho Sanskrit Collogo. So the wounds of Sir Urro of Hungary were healed, as soon as they woro handled by tho valiant Sir Launceclot (La Mort d’ Arthuro, Vol. III, p. 270). 349 the minister Buddhivara heard this, ho said to the king; “If this be 80: give her some of those priceless jewels which the mendicant Prapancha- buddhi gave you.” When the king heard that, he answered him, “If I were to give them all to her, I should not have made her a recompense worth speaking of; but I can free myself from obligation in another way, which is connected also with the story of that mendicant.” When the minister heard this, he said—‘ King, why did that mendicant court you? Tell me his story.” When his minister Buddhivara preferred this request the king said, “ Listen: I will tell you his story.” Story of king Vikramdditya and the Long, ago ॐ mendicant named treacherous mendican Prapanchabuddhi used to enter my hall of audience in P&taliputra every day and give meabox. For a whole year I gave these boxes, just as they were, unopened into the hand of my treasurer. One day, one of those boxes presented by the mendicant by chance fell from my hand on to the ground, and burst open. And a greab jewel fell out of it, glittering like fire, and it appeared as if it were the mendicant’s hear6 which I had not discerned before, revealed by him. _ When I saw that, I took it, and I had those other boxes brought which he had presented to me, and opened them, and took a jewel out of every one of them. Then in astonishment I asked Prapanchabuddhi—* Why do you court mo with such splendid jewels?” Then that mendicant took me aside, and said to me—“On the fourteenth day of the black fortnight now approaching I have to perform a certain incantation at night-fall, in ४ cemetery outside this town. I desire you, my hero, to come and take part in that enterprise, for success is easily obtained, when the obstacles to it are swopt away by the aid of a hero.” When the mendicant said this to me, I agreed. So he went off delighted, and in a few days the fourteenth night of the black fortnight came, and I remembered the speech of that ascetic.* Then I performed my daily observances, and waited for the night, and after I had recited the evening prayer, it happened that I rapidly fell asleep. Then the adorable Hari, who is compassionate to his votaries, appeared to me in a dream, mounted on Garuda, with his breast marked with a lotus, and thus command- ed me— My son, this Prapanchabuddhit is rightly named, for he will inveigle you into the cemetery to take part in the incantation of the circle,t and will offer you up as a victim. So do not do what he * Hero the word 8’ramana is used, which generally means—“ Buddhist ascctic.” + I. ९. deceitful-minded t Cp. tho story of Phalabhiti in the 20th Taranga. I may here mention that Liebrocht points out a striking parallel to the story of Fulgentius, (with which I have compared that of Phalabhiti,) in the Nuge Curialium of Gualterus Mapes: (Zur Volkskundo, p. 38). 350 tells: you to do with the object of slaying you, but say to him—‘ You do it first, and when I have learned the way, I will do it.’ Thon, as he is shew- ing you the way, take advantage of the opportunity, and slay him imme. diately, and you will acquire the power that he desires to obtain.” When Vishnu had said this, he disappeared, and I woke up and thought—* By the favour of Hari I have detected that magician, and this day I must slay him.” Having thus reflected, when the first watch of the night was gone, I went, sword in hand, alone to that cemetery. There I beheld that mendicant, who had performed the ceremony of the circle incantation, and when the treacherous fellow saw me, he welcomed me, and said, “‘ King, close your eyes, and fall at full length on the ground with your face downwards, and in this way both of us will attain our ends.” Then I answered him—*' Do it yourself first. Shew me how to do it, and, after I have learned, I will do precisely as you do.” When the mendicant heard that, like a fool, he fell on the earth, and I cut off his head with a stroke of my sword. Then a voice was heard from the air—“ Bravo, king! By offering up to-day this rascally mendicant thou hast obtained the power of going through the air, which he wished to obtain. I, the god of wealth, that move about at will, am pleased with thy courage. So, ask me for another boon, whatever thou mayest 0468176." After saying this, he manifested himeelf, and I, bowing before him, said,—“ When I shall supplicate thee, adorable one, thou shalt appear on my thinking of thee, and grant me a suitable boon.” The god of wealth said—‘So be it’—and disappeared. And having obtained magic power, I went back quickly to my own palace. Thus I: have told you my adventure, so by means of that boon of Kuvera I must now recompense Madanamél4. And you must now go back to P&taliputra, taking with you my disguised Rajpdt retinue, and I, as soon as I have in a novel way recompensed my beloved, will immediately go there, with the intention of returning here.” Having said this, and having performed his daily duties, the king dismissed his minister with his retinue. He said, « 80 be it” and departed, and the king spent that night with Madanaméla, anxious about his approaching separation. She too, embracing him frequently, because her heart seemed to tell her that he was going toa distance, did not sleep all that night. In the morning the king, having performed all his necessary duties, entered a chapel for the daily worship of the gods, on the protence of repeating prayers. And there the god of wealth appeared before him on his thinking of him, and bowing before him the king craved that boon formerly promised, in the following words—‘ O god, give me here to-day in accordance with that boon, which you promised me, five great indestruc- tible golden figures of mon, such that, though their limbs may be continually cut off for any desired use, those very limbs will grow again, exactly as- 851 before.” The god of wealth said, ^ Even so; be there unto thee five sucle figures as thou desirest {** Having said this, he immediately disappeared. And the king immediately beheld those five great golden figures of men suddenly standing in the chapel; then he went out delighted, and not forgetting his promise, he flew up into the air and went to his city of Pétaliputra. There he was welcomed by his ministers, and the citizens and his wives, and he remained engaged in his kingly duties, while his heart was faraway in Pratishthdna. In the meanwhile, in Pratishthdna, that beloved of his entered that chapel to see her love, who had entered it long before. And when she entered, she did not perceive that beloved king anywhere, but she beheld five gigantic golden figures of men. When she saw them, and did not find him, she reflected in her grief—“ Surely that ` love of mine was some Vidyddhara or Gandharva, who bestowed upon me these men and flew away up to heaven. = “So what am I to do with these figures, which are all a mere burden, : now that I am deprived of him?” Thus reflecting she asked her servants over and over again for news of him, and went out and roamed all about her domain. And she found no satisfaction anywhere, either in the palaces, the gardens, the chambers or other places, but she kept lamenting, grieved at being separated from: her lover, ready to abandon the body. Her attendants tried to comfort her, saying, “ Do not despair, mistress, for he is some god roaming about at will, and when he pleases, he will return to you, fair one.” With such hope-inspiring words did they at length so far console her that she made this vow—“ If in six months he does not grant me to behold him, I will give away all my property and: enter the fire.’ With this promise she fortified herself, and remained every day giving alms, thinking on that beloved of hers. And one day, she cut off both the arms of one of those golden men, and gave them to . the Bréhmans, being intent on charity only. And the next day she per- ceived with astonishment that both arms had grown again, exactly as they were before. Then sho proceeded to cut off the arms of the others, to give them away, and the arms of all of them grew again as they were before. Then she saw that they were indestructible, and every day she cut off the arms of the figures and gave them to studious Bréhmans, accord- ing to the number of the Vedas they had read. And in a few days a Bréhman, named Sangrémadatta, having heard the fame of her bounty, which was spread abroad in every direction, came from P&taliputra. He being poor, but acquainted with four Vedas, and endowed with virtues, entered into her presence desiring a gift, being announced by the door-keepers. She gave him as many arms of the golden figures as he knew Vedas, after bowing before him with limbs emaciated with her vow and pale with separation from her beloved. Then the Brahman, having $52 heard from her sorrow-atricken attendants the whole of her story, ending in that very terrible vow, was delighted, but at the same time despondent, and loading two camels with those golden arms went to his nativo city, P&taliputra. Then that Brahman, thinking that his gold would not be safe there, unless guarded by the king, entered the king’s presence and said to him, while he was sitting in the hall of judgment; “ Here I am, 0 great king, a Brdbman who am an inhabitant of thy town. I, being poor, and desiring wealth, went to the southern clime, and arrived at a city named Pratishthana, belonging to king Narasinha. There, being desirous of a donation, I went to the house of Madanamélé, a hetera of distinguished fame. For with her there lived long some divine being, who departed somewhere or other, after giving her five indestructible figures of men. Then the high-spirited woman became afflicted at his departure, and con- sidering life to be poison-agony, and the body, that fruitless accumulation of delusion, to be merely a punishment for thieving, lost her patience, and being with difficulty consoled by her attendants made this vow— If in the space of six months he does not visit me, I must enter the fire, my soul being smitten by adversity.” Having made this vow she, being resolved on death, and desiring to perform good actions, gives away every day very large gifts. And I beheld her, king, with tottering feet, conspicu- ous for the beauty of her person, though it was thin from fasting ; with hand moistened with the water of giving, surrounded with maids like clustering bees, sorely afflicted, looking like the incarnation of the mast condition of the elephant of love.* And I think that lover who deserts her, and causes by his absence that fair one to abandon the body, deserves blame, indeed deserves death. She to-day gave to me, who know the four Vedas, four golden arms of human figures, according to right usage, proportioning her gift to the number of my Vedas. So I wish to purify my house with sacrifice, and to follow a life of religion here ; therefore let the king grant me protection.” The king Vikraméditya, hearing this tidings of his beloved from the mouth of the Brahman, had his mind suddenly turned towards her. And he commanded his door-keeper to do what the Brdhman wished, and think- ing how constant was the affection of his mistress, who valued her life as stubble, and in his impatience supposing that she would be able to assist him in accomplishing his vow, and remembering that the time fixed for her abandoning the body had almost arrived, he quickly committed his king- dom to the care of his ministers, and flying through the air reached Pra- © Here there is an elaborate pun—sara means hand and also proboscis—ddna giving and the ichor that exudes from the temples of a mast elophant. ‘ Surrounded with clustering bees” may also mean, “surrounded with handmaids whose consvlations worried her.” 353 tishthana, and entered the house of his beloved. There he beheld his beloved, with raiment pellucid like the moonlight, having given her wealth away to Pandits,* attenuated like a digit of the moon at the time of its change. Madanamélé, for her part, on beholding him arrived unexpectedly, the quintessence of nectar to her eyes, was for a moment like one amazed. Then she embraced him, and threw round his neck the noose of her arms, as if fearing that he would escape again. And she said to him with a voice, the accents of which were choked with tears, “ Cruel one, why did you depart and forsake my innocent self ?”? The king said, “‘ Come, I will tell you in private,” and went inside with her, welcomed by her atten- dants. There he revealed to her who he was, and described his circum- stances, how he came there to conquer king Narasinha by an artifice, and how, after slaying Prapanchabuddhi, he acquired the power of flying in the air, and how he was enabled to reward her by a boon that he obtained from the lord of wealth, and how, hearing tidings of her from a Bréhman, he had returned there. Having told the whole story beginning with the ‘sub- ject of his vow, he again said to her—‘‘So my beloved, that king Nara- sinha, being very mighty, is not to be conquered by armies, and he contended with me in single combat, but I did not slay him, for I possess the power of flying in the air, and he can only go on the earth, for who, that is a true Kebatriya, would desire to conquer in an unfair combat ? The object of my vow is, that that king may be announced by the heralds as waiting at the door ; do you assist me in that.” When the hetera heard this, she said, “I am honoured by your request,” and summoning her heralds she said to them—“ When the king Narasinha shall come to my house, you must stand near the door with attentive eyes, and while he is entering, you must say again and again— « King, prince Narasinha is loyal and devoted to thee.” And when he looks up and aske—“ Who is here P”—you must immediately say to him— “ Vikramdditya is here.” After giving them these orders, she dismissed them, and then she said to the female warder— You must not prevent king Narasinha from entering here.” After issuing these orders, Madanaméla remained in a state of supreme felicity, having regained the lord of her life, and gave away her wealth fearlessly. Then king Narasinha, having heard of that profuse liberality of hers, which was due to her possession of the golden figures, though he had given her up, came to visit her house. And while he entered, not being forbid- den by the warder, all the heralds shouted in a loud voice, beginning at the outer door, “ King, prince Narasinha is submissive and devoted.” When that sovereign heard that, he was angry and alarmed, and when he asked who was there, and found out that king Vikramaditya was there, he waited © The word vibudha also means gods—and the gods feed on the moon. 45 354 a moment and went through the following reflections ; ^ 80 this king has forced his way into my kingdom, and carried out the vow he made long ago, that I should be announced at his door. In truth this king is a man of might, since he has thus beaten me to-day. And I must not slay him by force, since he bas come alone to a house in my dominions, So I had better enter now.” Having thus reflected, king Narasinha entered, announced by all the heralds. And king Vikramaditya, on beholding him enter with a smile on his face, rose up also with smiling countenance and embraced him. Then those two kings sat down and enquired after one another’s welfare, while Madanamala stood by their side. And in the course of conversation Narasinha asked Vikramaditya where he had obtained those golden figures. Then Vikramaditya told him the whole of that strange adventure of his, how he had slain the base ascetic, and acquired the power of flying through the air, and how, by virtue of the boon of the god of wealth, he had obtained five inde- structible gigantic golden figures. Then king Narasinha chose that king for his friend, discovering that he was of great might, that he possess- ed the power of flying, and that he had a good heart. And having made him his friend, he welcomed him with the prescribed rites of hospitality, and taking him to his own palace, he entertained him with all the attentions paid to himself. And king Vikramdditya, after having been thus bon- oured, was dismissed by him, and returned to the house of Madanamélé. Then Vikramaditya, having accomplished his difficult vow by his courage and intelligence, determined to go to his own city. And Madanamélé, being unable to remain separated from him, was eager to accompany him, and with the intention of abandoning her native land, she bestowed her dwelling upon the Braéhmans. Then Vikramdditya, the moon of kings, went with her, whose mind was exclusively fixed on him, to his own city of P&taliputra, followed by her elephants, horses, and footmen. There he remained in happiness, (accompanied by Madanaméfla, who had abandoned her own country for his love,) having formed an alliance with king Nara- sinha. “Thus, king, even heter@ are occasionally of noble charactor and as faithful to kings as their own wives, much more then matrons of high birth.” On hearing this noble tale from the mouth of Marubhati, the king Naravéhanadatta, and his new wife Ratnaprabhé sprung from the glorious race of the Vidy4dharas, were much delighted. 355 CHAPTER XXXIX. When Marubhiti had told this story there, the commander-in-chief Harigikha said in the presence of Naravdhanadatta—“ It is true, good women value nothing more than their husbands, and in proof of it, listen now to this still more wonderful tale.” Story of S'ringabhuja and the daughter There is a city on the earth of the Ra kshasa. named Vardhamaéna, and in it there dwelt a king named Virabhuja, chief of righteous men. And though he had a hundred wives, one queen of the name of Gunavaré was dearer to him than his life. And in spite of his hundred wives, if happened, as Fate would have it, that not one of them bore him a son. So he asked a physician named Srutavardhana—“ Is there any medicine able to bring about the birth of ason P’”? When the physician heard that, he said—“ King, I cau prepare such a medicine,* but the king must procure for me a wild goat.” When he heard this speech of the physician’s, the king gave an order to the warder, and had a goat brought for him from the forest. The physician handed over the goat to the king’s cooks, and with its flesh prepared a sovereign elixir for the queens. ‘The king went off to worship his god, after ordering the queens to assemble in one place. And ninety- nine of those queens did assemble in one place, but the queen Gunavaré alone was not present there, for she was at that time near the king, who was engaged in praying to his god. And when they had assembled, the physician gave them the whole of the elixir to drink mixed with powder, not perceiving the absence of Gunavaré. Immediately the king returned with his beloved, baving performed his devotions, and perceiving that that drug was completely finished, he said to the physician—“ What! did you not keep any for Gunavaré? You have forgotten the principal object with which this was undertaken.” After saying this to the abashed physician, the king said to the cooks—“ Is there any of the flesh of that goat left?” The cooks said, “ The horns only remain.” Then the pbysician said, “ Bravo! I can make an admirable elixir out of the centre of the horns.” After saying this, the physician had an elixir prepared from the fleshy part of the horns, and gave it to queen Gunavard mixed with powder. ® Compare the licht in the XVth of Miss Stokes’s Indian Fairy Tales, and the pdyasa in the XVIth Sarga of the R&éméyana. See also Sicilianische Marchen, page 269, and Bernhard Schmidt’s Griechische Marchen, pp. 104,117 and 120. The begin- ning of this tale belongs to Mr. Baring-Gould's Gold-child root. 856 Then the ninety-nine wives of the king became pregnant, and all in time brought forth sons. But the head queen Gunavaré conceived last of all, and afterwards gave birth to a son with more auspicious marks than the sons of all the others. And as he was sprung from the juice of the fleahy part of the horns, his father, the king, gave him the name of Syingabbuja, and rejoiced greatly at his birth. He grew up with those other brothers, and though in age he was the youngest of all, he was superior to all in good qualities. And in course of time that prince became like the god of Love in beauty, and like Arjuna in his skill in archery, and like Bhima in strength. Accordingly the other queens, seeing that queen QGuna- vara, now that she had this son, was more than ever dear to king Virabhu- ja, became jealous of her. Then an evil-minded queen among them, named AyaSolekhé, deliber- ated with all the others and entered into a conspiracy ; and when the king came home one day, she exhibited an assumed sadness in her face. The king asked her the reason, and she said with apparent reluctance—* My husband, why do you endure patiently the disgrace of your house? you avert disgrace from others, why do you not avert it from yourself ? You know the young superintendent of the women’s apartments named Surak- shita; your queen Gunavaré is secretly devoted to him. Since no man but he can penetrate into the women’s apartments, which are strictly watched by guards, she associates with him. And this is a well-known subject of gossip in the whole harem.” ‘When she said this to the king, he pondered'and reflected ; and went and asked the other queens one after another in private, and they were faithful to their treacherous plot, and told him the same story. Then that wise king conquered his anger, and reflected—“ This accusation against these two is improbable, and yet such is the gossip. So I must not without reflecting reveal the matter to any one; but they must by an artifice be separated now, to enable me to see the termination of the whole matter.” Having determined on this, next day he summoned Surak- shita, the superintendent of the womens’ apartments, into his judgment- hall, and with assumed anger, said to him—“ I have learned, villain, that you have slain a Bréhman, so I cannot endure to see your face until you have made a pilgrimage to holy places.” When he heard that, he was amazed and began to murmur—‘ How can I have slain a Brélman, my sovereign?” But the king went on to say ; “ Do not attempt to brazen it out, but go to Kaémir to wash away your sin, (where are those holy fields, Vijayakhetra, and Nandikshetra the purifying, and the ksheéra*® of the Boar,) the land which was hallowed by Vishnu the bow-handed god where the stream of the Ganges bears the name of Vitasté, where is the © Kehetra hero means “a holy field” or sacred spot. 857 famous Mandapakshetra, and where is Uttaramanasa; when your sin has been washed away by a pilgrimage to these holy places, you shall behold my face again, but not till then.” | With this speech the king Virabhuja dismissed the helpless Surakshita, sending him to a distance on the preterice of a pilgrimage to holy places. Then the king went into the presence of that queen Gunavar4, full of love and anger and sober reflection. Then she, seeing that his mind was troubled, asked him anxiously, “ My husband, why are you seized to-day with a sudden fit of despondency ?”? When the king heard that, he gave her this feigned answer— To-day, queen, a great astrologer came to me and said—‘ King, you must place the queen Gunavard for some time in a dungeon, and you must yourself live a life of chastity, otherwise your kingdom will certainly be overthrown, and she will sutely die.” Hav- ing said this, the astrologer departed; hence my present despondency.” When the king said this, the queen Gunavard, who was devoted to her husband, distracted with fear and love, said to him—‘ Why do you not cast me this very day into a dungeon, my husband? I am highly favoured, if I can benefit you even at the sacrifice of my life. Let me die, but let not my lord have misfortune. For a husband 18 the chief refuge of wives in this world and in the next.” Having heard this speech of hers, the king said to himself with tears in his eyes; “I think there is no guilt in ker, nor in that Surakshita, for I saw that the colour of his face did not change, and he seemed without fear. Alas! nevertheless I must ascertain the truth of that rumour.”’ After reflecting thus, the king in his grief said to the queen—“ Then it is best that a dungeon should be made here, queen !”’ She replied—‘ Very good”—so the king had a dungeon easy of access made in the women’s apartments, and placed the queen in it. And he comforted her son S’ringabhuja, (who was in despair and asked the reason, ) by telling him exactly what he told the queen. And she, for her part, thought the dungeon heaven, because it was all for the king’s good. For good women have no pleasure of their own; to them their husbands’ ° pleasure is pleasure.* When this had been done, that other wife of the king’s, named Ayago- lekhé, said of her own accord to her son, who was named Nirvésabhuja,—“ So, our enemy Gunavaré has been thrown into a dungeon, and it would be a good thing if her son were banished from this country. So, my boy, devise a scheme with the help of your other brothers by which S’ringabhuja may be quickly banished from the country.” Having been addressed in this language by his mother, the jealous Nirvdsabhuja told bis other brothers, and continued to ponder over a scheme = This part of the story reminds one of the Clerk's Tale in Chaucer's Canterbury Tales के 358 And one day, as the king’s sons were practising with their weapons of war, they all saw an enormous crane in front of the palace. And while they were looking with astonishment at that misshapen bird, a Buddhist mendicant, who possessed supernatural knowledge, came that way and said to them—“ Princes, this is not a crane, it is a Rakshasa named Agnigikha, who wanders about in an assumed shape destroying towns. So pierce him with an arrow, that being smitten he may depart hence.” When they heard this speech of the mendicant’s, the ninety-nine elder brothers shot their arrows, but not one struck the crane. Then that naked mendicant again said to them— This younger brother of yours, named Syingabhuja, is able to strike this crane, so let him take a bow suitable for the purpose.” When Nirvdsabhuja heard that, the treacherous one remembered’ the injunction ‘of his mother, an opportunity for carrying out which had now arrived, and reflected—“ This will be a means of getting Syingabhuja out of the country.* So let us give him the bow and arrow be- longing to our father. If the crane is pierced and goes off with our father's golden arrow sticking in it, Syingabhuja will follow it, while we are searching for thearrow. And when he does not find, in spite of his search, that Rékshasa transformed into a crane, he will continue to roam about hither and thither, he will not come back without the arrow.’ Thus reflecting, the treacherous one gave to Syingabhuja his father’s bow with the arrow, in order that he might smite the crane. The mighty prince took it and drew it, and pierced that crane with the golden arrow, the notch of which was made of a jewel. The crane, as soon as it was pierced, went off with the arrow sticking in its body, and flying away departed with drops of blood falling from the wound, Then the treacherous Nirvdsabhuja and the other brothers, insti- gated by his hints, said to the brave Syingabhuja—‘ Give us back the golden arrow that belongs to our father, otherwise we will abandon our bodies before your eyes. For unless we produce it, our father will bauish us from this country, and its fellow is not to be made or obtained.’”?” When Sringabbuja heard that, he said to those crafty ones—‘‘ Be of good cheer | Do not be afraid—Abandon your terror! 1 will go and slay that iniserable Rakshasa and bring back the arrow.” Having said this, Sringabhuja took his own bow and arrows, and went in the same direction in which the Rakshasa had gone, quickly following up the track of the drops of blood, that had fallen on the ground. The other sons returned delighted to their mothers, and S’ringabbuja, as he went on step by step, at last reached a distant forest. Seeking about in it, he found in the wood a great city, like the fruit of his own tree of merit fallen to him in due time for enjoy- * Sco Ralston’s Russian Folk-Talcs, p. 80 where numcrous parulluls ure adduced. Cp. also Gonzcnbuch’s Sicilianische Marchen, Vol. I, p. 199. 359 ment. ‘There he sat down at the root of a tree to rest, and as if in @ moment beheld a maiden of wonderful beauty coming there, appearing to have been made by the Creator iri some strange way of ambrosia and poison ; since by her absence she deprived of life, and by her presence she bestowed it. And when the maiden slowly approached him, and looked at him with an eye raining love, the prince fell in love with her and said td her—“ Gazelle-eyed one, what is the name of this city, and to whom does it belong? Who are you, and why have you come here? tell me.” Then the pearly-toothed maid turned her face sideways, and fixed her eye on the ground, and spake to him with sweet and loving voice—“ This city is Dhuimapura, the home of all felicity; in it lives a mighty R&kshasa by name Agnisikha; know that I am his matchless daughter, Rapasikhé by name, who have come here with mind captivated by your unparalleled beauty. Now you you must tell me who you are, and why you have come here.” When she said this, he told her who he was, and of what king he was the son, and how he had come to Dhimapura for the sake of an arrow. Then Rupasikb4, having’ heard the whole story, said—" There is no archer like you in the three worlds, since you pierced even my father with a great arrow, when he was in the form of a crane. And I took that golden arrow for my own, by way of a plaything. But my father’s wound was at once healed by the minister Mahddanshtra, who excels all men in knowledge of potent drugs for curing wounds. So I will go to my father, and after I have explained the whole matter, I will quickly introduce you into his presence, my husband; 80 I call you, for my heart is now fully set upon you.” Having said this, Rupasikha left S’ringabhuja there, and immediately went into the presence of her father Agnisikha, and said— Father, there has come here a wonderful prince named S’ringabhuja, matchless for gifts of beauty, birth, character and age. I feel certain that he is not a man, be is some portion of a god incarnate here below, so, if he does not be- come my husband, I will certainly abandon my life.” When she said this to him, her father the R&ksbasa said to her—‘‘ My daughter, men are our appropriate food, nevertheless, if your heart is set upon it, let it be so; bring your prince here, and shew him to me.” When Ripaéikhé heard that, she went to S’ringabhuja, and after telling him what she had done, she took him into the presence of her father. He prostrated himeelf, and Agnigikha, the father of the maiden, after saluting him courteously, said to him—“ Prince, I will give you my daughter Ripasikhé, if you never disobey my orders.” When he said this, S’ringabhuja, bending low, answered him— Good! I will never disobey your orders.” When S’ringa- bhuja said this to him, Agnisikha was pleased and answered—“ Rise up! Go and bathe, and return here from the bath-room.”” After saying भ to him, 860 he said to his daughter—“ Go and bring all your sisters here quickly.” When Agnisikha had given these orders to S’ringabhuja and Rupasikha, they both of them went out, after promising to obey them. Then the wise Ripasikhé4 said to S’yingabhuja— My husband, I have a hundred sisters, who are princesses, and we are all exactly alike, with similar ornaments and dresses, and all of us have similar necklaces upon our necks. So our father will assemble us in one place, and in order to bewilder you, will say ‘Choose your own love out of the midst of these.’ For I know that such js his treacherous intention, otherwise why is he assembling all of us here. So when we are assembled, I will put my neck- lace on my head instead of my neck, by that sign you will recognise me ; then throw over my neck the garland of forest flowers. And this father of mine is somewhat silly, be has not a discerning intellect ; besides what is the use against mo of those powers which he possesses by being a Rak- shasa P So, whatever he says to entrap you, you must agree to, and must tell it to me, and I shall know well enough what further steps to take.” Hav- ing said this, Ripasikb& went to her sisters, and S’ringabhuja, having agreed to do what she said, went tobathe. ‘Then Ripadsikhé came with her sisters into the presence of hor father, and S‘ringabbuja returned, after he had been washed by a female servant. Then Agnisikha gave a garland of forest flowers to S‘yingabbuja, saying, “ Give this to that one of these ladies, who is your own Jove.” He took the garland and threw it round the neck of Ripasikhé,* who had previously placed the necklace on her head by way of token. Then Agnisikha said to Rapasikhé and S’ringabhuja,—* I will ` celebrate your marriage ceremony to-morrow morning.”’ Having said this, he dismissed those two lovers and his other daughters to their apartments, and in a short time he summoned S’ringa- bhuja and said this to him; “ Take this yoke of oxen, and go outside this town, and sow in the earth the hundred khdrist of sesame-seed which are piled there in a heap.” When Sringabhuja heard tliat, he was trou- bled, and he went and told it to Rdpasikhd4, and she answered him as followe—“ My husband, you need not be in the least despondent about this, go there at once; I will easily perform this by my magic power.” ® Compare the story of “The Golden Lion” in Laura von Gonzenbach’s Sici- lianiache Mirchen, Vol. IJ, p. 76, where the lady places a white cloth round her waist. See Dr. KéhJey’s note on the passage. Compare also the hint which Messeria gives to her lover in the Mermaid, Thorpe’s Yule Tide Stories, p.198, and the behaviour of Singorra on page 214. See also ‘The Hasty Word,” Ralston’s Russian Folk-Tules, p. 868, and The “ Water King and Vasilissa the Wise, p. 128; Veckenstedt’s Wen- dische Marchen, pp. 256 and 268, and Liebrecht, Zur Volkekunde, p. 408. The washing of the hero by a cheff is quite Homeric, (Odyssey XIX, 386.) t 4 9५८4 = about 8 bushols, 361 When he heard this, the prince wont there, and, seeing the sesamo-sccds in a heap, despondently began to plough the land and sow them, but while he was beginning, he saw the land ploughed and all the seeds sown in due course by the might of his lady-love’s magic power, and he was much astonished. So he went to Agnisikha, and told him that this task was accomplish- ed; then that treacherous Rakshasa again said to him—“ I do not want the seeds sown, go and pile them up again in a heap.” When he heard that, he again went and told Rupagikhé. She sent him to that field, and created innumerable ants,* and by her magic power made them gather together the sesame-seeds. When Sringabhuja saw that, he went and told Agni. éikha that the seeds had been piled up again in a heap. Then the cunning but stupid Agnisikha said to him—‘‘ Only two yojanas from this place, ina southerly direction, there is an empty temple of S‘ivain awood. In it lives my dear brother Dhumasikha—go there at once, and say this in front of the temple, ‘ Dhimasikha, I am sent by Agnisikha asa messenger to invite you and your retinue: come quickly, for to-morrow the ceremony of Ruipasikh4é’s marriage is to take place.’ Having said this, come back here to-day with speed, and to-morrow marry my daughter Rupasgikhé.”” When S’ringabhuja was thus addressed by the rascal, he said—" So be it”—and went and recounted the whole to Ruipasikhé. The good girl gave him some earth, some water, some thorns, and some fire, and her own ficet horse, and said to hin—‘ Mount this horse and go to that temple, and quickly repeat that invitation to Dhimadgikha as it was told to you, and thon you must at once return on this horse at full gallop, and you must often turn your head and look round ; and if you see Dhima- éikha coming after you, you must throw this carth behind you in his way ; if in spite of that, Dhimagikha pursues you, you must in the same manner fling the water behind you in his path; if in spite of that he comes on, you must in like manner throw these thorns in his way. If in spite of ® Compare tho way in which Psycho separated the sceds in tho Golden Ass of Apuleius, Lib. VI. cap X, and the tasks in Grimm’s Marchen, Nos. 62, 186,and 193. A similar incident is found in a Danish Tale, Swend's Exploits, p. 853 of Thorpe’s Yule- Tido Stories. Before the king will allow Swend to marry the princess, he givos him a task oxactly resembling the onein our text. He is told to scparate seven barrols of wheat and seven barrels of rye, which are lying in one heap. The ants do it for him, because ho had on a former occasion crumblcd his bread for them. Seo also the story of the beautiful Cardia, Gonzenbach’s Sicilianischo Mirchen, p. 188. The hero has first to cat a cellar full of beans; this he accomplishes by means of the king of the ravens, his brothor-in-law. Ho next disposes of a multitude of corpses by means of another brothor-in-law, the king of the wild beasts; ho then stuffs a large number of mattresses with fcathcrs by the help of a third brother-in-law, the king of the birds. Sce alsq Miss Stokcs’s Indian Fairy Talos, Tale XXII, and the pote at tho end of this chapter, 46 362 them he pursues, throw this fire in his way ; and if you do this, you will return here without the Daitya ; 80 do not hesitate—go, you shall to-day behold the power of my magic.”—When she said this to him, Sringabhuja took the earth and the other things and said, “I will do so,” and mount- ing her horse went to the temple in the wood. There he saw an image of Siva, with one of P&rvati on his left and one of Ganeéga on his right, and, after bowing before the Lord of the Universe,* he quickly addressed to Dhimasikha the form of invitation told him by Agnisikha, and fled from the place at full speed, urging on his horse. And he soon turned his head and looked round, and he beheld Dhimasikha coming after him. ` And he quickly threw that earth behind him in his way, and the earth, so flung, immediately produced a great mountain. When he saw that the R&kshasa had, though with difficulty, climbed over that mountain, and was coming on, the prince in the same way threw the water behind him. That produced a great river in his path with rolling waves: the Rakshasa with difficulty got across it and was coming on, when S’singabhuja quickly gtrewed those thorns behind him. They produced a dense thorny wood in Dhimasikha’s path. When the Rakshasa emerged from it, the prince threw the fire behind him, which set on fire the path with the herbs and the trees. When Dhimasikha saw that the fire was hard to cross, like Khandava,t he re- turned home, tired and terrified. For on that occasion the Raékshasa was 80 bewildered by the magic of Rupasikhé that he went and returned on his feet, he did not think of flying through the air. : Then S‘fingabhuja returned to Dhimapura, free from fear, commend- ing in his heart that display of his love’s magic power. He gave up the horse to the delighted Riapasikhd, and related his adventure, and then went in to the presence of Agnisikha. He said, “ I went and invited your brother Dhimasikha.” When he said this, A gnisikha ‘being perplexed, said to him—“ If you really went there, mention some peculiarity of the place.” When the crafty Rdkshasa said this to S’ringabhuja, he answered him— < Listen, I will tell you a token: in that temple there is a figure of Parvati on the left side of S’iva, and of Ganega on his right.” When Agniéikha heard that, he was astonished and thought for a moment—“ What! did he go there, and was my brother not able to devour him? Then he cannot be a mere man, he must be a god, so let him marry my daughter, as he is a fitting match for her.” After thus reflecting, he sent S'‘ringabhuja ag a successful suitor to Rapasikha, but he never suspected that there was a traitor in his own family. So S’yingabhuja went, eager for his marriage, and after eating and drinking with her, managed somehow to get through 9 ¢. 6. Siva. + A forest in Kurukshetra sacred to Indra and burnt by Agni the god of fire with the help of Arjuna and Krishna, 863 the night. And the next morning Agnigikha gave to him Rupasikhaé with all the magnificence appropriate to his magic power, according to due form, in the presence of the fire. Little in common have R&kshasas’ daughters and princes, and strange the union of such! Wonderful indeed are tho results of our deeds in a previous state of existence! The prince, after he had obtained that beloved daughter of the Rakshasa, seemed like a swan who had got hold of a soft lotus, sprung from mud. And he remained there with her, who was devoted to him alone, enjoying various dainty delights provided by the magic power of the R&kshasa. When some days had passed there, he said in secret to the Rakshasa’s daughter, “Come, my beloved, let us return to the city of Vardhaména. For that is my capital city, and I cannot endure to be banished from my capital city by my enemies, for people like myself hold honour dear as life. So leave for my sake the land of your birth, though it is hard to leave; inform your father, and bring that golden arrow in your hand.” When Stingabhuja said this to Rupagikhd, she answered—‘ I must immediately obey your command. I care not for the land of my birth, nor for my relatives, you are all those to me.* Good women have no other refuge than their husbands. But it will never do to communicate our intention to my father, for he would not let us go. So we must depart without that hot-tempered father of mine knowing of it. And if he hears from the attendants and comes after us, I will bewilder him by my knowledge, for he is senseless and like an idiot.’” When he heard this speech of hers, he set out delighted on the next day, with her who gave him the half of het kingdom, and filled a casket with priceless jewels, and brought that golden arrow; and they both mounted her splendid horso S’aravega,t having deceived tho attendants by representing that they were going for 4 pleasure excursion in the park, and journeyed towards Vardhaména. When the couple had gone a long distance, the Rékshasa Agnisikha found it out, and in wrath pursued after them through the air. And hear- ing afar off the noise produced by the speed of his flight, Ruapasikhé said to S‘ringabhuja on the road,. “ My husband, my father has come to make us turn back, so remain here without fear: see how I will deceive him. For he shall neither see you nor the horse, since I shall conceal both by my deluding power.” After saying this, she got down from the horse and assumed by her deluding power the form of a पाका. And she said to a woodcutter, who had come to the forest to cut wood—" A great Rakshasa © "Exrop, drdp 0८ pdt ९००८ warhp nal xérvia phTnp #82 naglyyntos, ob 8é (६०८ Oarepds wapaxolrns. ¶ I.¢., like an arrow in specd. t For this part of the story seo Sicilianische Marchen, No 14, with Dr. Kéhlor’s note. 364 18 coming here, so remain quict fora moment.’? Then she continued to cut wood with his axe, And S’ringabhuja looked on with a smile on his faco. In the meanwhile that foolish Rdkshasa arrived there, and lighted down from the air, on beholding his daughter in the shape of a woodcutter, and asked her whether she had seen a man and woman pass that way. Then his daughter, who had assumed the form of a man, said with great effort as if tired, “We two have not seon any couple, as our eyes are fatigued with toil, for we two woodcutters have been occupied here in cutting a great quantity of wood to burn Agnisikha the king of the Rakshasas, who is dead.” When that silly R&kshasa heard that, he thought, ‘‘ What! am I dead ? What then does that daughter matter to me? I will go and ask my own attendants at home whether I am dead or not.”* Thus reflecting, Agni- gikha went quickly home, and his daughter set out with her husband as before, laughing as she went. And soon the Rakshasa returned in high spirits, for be had asked his attendants, who could not help laughing in their sleeves, whether he was alive, and had learned that he was. Then Rupasikhé, knowing from the terrible noise that he was coming again, though as yet far off, got down from the horse and concealed her husband as before by her deluding power, and taking letters from the hand of a letter-carrier, who was coming along the road, she again assumed the form of a man. And so the Radkshasa arrived as before, and asked his daughter, who was disguised as a man—“ Did you sce a man and a woman on the road ?” Then she, disguised as a man, answered him with a sigh—“I beheld no such person, for my mind was absorbed with my haste, for Agnisikha, who was to-day mortally wounded in battle, and has only a little breath left in his body, and is in his capital desiring to make over his kingdom, has despatched me as a messenger to summon to his presence his brother Dhimasgikha, who is living an independent life.” When Agnisikha heard that, he said, “ What! am I. mortally wounded by my enemies P” And in his perplexity he returned again home to get information on the point. But it never occurred to him to say to himself—“ Who is mortally wounded ? Here I am safe and sound.” Strange are the fools that the Creator produces,. and wonderfully obscured with the quality of darkness | * Compare the story of “die kluge Else,”’ the 34th in Grimm’s Kinder-und IHaus- mdrchen, where the heroine has a doubt about hor own idontity and goes homo to ask her husband, and No. 59 in the same collection. Cp. also Campboll’s Talos from tho West Highlands, Vol. II, p. 375, whero ono man is persuaded that ho is dead, anothor that ho is not himself,.anothor that ho is drossod whon ho is nakod. 8५५ also tho numerous parallels given in Ralston’s Russian Folk-Tulos, p. 64., Licbrocht (Zur Volkskunde, p. 128) mentions 2 story in which a woman porsuados her husband, that ho is १५५१. 365 And when ho arrived at home and found that tho tale was false, he would not expose himeelf again to the laughter of the people, tired of being imposed upon, and forgetting his daughter. And Rupasikhé, after deluding him, returned to her husband as before, for virtuous women know of no other good than the good of their husbands. Then S’ringabhuja, mounted on the wonderful horse, again proceeded rapidly with his wife towards the city of Vardhamana. Then his father Virabhuja, having heard that ho was returning in company with her, went out much pleased to meet him. The king, when he saw him adorned with that wife, like Krishna with Bhémé, considered that he had gained afresh the bliss of sovereign sway. And when his son got down from his horse, and clung to his feet with his beloved, he raised him up and embraced him, and with his eye, in which stood the water of joyful tears, performed in noble wise the auspicious ceremony that put an end to his own despondency, and then conducted him into his palace, making high festival. And when he asked his son where he had been, S’ringabhuja told him his whole history from the beginning. And after summoning his brothers, Nirvésabhuja and all, into his father’s presence, he gave them the golden arrow. Then the king Virabhuja, after what he had heard and seen, was displeased with those other sons, and considered S’ringabhuja his only true son. Then that wise king drew this true conclusion— I suspect that, as this son of mine out of spite was banished by these enemies, brothers only in name, though he was all the while innocent, so his mother Gunavaré, whom I love so well, was falsely accused by their mothers, and was all the while innocent. So what is the use of delay ? I will find out the truth of itimmediately.” After these reflections, the king spent that day in perform. ing his duties, and went at night to sift his other wife Ayagolekh4. She was delighted to see him, and he made her drink a great quantity of wine, and she in her sleep murmured out, while the king was awake—“ If we had not falsely slandered Gunavard, would the king ever have visited me here P”* When the king heard this speech of the wicked queen uttered in her sleep, he felt he had attained certainty, and rose up in wrath and went out ; and going to his own chamber, he had the eunuchs summoned, and said to them ; “Take that Gunavard out of the dungeon, and after she has bathed bring her quickly ; for the present moment was appointed by the astrologer as the limit of her stay in the dungeon for the purpose of averting the evil omens.” When they heard that, they said, “ So be it,” and they went and quickly brought the queen Gunavaré into the presence of the king, bathed and adorned. Then that wedded pair, happy in having crossed the * Reading avadishydma. 1 find that this is the reading of a MS. in the Sanskrit College. 366 sea of separation, spent that night unsated with mutual embraces. Then the king related to the queen with delight that adventure of S-ringa- bhuja’s, and told his son the circumstances of his mother’s imprisonment and release. In the meanwhile Ayaésolekhé, waking up, found out that the king was gone, and guessing that he had entrapped her with his convor- sation, fell into deep despondency. And in the morning the king Vira- bhuja conducted his son S’ringabhuja, with his wife Rapasikh4, into the presence of Gunavaré. He came, and was delighted to behold his mother emerged from the dungeon, and with 018 new wife he worshipped the feet of his parents. Gunavard, embracing her son, who had returned from his journey, and her daughter-in-law, obtained in the way above related, went from joy to joy. Then by the order of his father, S’ringabhuja related to her at length his own adventure, and what Ripasikhé did. Then queen Gunpavaré delighted, said to him, ^ My son, what has not that Ripasikha done for you? For she, a heroine of wonderful exploits, has given up and sacrificed for you her life, her family, her native land, these three. She must be some goddess, become incarnate for your sake by the appointment of Destiny. For she has placed her foot on the head of all women that are devoted to their husbands.” When the queen had said this, the king ap- plauded her speech, and so did Rupasikhé with head modestly bont. Just at that moment the superintendent of the womens’ apartments, Surakshita, who had been long ago slandered by that Ayaégolckhd, returned from visiting all the holy bathing places. He was announced by the door-keep- er,and bowed delighted at the king’s foot, and then the king, who now knew the facts, honoured him excecdingly. And by his mouth ho summoned the other queens who were wicked, and said to him—‘ Go! fling all these into the dungeon.” When the queen Gunavaré heard that, and the terrified women were thrown into the dungeon, she said out of compassion to the king, clinging to his feet, “ King, do not keep them for a long time in the dungeon! Have mercy, for I cannot bear to see them terrified.” By thus entreating the king she prevented their imprisonment, for the only vengeance that the great make use of against their enemies is compassion. Then those queens, dismissed by the king, went ashamed to their houses, and would even have preferred to have been in the embrace of death. And the king thought highly of the great-hearted Gupavard, and considered, because he possessed that wife, that he must have accomplished virtuous acts in a former state of existence. Then the king, determin- ing to banish his othor sons by an artilico, had them summoned, and spake to them this feigned speech—‘“ J have heard that you villains have slain a Bréhman traveller, so go and visit all the holy bathing-places in succession, do not remain here.” When the sons heard that, they were not able to persuade the king of the truth, for when a ruler is bent on violence, who 367 can convince him? Then Syingabhuja, beholding those brothers departing, with his eyes full of tears produced by pity, thus addressed his father. “Father, pity their one fault, have mercy upon them.” Having said this, he fell at the feet of that king. And the king, thinking that that son was able to bear the burden of sovereignty, being even in his youth like an incarnation of Vishnu, full of glory and compassion, hiding his real sen- timents and cherishing his anger against them, nevertheless did what S’ringa- bhuja asked. And all those brothers considered their younger brother as the saviour of their lives. And all the subjects, beholding the exceeding virtue of S’ringabhuja, became attached to him. Then the next day, his father, king Virabhuja, anointed as crown- prince S’ringabhuja, who was the oldest in virtue of them all, though he had elder brothers. And then S’ringabhuja, having been anointed and hav- ing obtained the leave of his father, went with all his forces to conquer the world. And having brought back the wealth of numerous kings, whom he overcame by the might of his arm, he returned, having diffused the splendour of his glory through all the earth. Then bearing the weight of the realm with his submissive brothers, the successful prince S’ringa- bhuja, giving pleasure to his parents, who remained in the enjoyment of comfort free from anxiety, and bestowing gifts on Brahmans, dwelt at ease with Rupasikhé as if with incarnate success. “Thus virtuous women serve their husbands in every way, devoted to them alone, like Gunavar4é and Ripasikhé, the mother-in-law and daughter- in-law.” When Naravéhanadatta, in the society of Ratnaprabhé, heard this story from the lips of Harisikha, he was much delighted and exclaimed, “ Bravo!” Then he rose up, and quickly performed the religious coremony for the day, and went with his wife into the presence of his father, the king of Vatsa, and after eating, and whiling away the afternoon with singing and playing, he spent the night with his beloved in his own private apartments. Note on Ohapter XX XIX. In a Norwegian tale, called ‘‘The Widow's Son,” page 295 of Thorpe’s Yule-Tide Stories, will be found an incident closely resembling the pursuit of Syingabhuja by Dhimasikha. The widow’s son has, contrary to the orders of a Troll, in whose house he found himself, ontered several chambers, in one of which he found a thorn- whip, in another a huge stone, and a water-bottle. In the third he found a boiling copper kettle, with which he scalded his finger, but the Troll cured it with a pot of ointment. In the fourth room he found a black horse in a stall, with a trough of burning embers at its head, and a basket of hay at its tail. The youth thought this cruel, so he changed their position. The horse, to reward him, informed him that the 368 Troll on his retum would cortuinly kill him, and then continuod, “Tay tho saddlo on me, put on the armour, and tuke tho whip of thorn, tho stono, und tho water-flask and tho pot of ointment, and then we will set out.” When tho youth mounted tho horse, it set off ata rapid rate. After riding some time, the horse said—“ I think I hear a noise; look round, can you seo anything ?’ “A great many are coming after us, certainly a score at least,” answered the youth. “ Ah! that is the Troll,” said the horse, he is coming with all his companions.” They travelled for a timo until their pursuors were gaining on them. ‘ Throw now the thorn whip over your shoul- der,” said the horse,—‘ but throw it far away from me.” The youth did so, and at the same moment there sprang up a large thick wood of briars. Tho youth now rode on a long way, while the Troll had to go home to fetch something wherewith to how a road through the wood. After some time the horse again said, ‘“‘ Look back, can you see anything now?” “ Yes, a whole multitude of people” said the youth, “like a church congregation.” ‘That is the Troll, now he has got more with him, throw out now the large stone, but throw it far from me.” When the youth had done what the horse desired, there arose a large stone mountain behind them. So the Troll was obliged to go home after something with which to bore through the mountain: and while he was thus employed, the youth rode on a considerable way. But now tho horse bade him again look back; he then saw a multitude like a whole army, thoy were so bright, that they glittered in the sun. ‘ Well that is the Troll with all his frionds,” said the horse. ^ Now throw tho water-bottle behind you, but take good oare to spill none on me.” The youth did so, but notwithstanding his caution he hap- pened to spill a drop on tho horse’s loins. Immodiately there arose a vast lake, and the spilling of a few drops caused the horso to stand far out in tho wator; novertholcsa he at last swam to tho shore. When the Trolls came to tho water, thoy lay down to drink it all up, and they gulpod and gulped it down till they burst. (Folk-loro do. mons experience great difficulty in crossing wator.) ‘‘ Now wo are quit of them,”’ said the horse. | In Laura von Gonsenbach’s Sicilianische Mirchen, Vol. II, p. 57, we finda similar incident, In the story of Fata Morgana, a prince, who carries off a bottle filled with her perspiration, but imprudently wakes hor by kissing her, is pursucd by her with two lions. He throws three pomegranates behind him: tho first produces a river of blood, the second a thorny mountain, the third a volcano. This he does by the advice of his horsc, who is really Fata Morgana’s brother transformed by magic: see also Vol. I, p. 343; cp. also the 79th tale in Grimm’s Kinder und Hausmirchen (sixtoonth edition in one volume) Dis Wassernize. In Orient und Occident, Vol. II, p.113, Dr. Reinhold Kohler, in his remarks on the West Highland Stories collected by J. F. Campbell, compares the story of Agni- Sikha with the second story in Campbell’s collection, entitled: ‘‘ The Battle of the Birds.” In this a king’s son wishes to marry the youngest daughter of a giant. The giant sets him three tasks to do; to clean out a stable, to thatch it with feathers, and to fotch eggs from a magpie’s nest in the top of a tree more than five hundred foot high. All these tasks he accomplishes by the help of the young lady herself. In tho last task she makes a ladder of her fingers for him to ascend the tree by, but in so doing sho loses her little finger. The giant requires the prince to choose his wife from among three sisters similarly dressed. He recognizes her by the loss of the little finger, When bed-time came, the giant's daughter told the prince that they must fly, or tha giant would kill him. They mounted on the gray filly in tho stable. But before atart. 869 ing the daughter cut an apple into nine shares: she put two at the head of the bed, two at the foot, two at the door of the kitchen, two at the house-door, and one outside the house. The giant. awoke and called “ Are you asleep?” several times, and the shares answered ‘No.’ At last he went and found the bed empty and cold, and pursued the fugitive couple. At the break of day the giant’s daughter felt her father’s breath burning her back. She told the prince to put his hand in the horse’s ear, and fling what he found behind him. He found a sprig of sloe, flung it behind him, and produced a wood twenty miles long. The giant had to go back for his axe and wood- knife. In the middle of the day the prince finds in the ear of the filly a piece of gray stone. This produces twenty miles of gray rock behind them. The giant has to go back for his lever and mattock. The next thing, that the prince finds and flings behind him, is a bladder of water. This produces a fresh-water loch twenty miles broad. In it the giant is happily drowned. The rest of the story has no bear- ing upon the tale of S’ringabhuja. Kéhler compares a story in William Oarleton’s stories of the Irish peasantry. Horo there is a sprig, a pebble and a drop of water producing a wood, a rock and a lake. He compares also a Norwegian story, Ash- bjornsen, No. 46, and some Swedish stories collected by Hylten Oavallius and ©. Stephens. ` The three tasks are very differont in the different forms of the tale. Tho ladder of fingers is only found is the Celtic form. It is only in the Gaelic and Irish forms that the objects thrown behind to check pursuit are found in the ear of the horse. In the latter form of the story of the Mermaid, Thorpe’s Yule-Tide Stories, p. 206, we have the pursuit with much the same incidents as in our text. See also Ralston’s remarks on the story in our text at pp. 132 and 143 of his Russian Folk-Tales. Op. also Veckenstedt’s Wendische Sagen, p. 216. An Indian parallel will be found in Miss Frere’s Old Deccan Days, pp. 62 and 63. A Modern Greek one in Bernhard Schmidt's Griechische Marchen, pp. 76-79. CHAPTER XL. Then, the next morning, when Naravéhanadatta was in Ratnaprabhé’s house, Gomukha and the others came to him. But Marubhuti, being a little sluggish with intoxication produced by drinking spirits, approached slowly, decorated with flowers, and anointed with unguents. Then Gomukha, with face amused at his novel conception of statesman-like behaviour, out of fun ridiculed him by imitating his stammering utterance and staggering gait, and eaid to him, ^ How comes it that you, though the son of Yaugandhardyana, do not know policy, that you drink spirits in the morning, and come drunk into the presence of the prince ? When the intoxicated Marubhuti heard this, he said to him in his anger, “ This should be said to me by the prince or some superior. But, tell me, who are you that you take upon you to instruct me, you son of Ityaka P” When 47 370 he said this, Gomukha replied to him smiling, “ Do princes reprove with their own mouths an ill-behaved servant ? Undoubtedly their attendants must remind him of what is proper. And it is true that I am the son of Ityaka, but you are an ox of ministers,* your sluggishness alone would show it ; the only fault is that you have no horns.” When Gomukha said this to him Marubhiti answered, “ You too, Gomukha, have much of the ox-nature about you; but you are clearly of mixed breed, for you are not properly domesticated.” When all laughed at hearing this, Gomukha said, “ This Marubhiti is literally a jewel, for who can introduce the thread of virtuef into that which cannot be pierced even by a thousand efforts? But a jewel of a man is a different kind of thing, for that is easily penetrated ; as an illustration listen to the story of the bridge of sand.” _ There lived in Pratisth4na a i ea Bréhman of the name of Tapodatta. He, though his father kept worrying him, would not learn the sciences in his boyhood. Subsequently he found himself censured by all, and being filled with regret, he went to the bank of the Ganges, in order to perform asceticism for the acquisition of knowledge. There he betook himself to severe mortification of the flesh, and while he was thus engaged, Indra, who had beheld him with astonishment, came to him to prevent him, dis- guised asa Bréhman. And when 16 had come near him, he kept taking grains of sand from the bank, and throwing them into the billowy water of the Ganges. When Tapodatta saw that, he broke his silence, and asked him out of curiosity—‘ Brahman, why do you do this unceasingly ?” And Indra, disguised as a Bréhman, when he had been persistently questioned by him, said, “I am making a bridge over the Ganges for man and beast to cross by.” Then Tapodatta said, ^ You fool, is it possible to make a bridge over the Ganges with sand, which will be carried away at some future time by the current ?’? When Indra, disguised as a Brdhman, heard that, he said to him—“If you know this truth, why do you attempt to acquire knowledge by vows and fasting, without reading or hearing lectures P The horn of a haret may really exist, and the sky may be adorned with paint- ing, and writing may be performed without letters, if learning may be acquired without study. If it could be 80 acquired, no one in this world would study at all.” When Indra, disguised as 8 Brdhman, had said this to Tapodatta, Tapodatta reflected, and thinking that he had spoken truth, put a stop to his self-mortification, and went home. © I. ¢. a great or distinguished minister. ५ Bull’ is more literal than “ox,” but does not suit the English idiom so well. Gomukha means Ox-face. t Guna means virtue and also a thread. प I read répam for ripyam. 871 “So, you see, a wise man is easily made to listen to reason, but the foolish Marubhdti cannot be induced to listen to reason, but when you admonish him, he flies into a passion.” When Gomukha said this, Hari- sikba said before the company—“ It is true, O king, that the wise are easily induced to listen to reason.” vi For instance, there lived of old a ala time in Benares a certain excellent Brébman, named Virdpasarman, who was deformed and poor. And he, being despondent about his misshapen form and his poverty, went to the grove of ascetics there, and began to practise severe mortification of the flesh, through desire for beauty and wealth. Then the king of the gods® assumed the vile shape of a deformed jackal with a diseased body, and went and stood in front of him. When he saw that unfortunatet creature with its body covered with flies, Virdpagarman slowly reflected in his mind,—“ Such creatures are born into the world on account of actions done in a former life, so is it a small thing for me that I was not made thus by the Creator? Who can overstep the lot prescribed by destiny?” When Virtpagarman perceived this, he brought his self-mortification to an end and went home. “So true is it, O king, that a wise man is instructed with little effort, but one, whose mind is void of discernment, is not instructed even with great exertion.” Thus spoke Harisikha, and Gomukha assented, but Maru- bhuti, who was drunk and did not understand a joke, said in great anger, “Thero is power in the speech of Gomukha, but there is no might in the arms of men like you. A garrulous, quarrelsome, effeminate person makes herocs blush.” When Marubhiti said this, being eager for a fight, king Naravéhanadatta, with a smile on his face, himself tried to appease him, and after dismissing him to his house, the king, who loved the friends of bis youth, performed the duties of the day, and so spent it in great comfort. And the next day, when all these ministers came, and among them Maru- bhati bowed down with shame, his beloved Ratnaprabhé spake thus to the prince: “You, my husband, are very fortunate in that you have these pure-hearted ministers bound to you by the fetters of a love dating from early childhood, and they are happy in possessing such an affectionate master; you have been gained by one another through actions in a former state of existence; of that there can be no doubt.”” When the queen ssid this, Tapantaka the son of Vasantaka, the companion in amusements of Naravahanadatta, remarked—“ It is true; our master has been gained by our actions in a former life. For every thing depends upon the power of actions in a former life—Hear in illustration of it the following tale.” ® 7. 0. Indra. + Litcrally “having no auspicious marks.” 372 Story of king Vildsas'{la and the There dwelt in a city named physician Tarunachandra. Vildsapura, the home of Siva, a king rightly named Vildsagila.* He had a queen named Kamalaprabh4é, whom he valued as his life, and he long remained with her addicted to pleasure only. Then in course of time there came upon the king old age, the thief of beauty, and when he beheld it, he was sorely grieved. He thought to himself—‘ How can I shew to the queen my face marred with grey hairs like a snow-smitten lotus? Alas! it is better that I should die.” Busied with reflections like these, the king summoned into his hall of audience a pbysician named Tarunachandraft and thus spake to him respectfully— “‘My good man, because you are clever and devoted to me, I ask you whether there is any artifice by which this old age can be averted. When Tarunachandra, who was rightly named as being only of the magnitude of one digit, and desiring to become a full moon, heard that, the cunning fel- low reflected—“ I must make my profit out of this blockhead of a king, and I shall soon discover the means of doing it.”” Having thus reflected, the physician said to the king: “If you will remain in an underground chamber alone, O king, for eight months, and take this medicine, I engage to remove your old age.” When the king heard this, he had such an underground chamber prepared, for fools intent on objects of sense cannot endure reflection. But the ministers used arguments like the following with him—“O king, by the goodness and asceticism and self-denial of men of old time, and by the virtue of the age, elixirs were produced. But these forest remedies,{ which we hear of now, 0 king, owing to the want of proper materials, produce the opposite effect to that which is intended, and this is quite in accordance with the treatises ; for rogues do in this way make sport with fools. Does time past ever return, 0 king ?”’—Still these arguments did not penetrate into his soul, for it was encased in the thick armour of violent sensual desire. And in accordance with the advice of that physician, he ontered that underground chamber alone, excluding the numerous retinue that usually waits upon aking. And alone with one servant belonging to that physician, he made himself a slave to the taking of drugs and the rest of the treatment. And the king remained there in that dark subterranean den, which seemed as if it were the over- flowing, through abundance, of the ignorance of his heart. And after the king had spent six months in that underground chamber, that wicked physician, seeing that his senility had increased, brought a certain young * I, «. Fond of enjoyment. + I. ९. “New moon.” t I suppose this must mean “ prepared of the flesh of wild goats.” A MS. in the Sanskrit College reads ramydné .“ pleasant.” 378 man who resembled him in appearance, with whom he had agreed that he would make him king. Then he dug a tunnel into that underground chamber from a distance, and after killing the king in his sleep, he brought his corpse out by the underground passage, and threw it into a dark well. All this was done at night. And by the same tunnel he introduced that young man into the underground chamber, and closed that tunnel. What audacious wickedness will not alow fellow, who is held in check by no restraints, commit, when he gets a favourable chance of practising upon fools P Then, the next day, the physician said to all the subjects,—‘ This king has been made young again by me in six months, and in two months his form will be changed again—So show yourselves to him now at a little distance.” Thus he spake, and brought them all to the door of the under- ground chamber, and shewed them to the young man, telling him at the same time their names and occupations. By this artifice he kept instruc- ting that young man in the underground chamber in the names of all the subjects every day for two months, not excepting even the inhabitants of the harem. | And when a fitting time came, he brought the young man, after he had been well fed,* out of the subterranean chamber, saying, “ This king has become young again.” And then the young man was surrounded by the delighted subjects, who exclaimed ‘‘ This is our own king restored by drugs.” Then the young man, having thus obtained the kingdom, bathed, and performed with much pleasure by the help of his ministers the kingly duties. And from that time forth he lived in much felicity, transacting regal business, and sporting with the ladies of the harem, hav- ing obtained the name of Ajara.t And all the subjects considered that he was their former king transformed by drugs, not guessing the truth, and not suspecting the proceedings of the physician. And king Ajara, having gained over the subjects and the queen Kamalaprabhé by kind treatment, enjoyed the royal fortune together with his friends. Then he summoned a friend called Bheshajachandra and another called Padma- dérgana, and made both of them like himself, satisfying them with gifts of elephants, horses, and villages. And he honoured the physician Tarunachandra on account of the advancement he had conferred on him, but he did not repose confidence in him because his soul had fallen from truth and virtue. And once on a time the physician of bis own motion said to the king, “Why do you make me of no account and act independently P Have you forgotten the occasion on which I made you king?” When king * Plushta 18 a mistake for pushta, see Bohtlingk and Both 8. v. ¶† JI. +, free from old age. 374 Ajara heard that, he said to the physician, “ Ha! you are a fool: what man does anything for any one, or gives anything to any one? My friend, it is our deeds in a former state of existence that give and do. Therefore do not boast yourself, for this elevation I attained by asceticism: and I will soon shew you this by ocular proof.” When he said this to the physician, the latter reflected as one terrified—‘‘ This man is not to be intimidated and speaks like a resolute sage. It is better to overawe that master, the secret of whose character is instability, but that cannot be done with this man, so I must submit to him. In the meanwhile let me wait and see what he will shew me so manifestly.” Thus reflecting, the physician said, “ It is true,” and held his peace. And the next day king Ajara went out to roam about and amuse himself with his friends, waited on by Tarunachandra and others. And as he was strolling, he reached the bank of a river, and in it he saw five golden lotuses come floating down the current. And he made his servants bring them, and taking them and looking at them, he said to the physician Tarunachandra, who was standing near him, “Go up along the bank of this river, and look for the place where these lotuses are produced : and when you have seen it, return, for I feel great curiosity about these won- ` derful lotuses, and you are my skilful friend.” When he was thus com- missioned by the king, the physician, not being able to help himself, said, “So be it,” and went the way he was ordered. Andthe king returned to his capital, but the physician travelled on, and in course of time reached . a temple of Siva that stood on the bank of that river. And in front of it, on the shore of a holy bathing-place in that stream, he beheld a great banyan-tree, and a man’s skeleton suspended on it. And while, fatigued with his journey, he was resting after bathing and worshipping the god, a cloud came there and rained. And from that human skeleton, hanging on the branches of the banyan-tree, when rained upon by the cloud, there fell drops of water.® And when thoy fell into the water of the bathing- place in that river, the physician observed that those golden lotuses were immediately produced from them. The physician said to himself, “Ha! what is this wonder? Whom can I ask in the uninhabited wood? Or rather who knows the creation of Destiny that is full of 80 many marvels? I have beheld this mine of golden 10४४७68 ; so I will throw this human skeleton into the sacred water. Let right be done, and let golden lotuses grow from its back.” After these reflections, he flung the skeleton down from the top of that tree: and after spending the day there, the physician set out the next day for his own country, having accomplished the object for which he was sent. And in a few days ho reached Vildsapura, and went, emaciated and soilud with his journey, to the court of king * This reminds ono of Story XII in the Gosta Romanorum. 375 Ajara. ‘The door-keeper announced him, and he went in and prostrated himself at the feet of the king; the king asked him how he was, and while he was relating his adventure, the king put every one else out of the hall, and himself said ; “So you have seen, my friend, the place where the golden lotuses are produced, that most holy sanctuary of Siva; and you saw there a skeleton on a banyan-tree; know that that is my former body. I hung there in old time by my feet; and in that way performed asceticism, until I dried up my body and abandoned it. And owing to the nobility of my penance, from the drops of rain-water, that fall from that skeleton of mine, are produced golden lotuses. And in that you threw my skeleton into the water of that holy bathing-place, you did what was right, for you were my friend ina former birth. And this Bheshaja- chandra and this Padmadaréana, they also were friends, who associated with me in a former birth. So it is owing to the might of that asceticism, my friend, that recollection of my former hirth, and knowledge and empire have been bestowed on mo. By an artifice I have given you ocular proof of this, and you have described it with a token, telling how you flung down the skeleton; so you must not boast to me, saying, that you gave me the kingdom, and you must not allow your mind to be discontented, for no one gives anything to any one without the help of actions ina former life. From his birth a man eats the fruit of the tree of his former actions.” When the king said this to the physician, he saw that it was true, and he remained satisfied with the king’s service, and was never after- wards discontented. And that noble-minded king Ajara, who remembered his former birth, honoured the physician becomingly with gifts of wealth, and lived comfortably with his wives and friends, enjoying the earth con- quered by‘ his policy, and originally obtained by his good actions, without an opponent. | “Thus in this world all the good and bad fortune, that befalls all men at all times, is earned by actions in a former life. For this reason I think wo must have earned you for our lord in a former birth, otherwise how could you be so kind to us, while there are other men in existence ?' = Then Naravihanadatta, having heard in the company of his beloved from the mouth of Tapantaka this strangely pleasing and entertaining tale, rose up to bathe. And after he had bathed, he went into the presence of his father the king of Vatsa, frequently raining nectar into the eyes of his mother, and after taking food, he spent that day and that night in drinking and other pleasures with his parents, and his wife, and his ministers. 376 CHAPTER XLI. 1 णगि And the next day, as ०४९६) 1४१०४४४ was in the apartments of Rat- naprabhé, talking over various subjects with his ministers, he suddenly heard a sound, which appeared to be like that of a man weeping outside in the court-yard of the palace. And when some 006 asked—“ What is that ?””—the female attendants came and said, ^“ My lord, the chamberlain Dharmagiri is weeping here. For a foolish friend of his came here just now, and said that his brother, who went on a pilgrimage to holy places, was dead in a foreign land. He, bewildered with grief, forgot that he was in the court and began to lament, but he has been just now taken outside by the servants and conducted to his own house.” When the prince heard this, he was grieved, and Ratnaprabhé moved with pity said in a despondent tone—“ Alas! the grief which is produced by the loss of dear relatives is hard to bear! Why did not the Creator make men exempt from old age and death ?””? When Marubhati heard this speech of the queen’s, he said ; ^ Queen, how can mortals ever attain this good for- tune? For listen to the following story, which I will tell you, bearing on this question.” Story of king Chirdyus and his mini- In the city of Chirdyus there ster Ndgdrjuna. was in old time a king, named Chiré4- yus,* who was indeed long-lived, and the home of all good fortune. He had a compassionate, generous and gifted minister, named NAgérjuna, who was sprung from a portion of a Bodhisattva, who knew the use of all drugs, and by making an elixir he rendered himself and that king free from old age, and long-lived. One day an infant son of that minister Nagarjuna, whom he loved more than any of his other children, died. He felt grief on that account, and by the force of his asceticism and knowledge proceed- ed to prepare out of certain ingredients the Water of Immortality,+ in order to prevent mortals from dying. But while he was waiting for the auspicious moment in which to infuse a particular drug, Indra found out what was going on. And Indra, having consulted with the gods, said to the two Aévins— Go and give this message to Nagarjuna on the earth from me—' Why have you, though a minister, begun this revolutionary proceed- ing of making the Water of Life ? Are you determined now to conquer the Creator, who indeed created men subject to the law of death, since you * I.¢. long-lived. † See the IVth chapter of Ralston’s Russian Folk-Tales, Weckenstedt’s Wendis- che Marchon page 221, Bernhard Schmidt's Gricchische Marchen p. 126. 877 propose to make men immortal by preparing the Water of Life ? If this takes place, what difference will there be between gods and 7060 ? And the: constitution of the universe will be broken up, because there will be no sacrificer and no recipient of sacrifice. So by my advice discontinue this preparation of the Water of Life, otherwise the gods will be angry, and will certainly cursé you. And your son, through grief for whom you are engaged in this attempt, is now in Svarga.’” With this message Indra despatched the two Agvins. And they arrived at the house of Négérjuna and, after receiving the argha,* told N&gdrjuna, who was pleased with their visit, the message of Indra, and informed him that 118 son was with the gods in heaven. Then Ndg&rjuna, being despondent, thought ; ^^ Never mind the gods, but if I do not obey the command of Indra, these Aévins will inflict a curse on me. So let this Water of Life go, I have not accom- plished my desire ; however my son, on account of my good deeds in a for- mer life, has gone to the abode of bliss.” Having thus reflected, Nagér- juna said to these two gods, the Aévins, “ I obey the command of Indra, I will desist from making the Water of Life. If you two had not come, I should have completed the preparation of the Water of Life in five days, and freed this whole earth from old age and death.” When Nagarjuna had said this, he buried by their advice the Water of Life, which was almost com- pleted, in the earth before their eyes. Then the Aévins took leave of him, and went and told Indra in heaven that their errand was accomplished, and the king of gods rejoiced. And in the meanwhile Négaérjuna’s master, the king Chirdéyus, anointed his son Jivahara crown-prince. And when he was anointed, his mother, the queen Dbanaparé, on his coming in great delight to salute her, said to him, as soon as she saw him, “ Why do you rejoice without cause, my son, at having obtained this dignity of crown-prince, for this is not a step to the attainment of the kingly dignity, not even by the help of asce- ticism ? For many crown-princes, sons of your father, have died, and not one of them has obtained the throne, they have all inherited disappoint. ment. For N&gérjuna has given this king an elixir, by the help of which he is now in the eighth century of his age. And who knows how many more centuries will pass over the head of this king, who makes his short- lived sons crown-princes.” ‘When her son heard that, he was despondent, and she went on to say to him, “ If you desire the throne, adopt this expedient. This minister N 4g4rjuna every day, after he has performed the day’s devotions, gives gifts at the time of taking food, and makes this proclamation ; ‘ Who is a suppliant ? Who wants anything? To whom can I give anything, and what ?’ At that moment go to him and say, ‘@ive me your head,’—Then he, being a truthful man, will have his bead * Water, rice, duroa grass, &c. offored to guests. 48 378 cut off, and out of sorrow for his death this king will die, or retire to the forest ; then you will obtain the crown ; there is no other expedient avail- able in this matter.” When he heard this speech from his mother, the prince was delighted, and he consented, and determined to carry her advice into effect, for the lust of sovereign sway is cruel, and overcomes one’s affection for one’s friends. Then that prince went, the next day, of his own accord to the house of that Nagarjuna, at the time when he took his food. And when the minister cried out, ^ Who requires anything, and what does he require?’ he entered and asked him for his head. The minister said, “ This is strange, my son; what can you do with this head of mine? For it is only an agglomeration of flesh, bone and hair. To what use can you put it P Nevertheless, if it is of any use to you, cut it off, and take it.” With these words he offered his neck to him. But it had been so hardened by the elixir that, though he struck at it for a long time, he could not cut it, but broke many swords over it. In the meanwhile the king, hearing of it, arrived, and asked him not to give away his head, but N4g4rjuna said to him: “I can remember my former births, and J have given away my head ninety-nine times in my various births. This, my lord, will be the hundredth time of my giving away my head. So do not say anything against it, for no suppliant ever leaves my pre- sence disappointed. So I will now present your son with my head; for this delay was made by me only in order to behold your face.” Thus he spoke, and embraced that king, and brought a powder out of his closet, with which he smeared the sword of that prince. Then the prince cut off the head of the minister Nagarjuna with a blow of that sword, as a man cuts a lotus from its stalk. Thena great cry of wailing was raised, and the king was on the point of giving up his own life, when a bodiless voice sounded from the heaven in these words—“ Do not do what you ought not, king. You should not lament your friend Ndgarjuna, for he will not be born again, but has attained tho condition of a Buddha.” When king Chirdyus heard this, he gave up the idea of suicide, but bestowed great gifts, and out of grief left his throne, and went to the forest. There in time he obtained by asceticism eternal bliss. Then his son Jivahara obtained his kingdom, and soon after his accession he allowed digsension to arise in his realm, and was slain by the sons of Nagarjuna remembering their father’s murder. Then through sorrow for him his mother’s heart broke. . How can prosperity befall those who walk in the path trodden by the ignobleP And a eon of that king Chirdyus, born to him by another wife, named Satdéyus, was placed on his throne by his chief ministers. “Thus, as the gods would not permit Nagarjuna to carry out the task of destroying death, which he had undertaken, he became subject to death. Therefore it is true that this world of living beings was appointed by the 879 Creator unstable, and full of grief hard to ward off, and even with hun. dreds of efforts it is impossible for any one to do anything here, which the Creator does not wish him to do.” When Marubhiti had told this story, he ceased speaking, and Naravdhanadatta rose up with his ministers and performed his daily duties : CHAPTER XLII. Then, early the next day, Naravéhanadatta went off to the forest for the purpose of hunting, surrounded with elephants, in the company of his father and his friends ; but before going he comforted his beloved Ratna~ prabha, who was anxious about him, by saying that he would quickly return Then the scene of the chaso became like a garden adorned with lovely ` creepers for his delight, for in it the pearls that dropped from the claws of the lions, that had cleft the foreheads of elephants, and now fell asleep in death, were sown like seeds ; and the teeth of the tigers that were cut out by the crescent-headed arrows were like buds, and the flowing blood of the deer seemed like shoots, and the wild boars, in which stuck the arrows adorned with heron feathers, seemed like clusters, and the fallen bodies of Sarabhas* shewed like fruit, and the arrows falling with deep hum appeared like bees. Gradually the prince became wearied, and desisted from tho chase, and wont on horseback to another wood with Gomukha, who was also riding. ‘There ho began to play at ball, and while he was thus engaged, a certain female ascetic came that way. ‘Then the ball slipped from his hand and fell on her head ; whereupon the female ascetic laughed a little, and said to him—“ If your insolence is so great now, what will it be if you ever obtain Karpurik4 for a wife.’t When Narav4- hanadatta heard this, he dismounted from his horse, and prostrating himselE at the feet of that female ascetic, said to her—‘“ I did not see you, and my ball fell on your head by chance—Reverend one, be propitiated, and par- don that fault of mine.”” When the female ascetic heard that, sho said, “My son, I am not angry with you,” and being victorious over her wrath she comforted him with blessings. And then, thinking that the wise truthful ascetic was well disposed to him, Naravéhanadatta respectfully asked her— Who, reverend lady, is this,Karparik& spoken of by you? Condescend to inform me, if you are pleased with me, for I am curious * Fabulous animals with eight feet. t Cp. Sicilianische Marchen, Vol. I, p. 74. 380 on this head.” When he said this, bending before her, the female ascetic said to him: “ There is on the other side of the sea a city named Karpira- sambhava ;# in it there is aking rightly named Karpdraka, he hasa daughter, a lovely maiden, named Karpdrik&, who appears like a second Lakshm{, deposited in security there by the ocean, having seen that the first Lakshmi had been carried away by the gods after the churning. And she, as she hates men, does not desire to be married, but she will desire it, if at all, when she sees you. So go there, my son, and you shall win that fair one ; nevertheless, while you are going there, you will suffer great hardship in the forest. But you must not be perplexed at that, for all shall end well.” When the ascetic had said this, she flew up into the air and disappeared. Then Naravdéhanadatta, drawn on by the com- mand of Love uttered through her voice, said to his attendant Gomukha, “ Come, let us go to Karpirika in the city of Karpirasambhava, for I can- not remain a moment without beholding 06." When Gomukha heard that, he said— King, desist from your rashness. Consider how far off you are from the sea and from that city, and whether the journey is worth taking for the sake of that maiden? Why, on merely hearing her name, do you abandon celestial wives, and alone run after a mere woman who is enveloped in doubt, owing to your not knowing what her intention is.” When Gomukha said this to him, the son of the king of Vatsa said, “ The speech of that holy ascetic cannot be false. So I must certainly go to find that princess.”” Having said this, he set out thence on horseback that very moment. And Gomukha followed him silently, though it was against his wish: when a lord does not act on the advice of his servants, their only course is to follow him. In the meanwhile the king of Vatsa, having finished his hunting, re- turned to his city, thinking that that son of his was returning among his own armed followers. And the prince’s followers returned with Marubhi- ti and the others to the city, supposing that the prince was with the armed followers of his father. When they arrived, the king of Vatsa and the . others searched for him, and finding that he bad not returned, they all went to the house of Ratnaprabb&é. She at first was grieved at that news, but she called up a supernatural science and was told by it tidings of her husband, and said to her distressed father-in-law ; ‘“‘ My husband heard the princess Karpiriké mentioned by a female ascetic in the forest, and in order to obtain her he has gone to the city of Karpirasambhava. And ho will soon have accomplished his object, and will return here with Gomukha. So dismiss anxiety, for this I have learned from a science. By these words she comforted the king of Vatsa and his retinue.” And she despatched ® I. ५. Camphor-produced. In tho Arabian-Nights tho Oamphor islands are montioned. See Lane’s Translation, Vol. I, pago 544. | 381 another science to wait on her husband during his journey, and dispel his fatigue ; for good women who desire their husband’s happiness do ००४ account of jealousy. In the meanwhile Naravdhanadatta performed a long journey on horseback in that forest, accompanied by Gomukha. Then a 1960 suddenly came up to him in his path and said to him, “I am a science sent by Ratnaprabhé, named Mayévati, I will guard you on the path without being seen, so proceed now without fear.” Having said this, the incarnate science disappeared, as he gazed at it. By virtue of it, Naravdhanadatta continued his journey with his thirst and hunger appeased, praising his beloved Ratnaprabhé& And in the evening he reached a wood with a pure lake in it, and with Gomukha he bathed, and took a meal of delicious fruit and water. And at night he tied up the two horses underneath a large tree, after supplying them with grass, and he and his minister climbed up into it to sleep. While repos- ing on a broad bough of the tree, he was woke up by the neighings of the terrified horses, and saw a lion that had come close underneath. When he saw it, he wished* to get down for the sake of the horses, but Gomu- kha said to him—* Alas! you are neglecting the safety of your person, and acting without counsel; for kings the first duty is the preservation of their persons, and counsel is the foundation of rule. How can you desire to contend with wild beasts armed with teeth and claws. For it was to avoid these that we just now got up intothis tree. When the king had been restrained from descending by these words of Gomukha’s, seeing the lion killing the horse, ho immediately threw his sword at it from the tree, and succeeded in wounding it withthe weapon which was buried in ita body. ‘The mighty lion, though pierced with the sword, after killing that horse, slew the other also. Then the son of the king of Vatsa took Gomukha’s sword from him, and throwing it, cut the lion in half in the middle. And descending he recovered his sword from the body of the lion, and ascending again to his sleeping place, he passed the night there in the tree. In the morning Naravdhanadatta got down, and set out to find Kar- purik4, accompanied by Gomukha. Then Gomukha, beholding him travel- ling on foot, as the lion had slain his horse, in order to amuse him on the way said; ^ Listen, king, I will relate you this story, which is particularly appropriate on the present occasion.” Story of king Paritydgasena, his wicked There is in this world a city wife and his two sons. named Iravati, which surpasses Alaka ;f in it there dwelt a king named Paritydégasena. And he had two * I find that 9 MS, in the Sanskrit College reads aratitirshum. This is obviously the right reading. † The city of Kuvera the god of wealth. 382 , beloved queens, whom he valued as his life. One was the dauglitor of hig own minister and her name was Adikhasangamé, and the other was of royal race, and was called Kdvydlankard. And with those two the king propitiated Durga to obtain a son, and performed penance without food, sleeping on dar- bha grass. Then Bhavdni, who 18 kind to her votaries, pleased with his pen- ance, appeared to him in a dream and gave him two heavenly fruits, and thus commanded him: “ Rise up and give your two wives these two fruits to eat, and then, king, you will have born to you two heroic sons.” Having said this, Gauri disappeared, and the king woke up in tho morning and rose delighted at beholding those fruits in his hand. And by describ- ing that dream of his he delighted his wives, and bathed and worshipped the consort of S’iva, and broke his fast, And at night he first visited that wife of his Adhikasangamé, and gave her one of the fruits, and she imme- diately ate it. Thon the king spent the night in her pavilion, out of respect for her father, who was his own prime minister. And he placed near the head of his bed the second fruit, which was intended for the other queen. While the king was asleep, the queen Adhikasangamé rose up, and desiring for herself two similar sons, she took from his head and ate that second fruit also. For women are naturally envious of their rivals. And in the morning, when the king rose up and was looking for that fruit, she said— “T ate that second fruit also.” Then the king went away despondent, and after spending the day, he went at night to the apartments of the second queen. And when she asked for that other fruit, he said to her—‘ While I was asleep, your fellow-wife treacherously devoured it.” Then the quoen Kavydlankdrdé, not having obtained that fruit, which was to enable her to give birth to a son, remained silently grieved. In the course of some days that queen Adhikhasangamé become preg- nant, and in due time gave birth to twin sons. And the king Paritydga- sena rejoiced and made a great feast, since his desire was fulfilled by their birth. And tho king gave the name of Indivarasena to the elder of the two, who was of wonderful beauty and had eyes like a blue lotus. And he gave to the younger the name of Anichchhasena, because his mother ate the second fruit against his wish, Then Kévydlankéré, tho second wife of that king, on beholding this, was angry, and reflected—“ Alas! I have been cheated by this rival wife out of having children ; so I must without fail revenge myself on her; I must destroy these sons of hers by my cunning.” Having thus reflected, she remained thinking over a means of doing this. And as fast as those two princes grew, the tree of enmity grew in her heart. And in course of time those two princes, having attained manhood, and being mighty of arm, and desirous of conquest, said to their father— “ We have attained manhood and we have been trained in the use of weapons, 383 to how can we remain here endowed to no profit with these mighty arms? Out onthe arms and the youth of a Kshatriya that longs not for victory ! So let us go now, father, and conquer the regions.” When the king Parityéga- sena heard this request of his sons, he was pleased and consented, and made arrangements for their expedition. And he said to them, “If ever you are in difficulties, you must think upon the goddess Durg& the remover of sorrows, for she gave you to me.” Then the king sent forth those two sons on their expedition, accompanied by his troops and feudal chiefs, after their mother had performed the auspicious ceremonies to.ensure them success. And ho sent after them his own sngacious prime minister, their maternal grandfather, whose name was Prathamasangama. Then those two mighty princely brothers, with their army, first marched in due order to the castern quarter, and subdued ‘t. Then these two irresistible heroes of approved might, to whom many kings had joined themselves, went to the southern quarter to conquer it. And their parents rejoiced on hearing these tidings of them, but their second mother was consumed with the fire of concealed hate. The treacherous queen then got the fol- lowing false despatch written in the king’s name to the chiefs in the princes’ camp, by means of the secretary for foreign affairs, whom she had bribed with heaps of treasure— My two sons, having subdued the earth by the might of their arms, have formed the intention of killing me and seizing my kingdom; so if you are loyal to me, you must without hesita- tion put to death both those sons of mine.”—This letter Kévydlank4éré sent off secretly by a courier. And the courier went secretly to the camp of those two princes, and gave that letter to the chiefs, And they all, after reading it, reflecting that the policy of kings is very cruel, and cqnsi- dering that that command of their master must not be disobeyed, met and deliberated in the night, and as they saw no way out of the difficulty, determined to kill those two princes, though they had been fascinated by their virtues. But their maternal grandfather, the minister, who was with them, heard of it from a friend that he had among the chiefs, and after informing the princes of the state of affairs, he thereupon mounted them on swift horses, and conveyed them away safely out of the camp. The two princes, when conveyed away by the minister at night, travel- led along with him, and entered the Vindhya forest out of ignorance of the true rond. Then, after the night had passed, as they slowly proceed- ed on their way, about noon their horses died, overcome with excessive thirst. And that aged maternal grandfather of theirs, whose palate was dry with hunger and thirst, died exhausted with the heat before the eyes of those two, who were also weary. Then those afflicted brothers exclaim- ed in their sorrow— Why has our father reduced to this state us who are innocent, and fulfilled the desire of that wicked second mother of ours P”— 384 In the midst of their lamentation they thought upon the goddess Ambika, whom their father had long ago pointed out to them as their natural pro- tectress. That moment, by force of thinking on that kind protectress, - their hunger, thirst and fatigue left them, and they were strong. Then they were comforted by faith in her, and without feeling the fatigue of the journey, they went to visit that goddess who dwells in the Vindhya forest. And when those two brothers had arrived there, they began a course of fasting and asceticism to propitiate her. In the mean- while those chiefs in the camp assembled together in a band, and went with the intention of doing the princes a mischief ; but they could not find them, though they searched everywhere. They said—‘‘ The princes have escaped somewhere with their maternal grandfather,” and fearing that the whole thing would come out, they went in a fright to the king Paritydga- sena. And shewing him the letters, they told him the whole story. He, when he heard it, was agitated and said to them in his anger; “I did not send this letter, this is some deception. And how comes it that you did not know, you foolish creatures, that I should not be likely to put to death two sons obtained by severe austerities P They have been put to death as far as you are concerned, but they were saved by their own merits, and their maternal grandfather has exhibited a specimen of his statesmansbip.”’ He said this to the chiefs, and though the secretary who wrote the trea- cherous letter fled, the king quickly had him brought back by his royal power, and after thoroughly investigating the whole matter, punished him as he deserved. And he threw into a dungeon his wicked wife K4vyalankéré, who was guilty of such a crime as trying to slay his sons. For how can an evil deed audaciously done, the end of which is not considered through the mind being blinded with excessive hate, help bringing ruinP And as for those chiefs, who had set out with his two sons and returned, the king dismissed them, and appointed others in their place. And with their mother he continued to seek for tidings of those sons, plunged in grief, devoted to righteousness, thinking upon Durga. In the meanwhile that goddess, who has her shrine in the Vindhya mountains, was pleased with the asceticism of the prince Indivarasena and his younger brother. And she gave Indivarasena a sword in a dream, and appearing to him, thus addressed him—* By the power of this sword thou shalt conquer enemies hard to overcome, and whatever thou shalt think of thou shalt obtain, and by means of it you shall both gain the success you desire.” When the goddess had said that, she disappeared, and Indivarasena, waking up, beheld that sword in his hand. Then he comforted his younger brother by shewing him that sword, and describing to him his dream, and in the morning he and his brother broke their fast on wild fruits. Then * The mother, ¢. ¢., Durga. ADDENDUM TO FASCICULUS IV. Add to note on page 306. 1४ appeara from JIendcrson’s Folk-lore of the Northern Countics, that in Europo ncandlo of hamnn fat is uscd with tho IIand of Glory by robbers for the purpose of provonting tho inmates of a house from awaking. He gives soveral instances of its uso. Tho following will servo as a specimen: “On the night of the 3rd of January 1831, somo Irish thicves attempted to commit a robbery on tho estate of Mr. Napior of Loughcrow, county Month. They entered the house armod with a dead man’s hand with a lighted candlo in it, belioving in tho superstitious notion thata candlo placod in a dead man’s hand will not bo scen by any but those by whom it is used, and also that if acandlo in a dead hand be introduced into a house, it will provont thoso who may bo aslecp from awaking. The inmates howover, were alarmed, and tho robbers fled, lonving tho hand behind thom.” Tho composition of tho candlo is evident from the following cxtract from tho Dictionnnire Infernal of Colin de Planey. “Tho Hand of Glory is the hand of 2 man who has been hanged, and is prepared in the following manncr. Wrap tho hand in a pieco of winding-shect, drawing it tight to ००९०८७० out tho little blood which may remain; then place it in an carthen-ware vessel with saltpetre, salt and long poppor all carcfully and thoroughly powdered. Let it remain a fortnight in this pickle till it is wcll dricd, then oxpose it to the san in the dog-days till it is complotoly parched, or if tho sun bo not powcrful onough, dry it in an oven heated with vorvain nnd forn. Noxt mako क eandle twith the fat of a hanged man, virgin wax, and Lapland scsamo. Tho Ifand of Glory is used to hold this candlo _whon it is Jighted. Whorover ono gocs with this contrivanco, thoso it approaches aro rondored as incapnblo of motion as though thoy were dead.” Southoy in Book V of his Thalaba tho Destroyor represents a hand and taper of this kind as used to lull to sleop Zohnk, tho giant keoper of the cavesof Babylon. (See the extracts from Groso and Torquomada in tho notes to Southcy’s poem. Dousterswivel in Sir Walter Scott’s Antiquary tolls us that tho monks used the Hand of Glory to conceal their treasures. (IIcndorson'’s Folk-lore of tho Northern Counties of England and the Borders, p. 200 and ff.) Digitized by Google LIST OF BOOKS FOR SALE jxsiatic POCIETY OF PENGAL, No. 57, PARK STREET, CALCUTTA, AND OBTAINABLE FROM THE SOCLETY’S LONDON AGENTS, MESSRS. TRUBNER & 57 anp 59, Lupeate प्राण, Lonpor, E. ©, BIBLIOTHECA INDIOA. Sanskrit Series. Chaitanya-chandrodnya, Nataka, 3 fasci... १७०००७७ ००१०००७ ००१०००० ०००० १००००००8. Srauta Sutra, As/valayana, 11 न ४43 ०९००७७७० @ Le ०००७३००००७ ७०००७ ——_—_———- Latyayana, 9 fasci... ०७०० ०००००७७७ ०००७०७०१ vee nbs ०००७०००५ ७०००७७०७ S’ankara Vijaya, 3 fasci. 00 Oe ००००९७ ००००९०७ ०००१९००७ ००७७००७७ COLE Oh ०००७ ०००००७९ Dafa-rupa, 3 i) ee rr eer rr eRe ee Ta ee ००७१००७७ eoesevcenecs Kaushitaki Brihmanopanishad, 2 fasci. 99 ०७०७ ७०००७९७७ ७००००७७७ 00008 ००००5७ Sankhya-séra, 1 fasci. @eeese @ @ ® 9 @ ® ® @ ® ® 9 ® ® ® ०9 9 @ ® श ® @ ® ® £92088 9 9 @ ® ® ® ०७००७९९8 Lalita-vistara, 6 fasci. वि ee 9 99०9 @@ ® @ ® ०००७9 @ ® @ 98०००००९ वि 9 @ ७9 ® 8 Taittirfya Brahmana, ZATORCLS - S505. 060 5 ab 00ls oe 6ies ened seb bee 9००७७७७ ००००७७०० Taittiriya Safhité, 31 fasci. CO Cees ०७०9७९० ००००४ १.5 ००७७७०७७ @ @@9@७७ ७००७७ Taittiriya Aranyaka, 9... - c.0siase ess s se eaw suee puceceee dines ०००००००७ Maitri Upanishad, 3 fasci. 9०००७०७ ७69००००७ ०७७७७७०७ ०००००००७ ०७०० ७०७७००० ०७०००७४ As’valayanna Grihya Sdtra, 4 fasci....ecccees ००७०००9 ७७७००००७ ०००००९०००५१००००७ Miméinst Darsann, 14 fasci..eee ७०७७ ७००००७०७ ०००७००७ ०९७००००७९ क ७७०००७७ ०७०७७ Tandya Bréhmana, 19 fasci. 9७७०००७ 99००७999 @०७००७७@ ००७७ ७०७०७ ७७०७७०९ 5०.७७ १००९ Gopatha Brihmana, 2 fasci. ७७०9००७ TH ७००७७७० 2000 1000008 00000 005088 Oe Bebe Atharvana Upanishads, 6 fasci. COCO OOo ०००००००७ ०००००७७७ ०७०७ ०००५०७९ 0000 ०००४ Agni Purina, 14 प्ति, ०१०१०००७ ००७००००० ००००० 9०००००७७ ०७०७ ७०००७@ ०७७१७५० ०००७४ Sama Veda Safhité, 37 fasci. ०७०७ ००७७ ०००७००० ७००७००३ ०७७७ ०७०० ७०७७००७० ०००००००९ Gopala Tapani, 1 fasci... ७७०००७७७ @ ०००००७७ ७०००७७७ ००७० ५०००७७७ ०७०००७०७ 0H0C8NEE OO Nrisifha Tapani, 3 fasci. ७००९००७७ @०७०७७७@ CEKEOS ७०७००९७ ०७००९ ००००७5०७ ७०७००००६ Chaturvargn Chintémani, 36 FASC]. ०००००००७ ००७० ०५००००७ Cece ee ee eee ee neces १००७ Gobhiliya Grihya Sitra, 10 fasci. ® @ 00008888 08088 800088 ००७०००४ ००००७७०७ ००००७०७ Pifigala Chhandah Siatra, 3 fasci... 9०७००७७ ७०७99 ००७७०0०७ ००७०७०७ 0006 04 0808 0808 e8 Taittiriyn Pratis’akhiya, 3 fasci. ००००७७०७ ०9 ७०७७ ०७०९ ०७००७०७ ०७०७०७०७ ०००००७०७ OD. Prithiraj Rasu, by Chand Bardai, 4 fasci... ०००००, ०००७००७ Oe ०००७ ५०७०७७०७ ००५००७०७ Réjatarangini, ०० ७००००७७७ ०७००७ ७००९७ ७००७००७० 9७७७ ००००७०७७ ००७०७७७७ ७०७०००७७ 0008 Mahabharata, vols, IIT. and IV., ०७७००००७ ७७०००००० ००७०७७० Code ०००००७७ 0008 0008 Purfina Sangraha, ०७०० ०७७०७७ ७०७०७७७ ००००१७७ ०००००७७० @ 5०७०७००७ ०७०००७७ ००१०७०१९ 2६11 Grammar, 2 fasci. .. 9७००७७७ @ ०७००७००७ ७००9७ @ ००७००७०० ७०७०७००७ ००९७००७ BOONE Aitareya Aranyaka of the Ri Veda, 6 fasci. ००७०० ७००७००७ ००००७७०० vee eee BO 08 Chhandogya Upanishad, English, 2 fasci....... 9० ००७०९ ७७०००००७ 11 (918 Aphorisms, English, 2 fasci. ७०९७००७ ००७०९७७७ ७००००७७७ ०५७०७०९७ ००55००७ Séhitya Darpana, English, 4 fasci..seesvve ०७००७००७ ७०००७७० @ ७००७०७००.७ ०००००७०९ Brahma Siitra, English, ०७७०७००७ ७०७७ ७७०००१७ ०७७०००७७ ०७५००००९ ०७०००००७ ००००९७९ KA&tantra, 6 fasci. ००००७००७ CO bere eH EHH THEE EHEC Te ७०००७०७७ ०७७७०००९ 090808 Kaémandakiya Nitishra, 4 fasci. (Fasci. 1, out of stock.) ०००००००७ ०००००००७ ०००७ Bhémati, 7 fasci. ०9 ०००७७७७७ ०७ ०००७००७७ ०००७००७७ ००००७७०९ OE EHC LESH ०७०७०००७ Aphorisms of Sandalya, English, Fasci. 1. ००७०७७७ ७००७०७७७ ००१५७०७ ९०००००७७ OO Vayu Purana, 4 fasci. 99 ०9 ००००७ ०७०००७०७ ०००७७ ०००० ०००००७९ ००९००० ७००७ Kathé Sarit Sagara, English Translation, 4 Fasci. ११००००१०१११ ०००१९१० ०७००७००७ Co. jus pos put G2 GO G9 bt == @ 89 mR €© ©? &© © ® pes 6 © @ कनक @ ५ नी i] >> BOO "> BD A bet OO bet bt CO et = SO की हिरो Pt FO DO न ©> |. ई> © @ @ @ @ & © "> > 9 $> @ & @ ०2 Digitized by Google 385 he worshipped that goddess, and having his fatigue removed by her favour, he departed rejoicing, with the sword in his hand, in the company of his brother. And after he had travelled a long distance, he found a great and splendid city, looking like the peak of Meru on account of its golden houses. There he beheld a terrible Rakshasa standing at the gate of the high street, and the hero asked him what was the name of the town, and who was its king. That R&ksbasa said— This city is called S’ailapura, and it is possessed by our lord Yamadansbfra, the slayer of his foes, king of the R&ékshasas.” When the Rdkshasa said this, Indivarasena attempted to enter, in order to slay Yamadanshtra, but the Rékshasa at the door tried to prevent him, upon which the mighty Indivarasena killed him, cutting off his head with one stroke of his sword. After slaying him, the hero entered the royal palace, and beheld inside it the R&kshasa Yamadanshtra sitting on his throne, having a mouth terrible with tusks, with a lovely woman at his left hand, and a virgin of heavenly beauty on his right hand. And when Indivarasena saw him, he went with the sword given him by Durg& in his hand, and challenged him to fight, and the Rékshasa drew his sword and stood up to resist him. And in the course of the fight Indi- varasena frequently cut off the R&kshasa’s head, but it grew again.* Seeing that magic power of his, and having had a sign made to him by the virgin at the Rd&kshasa’s side, who had fallen in love witb him at first sight, the prince, after cutting off the head of the Rakshasa, being quick of hand, again cut it in two with a stroke of his sword. Then the RAkshasa’s magio was baffled by contrary magic, and his head did not grow again, and the R&ksbasa died of the wound. When be was slain, the lovely woman and the princess were delighted, and the prince with his younger brother sat down, and asked them the follow- ing questions: ‘“ Why did this R&kshasa live in such a city as this, guarded by one warder only, and who are you two, and why do you rejoice at his being slain?” When they heard this, the virgin was the one that an- swered, and she spoke as follows: ^ In this city of Sailapura there lived a king of the name of Virabhuja, and this is his wife Madanadanshtré, and this R&kshasa came and devoured him by the help of his magio power. And he ate up his attendants, but he did not eat this Madana- danshtré, whom alone he spared because she was beautiful, but he made her his wife. Then he became disgusted with this city though beautiful, and building in it houses of gold, he remained here sporting with Mada- nadanshtr4, having dismissed his retinue. And Iam the younger sister of this R4kshasa, and unmarried, but the moment I saw you, I fell in love with you. Accordingly she is glad at his having been slain, and so also am I ; 80 marry me here now, my husband, since love makes me offer myself to you.” * See Ralston’s remarks on this story in his Russian Folk-Tales, p. 71. 49 386 When Khnadgadanshtré said this, Indivarasena married her then and there by the GAndharva form of marriage. And he remained in that very city, having everything brought to him, on his thinking of it, by the virtue of the sword of Durgé, married and accompanied by his younger brother. And once on a time he made a chariot that would fly through the air, pro- duced by thought through the virtue of his sword, that resembled in its powers the philosopher’s stone, and placed in it his heroic younger brother Anichchhasena, and sent him off from his retreat to bear tidings of him to his parents. Anichchhasena, for his part, travelled quickly through the air in that chariot, and reached Irdvati that city of his father. There he re- freshed his grief-worn parents with tho sight of him, as the moon refreshes the partridges when exhausted with severe heat. And he approached them, and fell at their feet, and was embraced by them, and when they questioned him, he dispelled their apprehensions with good news of his brother. And he told in their presence the whole adventure of himself and his brother, which in the beginning was sad, but in the end was happy. And there he heard the treacherous device, which his wicked second mother had out of enmity contrived for his destruction. Then Anichchhasena remained there in tranquillity, in the company of his delighted father and his mother, honoured by the subjects. But after some days had passed, his fears were aroused by a threatening dream, and he yearned to see his brother again, and said to his father; “TI will depart, and by telling my brother Indivara- sena that you are anxiously awaiting him, I will bring him back; give me leave to depart, my father.” When his father heard that, being anxious for the sight of his son, he and his wife gave Anichchhasena leave to de- part, and he immediately mounted his chariot, and reached through the air that city of Sailapura. And when he arrived there, he entered the palace of that brother of his. He saw there his elder brother lying senseless in the presence of Khadgadanshtré and Madanadanshtré, who were weeping. In his perplexity he asked, “ What does this mean?” And then Khad- gadanshtr4 said with her eyes fixed on the ground, though the other blamed her for 1४; “ When you were away, your brother one day, on my going to bathe, had a secret intrigue with this Madanadanshtré. And I, on returning from bathing, found him with her, and I abused him. Then he tried to propitiate me, but I, being exceedingly bewildered by unforgiving jealousy, that seemed to have possessed me, thought thus with myself, ‘ Ah | without taking me into account, he favours another ; I believe he shews this insolence confiding in the magic properties of bis sword, so I will hide this weapon of his.’ After thus reflecting, in my folly I thrust his sword into the fire at night, while he was asleep. The consequence was that his sword was dimmed and he was reduced to this state. And I am grieved for this myself and upbraided by Madanadanslitré. So you have come here 387 now when both our minds are blinded with grief, and we have resolved on death. So take this sword and kill me with it, since I have proved true to the customs of my race and acted cruelly.” When Anichchbasena was thus entreated by his brother’s wife, he thought that he ought not to slay her on account of her repentance, but prepared to cut off his own head. But at that moment, he heard the following voice come from the air—* Do not act thus, prince, your brother is not dead, but he has been struck sense- less by Durg&, who is angry at his not having taken sufficient care of the sword, and you must not impute guilt to Khadgadanshtré, for this circum- stance is the consequence of your ail having been born into this world on account of a curse. And they were both of them your brother’s wives in a former life. So propitiate Durgé in order to gain your object.” Ac- cordingly Anichchhasena gave up his intention of slaying himself. But he mounted that chariot, and took that fire-dimmed sword, and went to propitiate the soles of the feet of Durgé, the dweller in the Vindhya range. There he fasted, and was about to propitiate the goddess with the offering of his head, when he heard this voice from heaven—“ Do not be rash, my son, go; thy elder brother shall live, and the sword shall become pure from stain, for I am pleased with thy devotion.” When Anichchhasena heard this specch of the goddess, he immediately saw that the sword in his hand had recovered its brightness, and he walked round the goddess, keeping his right hand towards her ; and ascending his swift magic car, as if it were his own desire,* he returned in a state of anxious expectation to that S‘aila- pura. There he saw that his elder brother had just risen up, having sud- denly regained consciousness, and weeping he seized his feet, and his elder brother threw his arms round his neck. And both the wives of Indivara- sena fell at the feet of Anichchhasena and said—“ You have saved the life of our husband.’? Then he told the whole story to his brother Indivara- sena who questioned him, and he, when he heard it, was not angry with Khadgadanshtré, but was pleased with his brother.¢ - And he heard from the lips of his brother that his parents were eager to see bim, and of the fraud of his second mother, that had brought about his separation from them ; then he took the sword which hie brother * The word literally means chariot of the mind. Thereisapunhere.. + This resembles the German story of the two brothers as given in Cox’s Aryan Mythology, Vol. I, p. 162. See also Gonzenbach’s Sicilianische Miérchen, Nos. 89 and 40, with Dr. Kéhler’s note. He there refers us to his own remarks on the 4th of Campbell's West Highland Tales in Orient und Occident, Vol. II, p. 118, and to Grimm, Nos. 60 and 85, Hahn No. 22, Widter-Wolf, No. 8, Vernaleken, No. 36, &c. In Grimm’s No. 60, wo have a magic sword, and the temporary death of one of the brothers is indicated by the dimming of one side of a knife. This story resembles Grimm’s more closcly, than that of ASokadatta and Vijayadatta in ch. 25. . 388 handed to him, and mounted a large chariot, which came to him the mo- ment he thought of it, owing to the virtue of the sword, and with his golden palaces, and his two wives, and his younger brother Indivarasena, returned to his own city Irdvati. There he alighted from the air, beheld with wonder by the subjects, and entered the palace, and went with his attendants into the presence of the king. And in that condition he beheld his father and his mother, and fell at their feet with his eyes bathed in streaming tears. And they, the moment they beheld their son, embraced him and his younger brother, and having their bodies, as it were, bathed in nectar, they were relieved from their sorrow. And when their daughters- in-law, those two wives of Indivarasena, of heavenly beauty, fell at their feet, they looked on them with delight and welcomed them. And the parents, learning in course of conversation, that they were said by a divine voice to have been appointed in a previous life as his wives, were exceedingly delighted. And they rejoiced with astonishment at the power of their son, which enabled him to travel through the air, and bring golden palaces and do other things of this kind. Then Indivarasena remained, with those two wives and his attendants, in the society of his parents, caus- ing delight to the subjects. And once ona time he took leave of his father, king Parityégasena, and went forth again to conquer the four quarters, accompanied by his younger brother. And the mighty-armed hero con- quered the whole earth by the virtue of his sword, and came back bringing with him the gold, elephants, horses and jewels of conquered kings. And he reached his capital, followed out of fear by the conquered earth in the form of the army of dust, that his forces raised. And he entered the palace, where his father advanced to meet him, and he and his brother de- lighted their mother Adhbikasangamé by their return. And after he had honoured tho kings, Indivarasena spent that day in pleasure, accompanied by his wives and his followers. And on the next day the prince made over the earth to his father by way of tribute from the kings, and suddenly recollected his former birth. Then, like one waking up from sleep, he said to his father—“ Father, I remember my former birth; listen, I will tell you all about it. There is a city on the plateau of the Himélayas named Mukt4pura; in it there lives a king named Muktdsena, a king of the Vidyd- १0४४७, And by a queen named Kambuvati he had born to him in course of time two virtuous sons, Padmasena and Ripasena. Then a maiden, named Adityaprabhé, the daughter of a chief of the VidyAdharas, of her own accord, out of love, chose Padmasena for her husband. Hearing of that, a Vidyé- dhara maiden, of the name of Chandravati, became love-sick also, and cameand chose him for her husband. ‘Then Padmasena, having two wives, was con- tinually worried by that wife Adityaprabhé, who was jealous of her rival. And so Padmasena over and over again importuned his father Muktdsena 389 to the following effect ; ‘I cannot endure every day the ill-temper of my wife, who is blind with jealousy, let me retire to a wood of ascetics to put anend to this misery. ‘Therefore, father, give me permission.’ His father, annoyed at his persistence, cursed him and his wives, saying ;‘ What need is there of your going to a wood of ascetics? Fall into the world of mortals. There this quarrelsome wife of yours, Adityaprabhé, shall be born in the race of R&kshasas, and become your wife again. And this second, Chandra- vati, who is virtuous and attached to you, her husband, shall be the wife of a king, and the paramour of a Rékshasa, and shall obtain you as her be- loved. And since this Rupasena has been observed by me to follow you bis elder brother with affection, he shall be your brother also in that world. There too you shall endure some affliction caused by your wives.’ Thus he spoke and ceased, and appointed this as the termination of the curse ; ‘ When you, being a prince, shall conquer the earth and give it to your father, then you and they shall remember your former birth, and be freed from your curse,” When Padmasena had been thus addressed by his own father, he went with those others to the world of mortals. Iam that very Padmasena, born here as your son, Indivarasena by name, and I have done what I was appointed to do. And the other Vidyddhara prince, Raipasena, has been born as Anichchhasena my younger brother. And as for my wives Adityaprabha® and Chandravat{, know that they have been born here as these two, Khadgadanshtr4é and Madanadanshtré. And now we have reached that appointed end of our curse. So let us go, father, to our own Vidyddhara home.” Having said this, he together with his brother and his wives, who remembered their former existence, abandoned the human and assumed the Vidyddhara form. And having worshipped the feet of his father, and taken his two wives in his arms, he went with his younger brother through the air to his own city Muktdpura. There the wise prince, gladly welcomed by his father Muktasena, a joy to the eyes of his mother, accompanied by his brother Rupasena, lived with his Adityaprabhé, who did not again display jealousy, and with Chandravati in happiness, The minister Gomukha, having told this delightful tale on the road, again said to Naravahanadatta; ^ Thus the great must endure great pains and gain great glory, but others have little pain and little glory. But you, protected by the might of the science of queen Ratnaprabhé, shall without difficulty gain that princess Karpdriké.”’ When Naravdéhanadatta heard this from the lips of the eloquent Gomukha, he set out on the path with him, insensible to fatigue. And as he travelled, he came in the evening to a pellucid lake, the lotuses on which were in full bloom, and which was full of an abundant supply of cold-water, delicious as nectar. Its banks were adorned with pomegranate trees, ® J. 6.) brightness of the sun. Chandravati moans moonlike. 890 bread-fruit trees, and rows of mango-trees, and on it the swans sang sweetly. They bathed in it, and devoutly worshipped the beloved® of the daughter of Himdlaya and refreshed themselves with various fragrant, sweet-tasting, delightful fruits, and then the son of the king of Vatsa and his friend spent the night on the bank of the lake, sleeping ona bed strewn with soft young shoots. CHAPTER XLII. The next morning, Naravdhanadatta rose up from the bank of that lake,t and setting out on his journey, said to his minister Gomukha ; “ My friend, I remember, a certain princess of heavenly beauty, dressed in white garments, came to me towards the end of last night in a dream, and said this to me—‘ Lay aside your anxiety, dear one, for you will quickly reach a large and wonderful town situated in a forest, on the shore of the sea. And after resting there, you shall with ease find that town Karpérasam- bhava, and then win that princess Karptrik4é.’ Having said this, she dis- appeared, and I immediately woke up.” When he said that, Gomukha was delighted and said to him —“ King, you are favoured by the gods; what is difficult to you? So your enterprise will certainly succeed without dif- ficulty.’"”, When Gomukha had said this, Naravdhanadatta hastened along the path with him. And in course of time he reached a city of vast extent on the shore of the sea, furnished with lofty mansions resembling the peaks of mountains, with streets, and arches, adorned with a palace all golden like mount Meru, looking likea second Earth, He entered that city by the market-street, and beheld that all the population, merchants, women and citizens were wooden automata, that moved as if they were alive, but were recognised as lifeless by their want of speech. This aroused astonish- ment in his mind. And in due course he arrived with Gomukha near the king’s palace, and saw that all the horses and elephants there were of the same material ; and with his minister he entered, full of wonder, that palace, which was resplendent with seven ranges of golden buildings. There he saw & majestic man sitting on a jewelled throne, surrounded by warders and women, who were also wooden automata, the only living being there, who produced motion in those dull material things, like the soul presiding over # I. e. S‘iva the beloved of Parvati. ¶ Tread sarastfirdt for sarittirat, 391 the senses. He, for his part, socing that that hero Naravéhanadatta was of noble form, rose up and welcomed him, and made him sit down on his own seat, and sitting in front of him, he thus questioned him, “ Who are you; how and why have you come to this uninhabited land with one companion P” Then Naravébanadatta told his own story from the begin- ning, and asked that hero, who was prostrating himself before him,—‘“ Who are you, my good sir, and what is this wonderful city of yours? Tell me.” That man, when he heard that, began to tell his own story. Story of the two brothers Prdnadhara There is a city named Kénchf and Rdjyadhara. possessed of great excellences,® which, like a girdle, well adorns the earth-bride. In it there was a famous king of the name of Bahubala, who won fortune by the might of his arm, and imprisoned her in his treasury, though she is a gadding dame. We were two brothers in his kingdom, carpenters by trade, skilful in making ingenious automata of wood and other materials, such as Mayaf first invented. My elder brother was by name Prénadhara, and he was infatuat- ed with love for a fickle dame, and I, my lord, am named R&jyadhara, and I was ever devoted to him. ‘That brother of mine consumed all my father’s property and his own, and some portion of what I had acquired, which melted by affection I made over to him. Then he, being much infatuated about the lady, out of desire to steal wealth for her sake, made a couple of swans of wood with mechanism and strings attached to them. That pair of swans was sent out at night by pulling the strings, and entering by means of the mechanical contrivance into the king’s treasury through a window, they took from it with their beaks jewels placed in a basket, and returned to the house of my brother. And my elder brother sold the jewels and spent the money 80 acquired with his paramour, and in that way he robbed the king’s treasury every night, and though I tried to prevent him, he would not give up that improper proceeding, for who, when blinded by passion, distinguishes between right and wrong? And then the keeper of the treasury, as the king’s treasure-house was plundered night after night without the bolt being moved, though there were no mice in it, for several days in succession enquired into the matter, without saying anything, out of fear, and then being exceedingly vexed, went and told the whole matter plainly to the king. Then the king posted him and some other guards in the treasure-house at night, with orders to keep awake in order to find out the truth of it. Those guards went into the treasure-house at midnight, and while there, saw my brother’s two swans entering there * Here there is a pun, as the words may also be construed “ woven of excellent threads.” ^ t Maya was the architect of the Daityas. According to some Maya = Ptolemaios, 392 by the window, impelled by strings. The swans moved round by means of their mechanism and took the jewels, then the guards cut the strings, and took the swans to shew the king in the morning. And then my elder brother said in a state of bewilderment—“ Brother, my two swans have been seized by the guards of the treasury, for the strings have become slack, and the pin of the mechanism has dropped. So we must both of us leave this place immediately, for the king, when he hears of it in the morning, will punish us as thieves. For we are both known to be skilled in mechanical contrivances. And I have here a chariot with a pneumatic contrivance, which quickly goes eight hundred yojanas, if you press a spring. Let us go by means of it to-day toa distant foreign land, though exile may be disagreeable ; for how can an evil deed, that is done in despite of good advice, bring pleasure to any one? This is the mature fruit of my wickedness in not obeying your advice, which has extended to inno- cent you, as well as tome.” After saying this, my brother Prénadbara immediately mounted with his family that chariot, that flew through the air. Bont though he urged me, I would not mount it, as it was laden with ynany people, so he flew up in it to the sky and went off to some distant place. : ‘When that Prénadhara,* who was rightly named, had gone off some- where, I, expecting that in the morning I singly should he exposed to dan- ger at the hands of the king, mounted another chariot with a pneumatic mechanism, which I had myself made, and quickly travelled two hundred yojanas from that place. Then I again started that air-travelling chariot, and went another two hundred yojanas. Then I left my chariot, terrified at finding that I was near the sea, and travelling on my feet, reached in course of time this city which was empty. And out of curiosity I entered this palace, which was filled with garments, ornaments, and couches and alj the other conveniences fit for a king. And in the evening I bathed in the water of the garden-lake, and ate fruits, and going to the royal bed reflected alone at night— What am I to doin this uninhabited spot P So to-morrow I will go hence to some place or other, for I no longer need fear danger from king Béhubala.” When I had thus reflected, I went to sleep, and towards the end of night a hero of divine appearance, mounted on a peacock, thus addressed me in a dream; “ You must live here, good sir, you must not depart elsewhere, and at the time of meals you must go up to the . middle court of the palace, and wait there.” Thus he spoke, and dis- appeared, and I woke up and reflected— Undoubtedly this heavenly place has been made by Kartikeya, and he has favoured 706 with this dream on account of my merits in a former life. I have turned up here because I am to be happy dwelling in this town.” I conceived this hope and rose up, ¢ I, €. holding life. 893 and said the prayer for the day, and at the time of eating I went up to the middle court, and while I was waiting there, golden dishes were placed in front of me, and there fell into them from heaven food consisting of ghee, milk, rice, boiled rice and other things ;* and any other kinds of food that I thought of, came to me as fast as I thought of them. After eating all this, I felt comforted by the favour of the god. So, my lord, I took up my abode in this city, with kingly luxuries coming to me every day as fast as I wished for them. But I do not obtain wives and retinue by thinking of them, so I made all these people of wood. Though I am a carpenter, since I have come here I enjoy alone all the pleasures of a king by the power of Destiny, and my name is Rajyadhara.f «80 repose, now, a day in this god-built town, and I will attend upon you to the best of my ability.” After saying this, Réjyadhara led off with him’ Naravéhanadatta and Gomukha to the city garden, there the prince bathed in the water of the lake and offered lotuses to Siva, and was conducted to the feasting-place in the middle court, and there he and his minister enjoyed viands which were placed before them by R&jyadhara, who stood in front of them, to whom they came as soon as he thought of them. Then the eating-ground was swept by some unseen hand, and after they had taken betel, they drank wine and remained in great felicity. And after Réjyadhara had eaten, the prince retired to a gorgeous couch, astonished at the wonderful nature of the town, which resembled the philosopher’s stone. And when he could not sleep, on account of his recently conceived longing for ए शकतात Raéjyadbara, who was also in bed, asked her story, and:then said to him—* Why do you not sleep, auspicious sir P You will obtain your desired love. For a fair woman, like Fortune, of her own accord chooses a man of high courage. I have had ocular proof of this, so hear the story ; I will relate it to you.” Story of Arthalobha and his beautiful _ That king of K&nch{, B&éhubala, च. whom I mentioned to you, had 8 ततो) door-keeper, rightly named Arthalobha.t He had 9 beautiful wife named Ménaparé ‘That Arthalobha, being by profession a merchant, and on ‘account of his avarice distrusting his servants, appointed that wife of his to look after his business in preference to them. She, though she did not like it, being obedient to him, made bargains with merchants and captivated all men by her sweet form and speech. And Arthalobha, seeing that all the * Cp. the Mfetamorphoses (Golden Ass) of Apuleius, Lib. V, cap. III. Visoque-~ statim semirctundo suggestu propter instrumentum coenatorum, rata refectui suo com- modum, libens accumbit. Et illico vini nectarei eduliamque variorum fercula copiosa, nullo serviente, sed tantum spiritu quodam impulsa, subministrantur † 2. ८, holding or possessing a kingdom, ‡ J. ९, greed of wealth. 50 394 sales of elephants, horses, jewels, and garments that she made, brought in a profit, rejoiced exceedingly. And once on a time there came there from 8 distant foreign land a merchant, named Sukhadhana, having a large stock of horses and other commodities. The moment Arthalobha heard that he had come, he said to his wife—‘‘ My dear, a merchant named Sukhadhana has arrived from a foreign land, he has brought twenty thousand horses, and innumerable pairs of excellent garments made in China, so please, go and purchase from him five thousand horses and ten thousand pairs of garments, in order that with the thousands of horses I already possess and those other five, I may pay a visit to the king, and carry on my commerce. When commissioned in these words by that villain Arthalobha, Manaparé went to Sukhbadhana; whose eyes were captivated by her beauty, and who welcomed her gladly. And she demanded from him for a price those horses and garments. The merchant, overpowered with love, took her aside and said to her— TI will not give you one horse or garment for money, but if you will remain one night with me, I will give you five hundred horses and five thousand garments.” After saying this, 16 solicited that fair one with even a larger amount ; who does not fall in love with women, who are allowed to go about without restraint ? Then she answered hin—“TI will ask my husband about this, for I know he will send moe here out of ex- cessive cupidity.®”’ After saying this, she went home, and told ber husband what the merchant Sukhadhana had said to her secretly. And that wicked covetous husband Arthalobha said to her; “My dear, if you obtain five hundred horses and five thousand pairs of garments for one night, what is the harm in it. So goto him now; you shall return quickly in the morn- ing.” When M4&naparé heard this speech of her mean-spirited husband’s, she began to debate in her heart, and thus reflected—“ Out on this base spiritless husband of mine that sells his honour! By continually medi- tating on gain he has become all made up of the desire of gain. It is better that the generous man, who buys me for one night with hundreds of horses and thousands of pieces of China silk, should be my husband.” Thus reflecting, she took leave of her base husband, saying ; “ It is not my fault,” and went to the house of that Sukhadhana. And he, when he saw that she had come, after questioning her and hearing the whole story from her, was astonished, and considered himself fortunate in obtaining her. And he sent off immediately to her husband Arthalobha the horses and garments that were to purchase her, as agreed upon. And he remained that night with her, having all his wishes attained, for she seemed like the fortune which was the fruit of his own wealth, incarnate in bodily form, at last obtained by him. And in the morning the base Arthalobha ® 00. Die Sieben Weison Meister c. 18, (Simrock’s Deutsche Volksbiicher, Vol. XII, p. 185). 895 sent, in his shamelessnesa, servants to summon her, whereupon Ménspar& said to them, “ How can I again return to be the wife of that man who sold me to another? I am not as shameless as he is. Tell me yourselves if this would be becoming now. So depart, the man that bought me is my husband.”” When the servants were thus addressed by her, they went and repeated her words to Arthalobha with downcast faces. The mean | fellow, when he heard it, wanted to recover her by force; then a friend of the name of Harabala said to him; “ You cannot recover her from that Sukhadhana, for he is a hero, and I do not behold in you manliness corre. sponding to his. For he is moved to heroism by a woman that loves him on account of his generosity, and he is mighty, and surrounded with other mighty men that have come with him. But you have been deserted by your wife, who separated from you because you sold her out of meanness, and scorn makes you timid, and being reproached you have become effeminate. Moreover you are not mighty, and you are not surrounded by mighty friends, so how can you possibly be capable of vanquishing that rival ? And the king will be angry with you, when he hears of your crime of selling your wife ; 80 keep quiet, and do not make a ridiculous blunder.” Though his friend tried to dissuade him with these words, Arthalobha went and beset, in his anger, the house of Sukhadhana with his retainers. While he was thus engaged, Sukhadhana sallied out with his friends and retainers, and in a moment easily defeated the whole of Arthalobha’s force. Then Arthalobha fled, and went into the presence of the king. And concealing his own wicked conduct, he said to the king,—‘O king, the merchant Sukhadhana has carried off my wife by force.” And the king, in his rage, wished to arrest that Sukhadhana. Then a minister of the name of Sandhdna said to the king—“ In any case, my lord, you cannot arrest him, for when his force is increased by that of the eleven friends who have come with him, he will be found to have more than a hundred thousand excellent horses. And you have not discovered the truth about the matter, for his conduct will turn out to be not altogether without cause. So you had better send a messenger, and ask what it is that this fellow here is chattering about.’”? When king Bdhubala heard this, he sent a messenger to Sukha- dhana to ask about the matter. The messenger went, and asked about the matter by the king’s order, and thereupon Manaparé told him her story. When Baéhubala heard that wonderful tale, be came to the house of Sukhadhana to behold the beauty of Manaparé, being filled with excessive curiosity. There he beheld, while Sukhadhana bent before him, Manaparé, who with the wealth of her beauty would astonish even the Creator. She prostrated herself at his feet, and he questioned her, and heard from her own mouth how the whole thing happened, Arthalobha being present and listening. When he heard it, he thought it was true, because Arthalobha 396 was’ speechless, and he asked that fuir one what was to be done now. Then she said decidedly, “ How can I return to that spiritless avaricious man, who sold me to another man without the excuse of distress?’’ When the king heard this, he said, ‘ Well said,” and then Arthalobha bewildered with desire, wrath, and shame, exclaimed,—“ King, let him and me fight with our own retainers, without any auxiliary forces ; then let it be seen who is spirited and who 18 spiritless.”” When Sukhadhana heard this, he said— Then let us fight in single combat, what need is there of retainers ? Mdnapar4 shall be the prize of the victor.” When the king heard this, he said, “ Good! so let it be !’? Then, before the eyes of Mana- paré and the king, they both entered tho lists mounted. And in the course of the combat, Sukhadhana laid Arthalobha on the plain, by his horse's rearing on account of a lance-wound. Then Arthalobha fell three times more on the earth, on account of his horse being killed, but Sukhadhana, who was a fair fighter, restrained himself and would not slay him. But the fifth time Arthalobha’s horse fell upon him, and bruised him, and he was carried off by his servants motionless. Then Sukhadhana was cheered by ali the spectators with shouts of applause, and the king Bdbubala honoured him as he deserved. And he immediately bestowed a gift of honour upon the lady, and he confiscated the property of Arthalobha, which had been acquired by unlawful means ; and appointing another to his office, he de- parted pleased to his palace. For good men derive satisfaction from breaking off their connection with the bad. And Sukhadhana, having maintained his claim by force, remained enjoying himself in the society of M&énaparaé his loving wife. “Thus wives and wealth leave the mean-spirited man, and of their own accord come to the high-spirited man from every quarter. So dismiss anxiety! Go to sleep! in a short time, my lord, yuu will obtain that prin- cess Karptriké.” When Naravahanadatta heard that sound advice of Rajyadhara’s, he and Gomukha went off to sleep. And in the morning, while the prince was waiting awhile after his meal, the wise Gomukha addressed Radjyadhara as follows: “ Make such an ingenious chariot for my master, as that he shall be able by means of it to reach the city of Karpirasambbava, and obtain his beloved.” When thus supplicated, that carpenter offered Naravéhanadatta the chariot with a pneumatic contrivance, that 06 had made before. He ascended that sky- travelling chariot, swift as thought, together with Gomukha, and crossed the deep, the home of monsters, that agitated ite waves as if exulting to behold his valour, and reached the city of Karpdrasambhava on its shore. There the chariot descended from the sky, and he and Gomukha left it, and out of curiosity wandered about inside the town. And by questioning the people he found out that he had indeed without doubt reached the 397 desired city, and delighted he went to the neighbourhood of the palace. There he found a splendid house occupied by an old woman, and he entered it to stay there, and she received him with respect. And eager to hit upon an artifice, he immediately asked that woman, “ Noble lady, what is the name of the king here, and what children has 16 ? And tell us of their appearance, for we are foreigners.” When he said this to the old woman, she, seeing that he was of excessively noble form, answered—“ Listen, illus- trious sir, I will tell you all. In this city of KarpGrasambbava there is a king named Karpiraka. And he, having no children, performed penance, with his wife Buddhikari, fasting, in honour of Sjiva, in order to obtain off- spring. After he had fasted for three nights, the god Siva commanded bim in a dream—‘ Rise up, a daughter shall be born to you, who shall be. superior to a son, and whose husband shall obtain the sovereignty of the Vidyadharas.’ After receiving this order from Siva, the king woke up in the morning ; and, after communicating this dream to his wife Buddhikéri, he rose up and went off delighted, and with his queen broke his fast. And then in a short time that queen conceived by the king, and when the period was completed, she brought forth a daughter beautiful in all her limbs. She surpassed in splendour the lights in the lying-in chamber,* and they, as it were, heaved sighs by discharging lamp-black. And her father made great rejoicings, and gave her the name of Karptriké, which is his own name made feminine. And gradually that moonlight of the eyes of the people, the princess Karpurik4, has grown up, and is now in the full bloom of youth. And her father, the king here, desires to have her married, but the haughty girl detests men, and will not consent. And when my daugh-. ter, who is her friend, put this question to her ‘My dear, why do you not desire marriage, the only fruit of a daughter’s birth?’ she answered, ‘My dear, I remember my former birth, and the cause is something which happened then ; hear it.” Story of the princess Karpurikd in her On theshore of the ocean there birth as @ ewan. 18 9 great. sandal-wood tree. Near it there is a lake adorned with full-blown lotuses. I was a female swan on that lake on account of my actions in a previous birth. Once ona time, out of fear of the sea, I made a nest in that sandal-wood tree with my husband, who wasa maleswan. When I was dwelling in that nest, I had male offspring born to me, and suddenly a great wave of the sea came and carried them off. When the flood carried away my children, out of grief I wept and took no food ; and remained in front of a dinga of Siva on the shore . of the sea, Then that male swan, my husband, came to me and said— “Rise up, why do you lament your children that are dead, we shall get other ones.f As long as life is preserved, everything can be obtained.” * See note on page 306. † Cp. Herodotus III. 119; Antigone, vv. 909—912, 898 His’ speech pierced my heart like an arrow, and I reflected—“ Alas! males are thus wickedly regardless of their youthful offspring, and show no affection to, or compassion for their females, though they are attached to them. So of what comfort is this husband to me? Of what use is this body that brings only pain ?” Thus reflecting, I prostrated myself before Siva, and devoutly placed him in my heart, and then in front of his sym- bol, before the eyes of the swan, my husband, I uttered this prayer ; ‘‘May I become in the next birth a princess remembering my former atate,"—and thereupon I flung mygelf into the sea. Oonsequently, I have been born in this life such as you see. And because I remember tho cruel- ty of that husband in a former birth, my mind does not feel inclined to any suitor. So I do not desire to be married ; the rest isin the bands of Destiny. “This is what the princess said then in private to my daughter, and that daughter of mine came and told it to me.” % 80, my son, I have told you what you asked me. And that princess is undoubtedly destined to be your wife. For she was long ago designated by the god Siva as the wife of the future emperor of the Vidyddharas, And I see that you are marked with all the distinguishing signs of an emperor, such as the peculiar freckle, and other marks. Perhaps you are some distinguished person brought here by Providence for that very purpose. Rise up, for the present we will see what there is in my house in the way of provision.” After the old lady had told him this, she brought him food, and he and Gomukha spent the night there. And in the morning, the prince deliberated in private with Gomukha as to the steps to be taken, and then he assumed the dress of a Pééupata ascetic, and accompanied by Gomukha, he went to the king’s gate, and roamed about in front of it, crying out again and again—“ Ah my female swan | Ah my female swan!” And the people gazed at him. And when the maids beheld him thus employed, they went in astonishment and said to the princess Karpdrik&; ^ Your Highness! we have seen at the royal gate a P&éupata ascetic who, though he has a fellow, is unfellowed in beauty,® and he continually utters these words, ‘Ah my female swan! Ah my female swan!’ which bewilders the minds of the women.’’ When the princess heard this, she, as having been a swan in a former birth, was filled with curiosity, and had him, just as he was, conducted by her maida into her presence. And she saw that he was adorned with infinite beauty, like a new god of Love that had taken a vow to propitiate Siva. And she said to him, when he looked at her with an eye expanded by curiosity, « What 15 this that you are continually saying, ‘Ah! my female swan! Ah! my female swan?’?” ‘Though she said this to him, he went on to say— ५५ Ah! my female swan!” Then his companion Gomukha answered her; “TI will explain this in a few words, listen, Your Highness. | * A mere pun. 899 “In a former birth he was a swan on account of his actions in an anterior state of existence. Then he built himself a nest in a sandal-wood tree, on the bank of a great lake near the shore of the sea, and lived there with his female. And as it happened, their offspring in that nest were swept away by a wave, and his female, distracted with grief, threw herself into the sea. Then he, being grieved at separation from her, and disgusted with his bird-nature, desirous of leaving that body, made a pious wish in his heart—‘ May I be in a future life a prince remembering my former state, and may this virtuous female swan be my wife, remembering her former existence also.’ Then he thought on Siva, and scorched with the fire of grief, flung that body into the water of the sea. So he has been now born, my fair lady, as Naravdhanadatta, the son of the king of Vatsa in Kaus4mbi, with the power of recollecting his former existence. When he was born, a voice said distinctly from heaven ; ‘ This prince shall be the emperor of all the kings of the Vidyddharas.’ In course of time, when he bad become crown-prince, he was married by his father to the goddess Madanamanchuké of heavenly appearance, who had been born for a certain reason asa woman. And then the daughter of a king of the Vidyddharas named Hemaprabha, the maiden Ratnaprabhé, came of her own accord, and chose him for a husband. Nevertheless, thinking on that female swan, he does not enjoy tranquillity ; and he told this to me, who have been his servant from my childhood. Then, while he was out hunting, it happened that he and I had a meeting in the forest with a holy female hermit. And in the course of conversation she said to him with favour- ing condescension—‘ Owing to the effect of his actions the god of Love, my son, became a swan. And 8 heavenly female, that had fallen through 8 curse, became his dear wife, when be was dwelling, as a swan, in a sandal- wood tree on the bank of the sea. But she threw herself into the sea, through grief at her offspring having been carried away by the tide, and then the male swan flung himself into the seaalso. He has now by the favour of Siva been born as yourself, the son of the king of Vatea, and you know of that former birth of yours, my son, for you remember your former existence. And that female swan has been now born in Karpdra- sambhava, a city on the shore of the sea, as a princess, Karparik& by name. Therefore, go there, my son, and win her to wife.’ When the holy female hermit had said this, she flew up into the sky and disappeared. And this lord of mine, having heard this information, immediately set out with me to come here. And being attracted by love for you, he risked his life, and after traversing a hundred difficulties, he reached the shore of the sea. There we had an interview with the carpenter, named Réjyadhara, who dwells in Hemapura, and who gave us an ingenious chariot. We have mounted on this terrible machine, as if it were our courage having taken 400 ‘shape,* and have crossed the perilous gulf of the sea, and arrived at this town. For this reason, queen, my master wandered about, exclaiming, ‘Ah my female swan!’ until he came into your presence, Now, from the pleasing sight of the noble moon of your countenance, he enjoys the removal of the darkness caused by the presence of innumerable woes. Now, honour your noble guest with the blue lotus garland of your look.” When Karpiriké heard this feigned speech of Gomukha’s, she thought it was true, relying on the fact that it harmonized with her own recollections. And she melted in her soul with love, and she thought, “ After all this husband of mine was attached to me, and my despondency was causeless.’”” And she said—“ I am in truth that very female swan, and I am fortunate in that my husband has for my sake endured suffering in two births. So now I am your slave, overcome by love ;” and saying this, she honoured Naravéhanadatta with baths and other hospitalities. Then she informed her father of all this by the mouth of her attendants, and he, the moment he heard it, came to her. Then the king thought himeelf fortunate, having seen that his daughter had conceiv- ed a desire to be married, and that an appropriate suitor for her had at Jength arrived in Narav4banadatta, who was marked with all the signs of a great emperor. And he gave, with all due honour, his daughter Karptriké to Naravéhanadatta according to the prescribed form. And he gave to that son-in-law of his, at every circumambulation from left to right of the sacred fire, thirty millions of gold-pieves, and as many lumps of camphor, the heaps of which appeared like the peaks of Meru and Kaildsa that had witnessed the marriage of P4rvati, come to behold his magnificence. Moreover the king Karpdraka, who had attained his wish, gave Naravéhana- datta a hundred millions of excellent garmentsand three hundred female slaves welladorned. And Naravéhanadatta, after his marriage, remained with that Karptriké, as if with affection incarnate in bodily form. Whose mind was not delighted at the union of that couple, which resembled the marriage of the spring-creeper and the spring-festival ? And on the next day Naravéhanadatta, who had attained his object, said to his beloved Karptriké, “ Come, let us goto Kaus4mbi.” Then she answered him—“ If it is to be eo, why should we not go there immediately in this chariot of yours that flies through theair?P If it is too small, I will furnish another large one, for there is living here a mechanic who makes ingenious chariots, who has come from a foreign land, Prdnadhara by name ; I will cause him quickly to make such a chariot.” After saying this, she called the warder that kept the door, and said to him—‘ Go and order that chariot-maker Prénadhara to prepare a large chariot, that will travel through the air, for us to start in.” Then the queen Karpiriké, having distnissed the warder, informed her father by the mouth of a slave ¢ I read with a MS. in tho Sanskrit Colloge—dbhayads hd mirta iva sihase. 401 of her desire to depart. And while the king, on hearing if, was coming thither, Naravéhanadatta thus reflected ; “This Prénadhara is certainly the brother of Réjyadhara, whom he described as having run away from his native land through fear of his king.” While he was thus thinking, the king quickly arrived, and that mechanic Prdnadhara came with the warder, and said—“ I have ready-made a very large chariot, which will easily carry at this instant thousands of men.’? When the mechanic said this, Narav4hana- datta said “ Bravo!” and asked him courteously; “Are you the elder. brother of R&jyadhara, skilled in various very great mechanical contri- vances P”? And Prdénadhara answered him, bowing before him—“I am that very brother of his, but how does Your Highness know about us?” Then Naravéhanadatta told him what R4éjyadhara kad told him, and how he had seen him. Then Prdnadhara joyfully brought णण the chariot, and he mounted it with Gomukha, after having been politely dismissed by his father-in-law the king, and after bidding farewell to him; but first he placed in it the slaves, camphor and gold. And he took with him Pr&éna- dhara, whom the king permitted to depart, and that head-warder, and his recently married wife Karpirik&; and his mother-in-law uttered a solemn prayer for a blessing on his journey, and from those stores of splendid garments he bestowed gifts on the Bréhmans ; and he said to Prénadhara— ८८ First let us go to R&jyadhara on the shore of the sea, and then home.” Then the chariot was driven on by Prénadhara, and the king and his wifé flew up into the air quickly by means of it, as if by his accomplished wish.® In a moment he crossed the sea, and reached again that city of Hemapura on its shore, the abode of that Réjyadhara. There R&jyadhara bowed before him, delighted at beholding his brother, and as he had no female slaves, the prince honoured him with the gift of some, at which he greatly rejoiced. And after taking leave of R&jyadhara, whose tears flowed fast, as he could hardly bear to part from his elder brother, the prince reached Kauédémbi in that same chariot. Then the people, on bebolding the prince unexpectedly descend from heaven, riding in that splendid chariot, followed | by his retainers, and accompanied by his new bride, were much astonished. And his father, the king of Vatea, having gathered from the exultations of the citizens that his son had arrived, was delighted, and went out to meet him, accompanied by the queen, the ministers, his daughter-in-law, and other persons. And tlie king, beholding that son prostrate at his feet with . his wife, received him gladly, and thought that the fact, that he was to be : the future emperor of the acrial spirits, was clearly revealed by his coming in - a flying chariot. His mother Vdsavadatté, with Padmf&vati, embraced him, . and she shed a tear, which dropped like the knot of pain loosened by seeing him. And his wife Ratnaprabhé was delighted, and Madanamanchuk& ® “Wish” is literally “ chariot of tho mind,” so here there is a pun. 51 402 also, and their jealousy being overcome by love for him, they embraced his fect, and won bis heart at the same time. And the prince delighted his father’a ministers, headed by Yaugandhardéyana, and his own, headed by Marubhiti, when they bowed before him, by rewarding them as they severally deserved. And they all, with the king of Vatsa at their head, welcomed that new wife Karpariké, who bowed becomingly before them, like the goddess of Fortune arrived surrounded by a hundred immortal nymphs, even the sister-shape of Amrita,* openly brought by her husband, having crossed the sea adorned with its shore asa garment with a beautiful fringe. And the king of Vatsa honoured that warder of her father’s, giving him many crores of gold-pieces, garments and lumps of cam- phor, which bad been brought in the chariot. And the king then honoured Praénadhara as the benefactor of 016 son Naravdhanadatta, who had point- ed him out as the maker of the chariot. And then the king honoured Gomukha, and asked him joyfully, “ How did you obtain this princess? And how did you start from this place P” And then Gomukha deftly told the king of Vatsa, with his wives and ministers, in private, the whole adven- ture, as it took place, beginning with their going to the forest to bunt,—— how they met the female hermit,and how they crossed the sea by means of the chariot provided by Rajyadhara, and how Karpuriké was obtained with her female attendants, though she was averse to marriage, and how they returned by the way by which they went, in a chariot which they obtained by finding Prdnadhara. Then all of them, shaking their heads in astonish- ment and joy, said—“ To think of the concyrrence of all these circum- stances, the chase, and the female ascetic, the carpenter Rajyadhara skilled in mechanical contrivances found on the shore of the sea, the crossing the ocean in the chariot that he made, and that another maker of these cha- riots should have previously reached the other side of the ocean! The truth is, Destiny takes trouble to provide the fortunate with the means of obtaining prosperous success.” Then all respectfully commended Gomukha for 018 devotion to his lord. And they praised queen Ratnapra- bhé, who by her knowledge protected her lord on his journey, for she pro- duced general satisfaction by acting like a woman devoted to her husband. ` Then Naravéhanadatta, having made bis party of air-travellers forget the fatigues of their journey, entered his palace with his father, and mother, hig wives and other relations. Then his treasury was filled with heaps of gold by the friends and relations who came to see him, and whom he honoured, and he loaded Prdnadhara and his father-in-law’s warder with wealth. And Prénadhara, immediately after he had taken food, respectfully address- ed this petition to him—“ Prince, king Karpurik& gave us the following * Both Sri and the Amrita came out of the sea when it was churned. Sudas‘drhe kélena seems to be corrupt. 403 order—‘ You must come back quickly as soon as my daughter has reached her husband's palace, in order that I may have early news of her arrival.’ So we must certainly go there quickly this very moment ; give us a letter from Karpiriké to the king written with her own hand. For otherwise the heart of the king, whigh is attached to his daughter, will not take com- ` fort. For he, never having mounted an air-chariot, fears that we may have fallen from it. So give me the letter, and permit this head-warder, who is desirous of ascending the chariot, to depart with me. But I will return here, crown-prince, and will bring my family, for I cannot abandon the two ambrosial lotuses of your feet.” When Prdnadhara said this firm- ly, the son of the king of Vatsa immediately made Karpuriké sit down to write that letter. It ran as follows, “My father, you must not feel anxious about me, since I share the happiness and possess the love of a good husband ; was the goddess Lakshmi an object of anxiety to the ocean after she had betaken herself to the Supreme Bridegroom ?”? ‘When she had written the above letter with her own hand, and given it, the son of the king of Vatsa dismissed the warder and Prénadhara with honour. And they ascended the chariot, and produced astonishment in the minds of all, as they were seen going through the air, and crossing the sea they went to the city of Karptrasambhava. There they delighted the king Karpdraka by reading out his daughter’s letter, which told that she had reached her husband’s palace. The next day Prdnadhara took leave of the king, and after visiting R&jyadhara, repaired with his family into the presence of Naravihanadatta. Naravdhanadatta, when he had returned thus quickly after accomplishing his mission, gave him a dwelling nea¥ his palace and an ample allowance. And he amused himself, and his wives, by going about in the flying chariots made by him, as if rehearsing future journeyings in the skies as emperor of the Vidyadharas. Thus, having delighted his friends, followers and wives, and obtained a third wife Karpériké in addition to Ratnaprabhé and Madanamanchuké, the son of the king of Vatsa spent those days in happiness. Digitized by Google BOOK VIII SVE" CHAPTER XLIV. Victory to the elephant-headed god,* who, reddening the sky with the ‘vermilion dye shaken off by the wind of his flapping ears, seems to create sunset, even when it is not due. Thus Naravéhanadatta, the son of the king of Vatsa, dwelt happily in his father’s house, after he had won those wives. And one day, when he was in his father’s assembly-hall, he saw a man of heavenly appearance come there, descending from heaven. And after he and his father had welcomed the man, who bowed before him, he immediately asked him, * Who are you and why have youcome?” Then he answered—“ There is a city in this earth on the ridge of Himavat, called Vajrakata,f and rightly so called, as being all made of diamond. There I dwelt, as a king of the Vidy&dharas named Vajraprabha, and my name too was rightly given me, because my body is framed of diamond. And I received this command from S‘iva, (who was pleased with my austerities,) “If thou remnin- est loyal at the appointed time to the emperor created by me, thou shalt become by my favour invincible to thy enemies.” Accordingly I have come here without delay to pay my respects to my sovereign: for I have already perceived by means of my science that the son of the king of Vatsa, (who is born of a portion of the god of Love, and appointed by the god who wears a digit of the moon,) though a mortal, shall be sole emperor over both divisions of our territory.{ And though, by the favour of S’iva, a prince of the name of S/uryaprabha was ruler over us for ¢ kalpa of the gods, still he was only lord in the southern division, but in the northern division a prince called S’rutaéarman was emperor ; but your majesty, being destined for great good fortune, shall be sole emperor here over the wanderers of the air, and your dominion shall endure for a kalpa,” # ¢. €.) Ganesa. ¶ #6, Diamond-peak ‡ For ubheyavedycka the Petersburg lexicographors read ubhayavedyardha. I have followed this reading 406 When the Vidyddhara said this, Naravdhanadatta, in the presence of the king of Vatsa, said to him again out of curiosity: ‘‘ How did Suryaprabha, being a man, obtain of old time the sovereignty over the Vidyddharas ? Tell us.’? Then in private, that is to say, in the presence of the queens and ministers, the king Vajraprabha began to tell that tale. Story of Séryaprabha, and how he Of old there was in the country attained sovereignty over the Vidyddharas. of the people of Madra a town named S8’4kala ;* Chandraprabha, the son of Angéraprabha, was king of it, whose name expressed his nature, as he delighted the whole world, but he was like fire in that he scorched his enemies. By his wife, named Kirti- mati, there was born to that king a son, whose future glory was indicated by his exceedingly auspicious marks. And when he was born, a clear voice sounded from heaven, which rained nectar into the ears of king Chandra- prabha, “This king, now born, named Suryaprabha, is appointed by S/iva as the future emperor over the kings of the VidyAdharas, Then that prince Siryaprabha grew up in the house of his father, who was distin- guished by the delightful favour of the enemy of Pura,f and he being very clever, gradually acquired, while still a child, all knowledge and all the accom- plishmenta by sitting at the feet of a teacher; and then, when he was six- teen years old, and captivated the subjects by his virtues, his father Chan- draprabha appointed him crown-prince, and he gave him the sons of his own ministers, many in number, Bhdsa, Prabhdsa, Siddhartha, Prahasta and others. And while he was bearing with them the burden of a crown- prince’s duty, one day a great Asura of the name of Maya came there, and Maya went up in the assembly-hall to king Chandraprabha, who welcomed him, and said to him in the presence of Siryaprabha, “ King, this son of yours, Stiryaprabha, has been appointed as the future emperor of the kings of the Vidy4dharas by 81158 ; so why does he not acquire the magic sciences that will put him in possession of the dignity ? For thisreason I am sent here by the god 81४४. Permit me to take him, and teach him the right method of employing the sciences, which will be the cause of his obtaining the sovereignty of the Vidy4dharas. For he has a rival in this business, a lord of the sky-goers named Srutagarman; he too has been appointed by 811९8. But this prince, after acquiring the power of the 80167668, shall conquer him with our help, and become emperor over the lords of the Vidy4dharas.”. When Maya said this, king Chandraprabha said—“ We are fortunate; let this auspicious one be taken by you wherever you wish.” Then Maya took leave of the king, and quickly carried off to Pétéla Saryaprabha and his ministers, whom the king permitted to de- * Identified by General Cunningham with the Sangala of Alexander. (Ancient Geography of India, 2. 179 & ff.) t 8, ०. Siva. 407 part. There he taught the prince ascetic practices of such a kind, that by means of them the prince and his ministers quickly acquired the sciences. And he taught him also the art of providing himself with magic chariots, so that he acquired a chariot named Bhitésana. Then Maya brought Siryaprabha, mounted on that chariot, with his ministers, having acquired the sciences, back to his own city from 8४618. And after he had led him into the presence of his parents, he said to him, ^ Now I depart, enjoy here all the enjoyments given by your magic knowledge until I return.” After saying this, the Asura Maya departed, after having been duly honoured, and king Chandraprabha rejoiced in his son’s having acquired the sciences. Then Suryaprabha, by virtue of the sciences, was continually roaming through many countries in his chariot, with his ministers, to amuse bimself. And wherever any princess beheld bim, she was immediately bewildered by love, and chose him for her husband. The first was the virgin daughter of the king of Tamralipti, who was called Virabhata; ber name was Madanasen4, and she was the first beauty of the world. The second was Chandrik4vati the daughter of Subhata, the emperor of the western border, who had been carried off by the Siddhas and left somewhere else. And the third was the famous daughter of Kumbbhira, the king of the city of Kanchi, Varunasena by name, remarkable for her beauty. And the fourth was the daughter of king Paurava, sovereign of Lavdnaka, Sulochand by name, with lovely eyes. And the fifth was the daughter of king Suroha, the lord of the land of China, Vidyunm4lé with charming limbs, yellow as geld. And the sixth was the daughter of king Kdntisena, ruler in the land of Srikantha, surpassing in beauty the Apsarases. And the seventh was Parapushté, the daughter of king Janamejaya, the lord of the city of Kauéimbi, a sweet-voiced maid. And though the relations of these maidens, who were carried off by a surprise, found out what had happened, still, as the prince was confident in the might of his supernatural science, they were pliant as canes. These wives also acquired the sciences, and Sfryaprabha associated with them all at the same time, taking many bodies by his magic skill. Then he amused himself, in the company of these wives, and of the ministers Prahasta and others, with roaming in the air, with concerts, drinking-parties and dther amusements. Possessing heaven- ly skill in painting, he drew the Vidy4dhara females, and in that way, and by - making sportive sarcastic speeches, he enraged those charmers, and he was amused at their faces, furrowed with frowns, and with reddened eyes, and at their speeches, the syllables of which faltered on their trem. bling lips. And that prince went with his wives to T4mraliptf, and roam- ing through the air sported in the gardens with Madanasené. And baving left his wives there, he went in the chariot Bhiitdsana, and accompanied by Prahasta only, visited the city called Vajrardtra. There he carried off the 408 daughter"of king Rambha before his eyes, Térdvali by name, who was enamoured of him, and burning with the fire of love. And he came back to Témralipti, and there carried off again another maiden princess, by namo. प्रश्ण, And when her haughty brother Sahasrdyudha was annoyed at it, he paralyzed him by his supernatural power. And he also stupefied 89109874 ०११०६१३ mother’s brother, who came with him, and all his retainers, and made his head shorn of hair, because he wished to carry off his beloved ones. But though he was angry, he spared to slay them both, because they were his wife’s relatives, but he taunted them, who were downcast on account of the overthrow of their pride, and let them go. Then Siarya- prabha, surrounded by nine wives, having been summoned by his father, returned in his chariot to his city Sékala. And then king Virabhata sent from Témralipt{ an ambassador to Sirya- prabha’s father, king Chandraprabha, and gave him the following message to deliver—“ Your son has carried off my two daughters, but let thatbe, for he is a desirable husband for them, as he is a master of supernatural sciences, but, if you love us, come here now, in order that we may make a friendship based upon the due performance of marriage rites and hospitality.” There- upon king Chandraprabha rewarded the messenger, and determined that he would quickly start for that place on the morrow. But he sent Prahasta, as an ambassador to Virabhata, in order to make sure of his sincerity, and gave him Bhidtdsana to travel in. Prahasta went quickly and had an inter- view with king Virébhata, and questioned him about the business, and was informed and highly honoured by him,* and promised him, who smiled graciously, that his masters would come early next morning, and then he returned in a moment to Chandraprabha through the air. And he told that king that Virabhata was ready to receive him. The king, for his part, being pleased, shewed honour to that minister of his son’s. Then king Chandraprabha with queen Kirtimati, and Siryaprabha with Vildsini and Madanasen4, mounted that chariot Bhitdésana, and went off early next day with retinue and ministers. In one watch only of the day they reach- ed Témralipti, being beheld, as they passed through the air, by the people with eyes the lashes of which were upraised through wonder. And descending from the sky, they entered the city side by side with king Virabhata, who came out to meet them; the beautiful streets of the town were irrigated at every step with sandal-wood water, and seemed to be strewed with blue lotuses by means of the sidelong glances of the city ladies. There Vira- bhata honoured his connexion and his son-in-law, and duly performed the marriage ceremony of his daughters. And king Virabhata gave at the marriage-altar of those daughters, a thousand loads of pure gold, and a hundred cainels laden with burdens of ornaments made of jewels; and tive * I read bodhitah. 409 hundred camels laden with loads of various garments, and fifty thousand horses, and five thousand elephants, and a thousand lovely women adorned with beauty and jewels. And moreover he gratified his son-in-law Sdrya- prabba and his parents with valuable jewels and territories. And he duly honoured his ministers, Prahasta and others, and he made a feast at which all the people of the city rejoiced. And Sdryaprabha remained there in the company of his parents, and his beloved wives, enjoying delights, consisting of various dainties, wines, and music. In the meanwhile an ambassador arrived from Rambha in Vajrardtra, and in tbe hall of assembly delivered this message from his master: ^ The crown-prince Stiryaprabba, confiding in the might of his sciences, has insulted us by carrying off our daughter. But to-day we have come to know, that he has undertaken to be reconciled to king Virabhata, whose misfortune is the eame as ours. If in the same way you agree to be reconciled to us, come here also quickly, if not, we will in this matter salve our honour by death.” When king Chandraprabha heard that, he honoured the ambas- sador, and said to him, “ Go to that Rambha and give him this message from me: ‘ Why do you afflict yourself without cause? For Stryaprabba 18 now appointed by Siva the future emperor of the Vidyadbaras ; and inspired sages have declared that your daughter and others are to be his wives. So your daughter has attained her proper place, but you being stern were not asked for her. So be appeased, you are our friend, we will come to your resi- dence also.’”” When Prahasta received this message from the king, be wen@through the air, and in a single watch he reached Vajrardtra. There he told his message to Rambha, and having been gladly received by him, 06 returned as he came, and reported it to king Chandraprabha. Then Chandraprabha sent his minister Prabhdsa, and had king Rambha’s daughter Térdvali conducted to him from Sékala. Then he departed in the air-chariot with Sdryaprabha, being dismissed with great honour by king Virabbata and all others. And he reached Vajrardtra, which was full of people awaiting his arrival, and was met by Rambha, and entered his palace. There Rambha, having performed the great feast of the marriage ceremony, gave his daughter countless stores of gold, elephants, horses, jewels, aud other valuables. And he gratified so lavishly bis son-in-law Sdryaprabha, that he forgot all his own luxuries. And while they were remaining there delighted with feasts, an ambassador came from the city of Kanchi to Ram- bha. Rambba having heard his message, said to king Chandraprabha— « King, the lord of Kanchi, named Kumbhira, is my elder brother ; he has ` to-day sent me a trustworthy messenger to speak this speech ; ^ Suryaprabha firet carried off my daughter, then yours. And now you have made friend- ship with him and his father, as I hear, so bring about my friendship also with them. Let them come to my house, that I may with my own hand 52 410 give my daughter Varunasend to Stryaprabha.’ So grant this request of my brother’s.” When Rambha made this request, Chandraprabha granted it, and sent Prahasta and had Varunasen4é brought quickly from the city of Sékala to her father Kumbbfra. And the next day, he and Saryaprabha and Rambha, and Virabhata and all, with their attendants, went to the city of K4nchf. And after they had been met by Kumbhira, they entered the city of K4nchf, as it were the girdle of the earth, full of many jewels and adorned with excellences.* There Kumbhira bestowed his daughter on Siryaprabha with the usual ceremonies, and gave much wealth to the young couple. And when the marriage had taken place, Prahasta, after taking food, said to Chandraprabha, who was all joyfulness, in the presence of all, “ King, in the country of S’rikantha I had an interview with the king of that land; there king KAntisena whom I thus happened to see, said to me—‘ Let Suryaprabha come to my house with that daughter of mine, whom he has carried off, I will perform the ceremony for him according to rule. If he refuses, I will abandon the body, distracted by love for my daughter.’ This is what he then said to me, and I have now mentioned it on the proper occasion.” When Prahasta said this, king Chandraprabha answered, *“‘ Go then, take Kantimati to him, we will go there also.” When the king said this to him, Prahasta went off that moment through the air, and did as he had commanded. And next morning Chandraprabha and all, with Kum- bbira, went to the land of Srikantha in the air-travelling chariot. There king K&ntisena came to meet them, and making them enter his j@lace, performed the auspicious ceremony of 018 daughter’s marriage. Then he gave to Kantimati and Saryaprabha an endless quantity of jewels, which excited the wonder of the kings While they were all remaining there, enjoying all kinds of pleasures, a messenger came from Kausambi and said—“ King Janamejaya sends this message to your honours, ‘ My daughter, of the name of Parapushté, has been carried off by some one lately. And I have found out to-day, that she has come into the power of Siryaprabha, so let him come with her to my house without fear. I will perform the marriage ceremony accord- ing to rule, and so dismiss him with his wife, otherwise you will be my enemies, and I shall be yours.’ Having thus delivered his master’s message, the ambassador remained silent: then king Chandraprabha said to them apart—“ How can we go to the house of that king who sends such haughty messages ?” When the king’s minister named Siddhartha heard that, he said, “ Do not entertain wrong notions, king, for he is justified in * Kdnché means girdle, guna excellence and throad. Theo last clauso might be translated— made of threads. 41] using such language. For that king is very generous, learned and sprung of a noble race, a hero, one who has offered the ASvamedha sacrifice, ever uncon- quered by others. How can he have spoken anything unbecoming in speaking according to facts? And as for the enmity which he threatens, he does that now on account of Indra. So you must go to his house, for he is a king faithful to his engagements. Nevertheless send some one to find out his intentions.”” When they heard this speech of Siddhd4rtha’s, they all approved it. Then king Chandraprabha sent Prahasta to sound J&name- jaya, and honoured his messengor. And Prahasta went, and after making an agrcemont with the king of Kauéaémbi, brought a letter from him, and satisfied Chandraprabha. The king quickly sent that Prahasta, and had Parapushta conducted from S’akala to Janamejaya. Then Chandraprabha and the other kings, preceded by Siryaprabha,* with K&ntisena, went to Kausémbi inthe chariot. There the king Janamejaya courteously honoured his son-in-law, and bis connexion and all the others, by advancing to meet them, and other ceremonies. And after he had performed the ceremony of the marriage-rite, he gave five thousand elephants and one hundred thou- sand excellent horses, and also five thousand camels laden with full burdens of jewels, gold, precious apparel, camphor and aloes-wood. And he made such a feast, that even the realm of Pluto was exclusively engaged in dancing and music, a feast in which excellent Brdhmans were honoured, and all kings gratified. * And in the meanwhile the heaven there suddenly became red, as if in- dicating that it would soon be dyed crimson with blood. And the sky suddenly became full of confused hurtling noises, as if terrified at behold- ing a hostile army coming in the air. And a mighty wind immediately began tu blow, as if exciting the inhabitants of earth to war against the wanderers of the air. And immediately a great Vidydédhara army was seen in the air, illuminating with brightness the circle of the horizon, loud- shouting, impetuous. And in the midst of it Saryaprabha and the others beheld with astonishment a very handsome heavenly youth. And at that moment the herald of the Vidyddharas proclaimed with a loud voice in front of that youth, whose name was Démodara: ^ Victory to the crown- prince D&modara son of king A’shédha! O mortal, dweller on the earth, Suryaprabha, fall at his feet. And १० homage, O Janamejaya; why have you given your daughter to an undeserver ? Propitiate, both of you, this god at once, otherwise he will not be appeased.” When Siryaprabha heard this, and saw that army, he was wroth, and seizing his sword and shield, he flew up into the heaven by his science, And all his ministers flew up after him, with their weapons in their hands, Prahasta, and Prabhé- * [ read Stryaprabha for Séryachandra, 412 sa, and Bh&sa, and Siddhartha, and Prajnddbya, and Sarvadamana, and Vita- bhiti and S’ubhankara. And the Vidyddharas fought a great fight with them. Andon one side Saryaprabha, and on the other Da&modara advanced, not slaying their enemies with their swords, but receiving their weapons on their shields. Those men, few in number, and those air-roamers, a hundred thousand in number, found equality in battle, fighting with one another. And all sword-blades there flashed red with blood, falling on the heads of heroes, like the glances of the god of death. And the Vidyddharas fell on the earth with their heads and their bodies, in front of Chandraprabha, as if imploring protection out of fear. Siryaprabha shone in the world with the glory of the Vidy4dharas which he had seen. The sky was red with blood, as if with vermilion shed abroad. And Sdryaprabha at last reached, and fought face to face with D&modara, who was armed with a sword and a shield. Andas he fought, be broke through his enemy’s guard by a skilful management of his weapons, and laid him on the earth, having cleft his shield with his sword. And while he was preparing to cut off the head of his struggling foe, Vishnu came and made a threatening sound in the sky. Then Sdryaprabha, having heard that sound, and having beheld Hari, prostrated himself, and out of respect for the god spared to slay D&modara. Hari carried him off somewhere as his votary, and saved him from death, for the adorable one delivers in this world and the next his faithful followers. And the troops of Démodara fled in different directions. Suryaprabha, for his part, descended from heaven to his father’s side. And his father Chan- draprabha welcomed him, on his returning unwounded with his ministers, and the other kings praised him, now that his valour had been seen. And while they were all engaged in joyfully talking over the combat, another ambassador, belonging to Subbata, arrived there. And he came and delivered’a letter in the presence of Chandraprabha; and Siddhértha, opening it, read it out in the assembly: Jt ran as follows, “ The august king Chandraprabha, the pearl-jewel of a noble race, is thus respectfully solicited by king Subhata in the Concan. We have learnt that our daughter, who was carried off by some being in the night, has come into the hands of thy son, and we rejoice thereat. Make an effort, thou and thy son Sdryaprabha, to come with her to our house, without raising any objection, in order that we may behold our daughter, returned as it were from the other world, and perform for her at once the ceremony required for marriage.” When this letter was read by Siddhartha, the king Chandraprabha, consenting, welcomed the messenger and rejoiced. And he quickly sent Prahasta to the western border, and had Subbata’s daughter Chandrikdvati conducted into her father’s presence. And the next morning they all went, with Saryaprabha in front, and in company with Janamejaya, in the chariot to the western border. There king Subhata, pleased at recovering his daughter, shewed them 413 much honour, and celebrated his daughter’s marriage festival. And he bes- towed on Chandrikévati jewels and other gifts in such liberal profusion, that Virabhata and the others were ashamed at what they had given. Then, while Saryaprabha was remaining there in the house of his father-in-law, there came from Lévdnaka also an ambassador belonging to king Paurava. He delivered to Chandraprabha this message from his master, “ My daughter Sulochand bas been carried off by the fortunate prince Sdryaprabha : that does not grieve me; but why should he not be brought with her to my house, in order that we may perform the marriage ceremony ?” When king Chandraprabha heard that, he honoured the messenger in his joy, and had Sulochand escorted by Prahasta into the presence of her father. Then they, Subbata and all, in the company of Sdryaprabha, went to Lavdnaka in the chariot, that came as soon as it was thought of. There Paurava performed the joyful marriage ceremony, and bestowed jewels liberally on Suryaprabha and Sulochané, and honoured the kings also. And while they were remaining there in delight, entertained by the king, Suroha, the king of China, also sent an ambassador. That king, like the others, re- quested by the mouth of the ambassador that, as his daughter had been carried off, they would come with her to his palace. Then king Chandraprabha was delighted, and he had the king of China's daughter, Vidyunmél&, also conducted by Prahasta to her father’s house. And on the next day Chandraprabha and all went, including Paurava, together with Saryaprabha and his retinue, to the land of China. There the king came out to meet them, and led them into his own treasure- chamber, and there performed the marriage ceremony of his daughter. And he gave to Vidyunmélé and Stryaprabha an immense quantity of gold, elephants, horses, jewels and silk garments. And being invited by Suroha, Chandraprabha and the others continued there for some days in Various enjoyments. And Sdryaprabha, who was in the prime of youth, was adorned by that Vidyunmélé,* as the rainy season, when the clouds abound, is adorned by the lightning-garland.. ` Thus Sdryaprabba and his relatives, accompanied by his various charmers, enjoyed delights here and there in the houses of his fathers-in- law. Then he took counsel with Siddh4rtha and his other ministers, and dismissed one by one to their own lands Virabhata and the other kings, with numbers of horses, and then took leave of that king Suroha, and accompanied by his daughter, with his own parents and followers ascended that chariot Bhitdsana, and went triumphant to his own city of 34४६९1४. In that city great rejoicing took place on account of his arrival ; in one place there was the occupation of dancing, in another the delight of music ; in one place the amusement of drinking, in another the toilet-rites * Vidyunm4lé means “ garland of lightning.” 414 of fair-eyed ladies ; in another the voice of bards loud in the praise of him who had obtained what he desired. Then he had brought his other wives, who had remained in their fathers’ houses, and with the stores of elephants and horses bestowed by their fathers, that were brought with them, and with the innumerable camels bowed down with burdens full of various jewels, he displayed in sport the wealth obtained by the conquest of the world, and aroused the wonder of his subjects. Then Sdkala, inhabited by that fortunate one, appeared glorious, 98.17 the chiefs of the gods, of the followers of Kuvera, and of the snakes, had made in it many deposits of much wealth. Then Suryaprabha dwelt there with Madanasen4, enjoying the pleasures he desired, happy in that all blessings were fully bestowed upon him, in the society of his parents, with his ministers, accompanied by his other wives, expecting every day Maya, who had made a promise to return. CHAPTER XLV. Then, one day, when king Chandraprabha was in the hall of assembly, and Sdryaprabha was there accompanied by all his ministers, they called to mind Maya d propos of a remark made by Siddhdrtha, and suddenly the earth cleft open in the middle of the assembly. Then first a loud-sound- ing fragrant breeze ascended from the aperture in the earth, and after- wards the Asura Maya rose up from it, looking like a mountain in the night, for his hair gleamed upon his black lofty head like the potent herbs upon the mountain peaks, and his crimson robe resembled the flowing streams of cinnabar. And the king of the Ddénavas, after having been duly honoured by king Chandraprabha, spake from his seat on a jewelled throne—“ You have enjoyed these delights of earth, and now it is time for you to enjoy others; set yourselves now to prepare for acquiring them. Send out ambassadors, and collect your subordinate kings, and your friends and connexions; then we will unite with Sumeru, prince of the Vidyé- dharas, and we will conquer S’rutasarman, and win the sovereignty of the sky-goers. And Sumeru is our ally, considering us as friends, for he received at the outset a command from 84४, to support Siryaprabha and give him his own daughter. When the Asura Maya suid this, Chandraprabha sent, az ambassadors to all the kings, Prahasta and the other ministers that travel- led through the air ; and, by the advice of Maya, Siryaprabha communica- ted the magic sciences to all his wives and ministers, on whom they had not been bestowed already. द 415 And while they were thus engaged, the hermit Néarada arrived, descending from the sky, illuminating the whole horizon with brightness. And after he had received the argha, he sat down and said to Chandra- prabha, “I am sent here by Indra, and he sends this message to your High- ness— I have learned that, by the instigation of S‘iva, you purpose, with the assistance of the Asura Maya, being all of you deluded by ignorance, to obtain for this Sdryaprabha, of mortal frame, the great dignity of emperor of all the chiefs of the Vidyddharas: that is improper, for I have conferred it on S‘rutasarman, and besides it is the hereditary right of that moon of the sea of the Vidyddhara race. And as for what you are doing in a spirit of opposition to me, and contrary to what is right, it will certainly result in your destruction. Moreover, before, when your Highness was offering a sacrifice to Rudra, I told you first to offer an Aévamedha sacrifice, but you did not doit. So the haughty enterprise you are engaged in, without regard to the gods, relying upon S’iva alone, will not turn outto your happiness.’ ” When Narada had delivered in these words the message of Indra, Maya laughed and said to him ; ^ Great hermit, the king of gods has not spoken well. For what he says about the fact of Sdryaprabha being a mortal is beside the point ; for who was not aware of that fact, when he met Ddémo- dara in fight? For mortals who possess courage can obtain all powers. Did not Nahusha and others of old time obtain the dignity of Indra? And as for his saying that he bestowed the empire on S’rutasarman, and that it is his hereditary right, that also is absurd, for where 81९४ is the giver, who has any authority ? Besides, did not he himself take away the sovereignty of the gods from Hiranydksha, though it descended to him as the elder ? And as for his other remark about opposition, and our acting contrary to what is right, that is false, for he violently puts himself in opposition to us out of selfish motives, and wherein, pray, are we acting contrary to what is right, for we are only striving to conquer our rival, we are not carrying off a hermit’s wife, we are not killing Brdhmans ? And what he says about the necessity of first performing an ASvamedha sacrifice, and about con- tempt of the gods, is untrue, for when sacrifice to S’iva has been performed, what need is there of other sacrifices ?* And when S’iva the god of gods is worshipped, what god is not worshipped ? And as for his remark that exclu- sive attention to Rudrat is not becoming, I answer—Of what importance are the hosts of the other gods, where S‘iva is in arms ? When the sun has risen, do the other luminaries give light ? So you must tell all this to the king of the gods, O hermit, and we shall continue to carry out what * Alluding to Indra’s slaying the domon Vyitra, who was regarded as a Bréhman, and to his conduct with Ahalyé. t J. 4. S’iva. 4.16 © we are engaged in, let him do what he can.” When the rishi Nérada had been thus addressed by the Asura Maya, he said “I will do so,” and took . back to the king of the gods that answer to his message. When that her- mit had departed, the Asura Maya thus spake to king Chandraprabha, who was apprehensive on account of the message of Indra, ^ You must not be afraid of Indra; even if he is on the side of S’rutasarman in fight, with the hosts of the gods, out of hostility to us, still we Daityas and Dénavas are countless in number, and under the leadership of 21911808 we are ranged together on your side. And if the destroyer of Tripura* favours us and is active on our side, what other miserable creature in the three worlds has any power P So set about this expedition, heroes.” When Maya said this, all those there were pleased, and considered that it was as he said. Then in accordance with the messages carried by the ambassadors, in course of time all the kings, Virabhata and the others, assembled there, and 9]] the other friends and relatives of Chandraprabha. When these kings with their armies had been duly honoured, the Asura Maya again said to Chan- draprabha, “ Perform to-night, 0 king, a great sacrifice in honour of S‘iva ; afterwards you shall do all as I direct.” When he heard this speech of Maya’s, king Chandraprabha immediately had preparations made for a sacrifice to Siva. Then he went to the forest at night, and under the instructions of Maya, himself performed devoutly a sacrifice to Rudra. And while the king was engaged in the fire-offering, there suddenly appeared there Nandin the prince of the host of Bhitas. He was honoured duly by the delighted king, and said—“ The god Siva himself sends this command by me, ‘Through my favour thou needst not fear even a hundred Indras ; Suryaprabha shall become emperor of the sky-goers.’”’ After he had deli- vered this message, Nandin received a portion of the offering and dis- appeared with the hosts of Bhitas. Then Chandraprabha became con- fident in the future elevation of his son, and after completing the sacrifice, at the end of the fire-offering, re-entered the city with Maya. And the next morning, when king Chandraprabhba was sitting in secret conclave together with the queen, his son, the kings and his ministers, the Asura Maya said to him—“ Listen, king, I will to-day tell you a secret long guarded; you are a Danava, Sunitha by name, my mighty son, and Saryaprabha is your younger brother, named Sumundika ; after you were slain in the war of the gods, you were born here as father and son. That D&nava body of yours has been preserved by me skilfully embalmed with heavenly drugs and ghee. Therefore you must enter a cavern and visit 2६६19, and then return to your own body by a charm which I will teach you. And when you have entered that body, you will be so much superior in spirit and strength, that you will conquer in fight the wanderers of the * i, ८.) Siva. 417 air. But Stryaprabha, who is an incarnation of Sumundika, with this same beautiful body which he now possesses, shall soon become lord of the sky- goers. When king Chandraprabha heard this from Maya, he was delight- ed and agreed to it, but Siddhartha said this—‘ O excellent Ddnava, what ground of confidence have we, if this doubt should arise,‘ Why has the king entered another body, has he then died ?’? And moreover will he for- get us when he enters another body, like a man gone to the other world ? Who is he, and who are we ?”” When the Asura Maya heard this speech of Siddhartha’s, he answered—“ You yourselves must come and see him with your own eyes entering another body, of his own free will, by the employ- ment of a charm. And hear the reason why he will not forget you. A man, who does not die of his own free will, and is born in another womb, does not remember anything, as his memory is destroyed by old age and other afflictions, but whoever of his own free will enters another body, penetrating by the employment of magic the internal organ and the sensez, ‘without his mind and intellect being impaired, and passes, as it were, from one house to another, that prince among Yogins has supernatural know- ledge and remembers all. So do not feel doubtful ; so far from there being any reason for it, this king will obtain a great divine body free from old age and sickness. Moreover you are all Danavas, and by merely entering Rasétala,* and drinking nectar, you will obtain divine bodies free from sickness.” When the ministers heard this speech of Maya’s, they all said, ** So be it,’ and consented to his proposal, abandoning their apprehensions out of the confidence they reposed in him. And by his advice, Chandra- prabka, with all the kings, went on the next day to the confluence of the Chandrabhég& and the Airdvati.t There Chandraprabha left the kings outside, and committed to their care the wives of Sdryaprabha, and then he entered in company with Stryaprabha, the queen, and the ministers with Siddhartha at their head, an opening in the water pointed out by Maya, and after entering he travelled a long distance, and beheld a heaven- ly temple, and entered it with all of them. And in the meanwhile the Vidyddharas descended with troops on those kings, who were remaining there outside the opening ; and paralyzing the kings by supernatural arts, they carried off the wives of Siryaprabha, and immediately a voice was heard from the sky—‘ Wicked S’rutaéarman, if you touch these wives of the emperor, you shall immediately perish with your host. So guard them respectfully, treating them like your mother ; thero is a reason for my not immediately slaying you and setting them free; so let them remain as they are at present.” And when the kings, Virabhata and the others, saw them carried off, they prepared to die by fighting * Ono of the seven under-worlds, t J. q. Acosinos and Hydraotes. 53 418 with one another. But a voice from heaven forbade their attempt, saying, “ No harm will befall these daughters of yours, you shall obtain them again, so you must not act rashly, prosperity befall you!” So the kings remained waiting there. In the meantime Chandraprabha was in the temple in P&téla surrounded by all his companions, and there Maya said to him, “ King, listen attentively to this wonderful thing ; I will shew you the supernatural art of entering another body.” He said this, and recited the Sdénkhya and the Yoga doctrine with its secrets, and taught him the magic art of entering another body ; and that chief of Yogins said—‘ This is the famous supernatural power, and the independence of knowledge, the dominion over matter that is characterized by lightness and the other mys- tic properties. The chief of the gods, possessing this power, do not long for liberation ; in order to obtain this power others endure the hardship of mut- tering prayers and performing asceticism. Men of lofty soul do not love the pleasures of heaven even when attained. And listen, I will tell youa story in illustration of this.” In a former Kalpa* there was (^ a certain Bréhman, of the name of 1९418. He went to the holy batbing-place Pushkara and muttered prayers day and night. While he was muttering, two myriads of years of the gods passed away. Then there appeared a great light inseparable from his head, which, streaming forth in the firmament like ten thousand suns,f impeded the movement of the Siddhas and others there, and set the three worlds on fire. Then Brahmé, Indra and the other gods came to him and said —‘ Brdéhman, these worlds are on fire with your brightness. Receive what- ever boon you desire.” He answered them—“ Let me have no other pleasure than muttering prayers, this 18 my boon, I choose nothing else.” When they importuned him, that mutterer of prayers went far off and remained on the north side of the Himalayas, muttering prayers. When this extra- ordinary brightness of his gradually became intolerable even there, Indra sent heavenly nymphs to tempt him. That self-restrained man did not care a straw about them, when they endeavoured to seduce him. Then the gods sent him Death as plenipotentiary. Hecame to him and said— “ Brdbman, mortals do not live so long, so abandon your life ; do not break the law of nature.” When the Brahman heard this, he said— If the limit of my life is attained, why do you not take me? What are you waiting for? But I will not of myself abandon my life, 0 thou god with © I.¢., a day of Brahma consisting of 1000 yugas. + Cp. the halo or aureole round the heads of Christian saint, the circle of rays and nimbus round the head of Greek divinities, and the beam that came out of Charles the Great’s mouth and illumined his head, (Grimm’s Teutonic Mythology, translated by Stullybrass, p. 323.) 419 the noose in hand; indeed, if I were wilfully to abandon my life, I should be a self-murderer.” When he said this, and Death found that he could not take him on account of his power, he turned away from him and return- ed as he came. Then Indra repenting seized that Kéla,* who had con- quered Time the destroyer, in his arms, and took him up to heaven by force. There he remained averse to the sensual enjoyments of the place, and he did not tease from muttering prayers, so the gods made him descend again, and he returned to the Himélayas. And while all the gods were trying to induce him there to take a boon, the king Ikshv4ku came that way. When 06 heard how affairs stood, he said to that mutterer of prayers, “If you will not receive a boon from the gods, receive one from me.” When the mutterer of prayers heard that, he laughed, and said to the king—“ Are you able to grant me a boon, when I will not receive one even from the gods ?” Thus he spoke, and Ikshvéku answered the Brshman— “If I am not able to grant you a boon, you can grant me one; so grant mea boon.” Then the mutterer said— Choose whatever you desire, and I will grant 10." When the king heard this, he reflected in his mind: **The appointed order is that I should give, and that he should receive ; this is an inversion of the due order, that I should receive what he gives.” Whilst the king was delaying, as he pondered over this difficulty, two Brahmans came there disputing ; when they saw the king they appealed to him for a decision. The first said, ‘This Brahman gave me a cow with a sacrificial fee: why will he not receive it from my hand, when I offer to givo it back to him ?” Then the other said, “I did not receive it first, and I did not ask for it, then why does he wish to make me receive it by force?” When the king heard this, he said— This complainant is not in the right; why, after receiving the cow, do you try to compel the man, who gavo it, to take,it back from you P’? When the king said this, Indra, having found his opportunity, said to him—“ King, if you hold this view of what is right, then, after you have asked the Brdhman, who mutters prayers, for a boon, why do you not take it from bim when it is granted ?’’ Then the king, being at a loss for an answer, said to that muttering 2180. man—“ Revered sir, give me the fruit of half your muttering as a boon.” Then the muttering BrShman said—“ Very well, receive the fruit of half my muttering,” and 80 he gave the king a boon. By means of that boon the king obtained access to all the worlds, and that muttering Brdhman obtained the world of the gods called Sivas.f There he remained for many kalpas, and then returned to earth, and by mystic’ contemplation obtained independence, and gained everlasting supernatural power. ® Kdla means Time, Fate, Death. ¢ I divide sa e/ivdkhydndm and take sa to be the demonstrative pronoun. 420 ‘Thus this supernatural power is desired by wise men, who are averse to heaven and such low enjoymente ; and you have obtained it, O king, 20, being independent, enter your own body.” When Maya said this to king Chandraprabha, after communicating to him the doctrine of mystic con- templation giving supernatural power,® he and his wife and his son and his ministers rejoiced exceedingly. Then the king, with his son and companions, was led by Maya toa second under-world, and made to enter a splendid city. And there they saw a gigantic hero, reclining at full length upon a beautiful couch, as if asleep, anointed with potent herbs and ghee, awful from the ghastly trans- formation of his features, surrounded by the daughters of the kings of the Daityas, with their lotus-faces full of melancholy. Then Maya said to Chandraprabha :—‘ This is your body, surrounded by your former brides, enter it.”—The king had recourse to the magic contemplation taught by Maya, and entered the body of that hero, abandoning bis own frame.t Then the hero yawned alowly, opened his eyes, and rose up from the bed, as if awaking out of sleep. Then a shout arose from the delighted Asura brides, “ Happy are we, that our husband, the god Sunitha, is to-day restored to life.” But Sdryaprabha and the others were immediately despondent, be- holding the body of Chandraprabha lying lifeless. But Chandraprabha- Sunitha, appearing as if risen from a refreshing sleep, saw Maya, and falling at his feet honoured his father. That father too embraced him and asked him in the presence of all,—“ Do you remember both your lives, my son P” He said; “I do remember them,’”? and related what had happened to him in his life as Chandraprabha, and aleo what bad happened to him in his life as Sunitha, and he comforted one by one Suryaprabha and the others, and also his queens, mentioning each by name, and also the Danava ladies, his wives in his first life. And he preserved the body, which he had as Chandraprabha, carefully laid by, embalmed by means of drugs and ghee, saying, “ It may possibly be useful to me.” Then Sdryaprabha and the others, tranquil now that they had gained confidence, bowed before him, and joyfully congratulated bim. Then Maya, having conducted all of them in high delight out of that city, led them to another city adorned with gold and jewels. When they enter- ® I. ७. the Yoga system. + This superstition appears to be prevalent in China. 866 Giles’s Strange Stories from a Chinese Studio, Vol. I, p. 28, and other passages. It was no doubt carried there by the same wave of Buddhism that carried there many similar notions connected with the transmigration of souls, for instance the belief that children are born able to speak, and that this is very inauspicious. (Cp. Giles’s Strange Stories from a Chinese Studio, Vol. I, p. 184 with the story of Dharmagupta and Chandraprabhé in the 17th chapter of this work.) The existence of this latter belief in Europe is probably to be ascribed to the influence of Buddhism. 421 ed it, they beheld a lake of the appearance of beryl, filled with nectar, and ` they all sat down on the bank of it. And they drank that nectarous draught there, more excellent than the water of life, in curiously ornamented cups formed of jewels, which were brought to them by the wives of Sunftha. And by that draught they all rose up, as from a sleep of intoxication, and became possessed of divine bodies, and of great strength and courage. Then the Asura Maya said to Chandraprabha-Sunitha, “Come, my son, let us go, and see your mother after so long a separation.” And Sunitha said “ So be it,” and prepared to go conducted by Maya, and so pro- ceeded to the fourth under-world with Saryaprabha and the others. There they beheld curious cities made of various metals, and at last they all reached a city built entirely of gold. There, on a pillar composed of jewels adorned with every luxury, they beheld that mother of Sunitha, the wife of Maya, by name Lildvat{, surpassing in beauty the nymphs of heaven, surrounded with Asura maidens, and adorned with.all ornaments. The moment she beheld that Sunitha, she rose up in a state of excitement, and Sunitha, after saluting her, fell at her feet. Then she embraced with gush- ing tears the son, whom she once more held in her arms after so long an interval, and again praised her husband Maya, who was the cause of her re- gaining him. Then Maya said—“ Queen, your other son Sumundika has been born again as the son of your son, and here he is, Sdryaprabha by name. He has been appointed by the god S’iva the future emperor of the Vidyddharas, and is destined to rule over them in the body which he now possesses.” When Stryaprabha heard this, and saw her look at him with an eye of longing affection, he and his ministers fell at her feet. And LilAvati gave him her blessing, and said to him—‘“ My darling, you do not require the body of Sumundika, in this you are sufficiently glorious.” When his sons were thus triumphant, Maya called to mind his daughter Mandodari, and Vibhishana, and when called to mind, they came. And Vibhishana, welcomed with triumphant rejoicings, said to hin—* 0 prince of the Daénavas, if you will listen to my advice, I will give it you. You are among the Dénavas singularly virtuous and prosperous, so you ought not to take up a causeless enmity against the gods. For you will gain nothing but death from your hostility to them. For Asuras have been slain in battle by the gods, but not gods by Asuras.” When Maya heard this, he said—“ We are not forcing on war, but if Indra violently makes ‘war on us, tell me, how can we remain passive P And as for those Asuras who were slain by the gods, they were reckless, but did the gods alay Bali and others who were not infatuated P?”” That king of the R&kshasas having, with his wife Mandodari, been addressed with these and similar speeches by Maya, took leave of him, and went to his own dwelling. Then Sunitha, with Saryaprabha and the others, was conducted to the 4:22 * third under-world to visit king Bali. In that world, which surpassed even heaven, they all beheld Bali, adorned with chain and tiara, surrounded with Daityas and D4navas. Sunitha and his companions fell at his feet in due order, and he honoured them with appropriate welcome. And Bali was delighted with the tidings related by Maya, and he quickly had summoned 7901६08 and the other Ddnavas. Sunfitha and the others honoured them also by falling at their feet, and they, being full of joy, congratulated them, as they bent before them. Then Bali said, “ Sunitha became Chandraprabha on the earth, and now is restored to life for us by regaining his body. And we have also gained Siryaprabha, who is an incarnation of Sumundika. And he has been appointed by Siva the future emperor of the Vidyd&dharas: and by the power of the sacrifice offered by Chandraprabha my bonds have been relaxed. So without doubt we have gained prosperity by recovering these.” When Sukra, the spiritual adviser of the DAnavas, heard this speech of Bali’s, he said, ^^ In truth those who act according to right never fail of prosperity in any matter; 80 act accord. ing to right, and do on this occasion also what I bid you.” When the 1048588, the princes of the seven under-worlds, who were assembled there, heard that, they agreed to it and bound themselves so to act. And Bali made a feast there, out of joy at the recovery of Sunitha. In the meanwhile the hermit Nérada arrived there again, and after taking the argha, he sat down, and said to those Dénavas, “I have been sent here by Indra, and he in truth says this to you, ‘I am exceedingly delighted at the fact that Sunitha has come back to life; so you must not take up a causeless enmity against me, and you must not fight against my ally S‘rutagarman.’”” When the hermit had thus delivered Indra’s mes- sage, 72101६49 said to him, “ Of course Indra is pleased that Sunitha has come back to life, how could it be otherwise ? But we at any rate are not taking up causeless hostility. This very day we all took an engagement that we would not do so, in the presence of our spiritual adviser. But if Indra makes himself a partizan® of S/rutagarman, and violently opposes us, how are we to be blamed for it? For Siryaprabha’s ally, 84४४, the god of gods, has long ago appointed him, because he propitiated him first. So what have we to do with this matter which has been settled by the lord 84९8? It is clear that this, which Indra says, is without cause, and not right.” When Prahléda, the king of the Dénavas said this to N&rada, he blamed Indra by expressing his agreement with it, and disappeared. When he had gone, Uganast said to the kings of the Daénavas—* Indra is evi- dently determined to oppose us in this matter. But, as S‘iva has decidedly girded up his loins to shew us favour, what is his power, or what will his * Here I read S’rutas’arma-sapakshaivam. + Usanas here means S’ukra, the spiritual guide of the Asuras. 423 reliance upon Vishnu do?” The Danavas heard and approved this speech of S’ukra’s, and taking leave of Bali and २7901808, went to their own homes. Then Prabl4da went to the fourth under-world, his habitation, and king Bali, rising up from the assembly, retired within. And Maya and Sunitha and the others, Sdryaprabha and all, bowed before Bali, and went to their own habitations. After they had eaten and drunk there suf- ficiently, Lilavdti, the mother of Sunitha, came to him and said, “ My son, you know that these wives of yours are the daughters of mighty ones, Tejasvati being the daughter of the god of wealth, Mangal4vati of Tum- buru; and as for Kirtimati, that wife that you married in your existence as Chandraprabha, her you know to be the daughter of the Vasu Prabhdva, so you must look upon these three with an equal eye, my son.” After saying this, she commended to him his three principal wives. Then, that night, Sunitha entered his sleeping apartment with the eldest, Tejasvati. _ But Suryaprabha, in another chamber, with his ministers, reclined on a couch without any of his wives that night. And the goddess of sleep did not come to him, who remained continually alone, saying to herself, ^ What is the use of this unloving man, who leaves his wives outside?” And she would not approach Prahasta out of jealousy, as he was so exclusively in love with the cares of his official duties, but the other ministers around Siryaprabha went to sleep comfortably. In the meanwhile Sdryaprabha and Prahasta beheld an incomparable maiden entering, accompanied by a female friend. She was so beautiful that Providence seemed, after creat- ing her, to have placed her in the lower regions in order that the nymphs of heaven, also his creation, might not be eclipsed by her. And while Sdryaprabha was debating who she might be, she approached each of his friends, one by one, and looked at them ; and as they did not possess the distinguishing marks of emperors, she left them, and seeing that Sdryaprabha possessed them, she approached him, who was lying in the midst of them ; and she said to her friend —'‘ Here he is, my friend ; so touch him on the feet, wake him up with those hands of yours cool as water.’”” When her friend heard that, she did so, and Stryaprabha ceased to feign sleep, and opened his eyes, and beholding those maidens, he said—“ Who are you, and why do you come here P” When the friend of the lady heard that, she said to him—‘“ Listen, king, in the second under-world there is a victorious king named Amila, a chief- tain of the Daityas, the son of Hirany4&ksha ; this is his daughter Kaldvatf whom he loves more than life. Her father came back to-day from the court of Bali, and said—‘I am fortunate in that I have to-day beheld Sunftha once more restored to life ; and I have also seen the young man Stryaprabha, an incarnation of Sumundika, who has been brought into the world by Siva as the future emperor of the Vidyd4dharas. So I will now offer a congratulatory tribute to Sunitha, ——I will give my daughter Kal4vati to 424 Sdryaprabba, for she cannot be given to Sunitha because slic belongs to the same family ; but Siryaprabha is hig son in his birth as a king, not in his birth as an Asura, and any honour paid to his son will be paid to him.’ When my friend heard this speech of her father’s, her mind being attracted by your virtues, she came here out of a curiosity to see you.’”” When that friend of the lady’s said this, Siryaprabha pretended to be asleep in order to discover the real object of her wish. The maiden slowly approached the sleepless Prahasta, and after telling him all by the mouth of her friend, went out. And Prahasta advanced towards Saryaprabha and said—“ King, gre you awake or not?” And he, opening his eyes, said to him, ‘‘ My friend, I am awake, for how could I sleep to-day being alone ? But I will tell you a strange fact; listen, for what can I hide from youP I sawa moment ago a maiden enter here with her friend; her equal is not beheld in these three worlds. And she departed in a moment, taking my heart with her. So look for her at once, for she must be somewhere hereabout.” When Stryaprabha said this to him, Prahasta went out, and seeing the _ maiden there with her friend, he said to her—“ I, to please you, have again ` woke up my master here, so you, to please me, must once more grant him an interview. Behold once more his form that gives satisfaction to your eyes,* and let him, who was overpowered by you as soon as he saw you, behold you again. For when he woke up, he said to me speaking of you, ‘ Bring her from some place or other, and shew her to me, otherwise I cannot survive.’ Then I came to you, so come and behold him yourself.” When she was thus addressed by Prahasta, she hesitated to go in boldly, owing to the modesty natural to a maiden, and reflected, and then Prahasta, seizing her hand, led her into the presence of Sdryaprabha. And Siaryaprabha, when he saw that Kaldvati bad come near him, said—“ Fair one, was this right of you to come in to-day and steal away my heart, as you did, when I was asleep? So, thief, I will not leave you unpunished to-day.” When her sly friend heard this, she said to him; “ Since her father knew of it before, and determined to assign this thief to you for punishment, who can forbid you to punish her. Why do you not inflict on her to your heart’s content the punishment due for thieving ?’? When Sdryaprabha heard that, he wanted to embrace her, but Kal4vati being modest, said, ^ Do not, my husband, I am a maiden.” Then Prahasta said to her; “ Do not’ hesitate, my queen, for the GAndharva marriage is the best of all marriages in the world.” When Prahasta had said this, he went out with all the rest, and Stryaprabha that very moment made Kalavati, tle maiden of the under-world, his wife. 9 I read pafydsya répam. This gives a better sense. It is partly supported by a MS. in the Sanskyit College. The same 28, inthe noxt line roads (9८) (४ pasyats chaiko’pi—I read (९८४ tu pafyatu chaisho’pi. 425 And when the night came to an end, Kaldvati went to her own dwelling, and Siryaprabha went to Sunitha and Maya. They all assembled and went into the presence of Prahldéda, and he, seated in the hall of audience, after honouring them appropriately, said to Maya: ^ We must do something to please Sunitha on this day of rejoicing, so let us all feast togetier.” Maya said—* Let us do so, what harm is there in this?” And then Prah- lida invited by means of messengers the chiefs of the Asuras, and they came there in order from all the under-worlds. First came king Bali accom- - panied by innumerable great Asuras. Close behind him came Amifla and the brave Durd4roha and Suméya, and Tantukachchha, and Vikat&keha and Prakampana, and Dhimaketu and Mahdméya, and the other lords of the Asuras; each of these came accompanied by a thousand feudal chiefs, The hall of audience was filled with the heroes who saluted one another, and after they had sat down in order of rank, Prabléda honoured them all. And when the time of eating arrived, they all, with Maya and the others, after bathing in the Ganges, went to a great hall to dine. It was a hundred yojanas wide, and had a pavement of gold and jewels, and was adorned with jewelled pillars, and full of curiously wrought jewelled vessels. There the Asuras, in the company of Prahl4da, and with Sunitha and Maya, and with Stryaprabha accompanied by his ministers, ate heavenly food of various kinds, containing all the six flavours, solid, liquid, and sweetments, and then drank the best of wine. And after they had eaten and drunk, they all went to another hall, which was made of jewols, and beheld the skilful dance of the Daitya and Danava maidens. On that occasion Sdryaprabha beheld the daughter of Prahlada, named Mahalliké, who came forward to dance by order of her father. She illuminated the world with her beauty, rained nectar into his eyes, and seemed like the moon-goddess* come to the under-world out of curiosity. She had her forehead ornamented with a patch, beautiful anklets on her feet, and a smiling face, and seemed as if all made of dancing by the Creator. With her curling hair, her pointed teeth, and her breasts that filled up the whole of her chest, she seemed as it were to be creating a new style of dance, And that fair one, the moment she was beheld by Siryaprabha, forcibly robbed him of his heart, though it was claimed by others. Then she also beheld him from a distance, sitting among the Asura princes, like a second god of Love made by the Creator, when the first god of love had been burnt up by Siva. And when she saw him, her mind was so absorbed in him, that her skil] in the expression of sentiments by gesture forsook her, as if in anger at beholding her want of modesty. And the spectators beheld the emotion of those two, and brought the spectacle to an end, saying, “ The prin- * Lit. “the shape of the moon”; put for the moon, because the author is speaking of a woman. See Béhtlingk and Roth s. v. 54 426 cess is tired.’” Then Mahallik4 was dismissed by her father, looking askance at Sdryaprabha, and after she had bowed before the princes of the Daityas; she went home. And the princes of the Daityas went to their respective houses, and Siryaprabha too went to hia dwelling at the clove of day. And when the night came, Kaldvati again came to visit him, and he slept secretly within with ber, with all his followers sleeping outside. In the meanwhile Mahallik& also came there, eager to see him, accompanied by two confidantes. Then a minister of Suryaprabha’s, named Prajné- dhya, who happened at that moment to have his eyes forsaken by sleep, — raw her attempting to enter. And he, recognising her, rose up and said— “‘ Princess, remain here a moment until I enter and come out again.” She alarmed, said— Why are we stopped, and why are you outside ?” Prajnddhya again said to her—“ Why do you enter in this sudden way when a man is sleeping at his ease P Besides, my lord sleeps alone to-night on account of a vow.” Then the daughter of 7901808, being ashamed, said, ‘So be it, enter,’’ and Prajnédhya went inside. Seeing that Kaldvatf was asleep, he woke up Saéryaprabha and himself told him that Mahalliké had arrived. And Siryaprabha, hearing of it, gently rose up, and went out, and beholding Mahalliké with two others, he said—" This person has been supremely blessed by your arrival, let this place be blessed also, take a 89681. When Mahalliké heard this, she 887 down with her friends, and Suryaprabba also sat down, with Prajnddhya by his side. And when he sat down, he said—*“ Fair one, although you shewed contempt for me by seeming to look on others in the assembly with respect, nevertheless, O rolling-eyed one, my eyes were blessed as soon as they beheld your dancing as well as your beauty.” When Siryaprabha said this, the daughter of Prahléda answered him—* This is not my fault, noble sir,* he is in fault, who made me ashamed in the hall of assembly by putting me beside my part in the pantomime.” When Sidryaprabha heard this, he laughed and said—“ I am conquered.” And then that prince seized her hand with his, and it perspired and trembled, as if afraid of the rough seizure. And she said—* Let me go, noble sir, I am a maiden under my father’s control,”— then Prajnd4dbya said to that daughter of the chief of the Asuras, “Is not there not such a thing as the G4ndharva marriage of maidens? And your father, who has seen your heart, will not give you to another, moreover he will certainly do some honour to this prince here; so away with timi- dity! Let not such a meeting be thrown away |!” While Prajnéghya was saying this to Mahalliké, Kal4vati woke up within. And not seeing Suryaprabha on the bed, after waiting a long time, she was terrified and apprehensive and went out. And seeing her lover in the company of Mahallik&, she was angry and ashamed and terrified. Mahalliké too, when she saw her, was terrified and angry and ashamed, © 7, ८, dryaputra, used by a wife in addressing a husband, 427 and Stryaprabha stood motionless like a painted picture. Kaldvati came to his side, thinking—“ Now that I have been seen, how can I escape, shall I display shame or jealousy ? And she said with a spiteful intonation to Mahallik4—* How are you, my friend, how comes it that you have come here at night P” Then Mahalliké said—“ ‘This is my house; as you have arrived here from another mansion of the under-world, you are to-day my gueet here.” When Kalavati heard that, she laughed and said—“ Yes, it is clearly the case that you entertain with appropriate hospitality every guest, as soon as he arrives here.’ When Kaldvati said this, Mahallik4é answered—‘ When I spoke to you kindly, why do you answer in such an unkind and spiteful way, shameless girl? Am I like you? Did I, with- out being bestowed in marriage by my parents, come from a distance, and in 8 strange place sleep in the bed of a strange man alone at night ? I came to see my father’s guest, as he was going away, in accordance with the duty of hospitality, a moment ago, accompanied by two female friends. When this minister entered, after first reproaching me, I guessed the real state of the case ; you have now of yourself revealed it.” When thus addressed by Mahalliké, Kaldvati departed, locking askance at her beloved with an eye red with anger. Then Mahallik4 too said to Siryaprabha in wrath, “Now I will depart, man of many favourites,’’ and went away. And Sdrya- prabha remained in heartless despondency, as was reasonable, for his heart, devoted to his loved ones, went with them. Then he woke up his minister 7900888, and sent him to discover what Kaldvati had done, after she had separated from him in anger ; and in the meanwhile he sent Prahasta to find out about Maballikd, and he remained with Prajn4dhya awaiting their report. Then Prabbésa returned from investigating the proceedings of Kaldvati, and being questioned, he eaid as follows: “From this place I went to the private apartment of Kaldvati in the second under-world, concealing myself by my science. . And outside it I heard the conversation of two maids. The one said, ‘My friend, why is Kaldvati distressed to-day?’ Then the second said—‘* My friend, hear the reason. There is at present in the fourth under-world an incarnation of Sumundika, named Stryaprabha, who in beauty surpasses the god of Love ; she went secretly and gave herself to him. And when she had repaired to him to-day of her own accord at night-fall, Mahballiké, the daughter of Prahldda, chose to come there too. Our mistress had a jealous quarrel with her, and was in consequence preparing to slay herself, when she was seen by her sister Sukhdvati and saved. And then she went inside, and flinging herself down on a bed, she remained with that sister, who was despondent when she had learnt by enquiry what had taken place.’ When I had heard this conversation of the two maids, I entered the apartment, and beheld Kaldvati and Sukhavati, who resembled one another exactly.” 428 While Prabhdsa was saying this to Sdryaprabha in private, Prahaste also came there, and being questioned, he said as follows—“ When I arrived from this place at the private apartment of Mahallik&, she entered despon- dent with her two intimate friends. And I entered also invisible by the employment of magic science, and I saw there twelve friends like her; and they sat round Mahalliké, who reclined on a sofa ornamented with splendid jewels ; and then one said to her, ‘My friend, why do you seem to be suddenly cast down to-day? What is the meaning of this despondency when your marriage is about to come off?’ When the daughter of Pra- hldda heard that, she answered her friend pensively, ‘ What marriage for me P To whom am I betrothed P Who told you ?? When she said that, they all exclaimed, ‘Surely your marriage will take place to-morrow, and you are betrothed, my friend, to Sdryaprabha. And your mother, the queen, told us to-day when you were not present, and ordered us to decorate you for the marriage ceremony. So you are fortunate, in that you will have Saryapra- bha for a husband, through admiration for whose beauty the ladies of this place cannot sleep at night. But this is a source of despondency to us— What a gulf there will now be between you and us! When you have obtained him for a husband, you will forget us.’ When Mahalliké heard this from their mouth, she said, ‘ Has he been seen by you, and is your heart attached to him ?’? When they heard that, they said to her-— We saw him from the top of the palace, and what woman is there that a sight of him would not captivate?’ Then she said, ‘Then I will persuade my father to cause all of you to be given to him.* So we shall live together, and not be separated.’ When she said this, the maidens were shocked, and said to her, ‘ Kind friend, do not do so. It would not be proper, and would make us ashamed.’ When they said this, the daughter of the king of the Asuras answered them, ‘ Why is it not proper? I am not to be his only wife: all the Daityas and Daénavas will give him their daughters, and there are other princesses on the earth whom he has married, and he will also marry many Vidyddhara maidens. What harm can it do to me that you should be married among these? So far from it, we shall live happily in mutual friendship; but what intercourse can I hold with those others who will be my enemies? And why should you have any shame about the matter ? I will arrange it all.’ While these ladies were thus conversing, with hearts devoted to you, I came out at my leisure and repaired to your presence.” When Stryaprabha had heard this from the mouth of Prahasta, he passed that night in happiness, though he remained sleepless in his bed. In the morning he went to the court of Prahldda, the king of tho Asuras, with Sunitha and Maya and his ministers, to visit him. Thea © A MS. in the Sanskyit College reads 052४ where Brockhaus reads amr, 429 Prabldda said to Sunitha after showing him respect—“ I will give to thid Stiryaprabha my daughter Mahallik4, for I must shew him some hospitable entertainment which will be agreeable to you.” Sunitha received with joy this speech of Prahldda’s. Then Prahlada made Stryaprabha ascend an altar-platform, in the middle of which a fire was burning, and which was adorned with lofty jewelled pillars illuminated by the brightness of the flame, and there gave him his daughter, with splendour worthy of the imperial throne of the Asuras. And he gave to his daughter and her bridegroom heaps of valuable jewels, obtained by his triumph over the gods, resembling the summit of mount Meru. And then Mahalliké boldly said to Prahléda— “Father, give me also those twelve companions whom J love.” But he answered her— Daughter, they belong to my brother, for they were taken captive by him, and I have no right to give them away.” And Sarya- prabha, after the marriage feast was ended, entered at night the bridal chamber with Mahalliké And the next morning, when Prahldda had gone to the hall of assembly with his followers, Amila, the king of the D4navas, said to Prahl4da and the others—* To-day you must all come to my house, for J intend to entertain there this Siryaprabha, and I will give him my daughter Kaldvati, if you approve.” This speech of his they all approved, saying, “So 06 16." Then they all went in a moment to the second under-world, where he dwelt, with Sdryaprabha, Maya and others. There Amila gave by the usual ceremony to Suryaprabha his daughter, who had previously given herself. Stryapra- bha went through the marriage ceremony in the house of Prahlada, and sur- rounded by the Asuras who had feasted, spent the day in tasting the enjoy- ments which they provided for him On the next day, Durdroha, a prince of the Asuras, invited and conducted them all to his own under-world, the fifth. There, by way of hospitality, he gave to Siryaprabha his own daughter Kumudévatf, as the others had done, in the prescribed manner. There Saryaprabha spent the day in enjoyment with all these united. And at night he entered the apartment of Kumuda4vati. There he spent that night in the society of that lovely and loving woman, the beauty of the three worlds And the next morning, Tantukachchha invited and conducted him, surrounded with his companions, headed by Prahldda, to his palace in the seventh under-world. There that king of the Asuras gave him his daughter Manovati, adorned with splendid jewels, bright as molten gold. There Stryaprabha spent a highly agreeable day, and passed the night in the society of Manovati. And the next day, Sumdya, a prince of the Asuras, after presenting an invitation, conducted him with all his friends to his under-world, the sixth ; there he too gave him his daughter by name Subhadré, with body black asa 430 ptalk of durbé grass, like a female incarnation of the god of Love; and Siryaprabha spent that day with that black maiden, whose face was like @ full moon. And the next day, king Bali, followed by the Asuras, in the same way led that Saryaprabha to his own under-world, the third, There he gave 0170 his own daughter named Sundari, with complexion lovely ag a young shoot, and resembling a cluster of mddhavé flowers. Sdryaprabha then spent that day with that pearl of women in heavenly enjoyment and splendour. The next day, Maya also in the same way re-conducted the prince, who was in the fourth under-world, to his own palace, which possessed curiously adorned jewelled terraces, was constructed by his own magic power, and on account of its refulgent splendour seemed to be new every moment, There he gave him hig own daughter, named SuméyA, whose beauty was the wonder of the world, who seemed to be his own power incarnate, and he did not think that she ought to be withheld from him on account of bis being a mere mortal. The fortunate Siryaprabba remained there with her. Then the prince divided his body by his magic science, and lived at the game time with all those Asura Jadies, but with his real body he lived principally with his best beloved Mahalliké, the daughter of the Asura Prahlada, _ And one night, when he was happy in her presence, he asked the noble Mahalliké in the course of conversation—‘ My dear, those two female friends, who came with you, where are they? I never see them. Who are they, and where have they gone?” Then Mahalliké said—“ You have done well to remind me, My female friends are not two only, but twelve in number, and my father’s brother carried them off from Indra’s heaven. Tho first ig named Amritaprabh4, the second Keéin{f, these are the auspi- ciously marked daughters of the hermit Paryata. And the third is K4lindi, end the fourth Bhadrak4, and the fifth is the noble Kamal4 with beautiful eyes. These three are the daughters of the great hermit Devala. The eixth is named Saud4mini and the seventh Ujjvalé, these are both of them daughters of the Gandharva Haéha. The eighth is by name Pivaré, the daughter of the Gandbarya Hubu. And the ninth is by name Anjaniké, the daughter of the mighty Kéla. And the tenth is Kedardyvali, sprung from the Gana Pingala, And the eleventh is Mélini by name, the daugh. ter of Kambala, and the twelfth is Mandéramé4lé the daughter of @ Vasu. They are all heayenly nymphs, born from Apsarases, and, when I was mar- ried, they were taken to the first under-world, and I must bestow them on you, in order that I may be always with them. And this J promised them, for I love them. I spoke too to my father, but he refused to give them, out of regard for his brother.” When Stiryaprabha heard this, he said to ber with a downcast expression— My beloved, you are very magnanimous, é 431 hut how can I do this?” When Stryaprabha said this to hor, Mahalliks said in anger—‘ In my presence you marry otbets, but my friends you do not desire, sepatated from whom I shall not be happy even for otie moment.” When she said this to him, Saryaprabha was pleased atid consented to do it. Then that daughter of Prahl4da immediately took hii to the first under-world and gave him those twelve maidens. Then Stryaprabha married those heavenly nymphs it order, cémmeticing with Ammritaprabhé. And after asking Mahallika’s leave, he had them taken by Prabhdsa to the fourth under-world and concealed there. And Stryaprabha himeelf went there secretly with Mahalliké, but he went to the hall of Prahldda, as before, to take his meals. There the king of the Asuras said to Sunitha and Maya—* Go all of you to visit the two goddesses Ditiand Danu.” They said “So be it,” and immediately Maya, Sunitha and Sdryaprabha left the lower world, accompanied by the Asuras in order of precedence, and ascended the chariot Bhitdsana, which came to them on being thought of, and repaired to tho hermitage of Kaéyapa situated on a ridge of mount Sumeru. Thero they were announced by hermits who shewed them all courtesy, and aftet entering they beheld in due order Diti and Danu together, and bowed their heads at their feet. And those two mothers of the Asuras cast a favour- able look upon them and their followers, and after shedding tears and kissing them joyfully upon their heads,* and bestowing their blessing upon them, said to Maya: “ Our eyes are to-day blessed, having seen this thy son Sunitha restored to life, and we consider thee one whose merits have procured him good fortune. And beholding with heart-felt satisfac: tion this prosperous Sumundika, born again in the character of Sdrya- prabha, possessed of heavenly beauty and of extraordinary virtue, destined to be successful and glorious, abounding in unthistakeable marks of future greatness, we openly adore him here with our bodies. Therefore rise up quick!y, darlings, and visit Prajépati here, our husband ; ftom beholding him you shall obtain success in your objects, and his advice will be helpful to you in your affairs.” When Maya and the others received thie ordet from the goddesses, they went as they were commanded, and belield thé hermit KaSyapa in a heavenly hermitage. He was like pure molten gold in appearance, full of brightness, the refuge of the gods, wearing matted locks yellow as flame, irresistible as fire. And approaching, they fell at his feet with their followers, in order; then the hermit gave them the customary blessing, and after making them sit down, out of delight at their ® The Petersburg lexicographers remark that sampaddd is “wohl fehlerhaft.” A MS. in the Sanskrit College has sddardd. But this seems improbable with sddare in the line above. Babu Sy4mé Charan Mukhopddhydya conjectures sammaddd which I have adopted. 432 arrival said to them—“ I am exceedingly glad that I have beheld all you my sons; thou art to be praised, Maya, who, without diverging from the good path, arta treasure-house of all sciences; and thou art fortunate, Sunitha, who hast recovered thy life though lost, and thou, O Siryaprabha, art fortunate, who art destined to be the king of the sky-goers. So you must all continue now in the path of righteousness, and hearken to my word, by means of which you will obtain the highest fortune, and taste perpetual joys, and by which you will not again be conquered by your enemies ; for it was those Asuras, that transgressed law, that became a prey for the discus of the vanquisher of Mura. And those Asuras, Sunitha, that were slain by the gods, are incarnate again as human heroes. He who was thy younger brother Sumundika, has been born indeed now as Sirya- prabha. And the other Asuras, who were your companions, have been born as his friends; for instance, the great Asura, named Sambara, has been born as his minister Prahasta. And the Asura, named Triéiras, has been born as his minister named Siddhértha. And the Dénava, named V&tpi, is now his minister Prajnddhya. And the Daénava, named Ulika, is now his companion named Subhankara, and his present friend Vitabhiti was in a former birth a foe of the gods, named K4la. And this Bhdsa, his minister, is an incarnation of a Daitya by name Visbaparvan, and his minister Prabhdsa is an incarnation of a Daitya named Prabala. He was a great- hearted Daitya with a frame composed of jewels, who, when asked by the gods, though they were his enemies, hewed his body to pieces, and so passed into another state of existence, and from that body of his all the jewels in the world have originated. The goddess Durgé was 80 pleased at that, that she granted him a boon accompanied by another body, by virtue of which he has now been born as Prabhdsa, mighty, and hard to be overcome by his enemies. And those Déna- vas, who formerly existed under the names of Sunda and Upasunda, have been born as his ministers Sarvadamana and Bhayankara. And the two Asuras, who used to be called Vikat&ksha and Hayagriva, have been born as his two ministers here, Sthirabuddhi and Mah4buddhi. And the others connected with him, these fathers-in-law, ministers and friends of 018, are also incarnations of Asuras, who have often vanquished Indra and his crew. So your party has again gradually acquired strength. Be of good cour- age; if you do not depart from the right, you shall obtain the highest prosperity.” While the rishs KaSyapa was saying this, all his wives, the daughters of Daksha, headed by Aditi, arrived at the time of the mid-day sacrifice. When they had given their blessing to Maya and the others, who bowed before them, and had performed their husband’s orders for the day, Indra also came there with the Lokapdlas® to visit the sage. And Indra * The eight Lokapdlas or guardians of the world. 433 after saluting the fect of Kaésyapa and his wives, and after having beén saluted by Maya and the others, looking angrily at Stryaprabha, said to Maya,— This is the boy, I suppose, that is desirous of becoming emperor of the Vidyédharas ; how is he satisfied with so very little, and why does he not desire the throne of heaven ?” When Maya heard this, he said, “‘ The throne of heaven was decreed to you by Siva, and to him was appointed the sovereignty of the sky-goers.”* When Indra heard this, he said with an angry laugh—“ This would be but a small matter for this comely shape of a youth who is furnished with such auspicious marks.” Then Maya answered him—“ If Srutasarman deserves the sovereignty of the Vidy4dharas, then ` surely this shape of his deserves the throne of heaven.” When Maya said this, Indra was angry, and rose and uplifted his thunderbolt, and then the hermit Kaéyapa made a threatening noise of anger. And Diti and the other wives became enraged, and their faces were red with anger, and they loudly cried, “Shame! Then Indra, afraid of being cursed, withdrew his weapon, and sat down with bowed head. Then Indra fell at tho feet of that hermit Kaéyapa, the sire of gods and Asuras, who was surrounded by his wives, and after striving to appease him, made the following represen- tation with hands folded in supplication: “ O reverend one, this Sdryapra- bha is attempting to take away from Srutasarman the sovereignty of the Vidyadharas, which I bestowed on him. And Maya is exerting himself in every way to procure it for Sdryaprabha.” When Prajdpati heard that, he said, seated with Diti and Danu,—“ Thou lovest Srutasarman, O Indra, | but Siva loves Suryaprabha, and his love cannot be fruitless, and he long ago ordered Maya to do what he has done. So, what is all this outcry that thou art making against Maya, what offence has he committed herein ? For he is one who abides in the path of right, wise, discreet, submissive to his spiritual superior. The fire of my wrath would have reduced thee to ashes, if thou hadst committed that sin, and thou bast no power against him; dost thou not recognise his might?” When that hermit with his wives said that, Indra was abashed with shame and fear, and Aditi said— “ What is that Srutasarman like ? Let him be brought here and shown to us.” When Indra heard this, he sent M&tali,¢ and bad brought there imme- diately that Srutasarman, the prince of the sky-goers. The wives of Kas. yapa, when they had seen that Srutagarman, who prostrated himself, looked at Stryaprabha and said to the hermit Kaésyapa— Which of these two is the richer in beauty and in auspicious marks ?” Then that chief of hermits said, “ Srutagarman is not even equal to his ministor Prabh&sa, much less is he equal to that incomparable one. For this Saryaprabha is furnished with various heavenly marks of such excellence, that, if he were to make the at- tempt, he would find even the throne of Indra easy to obtain.” When * J. ९. the Vidy 4dharas, t His charioteer. 55 434 they heard that speech of Kaéyapa’s, all there approved it, and said— ५ So it is.” Then the hermit gave Maya a boon in the hearing of great Indra—‘‘ Because, my son, thou didst remain undaunted, even when Indra lifted up his weapon to strike, therefore thou shalt remain unharmed by the plagues of sickness and old age, which are strong as the thunderbolt. Moreover these two magnanimous sons of thine, who resemble thee, shall always be invincible by all their enemies. And this son of mine Suv4sakumira, resembling in splendour the autumn moon, shall come when thou thinkest of him, and assist thee in the night of calamity. When the hermit had thus spoken, his wives and the rishts and the Lokap4las in the same way gave boons to them, to Maya and tho rest, in the assembly. Then Aditi said to Indra—“ Desist, Indra, from thy improper conduct, conciliate Maya, for thou hast seen to-day the fruit of discreet conduct, in that he has obtained boons from me.” When Indra heard that, he seized Maya by the hand and propitiated him, and Srutasarman, eclipsed by Siryaprabha, was like the moon in the day. Then the king of the gods immediately prostrated him- self before Kasyapa his spiritual guide, and returned as he came, accom- panied by all the Lokapélas ; and Maya and the others, by the order of that excellent hermit, departed from his hermitage to meet success in their proposed undertaking. CHAPTER XLVI. Then Maya and Sunitha and Sdryaprabha, all of them, left that hermi- tage of Kasyapa, and reached the junction of the Chandrabhégé and Airdvati, where the kings, the friends and connexions of Siryaprabha, were awaiting him. And the kings who were there, when they saw Siryaprabha arrived, rose up weeping in despair, eager to die. Sdryaprabha, thinking that their grief arose from not seeing Chandraprabha, told them the whole occurrence as it happened. Then, as they still remained despondent, he questioned them, and they reluctantly related how his wives had been carried off by Srutasarman. And they also told him how they were preparing to commit suicide through grief at that outrage, when they were forbidden by a heavenly voice. Then Suiryaprabha in wrath made this vow— Even if Brahm& and all the other gods protect Srutagarman, I will certainly overthrow him, a villain who carries off the wives of others, addicted to treacherous insolence.” And having made this vow, he appointed a moment fixed by the astrologers on the seventh day, for marching to his overthrow. Then Maya, perceiving that he was determined, and had 435 made up his mind to conquer his enemy, again confirmed’ him with his speech, and said to him—“If you really have made up your mind, then [ will tell you this; it was I that on that occasion carried off your wives by magic, and I placed them in the under-world, thinking that thus you would set about your victorious expedition in an impetuous manner, for a fire does nof of itself burn so fiercely, as it does when fanned by a breeze. So come, let us go to the under-world; I will shew you those wives of yours.”” When they heard that speech of Maya’s, they all rejoic- ed, and they entered again by the same opening as before, and went to the fourth under-world, Maya leading the way. There Maya brought those wives of Sdryaprabha’s out of a dwelling-house, and delivered them over to him. Then Siryaprabha, after receiving those wives, and the others, the daughters of the Asuras, went by the advice of Maya to visit Prahl&da. He, having heard from Maya that Stryaprabha had obtained boons, and being desirous of proving him, took up his weapon, and said with feigned anger as he bowed before him,—“ I have heard, wicked one, that you have carried off the twelve maidens captured by my brother, 80, I will slay you now ; behold me.’”? When Siryaprabha heard that, he said to him, with- out changing countenance, — My body is at your disposal ; punish me, for I have acted improperly.” When he said this, Prahlada laughed and said to him—“ As far as I have tested you, you have not a drop of pride in you. Choose a boon, I am pleased with you.” When Stryaprabha heard this, he consented, and chose as his boon devotion to his superiors and to Siva. Then, all being satisfied, Prahlada gave to Sdryaprabha a second daughter of his, named Y4min{, and that prince of the Asuras gave him two of his sons as allies. Then Siryaprabha went with all the rest into the presence of Amila. He too was pleased on hearing that he had obtained the boons, and gave him Sukh4vati his second daughter, and two of his sons to help him. Then Stryaprabha remained there during those days, accompanied by his wives, inducing other kings of the Asuras to make common cause with him. And he heard, in the company of Maya and the others, that the three wives of Sunitha and his own wives, the daughters of the kings, had all become pregnant, and when asked what they longed for, they all said, to see that great battle, and the Asura Maya rejoiced at it, perceiving that the Asuras, who were slain in old time, had been con- ceived again in theom—“ This,” said he, “ is the cause of their desire.” So six days passed, but onthe seventh Suryaprabha and the others, with their wives and all, 866 out from the under-world. Delusive portents, which their rivals displayed to impede them, were dissipated by Suvdsa- kumiéra, who came when thought of. Then they anointed Ratnaprabha, the son of Chandraprabha, king of the earth, and ascended the chariot Bhé- tasana,* and went all of them, by the advice of Maya, toa wood of asce- * IT read samdrudha-Bhitdsana-vimdnakah. 436 tics on the bank of the eastern Ganges, the dwelling of Sumeru the king of the Vidy4dharas. There Sumeru received them with all honour, as they had come on a friendly visit, having been told the whole story by Maya, and remembering the previous command of Siva. And while Chandrapra- bha and the others were in that place, they summoned each of them all their own forces, and also their relations and friends. First came those princes, the sons of the fathers-in-law of Sdryaprabha, who had acquired from Mayathe required sciences, eager for the fray. They were sixteen in number, headed by Haribhata, and each was followed by a force consist- ing of a myriad of chariots, and two myriads of footmen. After them came the Daityas and Ddnavas true to theiz agreement, brothers-in-law, fathers-in-law, friends and other connexions of Siryaprabha. Hyishtaroman, and Mahdméaya, and Sinhadanshtra and Prakampana, and Tantukachchba and Duréroha, and Suméya, and Vajrapanjara, and Dhimaketu, and Pramathana, and the Ddnava Vikatéksha, and many others came from as low down as the seventh under-world. One came with seven myriads of chariots, another with eight, another with six, and another with three, and the least powerful of all with one myriad. One brought three hundred thousand footmen, another two hundred thousand another one hundred thousand, and the pettiest potentate of all fifty thou- sand. And each brought a corresponding number of horses and elephants And another innumerable host came belonging to Maya and Sunitha. And Saryaprabha’s own countless army also arrived, and those of Vasudatta and the other kings, and that of Sumeru Then the Asura Maya addressed this question to the hermit Suvdsa- kumara, who came to him when thought of, in the presence of Siryaprabba and the others—‘ Reverend sir, we cannot review this army here because it is scattered ; so tell me where we could geta view of the whole army at once extended in long array.” The hermit answered—“ Not more than a yojana from here there is a place called Kalépagréma ; go there and behold it drawn up in line.” When the hermit said that, all the princes went with him and Sumeru to Kal4pagréma. ‘There they made the armies of the Asuras and the kings take up their positions, and going to an elevated spot they reviewed them separately. Then Sumeru said—* Srutagarman has the larger force, for he has under him a hundred and one chiefs of the Vidy4dharas. And every single one of those chiefs is lord of two and thirty kings. Never mind! I will draw away some and make them join you. So let us go in the morning to the place named Valmika. For to-morrow is the eighth lunar day of the black fortnight of Phdlguna, which is a high day. And on that day there is produced there a sign to shew the future emperor, and for that reason the Vidyddharas are going thero in a great hurry on that day 437 When Sumeru gave that opinion with regard to the army, they spent that day in accordance with the law, and went on the morrow to Valmika in chariots with their army. There they encamped with shouting forces on the southern plateau of the Himdlayas, and beheld many Vidy4dbara kings that had arrived. And those Vidy&dharas had lighted fires there in fire-cavities, and were engaged in sacrificing, and some were occupied with muttering prayers. Then, where Saryaprabha made a fire-cavity, the fire burst forth of itself, owing to the power of his magic science. When Sumeru saw it, he was pleased, but envy arose in the breasts of the Vidy4- dharas at the sight; then one said to him—‘ For shame, Sumeru! why do you abandon your rank as a Vidyddhara, and follow this inhabitant of earth named Suryaprabha ?”” When Sumeru heard this, he angrily rebuked him. And when Stryaprabba asked his name, he said—“ There is a Vidy4dhara of the name of Bhima, and Brahmé loved his wife at will; from this connexion he sprang. Since he sprang from Brahmé ina secret way, he is called Brahmagupta. Hence he speaks in a style charac- teristic of his birth.” After saying this, Sumeru also made a fire-cavity. And in it इत्र prabha sacrificed with him to the god of Fire. And in a moment there suddenly rose from the hole in the ground an enormous and terrible serpent. In his arrogance, that chief of the Vidyddharas, named Brahma- gupta, by whom Sumeru was blamed, ran to seize it. That serpent there- upon sent: forth a hissing wind from its mouth, which carried Brabmagupta a hundred feet, and flung him down with such violence that he fell like a withered leaf. Then a chief of the VidyA4dharas, named Tejahprabha, ran to seize it; he was flung away by it in the same manner. Then a lord of the VidyAdharas, named Dushtadamana, approached it; he was hurled back. like the others by that blast from its mouth. Then a prince of the sky-goers, named Virdpagakti, approached it ; he too was flung away as easily as a blade of grass by that breath. Then two kings, named Angéraka and Vijrimbhaka, ran towards it together ; and it flung them to a distance with 168 breath. Thus all the princes of the Vidyddharas were flung away one after another, and rose up with difficulty, with their limbs bruised with stones. Then Srutasarman, in his pride, went forward to seizetheserpent ; but it burled him back with the blast of its breath like the others. He fell at a short distance, and rose up again, and ran again towards it; when it carried him a greater distance with its breath, and flung him to earth. Then Srutagarman rose up abashed, with bruised limbs, and Sumeru sent Siryaprabha to lay hold of the serpent. And then the Vidyadharas ridiculed him, saying, “ Look! he too is trying to catch the snake! O! these men, thoughtless as monkeys, imitate whatever they see another doing.” Even while they were mocking him, Stiryaprabha went and seized the serpent, 14 488 whose mouth was quiet, and dragged it out of the hole. But that moment the serpent became a priceless quiver, and a rain of flowers fell from the sky on hishead. And a heavenly voice sounded aloud—*“ Saryaprabha, thine is this imperishable quiver equal to a magic power, 80 take it.” Then the Vidy&dharas were cast down, Saryaprabha seized the quiver, and Maya and Sunitha and Sumeru were delighted. Then Srutagarman departed, accompanied by the host of the Vidyé- dbaras, and his ambassador came to Siryaprabha and said ; “The august lord Srutasarman thus commands—‘ Give me that quiver, if you value your 106." ” Then Stryaprabha said; ^ Ambassador, go and tell him this— ‘Your own body shall become a quiver, bristling all over with my arrows.’”” When the ambassador heard this speech, he turned and went away, and all laughed at that furious message of Srutasarman’s®, and Sumeru, joyfully embracing Suryaprabha, said to him—“ I am delighted that that speech of Siva’s has without doubt been fulfilled, for now that you have acquired this excellent quiver, you have practically acquired sovereign empire ; 80 come and obtain now a splendid bow with calm intre- pidity. ` | When they heard Sumeru say this, and he himself led the way, they all, Sdryaprabha and the others, went to the mountain Hemaktita. And on the north 8146 of it they reached a beautiful lake named Manasa, which seemed to have been the first assay of the Creator’s skill when making the sea, which eclipsed with its full-blown golden lotuses shaken by the wind, the faces of the heavenly nymphs sporting in the water. And while they were contemplating the beauty of the lake, Srutasarman and all the others came there. And then Siryaprabha made a sacrifice with lotuses and ghee, and immediately a terrible cloud rose up from that lake. That cloud filled the heaven, and poured down a great rain, and among the rain-drops fell from the cloud a black serpent. By the order of Sumeru, Siryaprabha rose up, and seized that serpent with a firm grasp, though it resisted, there- upon it became a bow. When it became a bow, a second snake fell from the cloud, through fear of the fiery poison of which all the sky-goers fled. That serpent too, when seized by Siryaprabha, like the first, became a bowstring, and the cloud quickly disappeared. And after a rain of flowers, 8 voice was heard from heaven,—‘ Saryaprabha, you have won this bow Amitabala and this string which cannot be cut, so take these priceless treasures.” And Siryaprabha took that excellent bow with the string. Srutagsarman, for his part, went despondent to his wood of ascetics, and Suryaprabha, and Maya and the others were delighted. 1060 they asked Sumeru about the origin of the bow, and he said— * Reading rabhasokti for nabhasokti. Perhaps siddhimitam in 81, 78, a, should be siddhamidam. 439 “Tere there is a great and marvollous wood of bamboo canes; whatever bamboos are cut from it and thrown into this lake, become great and wonderful bows ; and these bows have been acquired by several of the gods before yourself, and by Asuras and Gandharvas, and distinguished Vidyé- dharas. They have various names, but the bows appropriated to emperors are all called Amitabala, and were in old time deposited in the lake by the gods. And they are obtained, through the favour of Siva, with these exer- tions, by certain men of virtuous conduct destined to be emperors. Hence it comes that Sdryaprabha has to-day procured this great bow, and these companions of his shall procure bows suited to them. For they, being heroes who have acquired the sciences, are appropriate recipients for them, for they are still procured by worthy men, as is right.” When the companions of Stiryaprabha, Prabhdsa and the others, heard this speech of Sumeru’s, they went to the bamboo-grove, and after defeating the king Chandradatta, who guarded it, they brought the bamboos, and threw them into the lake. And these heroic men, by fasting on the bank of the lake, and muttering prayers, and sacrificing, obtained bows in seven days. When they returned and told their adventure, Saryaprabha return- ed with them and Maya and the others to that wood of ascetics, in which Sumeru dwelt. Then Sumeru said to him: “It is strange that your friends have conquered Chandradatta, the king of the bamboo-wood, though he is invincible. He possesses a science called the bewildering science, for that reason he is hard to conquer. Surely he must have been keeping it to use against a more important enemy. For this reason he did not employ it against these companions of yours on the present occasion, for it only can succeed once in his hands, not repeatedly. For he employed it once against his spiritual preceptor to try its force, thereupon he laid upon him this curse. So this matter should be thought upon, for the might of sciences is hard to overcome, and for that reason you should con- sult the revered Maya. What can I say in his presence P Of what avail i, acandle in the face of the sun?” When Sumeru had said this to Sdrya_ prabha, Maya said; ‘“‘ Sumeru has told you the truth in few words, listen to this which I now say—From undeveloped matter there spring in this world various powers, and subordinate powers. Among them the sound expressed by Anusvéra arises from the power of breathing, and becomes a spell of force in magic sciences, when accompanied with the doctrine of the highest truth. And of those sciences which deal with spells, and which are acquired by supernatural knowledge, or austerity, or the holy command of holy men, the power is hard to resist. So, my son, you have obtained 5411 the sciences, except two, in which you are deficient, namely, the science of bewildering, and that of counteracting. But Y4jnavalkya knows them, therefore go and ask him to bestow them on you. When thus advised by Maya, Sarya- prabha went into the presence of that rishs. 440 That hermit made him dwoll for soven days in the sorpont-lake, and ordered him to perform austerities for three days in the midst of the fire. And he gave him the bewildering power when he had endured for seven days the bite of the ‘snakes, and the counteracting power when he had resisted for three days the force of the fire. And when he had obtained these 80160668, that hermit ordered him again to enter the fire-cavity, and he consented and did it. And immediately there was bestowed on Sirya- prabha a chariot in the form of a white lotus, that moved at the will of the possessor, and travelled through the air, which was furnished with a hun- dred and eight wings, and the same number of dwellings, and constructed of precious jewels of various kinds. And a voice from heaven addressed that resolute one,— You have obtained this chariot suitable for an emperor, and you must place your wives in all these dwellings, in order that they may be safe from your enemies.” Then he, bending low, addressed this peti- tion to his preceptor YAjnavalkya—‘“ Tell me what fee I am to pay.” The hermit answered him—‘“ Remember me at the time when you are anoint- ed emperor, this in itself will be sufficient fee; in the meanwhile go to your army.”” Then he bowed before that hermit, and ascended that chariot, and went to his army, that was encamped in the place where Sumeru dwelt. There he told his story, and Maya and the others, with Sunitha and Sumeru, congratulated him, now that he had obtained a magic chariot. Then Sunitha called to mind that Suvdsakuméra, and he came and said to Maya and the others, with the kings ; “‘ Siryaprabha has obtained a chariot and all the magic sciences; 80 why do you even now remain indifferent about conquering your enemies ?”” When Maya heard that, he said, ** Reverend sir, you have spoken rightly, but first let an ambassador be sent, and let policy be employed.” When Maya said this, the hermit’s son said— So be it! What harm can this do? Let this Prahasta be sent. He is discerning, eloquent, and understands the nature of business and occa- sions, and he is stern and enduring, he possesses all the qualities of an am- Dassador.” All approved this speech of his, and after giving Prabasta instructions, they sent him off as ambassador to Srutagarman. - When he had gone, Saryaprabha said to all his followers,—“ Hear the strange wonderful vision that I have had—I remember, I saw toward the end of last night, that we were all carried away by a great stream of water, and while we were swept away, we kept dancing, we did not sink at all. Then that stream was turned back by a contrary broeze. Then a certain man of fiery brightness drew us out, and threw us into the fire, and we were not burned by the fire. Then a cloud rained a stream of blood, and that blood filled the whole sky, then my sleep came to an * Inthe M8. lent me from the Sanskrit College I find soghdhidanfasya and visod- Aavahnes. 44] end with the night.” When he said this, Suvésakuméra said to him, “‘This dream indicates success preceded by a struggle. The stream of water is battle, it is due to valour that you did not sink but danced, and were carried along by the water ; the wind, that turned back the water for you, is some saviour to whom men resort for protection; and the man of fiery brightness, who drew you out of it, is Siva in bodily form. And that he threw you into the fire, moans that you are cast into a great war; and that the clouds arose, that means the returning again of fear; and the rain of a stream of blood, that means the destroying of fear, and the filling of all the quarters with blood, that means great success for you. Now dreams are of many kinds,* the rich-sensed, the true-sensed, and the senseless. A dream which quickly reveals its meaning, is called rich- sensed, a dream in which a prupitious god gives a command, is called true-sensed, and one which is brought about by deep meditation and anxiety, they call senseless. For a man under the influence of sleep, with mind bewildered by the quality of passion and withdrawn from outward objects, sees a dream on account of various causes. And it depends upon the time, when it is seen, whether it is fulfilled soon or late, but this kind of dream which is seen at the end of the night is quickly fulfilled.t When Saryaprabba and his companions heard this from the hermit’s son, they were much pleased, and rising up they performed the duties of the day. In the meanwhile Prabasta returned from the court of Srutagarman, and, when asked by Maya and the others, he described his adventures. “I went rapidly hence to the city named Trikutapatéké, situated on the mountain Trikiita, built of gold. And being introduced by the door- keeper, I ontered, and beheld Srutagarman surrounded by various Vidyé- dhara kings, by his father Trikdtasena, and also by Vikramaéakti and Durandhara and other heroes, Damodara among them. And sitting down, I said to Srutaéarman, ‘ I am sent to visit you by the august Stryapra- bha: and he commissioned me to give you this command. By the favour of Siva I have obtained precious sciences, and wives and allies. So come and join my army, together with those chiefs of the sky-goers; I am the slayer of those that oppose, but the saviour of those that bend. And as for your carrying off from her relations the maiden Kémachidémani, the daughter of Sunitha, who ought not to be approached, set her at liberty, for that is a deed of shame.’ When I said this they all exclaimed in wrath,—‘ Who is he that sends us this haughty command? Let him give commande to mortals, but who is he compared with Vidyddharas ? ® Reading ancko dhanydrtho. + Cp. Odyssoy 4.841 &s db: dvapyts ६१९५००१ ९००७४7० vuxrds duodyy, where some sup- pose duoAyds to menn the four hours before daybreak. 56 4.42 Since he asgumes such airs, though he is a miserable mortal, he should be destroyed.’ “ When I heard that, I said, ‘What, what? Who is he? Listen, he has been created by Siva as your future emperor. If he 18 a mortal, then mortals have attained divinity, and the Vidy4dharas have seen the valour of that mortal; moreover, if he comes here, we shall soon see which party will be destroyed.” When I said this in wrath, that assembly was disturb- ed. And Srutagarman and Dhurandhara rushed forward to slay me. And I said to them—‘ Come now, let me see your valour!’ Then Démo- dara rose up, and restrained them, exclaiming ‘ Peace! an ambassador and a Brdhman must not be 81810. Then Vikramaéakti said to me—‘ Depart, ambassador, for we, like your master, are all created by S‘iva. So let him come, and we will see whether we are able to entertain him or not.’ When he said this in a haughty manner, I laughed and said, ‘ The swans utter their cries in the lotus-bower and enjoy themselves much, until they see the cloud that comes darkening the heaven.’ After saying this I rose up in a contemptuous manner, left the court, and came 0818." When Maya and others heard this from Prahasta, they were pleased. And they all, Sirya- prabha and the rest, determined on preparing for battle, and made Prabhasa, the impetuous in war, their general. And receiving the command from SuvAsakumara, they all prepared that day with strict vows to consecrate themselves for the combat.* | And at night, Sdryaprabha, as he was lying sleepless, saw a wonderful and beautiful maiden enter the chamber, in which he was occupying a soil- tary couch in accordance with his vow. She came boldly up to him, who pretended to be asleep, with his ministers sleeping round him, and said to her confidante, who was with her; “If he possesses such glorious beauty, when he is asleep, and all the graceful motion of his body is still, what must it be, my friend, when he is awake? So let be! we must not wake him up. I have gratified the curiosity of my eyes. Why should I fix my heart too fondly on him? For he will have a battle with Srutagarman, and who can say what will befall either party in it P For the feast of battle is for consuming the lives of heroes. And should he not be fortunate, we shall have to take some other resolve.t And how could one like me captivate the soul of a man who, when roaming in the air, beheld KAmachdddmani ?” When she said this, her confidante answered, “ Why do you say this? Why, fair one, is it your duty not to allow your heart to attach itself to him ? Why should not he, the sight of whom captivated the heart of K&émachid4mani, captivate the heart of any * Tread cha ranadtkshdydm. t The MS. in the Sanskrit Cullege reads tatrdsydstu ई एवमि tdvat; Ict him suo- ceed in the buttle. 4.43 other lady, were she even Arundhati in bodily presence? And do you not know that he will prosper in fight by the force of science ? And when he is emperor, you, and Kémachfidémani, and Suprabhé of the same family, are to be his wives, 80 say the holy sages, and in these very days he has mare ried Suprabhé. 80, how can he be unsuccessful in fight P For the predic- tions of the sages are never falsified. And will you not captivate the heart of the man, whose heart was captivated by Suprabh4? For you, blameless one, exceed her in beauty. And if you hesitate through regard for your re- lations, that is not right, for good women have no relations but their hus- band.” That excellent maiden, when she heard this speech of her ocon- fidante’s, said—‘‘ You have spoken truth, my friend, I need no other rela- . tions. And I know my husband will conquer in fight by his science. He has obtained jewels and sciences, but my mind is grieved because up to the present time he has not obtained the virtuous herbs. Now they are all in a cave of the mountain Chandrapdda. But they are to be obtained by an emperor possessing virtue. So, if he weré to go there and procure those mighty drugs, 16 would be well, for his great struggle is nigh at hand, even to-morrow.” When Siryaprabha heard this, he flung off all his feigned sleep, and rising up, said respectfully to that maiden—* Lovely-eyed one, you have shewn great favour to me, so I will go there, tell me who you are.” When the maiden heard that, she was abashed with shame, and silent, think- ing that he had heard all, but her friend said— This is a maiden named Vilasini, the daughter of Sumeru, the prince of the VidyAdbaras, who was desirous of beholding you.” When her friend said this, Vildsini said to her, “Come, let us go now,” and went out of the room Then Stryaprabha woke up his ministers, Prabh4sa and the rest, and told them of that method of procuring the drugs, which the lady spoke of And he sent Prabhasa, a fit person to accomplish that, to tell it to Sunitha and Sumeru and Maya. And when they came and approved of it, Sdrya- prabha, accompanied by his ministers, went wath them in the night to the mountain Chandrapdda. And as they were gradually advancing, the Yak- shas, Gubyakas, and Kumbhandas, being alarmed, rose up to bar their way, armod with numerous weapons. Some of them Sidryaprabha and bis friends bewildered with weapons, some they paralysed by science, and at last they reached that mountain Chandrapéda. When they reached the mouth of the cavern in that mountain, the Ganas of S’iva prevented them from en- tering, assuming strange deformed countenances. Then Suvdsakuméra said to Stiryaprabha and the others, ^ We must not fight with these, for the revered god 8158 might be angry. Let us praise that giver of boons by his eight thousand names, and that will make the Ganas* favourably dis- posed to us.” ‘Then they all agreed, and praised S’iva; and the Ganas, * I. ८, attondants of 811४8, 4.14 pleased at hearing their master praised, said to them; “ We abandon this cave to you, take its potent simples. But Suryaprabha must not enter it himself ; let Prabbdsa enter it, For it will be easy for himto enter.” They all said ‘“‘ So be it,” and acceded to the advice of the Ganas. Then that cave, as 80011 as Prabhadsa entered it, though before enveloped in darkness, became irradiated with light. And four very terrible Raékshasas, who were servants there, rose up, and bending before him, said to him “ Enter.”” Then Pra- 7017६89 entered, and collected those seven divine herbs, and coming out, gave them all toSaryaprabha. And that moment a voice was heard from heaven, saying, ^ Siryaprabha, of great power are these seven drugs which you have obtained to-day.” When Suryaprabha and the others heard that, they were delighted, and quickly returned to the dwelling of Sumeru to greet their army. Then Sunitha asked that Suvdsakumédra; ‘“ Hermit, why was Prabhdsa allowed by the Ganas to enter the cave, and not Sirya- prabha, and why was he also welcomed by the servants ?” When the hermit heard that, he said in the hearing of all, “ Listen, I will explain this— Prabhdsa is a great benefactor to Saryaprabha, being a second self to him, there is no difference between them. Moreover, no one is equal in might | and courage to Prabhasa, and this cave belongs to him on account of his good deeds in a former life, and listen, I will tell you what sort of a person he was in a former existence.” In old times there was an ex- cellent Danava named Namuchi, who was devoted to charity and very brave, and did not refuse to give anything to anybody that asked, even if he were his enemy. He _ practised asceticizm as a drinker of smoke for ten thousand years, and vbtained as a favour from Brahmé, that he should be proof against iron, stone, and wood. Then he frequently conquered Indra and made him flee, so the rishi Kasyapa entreated him, and made him make peace with the gods. ‘Then the gods and Asuras, as their enmity was at an end, deliberated together, and went to the ocean of milk, and churned it with the mountain Mandara. And as Vishnu and the other gods received Lakshmf and other things as their shares, 80 Namuchi gained the horse Uchcbhaihéravas ; and the other gods and Asuras received other various shares, appointed by Brahmé, of the things that rose from the sea, when churned. And the amrita at last came up at the end of the churning, and the gods stole it, so a quarrel again took place between them and the Asuras. Then, as fast as the gods killed an Asura in their fight with them, the horse Uchchhaihgravas immediately restored him to life by smelling him. The consequence was that the gods found it impossible to conquer the Daityas and Dénavas. Then Vyihaspati said in secret to Indra, who was in despair: “ There is only one expedient left, adopt it without delay; go to Namuchi yourself, Story of the generous Ddnava Namuchi. 445 and ask him for that excellent horse, for ho will certainly give it to you, though you are his enemy, sooner than mar the glory of open-handedness, which he bas been accumulating since his birth.” When the preceptor of the gods said that to him, great Indra went with the gods and craved asa boon that horse Uchchaihsravas from Namuchi. ‘Then the great-hearted Namuchi reflected, “ I never turn back a suppliant, so I will not turn back Indra ; and how can I, as long as Tam Namuchi, refuse to give him the horse? If the glory of generosity, which I have long been acquiring in the worlds, were to wither, what would be the use to me of prosperity, or life?” According- ly he gave the horse to Indra, although S’ukra warned him not to do it. Then Indra, after he had given the horse, lulled him to security, and as he could not be slain by any other weapon, killed him with foam of the Ganges, in which he had placed a thunderbolt. Alas! terrible in the world is the thirst for enjoyment, carried away by which even gods do not shrink from unbecoming and infamous conduct. When Danu, the mother of Namuchi, heard this, being afflicted with grief, she made by virtue of her asceticism & solemn resolve for the allaying of her sorrow, “ May that mighty Namuchi be again born in my womb, and may he again become invincible by the gods in battle.” Then he was again conceived in her womb, and born as an Asura composed all of jewels, named Prabala on account of his strength. Then he performed asceticism, and satisfying supplicants even with his life, became successful, and as prince of the Dénavas conquered Indra a hundred times. Then the gods took counsel together, and came to him, and said to him: “ By all means give us your body for a human sacrifice.”* When he heard that, he gave them his own * The word, which I have translated “human sacrifice,” is purushamedha. For the provalence of human sacrifices among all nations of antiquity see Grimm’s Teu- tonic Mythology, translated by Stallybrass, Vol. I, ag and ff; see 8180 Tylor's Primitive Culture, Vol. II, p. 246, 353, 361, 366. “Dr. Rajendralfla Mitra, Rai Bahadir, in an essay in the Journal of tho Asiatic Society for 1876, entitled ^ Human Sacrifices in India,” traces the history of the practice in India, and incidentally among the principal nations of antiquity. Tho following is his own summary of his conclusions with respect to the practice in India. (1) That, looking to the history of human civilization, and the rituals of the Hindus, there is nothing to justify the belief that in anciont times the Hindus were incapable of sacrificing human beings to their gods. (2) That the SunahSepha hymns of the Rig Veda Sanhité most probably refer to a human sacrifice. (8) That the Aitarcya Bréhmana refors to an actual, and not a typical human sacrifice. (4) That the Purushamedha originally requir- ed the actual sacrifice of men. (6) That the Satapatha Brébmana sanctions human sacrifice in some cases, but makes the Purushamedha emblematic. (6) That the Taittiriya Bréhmana enjoins tho sacrifice of a man at the Horse sacrifice. (7) That the Purénas recogniso human sacrificos to Chandiké but prohibit the Purushamedha rite. (8) That tho Tantras enjoin human sacrificos to Chandika, and roquiro that, when 446 -body, although they were his enemies ; noble men do not turn their backs on & suppliant, but bestow on him even their lives. Then that Danava ‘Prabala was cut to pieces by the gods, and he has been again born in the world of men with the body of PrabhAsa. “So Prabhdsa was first Namuchi, and then he was Prabala, and then he became Prabhdsa, therefore on account of his merit he 18 hard for his enemies ‘to conquer. And that cave of herbs, which belonged to that Prabala, is for that reason the property of Prabhasa, and is at his command with its servants, -And below it there isin P&téla* the mansion of Prabala, and in it there aro his twelve head-wives beautifully adorned, and various jewels, and many kinds of weapons, and a wishing-stone, and a hundred thousand warriors, and also horses. This all belongs to Prabhésa, and was acquired by him in a former life. Such a hero is Prabhdsa; in him nothing is wonderful.” When they heard this from the hermit’s son, Siryaprabha and his followers, with Maya and 27870688, went immediately to that cavern belonging to Prabhasa, that led down to 24418, for the purpose of securing the jewels. Prabhdsa alone went in by that entrance, and secured his former wives, and the wishing-stone, and the horses, and the Asura warriors, and coming out. again with all his wealth, he gave great satisfaction to Siryaprabha, Then that Saryaprabba, having quickly obtained what he wished, returned to his own camp with Maya and Sunitha and 79070888, followed by Sumeru and the other kings and the ministers. There, after the Asuras and kings and others had gone to their own quarters, he again was consecrated for the fight, restraining his passions, and spent the rest of the night on a bed of kusa grass. «CHAPTER XLVII. Ea Early the next morning, Siryaprabha set out from the hermitage of Sumeru with his forces to conquer S’rutagarman. And arriving near the human victims are not available, an effigy of a human being should be sacrificed to hor. Of the sacrifices to Chandik& we have onough and to spare in tho Kathé Sarit Ségara. Strange to say, it appears that human sacrifices were offered in Greece on Mount Lykaion in Arcadia even in the time of Pausanias. Dim traditions with respect to the custom are still found among the inhabitants of that region, (Bernhard Schmidt, Griechische Mirchen, p. 27). * Cp. chapter 45. In chapter 73 will be found another instance of a “ rifted rock whose entrance leads to hell.” Cp, the Hercules Furons of Seneca, v. 662 & ff. 447° mountain of Trikita his dwelling-place, he encamped, driving away the enemies’ army with his own force, which was established there.. And while he was encamped there with Sumeru, Maya, and others, and was in the hall of council, an ambassador came from the lord of Trikuta.. And when he came, he said to Sumeru the Vidy4dhara prince ; “ The king, the father of S’rutagarman, sends you this message. ‘ We have never entertained you, as you were far off ; now you have arrived in our territory with guests, 80 now we will shew you appropriate hospitality.’ ’? When Sumeru heard this scoffing- ly ambiguous message, he said in answer: “Bravo! you wil not get another guest such a fit object of hospitality as we are. Hospitality will not bear its fruit in the next world, its fruit is in this. So here we are, entertain us.” When Sumeru said this, the ambassador . returned to his master as he came. Then Suryaprabba and the others, established upon an elevated place, surveyed their armies encamped separately. Then Sunftha said to his father-in-law the Asura Maya: “Explain to me the arrangement of the warriors in our army.” Then that all-knowing prince of the Danavas said, “I will do 80, listen;” and pointing them out with his finger, he began to say—‘ These kings Sub&hu, Nirgh&ta, Mushtika, and Gohara, and Pralamba, and Pramd4tha, and Kankata, and Pingala, and Vasudatta and others, are considered half-power warriors.* And Ankurin, and Suvigdéla, and Dandin, and Bhishana, and Somila, and Unmattaka, and Devasarman, and Pitrigarman, and Kuméraka, and Hari- datta and others are all full-power warriors. And Prakampana, and Dar- pita, and Kumbbira, and Matripalita, and Mah&bhata, and Virasvémin, and Surddhara, and Bhdndira, and Sinhadatta and Gunavarman, with Kitaka and Bhima and Bbayankara, these are all warriors of double power. And Virochana, and Virasena, and Yajnasena, and Khujjara, and In- dravarman, and S’evaraka, and Krirakarman, and Nirdsaka, these princes are of triple power, my son. And Sugarman, and Bébuésélin, and Viédékha,. and Krodhana, and Prachanda,—these princes are warriors of fourfold power. And Junjarin, and Viragarman, and Praviravara, and Supratijna and Maréréma, and Chandadanta, and व का and the three, Sinhabbata, Vy4ghrabhata, and S’‘atrubhata, these kings and princes are warriors of fivefold power. But this prince Ugravarman is a warrior of sixfold power. And the prince Viéoka, and Sutantu, and Sugama, and Narendra- farman are considered warriors of sevenfold power. And this king 89188787 ८ is a great warrior. But this S’aténika is lord of .a host of great warriors. And Subhasa, Harsha, and Vimala, the companions of Suryaprabha, Mahdbuddhi and Achalabuddhi, Priyankara and S’ubhan-. * For a parallel to the absurditics that follow, see Campbell’s West Highland Tales, p. 202. 448 kara are great warriors, as also Yajnaruchi and Dharmaruchi. But Viévaruchi, and 230४888, and Siddhartha, these three ministers of Sirya- prabha, are chiefs of hosts of great warriors. And his ministers Prahasta and Mahdrtha are leaders of hosts of transcendent warriors. And Prajnédbya and Sthirabuddhi are leaders of hosts of hosts of warriors; and the Dénava Sarvadamana, and Pramathana here, and Dhimaketu, and Pravahana, and Vajrapanjara, and KAlachakra, and Marudvega are leaders of warriors and transcendent warriors. Prakampana and Sinhandda are leaders of hosts of leaders of hosts of warriors. And Mahdmaya, and Kadmbalika, and Kdlakampana here, and Prahyishtaroman, these four lords of the Asuras, are kings over chiefs of hosts of transcendent warriors. And this Prabbdsa, the general of the army, who is equal to Suryaprabha, and this son of Sumeru, Kunjarakuméra, these two are leaders of hosts of chiefs- of hosts of great warriors. Such heroes are there in our army, and others besides, girt with their followers. There are more in the hostile army, but S‘iva being well disposed towards us, they will not be able to resist our host. While the Asura Maya was saying this to Sunitha, another ambassador came from the father of S’rutagarman, and said thus to hin; “The king of Trikdta sends this message to you; ‘ This is a great feast for heroes— the feast, which goes by the name of battle. This ground is narrow for it, therefore let us leave it, and go to a place named Kalépagrama, where there is a wide space.’”? When Sunitha and the other chiefs with their soldiers heard this, they agreed, and all of them went with Suryaprabha to Kaldpa- grama. And S’rutasarman and his partizans also, eager for battle, went to that same place, surrounded with the hosts of the Vidyddharas. When Saryaprabha and his chiefs saw elephants in the army of S/rutasarman, they summoned their contingent of elephants, which was conveyed in the chariot that flew through the air. Then Ddmodara, that excellent Vidyé- dhara, drew up his army in the form of a large needle; S‘rutagarman himself took up his position on the flank with his ministers, and D&modara was in front, and other great warriors in other places. And Prabhasa, the leader of Sdryaprabha’s army, arranged it in the form of a crescent; he himself was in the centre, and Kunjarakumdéra and Prahasta at the two horns ; and Siryaprabha, and Sunitha and the other chiefs, all remained in the rear. And Sumeru with Suvdsakuméra stood near him. Thereupon the war-drums were beaten in both armies. And in the meanwhile the heaven was filled with the gods, come to see the battle, together with Indra, and the Lokapdlas, and the Apsarases. And S‘iva, the lord of all, came there with Parvati, followed by deities, and the Ganas, and demons, and the mothers.* And holy Brahm& came accom- * The personified enorgies of the principal deitics, closoly connected with the 4.49 panied by the Vedas incarnate in bodily form, beginning with the Gayatri, and the 8480788 and all the great Rishis. And the god Vishnu came, riding on the king of birds, bearing bis weapon the discus, accompanied by goddesses, of whom the goddesses of Fortune, Glory, and Victory were the chief. And Kaéyapa came with his wives, and the Adityas and tho Vasus, and the chiefs of the Yakshas, Rakshasas and snakes, and also the Asuras with 7901848 at their head. The sky was obscured with them, and the battle of those two armies began, terrible with the clashing of weapons, accompanied with loud shouts. The whole heaven was darkened: by the dense cloud of arrows, through which the flashes, made by the arrows strik-: ing against one another, played like lightning, and rivers of blood flowed, swollen with the gore of many elephants and horses wounded with weapons, in which the bodies of heroes moved like alligators. That battle gave great delight to heroes, jackals, and goblins, that danced, waded, and shouted in blood. When the confused mélée, in which countless soldiers fell, had abated, Sdryaprabha, and the other chiefs, gradually began to perceive the distinc- tion between their own army and that of the enemy, and heard in order from Sumeru the names and lineage of the chiefs fighting in front of the enemies’ host. Then first took place a single combat between king Sub4hu and a chief of the Vidyddharas, named Attabdsa. Sub4hu fought a long time, until Attahdsa, after riddling him with arrows, cut off his head with a crescent-headed shaft. When Mushtika saw that Sub&bu was slain, he rushed forward in wrath ; he too fell smitten by Attahdsa with an arrow in the heart. When Mushtika was slain, a king named Pralamba in wrath rushed on, and attacked Attahdsa with showers of arrows, but Attahdésa slew his retainers, and striking the hero Pralamba with an arrow in a mortal place, laid him low on the seat of his chariot. A king named Mohana, when he saw Pralamba dead, engaged with Attahdsa and smote him with arrows. Then Attahdsa cut his bow and slew his charioteer, and laid पातं low, slain with a terrific blow. When the host of S’rutasarman saw that the dexterous Attahdsa had slain those four warriors, expecting the victory, they shouted for joy. When Harsha, the companion of Siryaprabha, saw that, he was wroth, and with his followers attacked Attahdsa and his fol- lowers ; and with shafts ho repelled his shafts, and he slew his followers, and killed his charioteer, and two or three times cut his bow and his ban- ner, and at last he cleft asunder his head with his arrows, so that he fell from his chariot on the earth, pouring forth a stream of blood. When Attahésa was slain, there was such a panic in the battle, that in a moment worship of the god 8१९४. Professor Jacobi compares them with the Greek goddesses called ८7 ९0९9, to whom there was a temple in the Sicilian town of Engyion. (Indian Antiquary, January 1880.) 57 450 only half the two: armies remained. Horses, elephants and footmen fell down there slain, and only the trunks of slaughtered men remained standing in the van of battle. Then a chief of the Vidy4dharas, named Vikyitadanshtra, angry at the slaughter of Attahdsa, showered arrows upon Harsha. But Harsha repelled his arrows, struck down his chariot-horses, and his banner and his charioteer, and out off his head with its trembling earrings. But when Vikyitadanshtra was killed, a Vidy4dhara king, named Chakravdla, in wrath attacked Harsha; he slew Harsha still fighting on, though fatigued with combat, after his bow had been frequently cut asunder, and his other weapons damaged. Angry at that, king Pramétha attacked him, and he too was slain by that Chakravdla in fight. In the same way four other distin- guished kings, who attacked him one by one, were slain one after another by that Chakravdla, namely, Kankata, and Viddla, and Prachanda and Ankurin. When king Nirghdta saw that, he was wroth, and attacked Chakravdla, and those two, Chakravdla and Nirghdta, fought for a long time, and at last they broke one another’s chariots to pieces, and so became infantry soldiers, and the two, rushing furiously together, armed with sword and discus, cleft with sword-strokes one another’s heads, and fell dead on the earth. Then the two armies were dispirited, seeing those two warriors dead, but never- theless a king of the VidyAdharas, named K4lakampana, stepped forward to _ the front of the fight. Anda prince, named Prakampana, attacked him, but he was in a moment struck down by that K4lakampana. When he was struck down, five other warriors attacked Kdlakampana, namely Jalika, and Chandadatta, and Gopaka, and Somila, and Pityisarman ; all these let fly arrows at him at the sametime. But K4lakampana deprived all five of their chariots, and slew them at the same time, piercing the five with five arrows in the heart. That made the Vidyddharas shout for joy, and the men and Asuras despond. Then four other warriors rushed upon him at the same time, Unmattaka and Pradasta, Vilambaka and Dhurandhara ; K4lakampana slew them all easily, in the same way he killed six other warriors that ran towards him, Tejika, and Geyika, and Vegila, and S’ékhila, and Bhadrankara and Dandin, great warriors with many followers. And again he slew five others that met him in fight, Bhima, Bhishana, Kumbhbira, Vikata, and Vilochana. Anda king, named Sugana, when he saw the havoc that Kdlakampana had made in the battle, ran to meet him. Ké4lakampana fought with him until both had their horses and charioteers killed, and were compelled to abandon their chariots; then K4lakampana, reduced to fight on foot, laid Sugana, who was also fighting on foot, low on the earth with a sword-cut. Then the sun, having beheld that surprising struggle of Vidy4dharas with men, went grieved to rest.* Not only did the field of © For dvaham I read dhavam., 451 battle become red, filled with streaming blood, but the heaven also became red, when evening set her foot-prints there. Then the corpses and demons began their evening dance, and both armies, stopping the battle, went to their camps. In the army of S‘rutaéarman were slain that day three heroes, but thirty-three distinguished heroes were slain in the army of 8८178. prabha. Then Stryaprabha, grieved at the slaughter of his kinsmen and friends, spent that night apart from his wives. And eager for the fight, he passed that night in various military discussions with his ministers, without going to sleep. And his wives, grieved on account of the slaughter of their relations, met together in one place that night, having come for the sake of mutual condolence. But even on that melancholy occasion they indulged in miscellaneous conversation ; there is no occasion on which women are not irrelevant in their talk. In the course of this conversation, one princess said— ^ It is wonderful | How comes it that to-night our husband has gone to sleep without any of his wives?” Hearing that, another said—“ Our husband is to-day grieved on account of the slaughter of his followers in battle, so how can he take any pleasure in the society of women?” Then another said, ‘If he were to obtain a new beauty, he would that instant forget his grief.” Then another ssid—“ Do not say so; although he is devoted to the fair sex, he would not behave in this way on such a sad occasion ” While they were thus speaking, one said with wonder; “Tell me why our husband is so devoted to women, that, though he has carried off many wives, 06 is perpetually marrying new princesses and is never satis- १6१. One of the wives, a clever woman of the name of Manovati, said when she heard this,—‘ Hear why kings have many loves. The good qualities of lovely women are different, varying with their native land, their beauty, their age, their gestures, and their accomplishments, no one woman possesses all good qualities. The women of Karnata, of Lata, of Saurdshtra and Madhyadeda, please by the peculiar behaviour of their various countries. Some fair ones captivate by their faces like an autumn moon, others by their breasts full and firm like golden ewera, and others by their limbs, charming from their beauty. One has limbs yellow as gold, another is dark like a priyangu, another, being red and white, captivates the eyes as soon as seen. One is of budding beauty, another of full-developed youth, another is agreeable on account of her maturity, and distinguished by increasing coquetry. One looks lovely when smiling, another is charming even in anger, another charms with gait resembling that of an elephant, another with swan-like motion. One, when she prattles, irrigates the ears with ‘nectar ; another is naturally beautiful, when she looks at one with graceful contraction of the eyebrows. One charms by dancing, another pleases by singing, and another fair one attracts by being able to play on the Jyre and 452 other instruments. One is distinguished for good temper, another is re- -markable for artfulness ; another enjoys good fortune from being able to understand her husband’s mind. But, to sum up, others possess other particular merits ; 80 every lovely woman has some peculiar good point, but of all the women in the three worlds none possesses all possible virtues. So kings, having made up their minds to experience all kinds of fascinations, though they have captured many wives for themselves, are for ever seizing new ones.* But the truly noble never, under any circumstances, desire the wives of others. So this 18 not our husband’s fault, and we cannot be jealous.” When the head-wives of Siryaprabha, beginning with Madanasené, had been addressed in this style by Manovati, they made one after another remarks to the same effect. Then, in their merriment, they laid aside all the ties of reserve, and began to tell one another all kinds of secrets. For unfortunately there is nothing which women will not let out, when they are met together in social intercourse, and their minds are interested in the course of the conversation. At last that long conversation of theirs was somehow or other brought to an end, and in course of time the night pass- ed away, during which Siryaprabha was longing to conquer the host of his enemies, for he was alone, intently waiting for the time when the darkness should depart.t CHAPTER XLVIII. The next morning, Siryaprabha and his party, and Srutagarman and his supporters, again went to the field of battle armed, with their forces. And again the gods and Asuras, with Indra, Brahmé4, Vishnu, and Rudra, and with the Yakshas, snakes, and Gandharvas, came to see the fight. D4&modara drew up the troops of Srutasarman in the form of a discus, and Prabhésa drew up the troops of Stryaprabha in the form of a thunderbolt. Then tho battle of those two armies went on, deafening the horizon with drums and the shouts of champions, and the sun hid himself in flights of arrows, as if out of fear that the warriors smitten with weapons would certainly pierce his disk. Then Prabhdsa, by command of Sdryaprabha, broke the discus-arrangement of the enemy’s host, hard for another to © Labdhakakshydh is probably a misprint for baddhakakshydh. t I read abhikdnkshd for abhikdnksho which is found in Brockhaus’s text. This is supported by a MS. in the Sanskrit College. 463 break, and entered alone. And Démodara himself came and defendéd that opening in the line, and Prabbdsa fought against him unaided. And Stryaprabha, seeing that he had entered alone, sent fifteen great warriors to follow him, Prakampana, and Dhdmraketu, and Kdlakampana, and Mahdéméypa, and Marudvega, and Prahasta, and Vajrapanjara, and Ké4la- chakra, and Pramathana, and Sinhandda, and Kambala, and Vikatéksha, and Pravahana, and Kunjarakuméraka, and Prahyishtaroman the heroic Asura prince: all those great warriors rushed forward to the opening in the line ; then D&modara exhibited his wonderful heroism, in that alone he fought with those fifteen. | When Indra saw that, he said to the hermit Nérada, who was at his side, “ Suryaprabha and the others of his party are incarnations of Asuras, but Srutagarman is 9 portion of me, and all these Vidy4dharas are portions of the gods, so observe, bermit, this is a disguised fight between the gods and Asuras. And observe, in it Vishnu is, as ever, the ally of the gods, for Démodara, who is a portion of him, is fighting here. While Indra was saying this, fourteen great warriors came to assist the general Damodara,—Brahmagupta and Vdyubala, and Yamadanshtra, and Suroshana, and Roshdvaroha,and Atibala, and Tejahprabha, and Dhuran- dhara, and Kuveradatta, and Varunagarman, and Kambalika, and the hero Dushtadamana, and Dohana and Arohana. And those fifteen heroes, joined _ with Démodara, fighting in front of the line, kept off the followers of Sd- ryaprabha. Then single combats took place between them ; Prakampana carried on a missile fight with Damodara, and Dhdmraketu fought with Brahmagupta, and Mabémiya fought with Atibala, the Dénava Kélakampana fought with Tejahprabba, and the great Asura Marudvega with Vayubala, and Vajrapanjara fought with Yamadanshtra, and the heroic Asura Kéla- chakra with Suroshana; Pramathana fought with Kuveradatta, and the king of the Daityas, named Sinhandda, with Varunagarman. Pravabana fought with Dushtadamana, and the Dénava Prahrishtaroman fought with Roshavaroha; and Vikatéksha fought with Dhurandhara, Kambalika fought with Kambalika, and Kunjarakuméraka with Arohana, and Prahasta with Dohana, who was also called Mahotpata. When these pairs of warriors were thus fighting in the front of the line, Sunitha said to Maya, “ Alas! observe, our heroic warriors, though skilled in the use of many weapons, have been prevented by these antagonists from entering the enemies’ line ; but Prabhdsa entered before recklessly alone, so we do not know what will become of him there. When Suvdsakumara heard this, he said, ^“ All the gods, Asuras, and men in the three worlds are not a match for this Prabh4sa unaided, much less then are these Vidydédharas. So why do you fear without reason, though you know this well enough ?”’ 454 While the hermit’s son was saying this, the Vidyédhara Kdlakampana came to meet Prabhésa in fight. Then Prabhdsa said to him, “Ha! Ha! you have rendered me a great service, so let me now see your valour here.” Saying this, Prabhdsa let fly at him a succession of arrows, and Kéala- kampana in return showered sharp arrows upon him. Then that Vidyé- dhara and that man fought together with arrows and answering arrows, making the worlds astonished. Then Prabhdsa with a sharp arrow struck down the banner of K4lakampana, with a second he killed his charioteer, with four more his four horses, and with one more he cut his bow in half, with two more he cut off his hands, with two more his arms, and with two more his two ears, and with one sharp-edged arrow he cut off the head of his foe, and thus displayed wonderful dexterity. Thus Prabhdsa, as it were, chastised K4lakampana, being angry with him because he had slain so many heroes in his own army. And the men and Asuras, when they saw that Vidy4dhara chief slain, raised a shout, and the Vidy4dharas immediate- ly proclaimed their despondency.* Then a king of the Vidy4dharas, named Vidyutprabha, lord of the hill of K4lanjara, in wrath attacked Prabhdsa. When he was fighting with Prabbdsa, Prabh§sa first cut asunder his banner, and then kept cut- ting his bows in two, as fast as he took them up. Then the Vidyddhara, being ashamed, by his delusive power flew up invisible into the sky, and rained swords, clubs, and other weapons upon Prabhésa. Prabhésa, for his part, swept away his succession of missiles with others, and by the illumi. nating weapon made that Asura manifest, and then employing the weapon of fire, he burned up Vidyutprabha with its blaze, and bringing him down from the heaven, laid him dead on the earth When S8’rutasarman saw this, he said to his warriors, “ Observe, this man has slain two chiefs of hosts of great warriors. Now why do you put up with it? Join together and slay him.” When they heard that, eight warriors in anger surrounded Prabhésa. One was a king of the Vidyé- dharas named Urdhvaroman, a lord of hosts of warriors, dwelling in the great mountain named Vankataka. And the second warrior was a chief of the Vidy4dharas named Vikrogana, the king of the rock Dharanidhara And the third was the hero Indramélin, a prince of the Vidyddharas, lord of a host of distinguished warriors, and his home was the mountain Lilé. And the fourth was an excellent Vidyddhara named king Kakandaka, a chief of a host of warriors, and his dwelling was in the mountain Malaya. And the fifth was Darpavdha by name, lord of the hill Niketa, and the sixth was Dhirtavyayana the lord of the mountain Anjana, and both these Vidy&dbaras were chiefs of excellent warriors. And the seventh one, whose chariot was drawn by asses, was named Vardéhasvdémin, king of the * The MS, in the Sanskyit College reads jagme. 455 mount Kumuda, and he was chief of a host of great warriors. And the eighth warrior was like him, Medhfvara king of Dundhubhi. Prabhésa repelled the numerous arrows, which these eight came and discharged, and he pierced them all at the same time with arrows. And he slew the horse of one, and of one the charioteer, and he cut in half the banner of one, and he cleft the bow of another. But Medhdvara he struck at the same time with four arrows in the heart, and at once laid him dead on the earth. And then he fought with the others, and cut off with an anjalika* the head of Urdhvaroman with its curled and plaited hair, and of the other six he kill- ed the horses and charioteers, and at last laid themselves low, cutting off their heads with crescent-headed arrows. And then a rain of flowers fell on his head from heaven, encouraging the kings of the Asuras, and dis- —couraging the Vidyd4dharas. Then four more great warriors, armed with bows, sent by S’rutasarman, surrounded Prabhdsa ; one was named Kécha- raka, the lord of the mountain Kuranda; the second Dindimélin, whose home was the hill of Panchaka, and the third was Vibhdvasu, king of the mountain Jayapura, the fourth was named Dhavala, the ruler of एषणा tundika. Those excellent Vidy4dharas, chiefs of hosts of great warriors, let fly five hundred arrows at the same time at Prabhdsa. But Prabhdsa easily disposed of all, one by one, each with eight arrows; with one arrow he cut down the banner, with one cleft the bow, with one he killed the charioteer, with four the horses, and with one more he cut off the head of the warrior, and then shouted triumphantly. Then another four Vidyddharas, by the order of Srutagarman, assembled in fight against ९7800888. The first was named Bhadrankara, dark as the blue water-lily, sprung from Mercury in the houset of ViévAvasu, but the second was Niyantraka like the fire in brightness, sprung from Mars in the house of Jambaka, and the third was called Kalakopa, very black in hue, with tawny hair, sprung from Saturn in the house of Démodara. And the fourth was Vikramagakti, like gold in brightnoss, sprung from the planet Jupiter in the house of the Moon. The three first were lords of hosts of lords of hosts of transcendent warriors, but the fourth was a great hero surpassing the rest in valour, And those haughty chiefs attacked Prabbésa with heavenly weapons. Prabhdsa repelled their weapons with the weapon of Nérdyana, and easily cut asunder the bow of each eight times ; then he repelled the arrows and clubs which they hurled, and slaying their horses and charioteers, deprived them all of their chariots. When Sruta- farman saw that, he quickly sent other ten lords of the Vidy4dharas, * Possibly an arrow with a head resembling two hands joined. t 70078 is probably a pun here. Xeshetra, besides its astrological sense, means 9 wife on whom issue is begotten by some kinsman or duly appointed person, as in the Jewish law. = 456 chiefs of lords of hosts of lords of hosts of warriors, two called Dama and Niyama, who exactly resembled one another in appearance, two sons born to the 4 8४178 in the house of the lord of Ketum4lé, and Vikrama and Sankrama, and Pardkrama and Akrama, and Sammardana and Mardana, and Pramardana and Vimardana, the eight similar sons of the Vasus born in the house of Makaranda. And when they came, the previous assailants mounted other chariots. Wonderful to say, though all those fourteen joined together, and showered arrows on Prabhdsa, he alone fought with them fearlessly. Then, by the order of Siryaprabha, Kunjarakuméra and Pra- hasta left the mélé and flying up from the front of the line, weapons in hand, white and black in hue, came to the aid of Prabhdsa, like Rama and Krishna over again. They, though fighting on foot, harassed Dama and Niyama, by cutting asunder their bows and killing their charioteers, When they, in their fear, soared up to heaven, Kunjarakumdra and Prahasta soared up also, weapons in hand. When Siryaprabha saw that, he quickly sent them his ministers Mah4buddhi and Achalabuddhi to act as charioteers. Then Prahasta and Kunjarakuméra discovered, by employing magic colly- rium, those two sons of the Vidy4dharas, Dama and Niyama, though they had made themselves invisible by magic power, and riddled them so with showers of arrows that they fled. And Prabhdsa, fighting with the other twelve, cleft all their bows asunder, though they kept continually taking fresh ones. And Prahasta came and killed at the same time the charioteers of all, and Kunjarakuméra slew their horses. Then those twelve together, being deprived of their chariots, and finding themselves smitten by three heroes, fled out of the battle. Then S’‘rutagarman, beside himself with grief, anger and shame, sent two more Vidyddharas, captains of hosts of warriors and distinguished war- riors; one was called Chandragupta born in the house of the lord of the great mountain Chandrakula, beautiful as a second moon, and the second was his own minister named Narangama, of great splendour, born in the house of the lord of the mountain Dhurandhara. They also, after dis- charging a shower of arrows, were in a moment deprived of their chariots by Prabhdsa and his comrades, and disappeared. Then the men and Asuras shouted for joy ; but thereupon S’rutaéar- man came himself, with four great warriors of mighty force, named Mahaugha, Arohapa, Utp§ta and Vetravat, the sons respectively of Tvashtri,* Bhaga, Aryaman and Piishan, born in the houses of the four * Tvashtri is the Vulcan of the Hindus. Bhaga is an Aditya regarded in the . Vedas as bestowing wealth, and presiding over marriage, his Nakshatra is the Uttara Phélgunf, Aryaman is also an Aditya; Pashan, originally the sun, is in later times an Aditya. The ^° canopy of arrows” reminds us of the saying of Dieneces, Herodotus, VII. 227, and of Milton, P. L., VI. 666, 457 Vidy&dhara kings, Chitrapada and others, that ruled ovér mount Malaya. And S’rutasarman himeelf, blinded with furious anger, was the fifth, and they all foughf againsé Prabhdsa and his two companions, Then the host of arrows, which they shot at one another, seemed like a canopy spréad in the sky by the Fortune of war in the full blaze of the sun; Then those other Vidy&dharas, who had been deprived of their chariots, and had fled from the battle, came back into the fight. Then Saryaprabha, seeing many of them assembled in fight, under thé leadership of S'rutaéarman, sent other great warriors of his own to support Prabhdsa and his comrades, his own friends with Prajnddhya at their head, and the princes of whom S’aténika and Virasena were the chiéf. They flew through the air, and Sityaprabba sent the other warriors also through the air in the chariot Bhutésana. When all those archers had gone chariot» borne, the other Vidyadhara kings, who were on the side of S’rutaéarman, also came up. Then a fight took place between those Vidyddhara princes on the one side, and Prabhdsa and his comrades on fhe other, in which there was a great slaughter of soldiers. And in the single combats between the two hosts, many warriors were slain on both sides, men, Asuras, and Vidyddharas. Virasena slew Dhimralochana and his followers ; but having been deprived of his chariot, he was in his turn killed by Hari- darman. Then the Vidyddhara hero Hiranydksha was killed by ^ ए. manyu, but Abhimanyu and Haribhata were slain by Sunetra. And Sunetra was killed by Prabhdsa, who cut off his head. And Jvél4mélin and Mahéyu killed one another. But Kumbhiraka and Nirasaka fought with their teeth, after their arms wore cut off, and so did Kharva and the mighty Sugarman. And the three, S’atrubhata, Vy4ghra-bhata, and Sinha- bhata were slain by Pravahana, the VidyA4dhara king. Pravahana was kill- ed by the two warriors Suroha and Viroha, and those fwo were slain by Sinhabala, the dweller in the cemetery. That very Sinhabala, whose chariot was drawn by ghosts, and Kapilaka, and Chitrépida the Vidy&dhara king, dnd Jagajjvara, dnd the hero Kéntdpati, and the mighty Suvarna, and the two Vidyddhard kitig’ Kaémaghana and Krodhapati, and king Baladeva and Vichitr&pida, these ten were slain by the prince S’aténika. When these heroes had beer slain, S’rutagarman, beholding the slaughter of the Vidyddharas, hiniself attacked S’atdnika in his anger. Then a terrible fight took place between those two, lasting to fhe close of the day, and causing 4 great slaughter of soldiers, exciting the wonder even of the gods, and it continued until hundreds of corpses, rising up all round, laid hold of the demons as their partners, when the time arrived for the joyous évening dance. At the closé of day the Vidy&dharas, depressed at the great slaughter of their army, and grieved at the death of their friends, 58 458 and the.men and Asuras having won the victory by sheer force stopped the combat, and went each of them to their own camps. At that time two VidyAdharas, chiefs of captains of bands of warriors, who had deserted the cause of S‘rutasarman, came, introduced by Sumeru, aud said to Siryaprabha, after bowing before him: “ We are named Mahé- y4na and Sumaya, and this Sinhabala was the third of us; we had obtained magic power by having the rule of a great cemetery, and were unassailable by the other Vidy4dharas. While we, such as you have heard, were once taking our ease in a corner of the great cemetery, there came to us a good witch named S’arabhénanA, of great and godlike power, who is always well disposed towards us. We bowed before her and asked her, ‘ Where have you been, honoured lady, and what have you seen there strange?’ She thereupon related this adventure.” Adventure of the witch SYarabhd- ‘I went with the witches to visit nand. my master, the god Mahdkéla,* and while I was there, a king of the Vetélas came and reported : “ See, O master, the chiefs of the Vidyd4dharas have killed our commander-in-chief named Agnika, and one named Tejahprabha is swiftly carrying off his lovely daughter. But the holy sages have foretold that she shall be the wife of the emperor of the Vidyddharas, so grant us a boon, and have her released before he forcibly carries her off to a distance.” When the god heard this speech of the afflicted Vetdla, he said to me—“ Go and set hor free,” then I went through the air and came up with the maiden. . Tejahprabha said, “Tam carrying off the girl for our rightful emperor S‘rutagarman,” but I paralyzed him by my magic power, and bringing back the maiden, gave her to my master. And he made her over to her own family. I in truth went through this strange adventure. Then I remained there some days, and after taking a reverent farewell of the god I came here.’ ५ When that witch S’arabhanané had said this, we said to her—‘ Tell us, who is to be the future emperor of the Vidyddbaras ? You in truth know all.’ She said—‘ Saryaprabha will certainly be. Whereupon Sinhabala said to us—‘ This is untrue, for have not the gods and Indra girded up their loins to support the cause of S’rutagarman ?? When the noble woman heard that, she said to us—‘ If you do not believe this, listen; I tell you that soon there will be war between Sdryaprabba and S‘rutagarman, and when. this Sinhabala shall be slain before your eyes by a man in battle, you will recognise this token, and will know that this speech of mine is true.’ When that witch had said this, she departed, and those days passed away, and now we have seen with our own eyes, that in truth this Sinhabala has been slain. Relying upon that, we think that you are indeed appointed emperor. of all the Vidy4dharas, and submitting ourselves to your rule, we have * An epithet of S‘iva in his character of the destroying deity. . 459 repaired to your two lotus-like feet.” When the Vidyédharas Mahéydna and Suméyaka éaid this, Siryaprabha, in concert with Maya and the rest, received them into confidence and honoured them, and they rejoiced. When S’‘rutasarman heard that, he was in great consternation, but Indra comforted him by a message, sending to him Viévd4vasu, and comimissioning him to say—“ Be of good cheer! To-morrow I will aid thee with all the gods in the van of battle.’’ This he said to him out of love, to comfort him. And Siryaprabha, having been encouraged by beholding the break- ing of his enemies’ line, and having seen in the front of battle the slaughter of his rival’s partisans, again forwent the society of his charmers, and entered his dwelling at night surrounded by his ministors : CHAPTER XLIX. Then Suryaprabha, lying on his couch at night, eager for battle, apart from his wives, said to his minister Vitabhiti—“ I cannot sleep, so tell me, my friend, some strange story of courage and endurance, to amuse me during the night.” When Vitabhiti heard this request of Sdryaprabha’s, he answered—“ I will obey your order,” and he told this story. | Story of king Mahdsena and his virtu- ‘There is a city Ujjayini, the ous minister Gunas’arman. ornament of this earth, full of numberless jewels of pellucid water. In that city there lived a king named Mahésena, beloved by the virtuous, an unequalled treasury of accomplish- ments, having the beauty both of the sun and moon. He had a wife named ASokavati, whom he loved as his life, there was not another woman in the three worlds equal to her in beauty. The king ruled his realm with her for consort, and he had besides a friend, a Bréhman named Gunagarman, whom he respected and loved. And that Br&éhman was brave and very handsome, and, though young, had thoroughly mastered the lore of the Vedas, and knew the accomplishments, the S dstras, and the use of weapons, and was always in attendance on the king. And one day, as he was within the palace, a conversation arose about dancing, and the king and queen said to Gunaégarman, who was in atten- dance,—“ You know everything, there is no doubt about that ; 80 we have a curiosity to see you dancing; if you know how to dance, kindly exhibit your skill.” When Gunagarman heard this, he said with a smile on his face; “ I know how to dance, but dancing is a thing not becoming in the king’s court; foolish dancing is generally ridiculous and is consured in the 460 S‘4stras. And far from me be shame here in the presence of the king and queen.” When Gunaégarman said that, the king answered him, being urged on to it by the queen out of curiosity--" This will not be like a dance on the stage, or in such places, which would make a man feel ashamed, but merely a private display of skill in the society of friends. And at present I am not your king, I am your friend without ceremony, so rest assured that I will not eat to-day, until I have seen your skill in dancing.” When the king pressed him in this style, the Bréhman consented to doit. For how can servants refuse the request of an importunate lord? Then that Gunagar- mun danced so skilfully with his body, that the hearts of both the king and queen danced for joy. And, at the end of it, the king gave him a lyre to play upon, and the moment he tested its tones, he said to the king, “This lyre is not in good order, so give me another one, there is a puppy inside this, your Majesty,—I know that by the indications of the twang- ing of the strings.” Saying this, Gupadarman let go the lyre from under his arm. Then the king sprinkled it, and unscrewed and examined it, and & puppy came out of it. Then king Mahdsena praised Gunadsarman’s om- niscience, and was much astonished, and had another lyre brought. He played on that lyre which, like the Ganges that flows in three worlds,* was charm. ing from its swift stream of music,f and purged the ear by its sound, Then in presence of the king, who with his wife looked on astonished, he exhibited in turn his skill in the nobler studies. Then the king said to him, “ If you are skilled in fighting, then shew me a specimen of the art of binding the enemy’s limbs with your own hands unarmed.” The Brdb- man answered him—“ King, take your weapons and strike at me, that I may shew you a specimen of my skill.” Then, as fast. as the king took a sword or other weapon and struck at him, Gunagarman, by that artifice of fettering the limbs immediately disarmed him with ease, and frequently fettered his hand and body, without receiving a wound. Then the king, seeing that he was capable of aiding him in his political affairs, praised that excellent Brébman of transcendent ability, and honoured him highly. But queen Aéokavati, having beheld again and again the beauty and abilities of that Br&éhman, suddenly fell in love with him. She thought to herself, “If I cannot obtain him, of what use is my life to me.” Then she artfully said to the king—* Do me a kindness, my husband, and order this Gunagarman to teach me to play on the lyre, For when I beheld to-day his skill in playing on the lyre, I took a desperate fancy to the instrument.” When the king heard this, he said to Gupadarman— By all means teach * There are three different styles ot music called ¢dra, uddra, and muddra. Bo the word mdrga contains a pun. t Ogha means current and also quick time in musio. 461 the queen to play on the lyre.” Then Gunaéarman said, “I will do so, my sovereign, we will begin the practising on an auspicious day.” Then he took leave of the king and went home. But he put off for many days beginning to teach the queen the lyre, seeing the changed expression of the queen, and afraid of some mischief One day he was standing near the king when he was eating, and when the cook was giving him some condiment, he prevented him, saying, “ Stop! stop!” The king asked what this meant, then the discreet man said, “ This sauce is poisoned, and I detected it by certain indications. For when the cook was giving you the sauce, he looked at my face, trembling with fear, and with an eye that rolled apprehensively. And we can at once find out whether I am right; let this sauce be given to some one to eat, and I will counteract the effect of the poison.” When he said this, the king made the cook eat the sauce, and immediately after he had eaten it, he became senseless. Then Gunagarman counteracted the effect of the poison on the cook by a spell, and when the king asked the cook the truth of the whole matter, he said this— King, your enemy king Vikramaégakti, sovereign of Gauda, sent me here to give you poison. I introduced myself to your majesty as a foreigner skilful in the culinary art, and entered your kitchen. So to-day I have been discovered by that shrewd man in the act of giving you poison in sauce; your majesty knows what to do now.” When the cook said this, the king punished him, and being much pleased, gave Gunasarman a thousand villages for saving his life. And the next day, as the queen kept vigorously pressing him, the king made Gunagarman begin to teach her the lyre. Then, while he was teach- ing her the lyre, the queen Aésokavati indulged in perpetual coquetry, laughter, and mirth. One day, wounded with the arrow of love, she scratched him with her nails frequently in secret, and said to the chaste Gunagarman, who entreated her to desist, “ {6 was yourself that I asked for, handsome man, under the pretext of learning to play the lute, for I am desperately in love with you, so consent to my wishes.” When she said this, Gunaéarman answered her, “ Do not talk so, for you are my master’s wife, and such a one as I am should not commit such treason, desist from this reckless conduct.”” When Gunagarman said this, the queen continu- ed, “ Why do you possess in vain this beauty and skill in accomplish- ments ? How can you look with a passionless eye on me who love you 80 much ?”” When Gunagarman heard this, he answered sarcastically, “ You are right. What is the use of that beauty and skill, which is not tarnished with infamy by seducing the wife of another, and which does not in this world and the next cause one to fall into the ocean of hell?” When he said this, the queen said to him, pretending to be angry, “I am determined to die, if you do not do what I say, so being despised by you, I will slay 462 you before I die.” Then Gunagarman said, “ By all means let it be so. For it is better to live for one moment, bound by the bonds of righteousness, than to live unrighteously for hundreds of crores of kalpas. And it is far preferable for me to die without reproach, having done no wrong, than for me to have done wrong, and to be put to death by the king, with reproach attaching to my name.”” When the queen heard that, she went on to say to ‘him— Do not commit treason against yourself, and me ; listen, I will tell you something. The king does not neglect to do what [ tell him, even if it is impossible ; so I will ask him and get territories given to you, and I will have all your servants made barons, so you will become a king, for you are distinguished for good qualities. So what have you to fear? Who can overpower you and how ? So grant my wishes fearlessly, otherwise you will not 11९6. When the king’s wife said this, seeing that she was determined, Gunasarman said to her artfully, in order to put her off for a moment,— “If you.are persistently set on this, then I will obey your command, but it will not be advisable to do so immediately, for fear it should get abroad; wait for some days; believe that what I say is true; what object have I in incurring your enmity which would ensure my destruction ?” Thus ‘Gunagarman comforted her with that hope, and agreed to her request, and then departed with heart lightened. Then, in the course of some days, king Mahdsena went and surrounded king Somaka in his treasure-city. And when the king of Gauda, Vikrama- éakti, knew that he had arrived there, he went and surrounded king Mahdsena; then king Mahdsena said to Gunasarman—“ While we are occupied in besieging one enemy we are besieged by another, so now how are we to fight with two enemies, as we are unequal in 10166 ? And how long, being brave men, can we remain without fighting a battle? So what are we to do in this difficulty ?”” When Gunagarman, who was at the side of the king, was asked this question, he answered—" Be of good courage, my sovereign ; I will devise a stratagem that will enable us to get out of this situation, difficult as it is. He comforted the king with these words, and put on his eyes an ointment that rendered him invisible, and at night went, without any one seeing him, to the camp of Vikramagakti. And he entered into his presence, and woke him up while asleep, and said, “ Know, 0 king, that I am come a messenger from the gods. Make peace with king Mahdsena and depart quickly, otherwise you will certainly be destroyed here with your army. And if you send an ambassador, he will agree to your proposals of peace; I have been sent by the holy Vishgu to tell you this. For you are a votary of his, and he watches over the safety of his votaries.” When king Vikramaégakti heard this, he thought, ^ Certainly this is true, if he were any other, how could he enter this carefully guarded tent ? This 18 not what a mere mortal could accomplish.” When the king had » 463 gone through these reflections, he said— I am fortunate in receiving such 4 command from the god, I will do what ho bids me.” When the king said that, Gunasarman disappeared by the help of his magic collyrium, thus confirming the king’s confidence in him, and went away. And he came and told king Mahdsena what he had done; he threw his arms round his neck, and hailed him as the preserver of his life and throne. And the next morning Vikramagakti sent an ambassador to Mahdsena, and after making peace with him, returned home with his army. But Mahdsena conquered Somaka, and having obtained elephants and horses, returned to Ujjayinf a victor, thanks to Gunagarman. And while he was there, Gunasarman saved him from a crocodile while bathing in the river, and from the poison of a snake-bite while in his garden Then, after some days had passed, king Mahdsena, having got together an army, went to attack his enemy Vikramagakti. And that king, as soon as he heard of his approach, marched out to meet him in fight, and a great battle took place between the two. And in the course of it, the two kings met in single combat, and disabled one another’s chariots. Then, in their fury, they rushed forward sword in hand, and king Mahdsena through care-' lessness stumbled and fell on the earth. Then the king Vikramaéakti tried to strike him on the ground, but Guyasarman cut off his arm with a discus, sword and all, and striking him again in the heart with an iron mace laid him low. And king Mahdsena rose up, and was pleased when he saw his enemy dead, and said repeatedly to Gunasarman—“ What am I to say P This is the fifth time that you have saved my life, heroic Brdhman.”” Then Mahdsena conquered the army and kingdom of Vikramaégakti, who had been slain by Gunaéarman, and after overcoming other kings by the aid of Gunagarman, he returned to Ujjayini and dwelt there in happiness, But queen Aéokavati did not cease from importunately soliciting Gunagarman day and night. But he would never consent to that crime; good men prefer death to immodest conduct. Then Aéokavatt, finding out that he was resolved, one day out of enmity to him affected to be unhappy, and remained with tearful countenance. Then Mahdsena, coming in, and seeing her in that condition, said— What is this, my beloved P Who has offended you? Tell me the name of the man whose life and property I am to take by way of punishment?” Then the unforgiving queen said with affected reluctance to the king, who had thus addressed her, “ You have no power to punish the man who has injured me ; he is not a man you can chastise, so what is the good of revealing the injury to no purpose f”? When she said this, the king pressed her, and she said deceit- fully— My husband, if you are very anxious to know, listen, I will tell you. Gunasarman, who pretends to be a loyal servant,* made an agreement. = Chhaldhatah is a mistake for chhalddritah. See Bohtlingk and Roth, (a. इ, Aan with 4), The MS. in the Sanskrit College has chhalddatah. 464 with the king of Gauda, and in order to get money from him, undertook to do you an injury. The wicked Br&éhman secretly sent his confidential messenger to Gauda, to make the king hand over treasure and 80 on. Then a confidential servant, seeing the king despondent, said to him— ‘I will manage this affair for you, do not waste your wealth.’ When the king of Gauda heard this, he had that messenger of Gupaéarman’s cast into prison,® * * * * and the cook who was to administer the poison came here, carefully keep- ing the eecret. In the meanwhile Gunasarman’s messenger escaped from prison, and came here to him. And he, knowing the whole story, revealed it all, and pointed out to Gunagarmant that cook, who had entered into our kitchen. Then that scoundrelly Brahman detected the cook in the act of administering the poison, and denounced him to you, and eo had him put to death. Then the mother and the wife and the younger brother of that cook came here to find out what had become of him, and the eagacious Guyasayman, finding it out, put to death his wife and mother, but his brother escaped somehow or other and entered my palace. While he was imploring my protection and telling me the whole story, Guna- éarman entered my apartment. When the brother of that cook saw Gunagarman and heard his name, he went out and fled from my présence, whither I know not. Gunaéarman, for his part, when he saw him who had been previously pointed out to him by his servants, was abashed and seemed to be thinking over something. And I, wanting to know what it was, said to him in private, ‘Gunadarman, why do you seem to be altered to-day ?’? And he, being anxious to win me over to his side, as he was afraid of the matter being revealed, said to me—‘ Queen, I am consumed with passion for you, so consent to my wishes, otherwise I cannot live; . bestow on me life as a Brdhman’s fee.’ When he had said this, as the room was empty, he fell at my feet. Then I drew away my foot and rose up in bewilderment, and he, rising up, embraced me, a weak woman, by force. And my maid Pallaviké came in at that very moment. The instant he saw her, he fled out alarmed. If Pallavik& had not come in, the villain would certainly have outraged me.t This is the injury he has done me to-day.”” When the queen had told this false tale, she stopped and wept. For in the beginning wicked women sprang from Lying Speech. And the moment the king heard it, he was all on fire with anger, for * Here Brockhaus makes a hiatus. - ¶ I read Gugaéarmanah or Guyalarmane, ‡ The old story of Hippolyte, the wife of Acastus, (the “ Magnessa Hippolyte” of Horace,)'and Peleus, of Antea and Bellerophon, of Phidra and Hippolytus, of Fausta and Orispus. See also the beginning of the Seven Wise Masters, Simrock’s Deutsche Volksbiicher, Vol. XII, pp. 128, 129. 465 reliance upon the words of women destroys the discrimination even of the great. And he said to his dear wife, “ Be comforted, fair one, I will certainly punish that traitor with death. But he must be slain by artifice, otherwise we might be disgraced, for it is well known that five times he has saved my life. And we must not proclaim abroad his crime of offer- ing violence to you.” When the king said this to the queen, she answered — “If that crime may not be published, may that other one of his be published, that out of friendship for the king of Gauda he attempted treason against his master?’ When she said this, he answered—‘“ You are quite right”—and so king Mahdsena went to his hall of audience. Then all the kings, and princes, and barons came to visit the king. And in the meanwhile Gupagarman left his house to go to court, and on the way he saw many unfavourable omens. There was a crow on his left hand, a dog ran from the left to the right, a snake appeared on his right, and his left arm and shoulder throbbed.* He thought to himself, “ These evil omens indicate calamity to me without doubt, so whatever happens to me, I hope no misfortune may befall the king my master.’ With these thoughts he entered the hall of audience, and prayed loyally that nothing untoward might befall the palace. But when he bowed and took his seat, the king did not salute him as before, but looked askance at him with an eye glowing with anger. And when Gunaégarman was alarmed as to what it might mean, the king rose up from the seat of justice, and sat at his side, and said to the astonished courtiers, “ Hear what Gunaéarman has done to me ;f then Gunagarman said—“ I am a servant, you are my master, 80 how can our suit be equal, ascend your seat of judgment, and afterwards give what order you like.” When the resolute man said this, the king, by the advice of the other ministers, ascended the seat of judgment, and said again to his courtiers—‘ You know, that I made this Gunaégarman equal to myself, preferring him to my here- ditary ministers. Now hear what treason he attempted to commit against me, after making an agreement with the king of Gauda by sending messengers to and fro” Alter saying this, the king related to them all the fictitious account of the matter which Agokavati had given © Cp. the English suporstitions with regard to the raven, crow and magpie (Henderson’s Folk-lore of the Northern Counties, pp. 96 and 96, Hunt’s Romances and Drolls of the West of England, p. 429, Thiselton Dyer, English Folk-lore, pp. 80 and 81). See also Horace, 0468, III, 27. In Europe the throbbing or tingling of the left ear indicates calamity, (Liebrecht, zur Volkskunde, p. 327, Hunt’s Romances and Drolls of the West of England, p. 430, Thiselton Dyer, English Folk-lore, p. 279). † The Sanskrit College MS. reads nydyam for prdptam “‘hear my suit against Gunafarman.’’ This makes a far better sense. 59 466 him. And the king also told to his confidential ministers, after dis- missing the crowd, the lying tale of an attempt to outrage her, which she had told against Gupagarman. Then Gunpagarman said—* King, who told you such a falsehood, who. painted this aerial picture?” When the king heard that, he said, “ Villain, if it is not true, how did you know that the poison was in the dish of rice?’ When Gunagarman said— Everything is known by wisdom,” the other ministers, out of hatred to him, said, ‘“‘ That is impossible.” Then Gunagarman said, “ King, you have no right to speak thus without enquiring into the truth of the matter, and a king devoid of discrimination is not approved of by those who understand policy.”” When he repeated this over and over again, the king exclaimed that he was an insolent wretch, and aimed a sword-cut at him. -But he avoided that blow by employing his trick of fence, and then the other followers of the king struck at him. And he eluded their swords by his artifices of fence, and baffled the exertions of them all. And he fettered them, binding them with one another’s hair, shewing wonderful skill in the employment of his trick of disarming. And he made his way out by force from that hall of assembly of the king, and he killed about a hundred war- riors, who pursued him. Then he put on his eyes that ointment serving to render him invisible, which he had in the corner of 018 garment, and imme- diately left that country without being seen. And he made towards the Dekhan, and as he was going along, he thus reflected on the way: “ Surely that foolish king was set on by that Agokavati. Alas! women whose love is slighted are worse than poison! Alas! kings who do not investigate the truth are not to be served by the good !”” While engaged in such reflections, Gupasgarman came at last to a village, there he saw a worthy Brdhman under a banyan-tree teaching his pupils. He went up to him and hailed him. And the Bréhman, after welcoming him, immediately asked him, ५ @ Bréhman, what recension of the Vedas do you recite, tell me.” Then Gunadéarman answered that Brd4hman,—*“ Brahman, I recite twelve recen- sions, two of the Sdmaveda, two of the Rigveda, seven of the Yajurveda, and one of the Atharvaveda.” Then the Bréhman said—“ You must be a god,” and he went on to say to Gunasarman, whose shape revealed his excel- lence; ‘ Tell me, what country and what family did you adorn by being born in them ? What is your name and how did you learn so much ?” When Gunagarman heard this, he said to him: Story of Adityasarman the father of In the city of Ujjayini there Gupatarman, was 9 Bréhman’s con named Aditya- éarman, and when he was a child, his father died, and his mother entered the fire with her husband. Then Adityaéarman grew up in that city, in his uncle’s house, reading the Vedas, and the books of knowledge, and also the treatises on accomplishments. And after he had acquired knowledge, and 4.67 was engaged in a vow of muttering prayers, he struck up a friendship with a certain wandering hermit. That wandering hermit went with his friend Adityagarman, and performed a sacrifice in a cemetery to get a Yakshini into his power. Then a heavenly maiden, beautifully adorned, appeared to him in a chariot of gold, surrounded with beautiful maidens. She said to him in a sweet voice, “ Mendicant, I am a Yakshi named Vidyunmélé, and these others are Yakshinis. Take a suitable wife from my following according to your pleasure, So much have you obtained by your employ- ment of spells ; you have not discovered the perfect spell for obtaining me ; 80, a8 I am obtained by that only, do not take any further trouble to no purpose.” When the Yakshi said this to him, the mendicant consent- ed, and chose one Yakshini from her retinue. Then Vidyunmélé disappear- ed, and Adityagarman asked that Yakshini, whom the hermit had obtained, “Is there any Yakshini superior to Vidyunmélé ?” When the Yakshini heard that, she answered, ^ Yes, handsome man, there is. Vidyunmala, Chandralekh&, and Sulochané the third, are the best among the Yaksbinis, and among these Sulochané.” After saying that, the Yakshini departed, to return at the appointed time; and the mendicant went with Adityagar- man to his house. There the loving Yakshini every day visited the hermit at the appointed time, and granted him all that he desired. One day Adityagarman asked her this question by the mouth of that mendicant: «८ Who knows the proper spell for attracting Sulochané P?” And the Yak- shini sent him this message by the mouth of the mendicant—“ There is a place called Jambuvana in the south. There is a mendicant there, named Vishnugupta, who has made his dwelling onthe banks of the Veni; he is the best of Buddhist mendicants, and knows the spell at full length.” When Adityagarman learned this from the Yakshini, he went in all eager- ness to that country, followed by the mendicant out of love. There he duly searched for the Buddhist mendicant, and after he had approached him, 06 served him devotedly for three years, and waited upon him con- tinually. And by the help of that Yakshini, who was at the beck and call of the first mendicant, his friend, he provided him with heavenly luxuries, ministered seasonably. Then that Buddhist mendicant, being pleased, gave to that Adityagarman the spell for obt&ining Sulochand, which he desired, together with the prescribed rites to accompany it. Then Adityaéarman, having obtained that spell, and having duly employed it, went into a soli- tary place and performed there the final sacrifice according to the pre- acribed ritual, leaving no ceremony out. Then the Yakshini Sulochané ap- peared to him in an air-chariot, with world-enchanting beauty, and said to him, ^ Come ! come ! I have been won by you, but you must not make me your wife for six months, great hero, if you wish to have by mea son, who will be a favourite of fortune, marked with auspicious marks, all-knowing and invin- 468 cible.” When she said this, Adityasarman consented, and she took him off in her chariot to Alak&. And Adityasarman remained there, looking at her ever near him, with his suspense and doubts at an end, and performed for six months a vow as difficult as standing on the edge of asword. ‘Then the god of wealth, being pleased, bimeelf gave that Sulochan& to Aditya- éarman according to a heavenly ritual. I was born as that Brdbman’s son by her, and I was named Gunagarman by my father on account of my good qualities. Then in that very place I learned in succession the Vedas, the sciences, and the accomplishments, from a prince of the Yakshas named Manidara. Then, once upon a time, it happened that Indra came to the god of wealth, and all who sat there rose up when they saw him. But as Fate would have it, Adityasarman my father was at that time thinking of something else, and did not rise up in a hurry, Then Indra, being angry, cursed him, and said—“ Out, fool! go to your own world of mortals, you are out of place here.” ‘Then Sulochané fell at his feet, and propitiated him, and Indra answered, “ Then let him not go to the world of mortals himself, but Jet this son of his go, for one’s son is said to be a second self, Let not my word have been spoken in vain.” When Indra had said so much, he was satisfied. Then my father took me and deposited me in my uncle’s house in Ujjayini. For what is ordained to be a man’s lot must be. There, as it happened, I struck up a friendship with the king of that place. And listen, I will tell you what happened to me there afterwards. After saying this, he described to him what happened from tho very beginning, and what Agokavati did, and what the king did, ending up with his fight. And he went on to say to him—‘“ Bréhman, thus I have fled away to go to a foreign land, and on my way, as I was journeying along, I have seen you.” When the Brihman heard that, he said to Gunasarman— “And thus I have become fortunate by your visit, my lord. So now come to my house, and know that I am Agnidatta by name, and this village is my grant from the king; be at ease here.” After saying this, Agnidatta made Gunagarman enter his splendid mansion, in which were many cows, buffaloes, and horses. There he honoured that guest with bath and unguents, and robes and ornaments, and with various kinds of food. And he shewed him his daughter, Sundari by name, whose beauty was to be desired even by the gods, on the pretence of getting him to inspect her marks. And Gunaégarman, for his part, seeing that she was unsurpassed in beauty, said “She will have rival wives. She has a mole on her nose, and consequently I assert that she must have a second one on her breast ; and men say that such is the result of spots in these two localities.” When he said this, her brother, by command of her father, uncovered her breast, aud beheld there a mole, 469 Then Agnidatta said in astonishment to Gunasarman, “ You are all- knowing, but these moles of hers portend good fortune to us. For wives generally have many rivals when the husband is fortunate, a poor* man would find it difficult to support one, much more to support many.” When Gunagarman heard this, he answered him—“ It is as you say ; how could ill fortune befall a shape with such auspicious marks?’ When he had said this, Agnidatta took occasion to ask him concerning the meaning of moles and other marks; and he told him what moles and other marks portended on every single limb, both in men and women.f Then Sundari, the moment she beheld Gunasgarman, longed eagerly to drink him in with her eyes, as the female partridge longs to drink the moon. ‘Then Agnidatta said in private to Gunagarman, “ Illustrious one, I give you this my daughter Sundari. Do not go to a foreign land, remain at ease in my house.” When Gunagarman heard this speech of his, he said to him—“ ‘True, I should be happy enough to do so, but as I have been on a false charge scorched with the fire of the king’s contempt, it does not please me. A lovely woman, the rising of the moon, and the fifth note of a lute, these delight the happy but afflict the miserable. Aud a wife, who falls in love of her own accord with a man, is sure to be chaste, but if she is given away by her father against her will, she will be like Agokavati. Moreover, the city of Ujjayini is near to this place, so the king may perhaps hear of my whereabouts and oppress me. 8० I will wander round to holy places, and will wash off the stains of sin contracted ever since my birth, and will abandon this body, then I shall be at rest.” When he said this, Agnidatta answered him, smiling, “ If even you show so much infatuation, what are we to expect from others ? Whatannoyance can you, a man of pure character, derive from the contempt of a fool ? © Daridryo is probably a misprint for daridro. † Cp. Thiselton Dyer’s English Folk-lore, p. 280. He remarks: “A belief was formerly current throughout the country in the significance of moles on the human body. When one of these appeared on the upper side of the right temple above the eye, to a woman it signified good and happy fortune by marriage. This supersti- tion was especially believed in in Nottinghamshire, as we learn from the following lines, which, says Mr. Briscoe, (author of ‘Nottinghamshire Facts and Fictions’) were _ often repeated by a poor girl at Buany :— ‘I have a mole above my right oye, And shall be a lady before I die. As things may happen, as things may fall Who knows but that I may be Lady of Bunny पभा? Tho poor girl's hopos, it is stated, were ultimately realized, and she became ‘ Lady of Bunny Hall.’ 470 Mud thrown at the heaven falls upon the head of the thrower. The king will soon reap the fruit of his want of discrimination, for Fortune does not long wait upon a man blind with infatuation and wanting in discrimination. Besides, if you are disgusted with women from your experience of Agokavati, do you not feel respect for them on beholding ॐ good woman, for you know signs? And even though U)jayini be near to this place where you now are, I will take steps to prevent any one’s knowing that you are here. But if you desire to make a pilgrimage to sacred places, then I say—that is approved by the wise only for a man, who cannot, according to the scriptures, attain happiness by performing the actions enjoined by the Vedas ; but he who can acquire merit by offerings to the gods, to the manes of deceased ancestors, and to the fire, by vows, and muttering prayers, what is the use of his wandering about on pil- grimagesP A pilgrim whose pillow is his arm, who sleeps upon the ground, and lives on alms, and drinks only water, is not free from cares, even though he has attained equality with hermits. And as for yuur desiring to abandon the body,®* in this also you are led astray, for in the next world suicides suffer more severe pains than here. An unbecoming fault and folly is not to he committed by one so young and wise: decide for yourself: you must certainly do what I tell you. I will have made for you here a spacious and beautiful subterranean dwelling; marry Sundari and live at ease in it.” When he was thus diligently schooled by Agnidatta, Gunaégarman agreed to his proposal, and said to him, “IT accept your offer, for who would abandon a wife like Sundari 0 But I will not marry this your daughter till I have accomplished my ends. In the meanwhile I will propitiate some god with strict asceticism, in order that I may be revenged on that ungrateful monarch.” When he said this, Agnidatta gladly consented, and Gunasarman rested there in comfort during the night. And the next day Agnidatta had s secret subterranean dwelling constructed for his comfort, called Pétéla- vasati.t And while he was there, Gunasarman said in secret to Agnidatta: “ Tell me, what god, granting boons to his worshippers, shall I propitiate here by performing vows, and what spell shall I use??? When the bravo man said that, Agnidatta answered him, “I have a spell for propitiating the god Sv4mikumara, which was told me by ateacher ; so with that propi- tiate the general of the gods, the foe of Téraka, desiring whose birth the gods, oppressed by their enemies, sent K4ma to Siva, (and he, after burning him up, decreed that henceforth he should be born in the mind ;) whose origin * T read dehatydgam and vdénchasi, t J. 9. ९“ beautiful.” There is a pun here. {‡ Pdtdla = Hades, 8, ¢., the world below, vasati = dwolling. 471 they say was various, from Siva, from the fire-cavity, from fire, from the thicket of ८६68 and from the Krittikdés ; and who, as soon as he was born, made the whole world bend by his irresistible might, and slew the uncon- quered Asura Téraka.” Then Gunagarman said, ^ Tell me that spell.” And Agnidatta gave Gunagarman that spell. With it Gunaéarman propi- tiated Skanda in the subterranean dwelling, unremitting in his vow, wait- ed upon by Sundari. Then the six-faced god appeared to him in visible form, and said, “ I am pleased with you, choose a boon,—* e * * * You shall possess an inexhaustible treasury and, after conquering Mahdsena, you shall, my son, advance irresistibly and rule the éarth.” After giving him this great boon, Skanda disappeared, and Gunasarman obtained inexhaustible treasure. Then the successful hero married, accord- ing to the prescribed rites, with splendour suited to his greatness, the daughter of the Brdhman Agnidatta, who fell more in love with him every day, like his future good fortune in affairs come to him in bodily form. And then having collected, by virtue of his surpassing accumulation of inexhaustible treasure, an army consisting of .many horses, elephants and foot-soldiers, he marched to Ujjayini, overrunning the earth with the forces of all the kings that crowded to his banner out of gratitude for his gifts. And after proclaiming theré to the subjects that immodest conduct of Aéokavati, and after conquering the king Mahdsena in battle, and depos- ing him from the throne, he obtained the dominion of the earth. And king Gunagarman married many daughters of kings, besides Sundari, and his orders were obeyed even on the shores of the sea, and with Sundarf as 018 consort he long enjoyed pleasures to his heart’s content. “ Thus king Mahdeena, in old time, suddenly incurred calamity through being unable to discriminate the characters of men, being a man of dull intellect, but the clear-headed Gunagarman, with the help of his own re- solute character alone, obtained the highest prosperity.” After Saryaprabha had heard this chivalrous tale at night from the mouth of his minister Vitabhiti, the royal hero, who was longing to tra- verse the great sea of battle, gained great confidence, and gradually dropped off to sleep. © Here Brockhaus supposes a hintus., 472 CHAPTER L. Then Sdryaprabha and his ministers rose up early in the morning, and accompanied by all the troops of the 08०2९४8 and their allies, went to the field of battle. And S’rutasarman came surrounded by all the forces of the Vidy4dharas; and all the gods, Asuras, and others again came to look'on. Both armies adopted the crescent formation, then there took place a battle between those two armies. The swift arrows,* winged with feathers, clashing against one another and cutting one another in pieces, also fought. The long sword-blades issued from the mouths of the scabbards, and drinking blood, and waving to and fro, appeared like the tongues of Death. The field of battle seemed like a lake, the full-blown lotuses of which were the faces of heroes; on these the shower of discuses descended like a flight of Brahmany ducks, and so ruined the kingly swans. The combat appeared, with the severed heads of heroes flying up and down, like a game of ball, with which Death was amusing himself. When the arena of combat was cleared from the obscuring dust by the sprinkling of bloody drops, there took place on it the single combats of furious champions, ‘here Siryaprabha fought with S’rutagurman, and Prubbasa fought with D&modara, and Siddhartha fought with Mahotpata, and Prahasta with Brahmagupta, and Vitabhi with Sangama, and Prajnadhya with Chandragupta, and Priyankara with Akrama, and Sarvadamana fought with Atibala, and Kunjarakuméraka fought with Dhurandhara, and other great champions fought with others respectively. Then first Mahotpata silenced the arrows of Siddhartha with his arrows, and after cleaving his bow, slew his horses and charioteer. Siddhartha, though deprived of his chariot, charged him angrily, and with a large iron mace broke in pieces his chariot and horses. Then Siddhartha fought on foot with Mahotpata also on foot, and in a wrestling-bout hurled him to the ground. But while he was trying to crush him, that Vidyddbara was delivered by his father Bhaga, and flying up into the air left the battle- -field. And Prahasta and Brahmagupta destroyed one another's chariots, and then fought with swords, shewing various arts of fence; and Prahasta cleft his foe’s shield in the course of their sword-play, and with a dexterous sleight laid him low on the earth; but when he was about to cut off his head, as he lay on the ground, he was forbidden by his father Brahmé * S‘avard should probably be éarakd. 473 himself by a sign from a distance ; then all the Daénavas laughed the gods to scorn, saying, “ You gods have come to save your sons, not to behold the fray.” In the meanwhile Vitabhaya, after cutting in two the bow of Sankrama, and slaying his charioteer, slew him by piercing his heart with the weapon of Kéma. And Prajn&dhya, fighting on foot with Chandragupta, sword to sword, after both their chariots had been destroyed, killed him by cutting off his head. Then the Moon, angry at the death of his son, himself came and fought with Prajnddhya, and the two combatants were evenly matched. And Priyankara, who had lost his chariot, fighting with Akrama, who had also had his chariot destroyed, cut him in two with one blow of his sword. And Sarvadamana easily killed Atibala in fight, for when his bow was cleft, he threw his elephant-hook and smote him in the heart. Then Kunjarakumiara in a contest, in which missiles were opposed by answering missiles, frequently deprived Dhurandhara of his chariot, and as frequently Vikramaégakti brought him a chariot, and defended him in sore straits, repelling weapons with weapons; then Kunjarakuméra in wrath rushed forward, and swiftly hurled a great rock on to the chariot of Vikramagakti, and, when Vikramaégakti retired. with broken chariot, he crushed Dburandhara with that very stone.* ed Then Stryaprabha, while fighting with S’rutaéarman, being angry on account of the slaughter of Virochana, killed Dama with one arrow. ` Enraged at that, the two Aévins descended to the combat, but Sunitha received them with showers of arrows, and a great fight took place between him and them. And Sthirabuddhi slew Parékrama in fight with a javelin, and then fought with the eight Vasus enraged on account of his death. And Prabhdsa, seeing Bhésa deprived of his chariot, though himself engaged in fighting with Démodara, killed Mardana with onearrow. The Danava Pra- kampana killed Tejahprabha in a missile combat, and then fought with the god of Fire enraged on account of his death. And when Dhdmraketu had slain Yamadanshtra in fight, he had a terrible combat with the enraged Yama.¢ And Sinbadanshtra, having crushed Suroshana with a stone, fought with पणा, enraged on account of bis death. Kd&lachakra also cut Véyu- bala in two with a discus, and then fought with V4yu§ inflamed with rage: thereat. And 71878788 slew Kuveradatta, who deluded his foes by assuming the forms of a snake, a mountain, and a tree, assuming himself the forms of Garuda, of the thunderbolt, and of fire. Then Kuveral himself fought with him in wrath. In the same way all the gods fought, * Here Brockhaus supposes a hiatus. + The god of Death. } #. e. Destruction (a goddess of death and corruption). § é. ७. the god of the wind. | The god of wealth. sa 474 aigry on account of the slaughter of their sons. And then various other princes of the Vidy4dharas were slain by various men and D&navas, darting forward from time to time. And in the meanwhile a conflict went on between 7900688 and D4modara, terrible from ita unceasing exchange of missiles. Then DAémo- dara, though his bow was cleft asunder, and his charioteer slain, took another bow and fought on, holding the reins in his own hands. And when Brahmé applauded him, Indra said to him, ‘‘ Revered one, why are you pleased with one who is getting the worst of it?” Then Brahmé answered him,—“ How can I help being pleased with one, who fights for so long with this Prabh4sa P Who but Démodara, who is a portion of Hari, would do this P For all the gods would be a scant match for Prabbdésa in fight. For that Asura Namuchi, who was so hard for the gods to subdue, and who was then born again as Prabala, one entire and perfect jewel, has now been born as the invincible Prabhdsa son of Bhdsa, and Bhdsa too was ina former birth the great Asura Kdlanemi, who afterwards became Hiranyakasipu and then Kapinjala, And Séryaprabha is the Asura who was called Sumundika. Apd the Asura who was before called Hiranydksha is now this Sunitha. And as for Prahasta and others, they are all Daityas and Dénavas ; ‘and since the Asuras slain by you have been born again in these forms, the other Asuras, Maya and others, have espoused their cause, And see, Bali has come here to look on, for his bonds have been broken by virtue of the great sacrifice to S’iva, duly performed by Sfryaprabha and the others, but keeping his promise faithfully, he remains content with the realm of 80६18 until your allotted period of rule is at an end, and then he will be Indra. These are now favoured by Siva, so it is not now a time of victory for you, make peace with your foes.” While Brabm& was saying this to the king of the gods, Prabhdsa sent forth the great weapon of S’iva. When Vishnu saw that terrible all-destroying weapon let loose, he also sent forth, out of regard for his son, bis discus called Sudaréana. Then there took place between those divine weapons, which had assumed visible shapes, a struggle which made the three worlds dread a sudden destruction of all creatures. Then Hari said to Prabhésa—“ Recall your weapon and I will recall mine,” and Prabhdésa answered him,—‘ My weapon cannot be launched in vain, eo let Démodara turn his back, and retire from the fight, and then I will recall my weapon.” When Prabhésa said that, Vishnu answered— Then do you also honuur my discus, let not either of these weapons be fruitless.” When Vishnu said this, 1901489 who possessed tact, said ‘So be it, let this discus of thine destroy my chariot.” Vishnu agreed, and made Démodara retire from the fight, and Prabhésa with- drew his weapon, and the discus fell on his chariot. Then he mounted ano- ther chariot and went to Siryaprabha, and then D4modara, for his part, re- paired to S’rutasgarman. 475 And then the single combat between S’rutasarman, who was puffed up by being a son of Indra, and Siryaprabha, became exceedingly fierce. Whatever weapon S’rutagarman vigorously employed, Siryaprabha immediately repelled with opposing weapons. And whatever delusion S’rutagfarman employed, was overmastered by Siryaprabha with opposing delusion. Then S’ruta- éarman in fierce wrath sent forth the weapon of Brahmé, and the mighty Stryaprabha let loose the weapon of S’iva. That mighty weapon of Sviva repelled the weapon of Brahmé, and being irresistible, was overpowering S’rutasarman, when Indra and the other Lokapdlas, being indignant, sent forth their tremendous weapons beginning with thunderbolts. But the weapon of S‘iva conquered all those weapons, and blazed exceedingly, eager to slay S’rutaéarman. Then Stiryaprabha praised that great weapon, and entreated it not to kill S’rutaéarman, but to take him prisoner and hand him over to himself. Then all the gods speedily prepared for fight, and the other Asuras also, who had come to look on, did the same, being eager to conquer the gods. Then a Gana named Virabhadra, sent by S’iva, came and delivered this order of his to Indra and the other gods: ‘You came to look on, so what right have you to fight here? Moreover, your over- stepping the bounds of propriety will produce other bad results.” When the gods heard that, they said—“ All of us have sons here that have been slain, or are being slain, so how can we help fighting ?* Love for one’s ‘offspring is a feeling hard to lay aside, 80 we must certainly revenge our- selves on their slayers to the utmost of our power; what impropriety is there in this?’ When the gods said this, Virabhadra departed, and a great fight took place between the gods and the Asuras: Sunitha fought with the two Aévins, and Prajfiadhya fought with the Moon, and Sthira- buddhi with the Vasus, and Kélachakra with एए, and Prakampana with Agni, and Sinhadanshtra with Nirsiti, and Pramathana with Varuna, and Dhiamraketu with Yama, and then Mahdméya fought with the god of wealth, and other Asurast at the same time fought with other gods, with missiles and opposing missiles, And finally, whatever mighty weapon any god sent forth, S‘iva immediately destroyed with an angry roar. But the god of wealth, when his club was uplifted, was restrained by Siva in a conciliatory manner, while various other gods, their weapons having been broken, fled from the field of battle. Then Indra himself, in wrath, attacked Suryaprabha, and let fly a storm of arrows at him and various other weapons. And Suryaprabha repelled those weapons with ease, and kept striking Indra with hundreds of arrows drawn back to the ear. Then the king of the gods, enraged, seized his thunderbolt, and S‘iva inade an angry noise and destroyed that thunderbolt. Then Indra turned his back and fled, * Cp. Homer's Iliad, Book XV, 113—141, + For anyonyaié I read anye’ anyais, 476 atid Nér&yana himeelf, in wrath, attacked Prabhdsa with sharp-edged® arrows... And he fearlessly fought with him, opposing those and other missiles with his own missiles, and when bis horses were slain, and he was deprived of his chariot, he ascended another, and still fought with that enemy of the Daityas on equal terms. Then the god enraged sent forth his flaming discus. And Prabhdsa sent forth a heavenly sword, after consecrating it with magic formulas. While those two weapons were contending, S'iva, seeing that the sword was gradually being overpowered by the discus, made an angry roar. ‘That caused the discus and sword to be both destroyed. ‘Then the Asuras rejoiced, and the gods were cast down, as Saryaprabha had obtained the victory, and S’rutagarman was taken prisoner. Then the gods praised and propitiated 84९४, and the husband of Ambiké, being pleased, gave this command to the gods—“ Ask any boon but that promised to Saryaprabha ; who can set aside what bas been once promised at a burnt- sacrifice ?” The gods said—“ But, Lord, let that also which we promised to §’rutagarman be fulfilled, and let not our sons perish.” Then they ceased, and the Holy Lord thus commanded them, “ When peace is made, let that be so, and this is the condition of peace ; —— let S’rutagarman with all his retinue do homage to Sdryaprabha. Then we will issue a decree which shall be for the weal of both.” ‘The gods acquiesced in this decision of | S’iva’s, and made S‘rutasarman do homage to Sfryaprabha. Then they. renounced their enmity and embraced one another, and the gods and Asuras also laid aside their enmity and made peace with one another. Then, in the hearing of the gods and Asuras, the holy S’iva said this to Sdryaprabha: ‘You must rule yourself in the southern half-vedi, but the northern half-vedi give to Srutagarman. For you are destined, my son, soon to receive the fourfold sovereignty of all the sky-goers, Kinnaras and all. And when you receive this, as you will be in a distinguished position, you must also give the southern half-vedi to S’rikunjarakuméra.” And as for the heroes slain on both sides in the battle, let them all rise up alive with unwounded limbs. After saying this, S‘iva disappeared, and all those heroes, who were slain in that battle, rose up unwounded, as if they had awaked from sleep. _ Then Sdryaprabha, the tamer of bis foes, intent on observing the command of S‘iva, went to a remote extensive plain, and sitting in full court, himself made S’rutasarman, who came to him, sit down on half of his throne. And his companions, headed by Prabhdsa, and S’rutaéarman’s companions, headed by DAmodara, sat at the side of the two princes. And Sunitha and Maya, and the other Daénavas, and the kings of the Vidyé- dharas too sat on seats in order of precedence. Then the Daityas, who were kings of the seven Pétélas, headed by Prahldda, and the kings of the ® Or perhaps—with arrows having ten million points. 477 DAnavas came there out of joy. And Indra came with the Lokapdlas, prece- ded by Vrihaspati, and the Vidy4dhara Sumeru with Suvésakuméra, And all the wives of Kaéyapa came, headed by Danu, and the wives of उक prabha in the chariot Bhit&ésana. When they had all sat down, after shewing one another affection, and going through the prescribed courtesies, a friend of Danu’s, named Siddhi, spoke to them as from her: “O gods and Asuras, the goddess Danu says this to you—‘ Say, if you have ever felt before the joy and satisfaction which we all feel in this friendly meeting! 80 you ought not to wage against one another war, which is terriblé on account of the sorrow it ptoduces. Hiranydksha and those other elder Asuras, who waged it to obtain the empire of heaven, have passed away, and Indra is now the eldest, so what cause is there for enmity ? So let your mutual antagonism drop, and be happy, in order that I may be pleased, and the prosperity of the worlds may be ensured.’”? When they had heard this address of the revered Danu, uttered by the mouth of Siddhi, Vyihaspati, Indra having looked him in the face, said to her—" The gods entertain no design against the Asuras, and are willing to be friends. with them, unless they display a treacherous animosity against the gods.” When the preceptor of the gods said this, Maya the king of the Ddnavas said— If the Asuras entertained any animosity, how could Namuchi havé given to Indra the horse Uchchhaihégravas that resuscitates the dead ? And how could Prabala have given his own body to the gods? And how could Bali have given the three worlds to Vishnu, and himself have fone to prison? Or how could Ayodeha have given his own body to Vidva- karman? What more shall I eay? ‘The Asuras are ever generous, and if they are not treacherously injured, they cherish no snimosity.” Wher the Asura Maya had said this, Siddhi made a speeth, which induced thd gods and Asuras to make peace and embrace one altothet at In the meanwhile a female warder, named Jayd4, sent by Bhavani, came there and was honoured by all, arid she eaid to Sumera, ८ I am sent by tha pods dess Durgé to you, and she gives you this order—‘ You have &’h tnimiarried daughter named K&machudémani; give her quickly to SGryaprabha, for she is a votary of mine.’”” When Jay& said this to इक, he bowed, and answered her—“ I will do 4s the goddeés Durg& commiands: me, for this is a great favour to me, and this very thing was long ago enjoined on me by the god 878." When Sumeru answered Jay& on this wise, 816 said to Saryaprabha— You must set K&machiddmani above all your wives, and she must be respected by you more than all the others} this is the order given to you to-day by the goddess Gauri, being propitious to you." When Jay& had said this, she disappéaréd, after having been Honoured by Stryaprabha. And Sumeru quickly fixed upon an auspicious moméht in that same day for the marriage, and he had an altar madé there, with pillars and 478 pavement of refulgent jewels, furnished with fire that seemed, as it were, eclipsed by their rays. And he summoned there his daughter Kéma. chidémani, whose beauty was greedily drunk in by the eager eyes of gods ‘and Asuras. Her loveliness was like that of एण, and no wonder, for if Pférvati was the daughter of Himdlaya, she was the daughter of Sumeru. Then he made her ascend the altar, fully adorned, resplendent from the ceremony of the marriage-thread, and then Sdryaprabha took the Jotus-hand of KAmachdidémani, on which bracelets had been fastened by Danu, and the other ladies. And when tho first handful of parched grain® was thrown into the fire, Jay4 immediately came and gave her an imperishable celestial garland sent by Bhavdni, and then Sumeru bestowed priceless jewels, and an excellent elephant of heavenly breed, descended from Airé- vata. And at the second throwing of parched grain, Jay4& bestowed a necklace, of such a kind that, as long as it is upon a person’s neck, hunger, thirst and death cannot harm them ; and Sumeru gave twice as many jewels as before, and a matchless horse descended from Uchchaihéravas. And at the third throwing of grain, Jayé gave a single string of jewels, such that, as long as it is on the neck, youth does not wither, and Sumeru gave a heap of jewels three times as large as the first, and gave.a heavenly pearl that bestowed all kinds of magic powers upon its possessor. Then the wedding being over, Sumeru said to all present; “ Gods, Asuras, Vidyddharas, mothers of the gods, and all. To-day all of you must eat in my house, you must do me this honour, I entreat you with palms folded above my head.’’ They all were inclined to refuse Sumeru’s invitation, but in the meanwhile Nandin arrived ; be said to them, who bowed humbly before him, ^“ 845४ commands you to feast in the house of Sumeru, for he is the god’s servant, and if you eat his food, you will be satisfied for ever.” All of them, when they heard this from Nandin, agreed to it. Then there came there innumerable Ganas sent by S’iva, under the leadership of Vindyaka, Mahdékdla, Virabhadra and others. They prepared a place fit for dining, and caused the guests to sit down in order, gods, Vidy4dharas and men. And the divine beings Virabhadra, Mahdkdla, Bhyingin and others, ministered to them viands produced by Sumeru by magic, and others supplied by the cow KAmadhenu ordered to do so by S‘iva,andthey waited upon every single guest according to his rank, and then there was a concert, charming on account of the dancing of heavenly nymphs, and in which the bards of the Vidyddharas kept continually joining out of de- light. And at the end of the feast, Nandin and the others gave them all celestial garlands, robes, and ornaments. After they had thus honoured the gods and others, all the chiefs of the Ganas, Nandin and the others, departed with all the Ganas as they had come. Then all the gods and Asuras, and * Op. Thiselton Dyer’s English Folk-loro, p. 208, 479 those mothers of theirs, and S’rutaéarman and his followers: took leave of Sumeru, and went each to 018 own place. But Saryaprabha and his wife, accompanied by all his former wives, went in the chariot first to that ascetic grove of Sumeru. And he sent his companion Harsha to announce his success to the kings and to his brother Ratnaprabha. And at the close of day he entered the private apartments of his wife K&mé&chfddmani, in which were splendid jewelled couches, and which were admirably built. There he flattered her by saying to her, “ Now other women dwell outside of me, but you alone live in my heart.” Then the night and his sleep gra- dually came to an end. And in the morning Suryaprabha got up, and went and paid com pliments to his head-wives, who were all together. And while they were rejecting him, as being in love with a new wife, with playfully sarcastic, sweet, affectionate, and bashful turns of speech, a Vidyddhara named Sushena came, announced by the warder, and after doing homage, said to that triumphant king—“ Your highness, I have been sent here by all the princes of the Vidyddharas, the lord of Trikdta and others, and they make this representation to your highness— It is auspicious that your coronation should take place on the third day at the mountain Rishabha, let this be announced to all, and let the necessary preparations be ०४१6. When Saryaprabba heard that, he answered the ambassador—“ Go, and say to the king of (पीप and the other VidyA4dharas from me—‘ Let your honours begin the preparations, and say yourselves what further is to be done; I for my part am ready. But I will announce the day to all, as is fitting.’”? Then Sushena departed, taking with him this answer. But Stryaprabha sent off his friends Prabhdsa and the others, one by one, to invite all the gods, and the hermits, Y4jnavalkya and others, and the kings, and the VidyAdharas, and the Asuras to the great festival of bis coronation. He himself went alone to Kaildésa the monarch of mountains, in order to invite Siva and Ambiké. And as he was ascending that mountain, he saw that it gleamed white as ashes, looking like a second Siva to be adored by the Siddbas, Rishis,and gods. After he had get more than half-way up it, and had seen that further on it was hard to climb, he beheld on one side a coral door. When he found that, though gifted with supernatural power, he could not enter, he praised Siva with intent mind. .Then a man with an elephant’s face opened the door, and said—‘ Come | enter! the holy Ganega is satisfied with you.” Then Stryaprabha entered, inly wondering, and beheld the god seated on a broad slab of jyotirasa,* with one tusk, and an elephant’s proboscis, in brightness like ‘twelve suns, with pendent stomach, with three eyes, with flaming ate and club, surrounded by many Ganas with the faces of animals, and falling at his feet, he adored him. * Probably some kind of sparkling gent. 480 The vanquisher of obstacles, being pleased, asked him the cause of his coming, and said to him with an affectionate voice—‘“ Ascend by this path.” Siryaprabha ascended by that path another five yojanas, and saw another great door of ruby. And not being able to enter there either, he praised the god Siva by his thousand names with intent mind. Then the son of Skanda, called Visdkha, himself opened the door, proclaiming who he was, and introduced the prince into the interior. And Siryaprabha, having entered, beheld Skanda of the brightness of burning fire, accompanied by his five sons like himself, S&kha, Viddkha and their brothers, surrounded by inauspicious planets, and infant planets,* that submitted to him as soon. as he was born, and by ten millions’ of Ganes’as, prostrate at his feet. That god Kértikeya also, being pleased, asked the cause of his coming, and ghewed him the path by which to ascend the mountain. In the same manner he passed five other jewel-doors in succession, kept by Bhairava, Mahékéla, Virabhadra, Nandin, and Bhyingin severally, each with his attendants, and at [856 he reached on the top of the mountain an eighth door of crystal, Then he praised Siva, and he was introduced cour- teously by one of the Rudras, and beheld that abode of Siva that excelled Svargs, in which blew winds of heavenly fragrance, in which the trees ever. bore fruit-and flowers,f in which the Gandharvas had begun their concert, which was all joyous with the dancing of Apsarases. Then, in one part of it, Saryaprabha beheld with joy the great gad Siva, seated on a throne of qrystal, three-eyed, trident jn hand, in hue like unto pure crystal, with yellow matted locks, with a lovely half-moon for crest, adored by the holy daughter of the mountain, who was seated at his side. And he advanced, and fell at the feet of him and the goddess Durg&. Then the adorable Hara placed his hand on his back, and made him rise up, and sit down, and asked him why he had come. And Siryaprabha answered the god, “ My coronation is nigh at hand, therefore I desire the Lord’s presence at it.” Then Siva said to him, “ Why have you gone through so much toil and hardghip ? Why did you not think of me where you were, in order that [ might appear there, Be it 80, I will be present.” The god, who is kind ta his votaries, said this, and calling a certain Gana who stood near him, gave him the following command : “ Go and take this man to the Rishabha moun- tain, in order that hemay be crowned emperor, for that is the place appointed for the grand coronation of emperors such as he is.” When the Gapa had received this command from the holy god, he took in his lap with all res- pect Siryaprabha, who had circumambulated Siva. And he carried him and placed him on the Rishabha mountain by his magic power that very raoment, and then disappeared. And when Sdryaprabha arrived there, his * Said to mean, planets or demons unfavourable to children. t Op. Odyssey VII, 117 481 companions came to him, and his wives with K&machiidamani at their head, and the kings of the Vidyadharas, and the gods with Indra, and the Asuras with Maya at their head, and Srutagarman, and Sumeru with Suvdsa- kumara. And Sdryaprabha honoured them all in becoming fashion, and when he told the story of his interview with Siva, they congratulated him. Then Prabhdsa and the others brought the water of consecration with their own hands, mixed with various herbs, in pitchers of jewels and gold, taking it from male and female rivers, seas and holy bathing places. In the meanwhile the holy Siva came there, accompanied by Durgaé ; and the gods, and Asuras and Vidyddharas, and kings, and great rishis adored his foot. And while all the gods, and Daénavas, and Vidyd&dharas uttered loud cries of “ Blessed be this day,” the rishis made Saryaprabha sit on the throne, and pouring all the waters over him, declared him emperor of the Vidyé- dharas. And the discreet Asura Maya joyfully fastened on his turban and diadom. And the drum of the gods, preceded by the dancing of lovely — Apsarases, sounded joyfully in heaven, in unison with the cymbals of earth. And that assembly of great rishis poured the water of consecration over Kémachidémani also, and made her the appropriate queen consort of Saryaprabha. Then, the gods and Asuras having departed, Suryaprabha, the emperor of the VidyAdharas, protracted his great coronation feast with his relations, friends, and companions. And in a few days he gave to Srutagarman that northern half vedi mentioned by Siva, and having obtain- ed his other beloved ones, he enjoyed for a long time, together with his companions, the fortune of king of the Vidyadharas. “Thus by virtue of the favour of Siva, Stiryaprabha, though a man, obtained of yore the empire of the Vidy&dharas.” Having told this story in the presence of the king of Vatsa, and having bowed before Naravahanadatta, Vajraprabha, the king of the Vidyddharas, ascended to heaven. And after he had gone, that hero, king Narav&hana- datta, together with his queen Madanamanchuké, remained in the house of his father the king of Vatsa, waiting. to obtain the rank of emperor of the Vidyddharas., Digitized by Google LIST OF BOOKS FOR SALE ` ` AT THE LIBRARY OF THE frsiatic POCIETY OF PENGAL, No. 57, PARK STREET, CALCUTTA, AND OBTAINABLE FROM THE SOCIETY’S LONDON AGENTS, MESSRS. TRUBNER & CO. 57 ann 59, Lup@atE Hit, Lonpon, E. C. BIBLIOTHECA INDICA. Sanskrit Series. Chaitanya-chandrodaya, Nataka, 3 fasci... 9०१७०७७ ७०७७०७० ७०७७०० ०००४ १: ॥ Srauta Siatra, Xs’valayana, 11 fasci. .. ७००००७७ ०७०००७७७ ०००००००७ oe ०७००००७० eens ———_—_—_—_—— Latyayana, 9 fasci... ® @ @ 9 9 99 ® @ @ @ ७ ० 9 ® ७ ® @ » ® 9 9 @ @@ eeeene see0eeee8d 8’nankara Vijaya, 3 fasci. Ce eo ००७७७०७ ०७००७७७० ७७००७ ००००००७७ ००००७७० Behe ०००१७०७ 0111: 41. 3 fasci... @ ® @ @ @ ® @ ® @ @ @ @ ee @ ® @@@@ @@ ® ® @ ® ee ee 2eee ® ® ® ® ® ® @ @ c0880808 08 Kaushitaki Bréhmanopanishad, 2 fasci. 9०9 ०७०० ७०७०७००७ ००००००७७ ७००७० ००००९४ Sankhya-sara, 1 fasci. ७०9 ® ०००9७०७ ७०७०७७० CHOOSE ००७००७०९ ७००७०७७ ०७७०००७ ०००००००९ Lalita-vistarna, 6 fasci. COCO COOH 9७०००७७ @ ७००७०००७ ७०७ ०००००७०७ ७०००००७० ००००००5. (1072 Brihmana, 24 fasci. 9००००७७७ @०७०७००७@ ००९० ७००००७०७ ०००७०७७ ०७०००००४ Taittiriya Saphita, SL 0901 sis siecle 60.000 Arcee ०७०००००७ ७०७०७००० ७००००७७ esos Taittiriya Aranyaka, 11 fasci. ०००७०००७ ००७००७७७ ०००७ ००००७७०७ ००००७०७ ०००००००७ Maitri Upanishad, 3 fasci. 9००००७७ ७०००००७ ०००००००७ ७००७०७०७ ७०७७-७ ००७०७०७० OO ECE As’valayana Grihya Sitra, 4 fasci..... ००००७०७ ००७७००७ ०००००००० COOH OE OOOH OE LORD Mimaiisa Darsana, 14 faSCi.. see ७०७० ७०००७७७७ ceseen Be cade 9०९०७ ०००००७० ०७०७९ Tandya Bréhmana, 19 faci. ७०००००१ 9 ७०००७०० @ COE ७००७ ७७०७०७७ ००७७०००६ Gopatha Brihmana, 2 fasci. ७००७9 @ CH ०००९ CHE ०००७ EE ०००७७००७ 5०००० ०७००००७७ ७०००९ Atharvana Upanishads, 6 fasci. 9००७०००० CELEOOEE ७००००७०७ ०००७ ७०००७००७ 0008 ०००९ Agni ए पामि 14 fasci. 9०००७००७ PHEOCHHHE ७००० @@ ७०००७७७७ ® CHCA OERKOH SCHLOSS OLEH Rama Veda Safhita, 37 fasci. ७००७ COOH CECEHH ७००७७ @ CODE COO ०००७ ००७० ००००००७९ Gopéla Tapanf, 1 fasci... ७७०७०७७७ ७००७७०७ ००७७००७ ०७७०० ००७०००७ ००००७७०७ ०७००७००७ CE परशं प्रात Tapani, 3 fasci. ७०००७००७ ७७०७७०७ @ ००००००७ ७७७०७७० CEOS ७०५००७७७ ०००००००९ Chaturvarga Chintémani, 36 fasci... ७०9०७७७ ७०७७० ००७०७७9 CHOKE CEE TEESE OE ०००७ Gobhiliya Grihya Sutra, 10 शा 6 9७०००७७ ००००७०७ ००७००७७७ ०००७०७७ Pifigala Chhandah Sutra, 3 fasci... 9००००७० ७०७९ ००७७०७० @ ००७००७७ PERE CE OCS ०००००८७ Taittirf n Pratis’akhiya, 3 fasci. 9०००७७०७ CS ०७०७ COED ७००७०७७ ७००७००७७ @ ०७०००००8 CE Prithira Réan, by Chand Bardai, 4 fasci... ७७००७७8 ७०७०७७० ०७ ००७७७ ०७०७७७०७ ७०००७७९ Rajatarangini, 99 ७७००७०७७ ००9७ ००७० ०००७००७ ७९०७ ७००७००७७ ७०००००७७ ०००००००७ ०००6 Mahabhérata, vols. LIT. and IV., ०००७०००७ ०००००००७ ०००७०१9 ०७००० ७०१०७०७ 0800 ०००७९ Purana Sangraha, 99७9 ७००७०७९ ७००७०७७ ०७9०००७ ७०७७७०००७ ०७०७००७७ ७०००००७ ७०७००००९ Pali Grammar, 2 fasci. ०० ००७७०५०७ ००००००७७ ०७०७०७७ ००००७०७ ७०००००७७ COOH OH ०००००७, Aitarcya Kranyaka of the Rig Veda, 5 fasci. ११०००१० ००००१०० ००००१००७ ००००००००, Chhandogya Upanishad, English, 2 fasci.....e ०० ०००७ ७७७०७००७ ०००७०७७ ०००००००७ (२।१॥ १, ५11 Aphorisms, English, 2 fasci. COCO ०७ ७०७०००७७ ७०७७७००७ ०००००७७७ ००५०००७ Sahitya Darpana, Ilinglish, 4 fasci. ०००००००७ ०००००००७ ७७००००७ @ ००००७००७ ०००००००७ Brahma Sitra, Singlish, 9०००७०७७ COTO ०००७००७ ९७००००७७ ७००७०७०७ ००००७०७० convene KA&tantra, 6 fasci. ७००७७०७७ ००००००७ EH SHS LH HRS EH ०००७ ९००००७७७ ०७००००७० ०७००७०० Kamandakiya Nitisara, 4 fasci. (Fasci. 1, out of stock.) ००००७०७७ ७७०००००७ ०००० Bhématf, 7 fasci. VErerrerereee ree err reer eee rere erc ७०००००७०००७००७००७०००००७ Aphorisms of Sandalya, English, Fasci. 1 9०००७०७ ७००००००७ @००७०७ ०००००७७० ve Vayu Purana, 4 fasci. ०१०७ ००००००७ १०७०००७ ००००७७०० ERT OH ०००००९० HEED ०००७०७७ ०००४ Kathé Sarit Ségara, English Translation, 6 Faaci..... १०१५००७ ७०००००००.०००००००५ | कं कि pms † COO Go mt OD ^= AON @> ॐ w=! AR क्छ Oo od ` हॐ ew tm 8D @ Mm BO OD m= BS #=८ += 09 et et SO OD ODO ry omWoeQeoe G2 DW > 2 € @ 9 BOOK IX. पणि कि ०2, शि शिं CHAPTER LI. We bow before that Ganega before whom, when dancing, even the mountains seem to bow, for they are made to stoop, owing to the earth being bent by the weight of Nigumbha. , Thus Naravéhanadatta, the son of the king of Vatsa, dwelt in Kausimbi in the palace of his father, having heard with astonishment of the reign of the king of the Vidyadharas. And once on a time, having gone out hunting, he dismissed his army, and entered a great forest, with Gomukha as his only companion. ‘There the throbbing of his right eye indicated the approach of good fortune, and he soon heard the sound of singing mixed with the notes of a heavenly lyre. After goinga short dis- tance to find whence the sound proceeded, he beheld a Svayambhi* temple of Siva, and after tying up his horse, he entered it. And there he beheld a beavenly maiden, surrounded by many other lovely maidens, praising Siva with the harp. As soon as he saw her, with the effluent streams of her loveliness she disturbed his heart, as the orb of the moon disturbs the heart of the sea. She too looked on bim with impassioned, loving, and bashful eye, and had her mind solely fixed on him, and forgot to pour forth her notes. Then Gomukha, who read bis master’s soul, began to ask her attendants—" Who is she, and whose daughter is she P” But in the mean- while a Vidy4dbari of mature age, resembling her in feature, descended from heaven, preceded by a gleam red as gold. And she came down, and sat by the side of that maiden, and then the maiden rose up, and fell & her feet. And that mature dame blessed that girl, saying, ^ Obtain without impediment a husband, who shall be king of all the Vidyédharas.” Then Naravahanadatta came to that gentle-looking Vidyadhari, and bowed before her, and after she had given him her blessing, he slowly said to her: “ Who is this maiden of thine, mother, tell me ?’’ then that VidyAdhari said to him “ Listen, I will tell you.” ^ = $. ९, connected in come way with Buddha, Seo Béhtlingk and Roth s. v. 61 484, There is on the mountain- ^ 0 heights of the father of Gauri,* a. city named Srisundarapura, and in it there dwells a king of the Vidya- dharas, named Alankéradgila. That lofty-souled king had a wife named K anchanaprabha, and in course of time a son was born to the king by her. And, when Um4 announced to his father in a dream that he should be devoted to religion, he named him Dharmadila. And in course of time that son Dbharmasila grew up to be a young man, and the king, having bad him taught the sciences, appointed him Crown-prince. Then Dharmagila, when appointed Crown. prince, being exclusively devoted to virtue, and self- controlled, delighted the subjects even more than did his father. Then the queen Kanchanaprabhd, the consort of king Alankdrasila, became pregnant again, and gave birth to a daughter. Then a heavenly voice proclaimed, “This daughter shall be the wife of the emperor Naravéhanadatta.” Then her father gave her the name of Alankdravati, and the girl gradually grew ‘like a digit of the moon. And in course of time she attained mature youth, and learned the sciences from her own father, and through devotion to the god Siva, began to roam from temple to temple of his. In the meanwhile that brother of hers, Dharmagila, who was saintly, though in the bloom of youth, said in secret to his father Alankdrasila—“ My father, these enjoy- ments, that vanish in a moment, do not please me; for what is there in this world which is not distastoful at the last P Have you not heard on this point the saying of the hermit Vydsa? ‘ All aggregations end in dis- solution, all erections end in a fall, all unions end in separation, and life ends in death.’ So what pleasure can wise men take in these perishable objects? Moreover, neither enjoyments nor heaps of wealth accompany one into the other world, but virtue is the only friend that never moves a step from one’s side. Therefore I will go to the forest, and perform a severe penance, in order by it to attain everlasting supreme felicity.” When the king’s son Dharmadsila said this, his father Alankdrasila was perturbed, and answered him with tears in his eyes ; “ My son, what is this sudden delusion that has overtaken you while still a boy ? For good men desire a life of retirement after they have enjoyed their youth. ‘This is the time for you to marry a wife, and rule your kingdom justly, and enjoy pleasures, not to abandon the कणत. When Dharmasila heard this speech of his father’s, he answered : “There is no period for self-control or absence of self-control fixed by age ; any one, even when a child, attains self-con- trol, if favoured by the Lord, but no bad man attains self-control even when old. And I take no pleasure in reigning, nor in marrying a wife ; the object of my life is to propitiate Siva by austerities.” When the prince said this, his futher Alankdrasila, sceing that ho could not be turned * $. ¢.) the Himalaya. 485 from his purpose even by the greatest efforts, shod tears, and said; ‘‘ If you, who are young, my son, display such freedom from passion, why should not I, who am an old man ? I too will go to the forest.” He said this, and went to the world of men, and bestowed on Bréhmans and the poor a myriad loads of gold and jewels. And returning to his city, he said to his wife Kanchanaprabhé: ^ You must, if you wish to obey my com- mands, remain here in your own city, and take care of this daughter of ours, Alankéravati, and when a year has past, there will be on this very day an auspicious moment for her marriage. And then I will give her in marriage to Naravdhanadatta, and that son-in-law of mine shall be an emperor, and shall come to this city of ours.” Having said this to his wife, the king made her take an oath, and then made her return weeping with her daughter, and himself went with his son to the forest. But his wife Kaénchanaprabhé lived in her own city with her daughter ; what virtuous wife would disobey her husband’s commands? Then her daughter Alan- kdravati wandered about to many.temples together with her mother, who accompanied her out of affection. And one day the science named एतम napti said to her, “Go to the holy places in Kagmira named Svayambha, and there offer worship, for then you will obtain without difficulty for a husband, Naravahanadatta, the sole emperor of all the VidyAdhara kings.” After hearing this from the science, she went with her mother to Kasmira and worshipped Siva in all the holy places, in Nandikshetra, in Mahé- devagiri, in Amaraparvata, in the mountains of Sureévari, and in Vijaya, and Kapategvara. After worshipping the husband of Parvati in these and other holy places, that princess of the VidyAdharas and her mother returned home. Know, auspicious youth, that this is that very maiden Alanké4ravatt, and that I am her mother Kanchanaprabhé. And to-day she came to this temple of Siva without telling me. Then I, perceiving it by the Prajnapti science, came here, and I was told by the same science that you had come bere also. Somarry this daughter of mine who has been ordained your wife by the god. And to-morrow arrives the day of her marriage appointed by her father, so return for this day, my son, to Kaug4mbi your own city. And we will go hence, but to-morrow the king Alankéraéila will come from the grove of asceticism, and himself give you this daughter of his. When she said this, Alankéravati and Naravdhanadatta were thrown into a strange state of distraction, for their eyes were full of tears, since their hearts could not bear that they should be separated from one another even for a night, and they were like chakravdkas when the end of the day is near. When Kanchanaprabhé saw them in such a state, she said: “Why do you show such a want of self-restraint because you aro to be separated for one night. People, who possess firmness, endure for a long 486 time mutual separation to which no termination is assigned ; hear in proof of this the tale of Ramabhadra and 81४६." Long ago king Dadaratha, the sovereign of Ayodhya, had a son, named Réma, the elder brother of Bharata, Satrughna and Lakshmana. He was a partial incarnation of Vishnu for the overthrow of Ravana, and he had a wife named Sité, the daughter of Janaka, the lady of his life. As fate would have it, his father handed over the kingdom to Bharata, and sent Rama to the forest with Sita and Lakshmana. ‘hero Ravana carried off his beloved Sité by magic, and took her to the city of Lanké, having slain Jatéyus on the way. ‘Then Rama, in his bereaved state, made Sugriva his friend by killing एका, and by sending Hanuman to Lank&, obtained news of his wife. And he crossed the sea by building a bridge over it, and slew Ravana, and gave the sovereignty of Lanké to Vibhishana and recovered Sité. Then he returned from the forest, and while he was ruling his kingdom, that Bharata had made over to him, Sita became pregnant in Ayodhyé. And while the king was roaming throagh the city at leisure, with a small retinue, to observe the actions of bis sub- jects, he beheld a certain man turning his wifo, whom he held by the hand, out of his house, and giving out that her fault was going to the house of another man. And king Rima heard tho wifo saying to her hus- band,—“ King Rama did not desert his wife, though she dwelt in the house of the Rakshasa; this fellow is superior to him, for he abandons me for going to the house of a relation.” So he went home afflicted ; and afraid of the slander of the people, he abandoned Sita in the forest ; a man of repu- tation prefers the sorrow of separation to ill-repute. And Sita, languid with pregnancy, happened to reach the hermitage of Valmiki, and that rishs comforted her, and made her take up her abode there. And the other hermits there debated among themselves; “Surely this Sitd is guilty, otherwise how could her husband have deserted her ? So, by beholding her, everlasting pollution will attach to us; but V4lmiki does not expel her from the hermitage out of pity, and he neutralizes by means of his asce- ticism the pollution produced by beholding her, so come, let us go to some other hermitage.” When VAlmiki perceived that, he said; “ Brétmans, you need not have any misgivings about the matter, I have perceived her by my meditation to be chaste.4 When even then they exhibited incredu- lity, 81४4 said to them ; “ Revefond sirs, test my purity by any means that you know of, and if I turn out to be unchaste, let me be punished by Story of Rdma and Sttd. * This seoms to agree with tho story as told in the Bhégavata Puréna. For various forms of the Réma legend, sce tho translation of tho Uttara Rima Churita by M. Félix Névo. 487 having my head cut off.” When the hermits heard that, they experienced an emotion of pity, and they said to her, ‘There is a famous bathing- place in this forest, called Tithibhasaras, for a certain chaste woman named Tithibhi, being falsely accused by her husband, who suspected her of fami- liarity with another man, in her helplessness invoked the goddess Earth and the Lokapalas, and they produced it for her justification. There let the wife of Rama clear herself for our satisfaction.” When they said that, Sita went with them to that lake. And the chaste woman said— Mother Earth, if my mind was never fixed even in a dream on any one besides my husband, may I reach the other side of the lake,”—and after saying this she entered the lake, and the goddess Earth appeared, and, taking her.in her lap, carried her to the other side. ‘Then all the hermits adored that chaste woman, and enraged at Rama’s having abandoned her, they desired to curse him. But Sité, who was devoted to her husband, dissuaded them, saying,— Do not entertain an inauspicious thought against my husband, I beg you to curse my wicked self.” ‘The hermits, pleased with that con- duct of hers, gave her a blessing which enabled her to give birth to a son, and she, while dwelling there, in good time did give birth to a son, and the hermit Valmiki gave him the name of Lava.* One day she took the child and went to bathe, and the hermit, seeing that it was not in the hut, thought—“ She is in the habit, when she goes to bathe, of leaving her child behind her, so what has become of the child? Surely it bas been earried off by a wild beast. I will create another, otherwise Sité, on return- ing from bathing, will die of grief.” Under this impression, the hermit made a pure babe of kuse grass, resembling Lava, and placed him there, and Sita came, and seeing it, said to the hermit, “I have my own boy, 80 whence came this one, hermit??? When the hermit Valmiki heard this, he told her exactly what had taken place, and said, ^ Blameless one, receive this second son named Kuéga, because I by my power created him out of kuga grass.”’ When he said this to her, Sité brought up those two sons Kuéa and Lava, for whom Valmiki performed the sacraments. And those two young princes of the Kshatriya race, even when children, learned the use of all heavenly weapons, and all sciences from the hermit Valmiki. And one day they killed a deer belonging to the hermitage, and ate its flesh, and made use of a /inga, which Valmiki worshipped, as a plaything. The hermit was offended thereby, but at Sita’s intercession he appointed for those youths the following expiatory penance: “ Let this Lava go * The story of Genovesa in Simrock’s Deutsche Volkebiicher, Vol. I, p. 371, bears a striking resemblance to that of Sité. The way in which Schmerzensreich and his father retire to tho forest at the end of the story is quite Indian. In the Greck novel of Hysminias and Hysmine the innocence of the heroine is tested by the fountain of Diana (Scriptores Erotici, p. 596). 488 quickly and bring from the lake of Kuvera golden lotuses, and manddra® flowers from his garden, then worship, both of you brothers, this /inga with those flowers; in this way this crime of those two will be atoned for.” When Lava heard this, he went, though a boy, to Kaildsa, and invaded that lake and garden of Kuvera, and after killing the Yakshas, brought back the 10४४868 and the flowers, and as he was returning, being tired, he rested in the way under a tree. And in the meanwhile Lakshmana came that way, seeking a man with auspicious marks for Rdma’s human sacrifice.t He, according to the custom of Kshatriyas, challenged Lava to fight, and para- lyzed him by the stupefying weapon, and taking him prisoner, led him to the city of Ayodhy& And in the meanwhile VAlmiki comforted 81४६, who was anxious about the return of Lava, and said to Kuga in his hermitage, ^ Lakshmana has taken prisoner the child Lava and has carried him off to Ayodby&; go and deliver him from Lakshmana, after conquering him with these weapons.” When the sage said this, and gave to Kuéa a heavenly weapon, 06 went and with it attacked and besieged the sacrificial enclosure in Ayodbyé, and he conquered in fight Lakshmana, who advanced to repel him, by the help of those heavenly weapons ; then R&ma advanced to meet him ; and when he could not, though exerting himself to the utmost, conquer with weapons that Kuga, owing to the might of Vélmiki, he asked him who he was, and why he came. Then Kuéa said, “ Lakshmana has taken my elder brother prisoner and brought him here ; I have come here to set him at liberty. We two are Kuga and Lava the sons of Rama, this is what our mother, the daughter of Janaka, 888. Thereupon he told her story. Then Réma burst into tears, and summoned Lava and embraced both, say- ing, “Iam that same wicked Rama.” Then the citizens assembled and praised 81४४, beholding those two heroic youths, and Rima recognised them as his sons. And then he summoned the queen Sité from the hermitage of Valmiki, and dwelt with her in happiness, transferring to his sons the burden of the empire. ‘*Thus heroic souls endure separation for so long a time, and how can you find it difficult to endure it for only one night?” When Kéncbana- prabbé had said this to her daughter Alankdravati, who was eager to be married, and to Naravdhanadatta, she departed through the air with the © One of the five trees of Paradise. For the golden lotuses, see Chapter XXV. In Ch. LII we find trees with trunks of gold and leaves and fruit of jowels. A similar tree is found in the medimval romance of king Alexander. Dunlop compares the golden vine carried away by Pompey. Liebrecht remarks that there was also a goldon vine over the gate of the temple at Jerusalem, and compares the golden lotus made by the Chinese emperor Tunghwan. He refers also to Huon of Bordeaux, श 8816 le Triste, and Grimm’s Kindermarchen 130 and 133. (Licbrecht’s Dunlop, p. 184). See also Milton’s Paradise Lost, IV. 220 and 256. t See page 446. 489 intention of returning again, and took her daughter with her: and Nara- vahanadatta, for his part, returned despondent to Kaugdmbti. Then, as he could not sleep at night, Gomukha said to bim to amuse him—“ Prince, bear this story of Prithviripa, which I will relate to you.”’ Story of the handsome king Prithot- There is in the Dekhan a city + named Pratishthdna, in it lived a very handsome king, named Prithviripa. Once on a time two discerning Buddhist hermits came to him, and seeing that that king was very handsome, they said to him, “ King, we have travelled through the world, and we have nowhere seen a man or woman equal to you in beauty, except the daughter of king Rapadhara and queen Hemalaté, in the isle of Muktipura, Ripatata by name, and that maiden alone is a match for you, and you alone are a match for her; if you were to be united in marriage, it would be well.” With these words of the hermit, which entered by his ears, the arrows of Love entered also and stuck in his heart. Then king Prithvi- riipa, being full of longing, gave this order to his admirable painter, Kumaridatta by name; “Take with you my portrait, accurately painted on canvas, and with these two mendicants go to the isle of Muktipura, and there shew it by some artifice to the king Rupadhara and his daughter Rupalaté. Find out if that king will give me his daughter or not, and take a likeness of Ripalata, and bring it back.”” When the king had said this, he made the painter take his likeness on canvas, and sent him with the mendicants to that island. And so the painter and the mendicants set out, and in course of time reached a city named Putrapura on the shore of the sea. There they embarked ona ship, and going across the sea, they reached in five days that island of Muktipura. There the painter went and held up at the gate of the palace a notice, to the effect that there was no painter like him in the world. When the king Rdpadhara heard of that, he summoned him, and the painter entered the palace, and buwing, he said : ‘‘Oking, though I have travelled all over the earth, I have never seen my match as a painter, so tell me, whom I amto paint of gods, mortals, and Asuras.’’ When the king heard that, he summoned his daughter Rapalaté into his pre- sence, and gave him the following order: “ Make a portrait of this daughter of mine, and shew it me.” Then the painter Kuméridatta made a portrait of the princess on canvas and shewed it, and it was exactly like the original. Then king Ripadhara was pleased, and thinking him clever, he asked that painter, in his desire to obtain a son-in-law, “ My good fellow, you have tra- velled over the earth : so tell me if you have anywhere seen a woman or a man equal to my daughter in beauty.”” When the king said this, the painter answer- ed him, “1 0४९6 nowhere in the world scen a woman or a man equal to her, except a king in Pratishthaina, named Prithvirdpa, who is a match for her ; if she were married to him, it would be well. Since he has not found a 490 princess equal in beauty, he remains, though in his fresh youth, without a wife. And I, your majesty, having beheld that king, dear to the eycs, took a faithful likeness of him, out of admiration of his beauty.” When the king heard that, he said: ^ Have you that portrait with you?” And the painter said, “ I have,” and showed the portrait. Thereupon the king Ripadhara, beholding the beauty of that king Pryithvidbara, found his | head whirl round with astonishment. And he said, “ Fortunate are we to have bebeld that king even in a picture; I felicitate those who behold him in the flesh. When Ruipalaté heard this speech of her father’s, and saw the king in the picture, she was full of longing, and could neither bear nor see anything else. ‘hen the king Rdpadhara, seeing that his daughter was distracted with love, said to that painter Kuméaridatta, “ Your pictures exactly correspond to the original, so that king Pryithviripa must be an appropriate husband for my daughter. So take this portrait of my daughter, and set off immediately, and shew my daughter to king Prithvi- rapa ; and tell the whole incident as it took place, and if he pleases, let him come here quickly, to marry her.’”? Thus the king spake, and honoured the painter with gifts, and sent him off with his ambassador, in the company of the mendicants. | The painter, the ambassador, and the mendicants crossed the sea, and all reached the court of Prithvirdpa in Pratishthana. There they gave the present to that king, and told him the whole transaction, as it took place, and the message of Rapadhara. And then that painter Kumiridatta shewed to that king his beloved Rupalaté in a painting. As the king ९०2७१, * his eye was drowned in that sea of beauty her person, so that he could not draw it out again. For the king, whose longing was excessive, could not be eatistied with devouring her form, which poured forth a stream of the nectar of beauty, as the partridge cannot be satisfied with devouring the moonlight. And he said to the painter, “ My friend, worthy of praise is the Creator who made this beauty, and yourself who copied it. So I accept the proposal of king Rapadhara; I will go to the island of Mukti- pura and marry his daughter.’’ After saying this, the king honoured the painter, the ambassador, and tho hermits, and remained looking at tho picture. And afflicted with the sorrow of absence, the king spent that day in gardens and other places, and set out the next day on his expedition, after ascertaining a favourable moment. And the king mounted the great * Cp. the story of Seyf ul Mulk in the Persian Tales, and the Bahar-Danush, c. 35 (Dunlop, Vol. II, p. 208, Licbrecht’s translation, p. 335) see also Dunlop’s remarks upon tho Polexandre of Gombervillo, In this romance Abdelmelec, son of the emperor of Morocco, falls in love with Alcidiana by secing hor portrait (Vol. II, p. 276, Liebrecht’s translation, p 372.) A similar incident is found in the romance of Agesilaus of Colchos, (Liebrecht’s Dunlop, p. 157.) 491 elephant Mangalaghata, and proceeded on his way with many horses and elephants, with chiefs and Rajputs, and with the painter and the hermits, together with the ambassador of Rupadhara, and in a few days he reached the entrance of the Vindhya forest, and encamped there in the evening. The next day, the king Prithvirdpa mounted an elephant named Satru- mardana, and going on entered that forest. And as he was slowly proceeding, he beheld his army, which was marching in front of him, suddenly fleeing. And while he was perplexed as to what it could mean, a Raéjpit named Nirbhaya, mounted on an elephant, came up and said to him, ^" King, a very large army of Bhillas attacked us in front there; in the fight that ensued those Bhillas slew with their arrows just fifty of our elephants, and a thousand of our footmen, and three hundred horses; but our troops laid low two thousand Bhillas, so that for every single corpse seen in our host two were seen in theirs. ‘Then our forces were routed, galled with their arrows, which resemble thunderbolts.” When the king heard that, he Was angry, and advancing he slew the army of the Bhillas, as Arjuna slew that of the Kauravas. Then the other bandits were slain by Nirbhaya and bis comrades,* and the king cut off with one crescent-headed arrow the head of the commander of the Bhillas. The king’s elephant Satrumardana, with the blood flowing from arrow -wounds, resembled a mountain of colly- rium pouring forth streams coloured with cinnabar. ‘Then his whole army, that had been disperse d, returned, finding themsclves victorious, and those Bhillas, that had escaped slaughter, fled in all directions. And the king Prithvirtiipa, having brought the fight to an end, had his might extolled by the ambassador of Rupadhara, and being victorious, encamped in that very forest district, on the bank of a lake, to recruit the strength of his wounded troops. And in the morning the king set out thence, and slowly advancing he reachel that city of Putrapura on the shore of the sea. There he rested for a day, being entertained in becoming fashion by the king of that place, named Udaracharita. And he crossed the sea in ships supplied by him, and in eight days reached the isle of Muktipura. And the king Ruipadhara, hearing of it, came to meet him delighted, and the two kings met and embraced one another. Then the king Prithvi- ripa entered his city with him, being, so to speak, drunk in by the eyes of the ladies of the city. Then the queen Hemalaté and the king Rupadhara, seeing that he was 0 suitable husband for their daughter, rejoiced. And that king Prithvirtipa remained there, and Rupadhara honoured him with entertainment in accordance with his own magnificence. And the next day, the long-desiring Rupalaté ascended the altar in an * For tho vidruteshu of Brockhaus’s edition J read nihateshu, which I find in the Eanskyit College MS. 62 492 auspicious moment, and he with exultation received hor hand in marriage. And when they beheld one another’s beauty, the expanded eye of each was extended to the ear, as if to inform that organ that the report it had heard before was true. When the parched grain was thrown, Ripadhara gave jewels in such abundance to the happy couple, that men thought he was a perfect mine of jewels. And after his daughter's marriage bad taken place, he honoured the painter and the two mendicants with dresses and ornaments, and bestowed gifts on all the others. Then that king Pyithvi- rapa, remaining in that city with his attendants, enjoyed the best meat and drink the isle could produce. The day was spent in singing and dancing, and at night the eager king entered the private apartments of Rupalata, in which jewelled couches were spread, which was adorned with jewelled pave- ment, the circuit of which was propped on jewelled pillars, and which was lit up with jewel-lamps. And in the morning he was woke up by the bards and heralds reciting, and he rose up and remained as the moon in heaven. Thus king Pyithviripa remained ten days in that island, amusing himself with ever-fresh enjoyments furnished by his father-in-law. On the eleventh day, the king, with the consent of the astrologers, set out with Ripalaté, after the auspicious ceremony had been performed for him. And he was escorted by his father-in-law as far as the shore of the sea, and accompanied by his retainers, he embarked on the ships with his wife. He crossed the sea in eight days, and his army, that was encamped on the shore, joined him, and the king Udaracharita came to meet him, and then he went to Putrapura. There king Prithvirdpa rested some days, and was entertained by that king, and then he set out from that place. And he mounted his beloved Ripalaté on the elephant Jayamangala, and be him- self mounted an elephant named Kalydnagiri. And the king, proceeding by continual stages, in due course reached his good city of Pratishth4na, where flags and banners were waving. ‘Then, after beholding Rapalaté, the ladies of the city lost at once all pride in their own beauty, and gazed on her with eyes unwinking from wonder. Then king Prithvirdpa entered his palace, making high festival, and he gave to that painter villages and wealth, and he honoured those two hermits with wealth as they deserved, and gave complimentary presents to the chiefs, ministers and 41६४8. Then that king, having attained his object, enjoyed there this world’s happiness in the society of Rupalata. After the minister Gomukha had told Naravd4hanadatta this tale with the object of amusing him, he went on to say to the impatient prince,— “ Thus the resolute endure painful separation for a long time, but how is it that you cannot endure it even for one night, O king? For to-morrow your Highness shall marry Alankdravati.” When Gomukha had said this, Marubhati the son of Yaugandhardyana came up at that instant, and said, 493 “ What stuff will you not prate, being ungalled, and never having felt the agony of love P A man possesses firmness and discernment and morality, only so long as he does not come within the range of the arrows of Love. Happy in the world are Sarasvati, Skanda, and Buddha, these three, who have brushed off and flung away love, like a blade of grass clinging to the skirt of the robe.” When Marubhati said this, Naravdhanadatta, perceiv- ing that Gomukha was distressed, said in order to comfort him,—‘ What Gomukha said to me was appropriate, and if was said to amuse me, for what loving friend exults over one in the agony of separation P One afflicted by the pain of separation should be comforted by his friends to the best of their ability, and the sequel should be left to the disposal of the five-arrowed god.’ ‘Talking in this style, and hearing various tales from his attendants, Naravadbanadatta somehow managed to get through that night. And when morning came, he rose up and performed bis necessary duties, and saw Kanchanaprabhé descending from heaven, accompanied by her husband Alankaragila, and her son Dharmadgila, and that Alankdravati her daughter ; and they all descended from the chariot and came near him, and he wel- comed them as was fitting, and they saluted himin like manner. And in the meanwhile thousands of other Vidyddharas descended from heaven, carrying loads of gold, jewels, and other valuables; and after hearing of this occurrence, the king of Vatsa came there with his ministers and his queens, delighted at the advancement of his son. After the king of Vatsa had performed the rites of hospitality duly, the king Alankéragila said to him, bowing graciously,—“ King, this is my daughter Alankéravati, and when she was born, she was declared by a voico, that came from heaven, to be destined to be the wife of this thy son Naravdbanadatta, the future emperor of all the Vidyddhara kings. So I will give her to him, for this is a favourable moment for them ; for this reason I have come here with all these.” The king of Vatsa welcomed that speech of the Vidy4dhara sovereign’s, saying, “It is a great favour that youdo me.” Then the ruler of the Vidyddharas sprinkled with water, produced in the hollow of his band by virtue of his science, the ground of the courtyard. Immediately there was produced there an altar of gold, covered with a heavenly cloth, and a pavilion, not made with hands, for the preliminary ceremony, composed of various jewels. Then the successful king Alankéragila said to Naravéhanadatta— * Rise up, the favourable moment has arrived—bathe.”’ After he had bathed, and had the marriage-tbread put on, the king Alankéraéila, being delighted, gave him with all his heart his daughter, after bringing her to the altar in her bridal dress. And when the grain was thrown into the fire, he and his son gave to his daughter thousands of loads of jewels, gold, garments and ornaments, and heavenly nymphs. And after the marriage was over, he 494 honoured them all, and then took his leave of them, and with his wife and son departed, as he came, through the air. ‘Then the king of Vatsa, seeing his son destined to advancemeut, being honoured by the bending kings of the Vidy4dharas, was delighted, and prolonged that feast to a great length. And Naravadbanadatta, having obtained Alankéravati, charming on account of her good conduct, and of noble virtues, like a skilful poet who has obtained a style, charming on account of its excellent metre, and of splendid merits, remained delighted with her.* CHAPTER LILI. Then Naravéhanadatta, the son of the king of Vatsa, being united to Alankdravati his new wife, remained in the house of his futher, pleased with the heavenly dancing and singing of her maids, and enjoying banquets with his ministers. And one day his mother-in-law K&nchanaprabhé, the mother of Alankdravati, came to him and said, after he had hospitably entertained her—“ Come to our palace, behold that city of Sundarapura, and take your delight in its gardens with Alunkdravati.” When he heard this, ho consented, and he informed his father, and by his advice took Vasantaka with him, and with his wife and his minister, he ascended a splendid chariot created by his mother-in-law by her science, and set out through the air, and while in the chariot, he looked down from heaven, and beheld the earth of the size of a mound, and the seas small as ditches, and in due course he reached the Himalayas with his mother-in-law, wife, and attendants, and it resounded with the songs of the Kinnaris, aud was adorned with the com- panies of heavenly nymphs. ‘There he saw a great many wonderful sights, and then he reached the city of Sundarapura. It was adorned with many palaces of gold and jewels, and, thus, though it was on the Himdalayas, it made the beholder suppose that he was looking on the peaks of mount Meru.t And he descended from the heaven, and getting out of the car- ® An elaborate pun. Rasika also means “ full of (poetical) flavour.” t+ Dim traditions of this mountain seem to have penetrated to Greece and Rome. Aristophanes (Acharnians v. 82) speaks of the king of Persia as engaged for 8 months dx) 20५० & ९01, Clark tella us that Bergler quotes Plautus, Stichus 24, Neque ille mereat Persarum sibi montes qui esse perhibentur aurei. (Philological Journal, VIII. p. 192.) Sco also Tor. Phormio I, 2, 18, Pers. III, 65. Naravdéhanadatta’s journoy through the air may remind the reader of the air-voyage of Aloxander in the Pseudo- Callisthenos, II, 41. He sees a serpent below him, and a das in the middle of it. A divino being, whom he meets, tolls him, that these objects uro tho carth and tho sea. 495 ringe entered that city, which, as it were, danced with the waving silk of its banners, in its joy at having once more a king. And he entered that palace, with the auspicious ceremony performed for him by his mother-in- law, accompanied by Alankdravati, and with his favourites and Vasantaka. There the fortunate prince spent the day in his father-in-law’s palace, in enjoyments which were provided for him by the power of his mother-in-law. And on the next day his mother-in-law Kanchanaprabha said to him ; “ There is in this city an image of the holy self-existent husband of Um4.* He, if visited and worshipped, gives enjoyment and even salvation. Around it the father of Alankdéravati made a great garden, and brought down to it a holy water, rightly named the Ganges-pool: go there to-day to worship the god and to amuse yourselves,” When his mother-in-law said this to him, Nara- vahanadatta, accompanied by his wife Alankdravati, and followed by his attendants, went to that garden of Siva. It looked lovely with its golden- trunked trees, which were charming with their branches of jewels, the clear white flowers of which were clusters of pearls, and the shoots of which were coral.t There he bathed in the Ganges-pool and worshipped Siva, and wandered round the tanks that were adorned with ladders of jewels and lotuses of gold. And, accompanied by his attendants, he amused bimself with Alankaravat{ on their charming banks, and in bowers of the wish-granting creeper. And in those he delighted his soul with heavenly banquets and concerts, and amusing jokes caused by the simplicity of Marubhuti. And so Naravahanadatta dwelt a month there, amusing himself in gardens, thanks to the resources of his mother-in-law. ‘Then that Kanchanaprabha bestow- ed on him, his wife, and his ministers, garments and ornaments fit for gods, and with his mother-in-law and his attendants, he returned in that same chariot to Kaugimbi, accompanied by his wife, and he gladdened the eyes of his parents. There Alankaravati was thus addressed by her mother in the presence of the king of Vatsa; ^ You must never by jealous anger make your husband unhappy, for the fruit of that fault, my daughter, is separation that causes great affliction. Because I was jealous in old time and afflicted my husband, I am now consumed with remorse, as he bas gone to the forest.” After saying this, she embraced her daughter with eyes blinded with tears, and flying up into the air went to her own city. ‘Then, that day having come to an end, the next morning Naravéhana- datta, having performed the appropriate duties, was sitting with his ministers, when 2 woman rushed into the presence of Alankdravati and said—* Queen, I am a woman in the utmost terror, protect me, protect me | For there 18 a Bralinan come to slay me, and he is standing outside; through fear of bim I have fled and come in here to implore protection.” * T.e. Siva. † See note on page 488, 496 The queen said, “Do not fear. Tell your tale. Who is he? Why docs he wish to slay you?” When thus questioned, the woman began to say :— My sovereign, I am the daughter of a Kshatriya in this city, named Balasena, and my name 18 Aéokamélé. When I was a virgin, I was demanded from my father by a rich Brébman named Hathaégarman, who was captivated by my beauty. And I said to my father; “I do not like this ugly grim-visaged man for a husband ; if you give me to him, I will not remain in his house.” Though Hathasgarman heard that, he sat in Gharna at the door of my father’s house, until be gave me to him, being afraid of causing the death of a Brdbman. Then the Brahman married me and carried me off reluctant, and I deserted him, and fled to another man, the son of a Kshatriya. But that Hathasarman managed to crush him by the power of his wealth, and then I went to another Kshatriya, who was well off. Then this Brdliman went at night and set his house on fire. Then he abandoned me, and I went toa third Kshatriya, and this Brdhman burnt his house also at night. Then I was abandoned by him also, and I became a fugitive, flying in terror, as the sheep flies from the jackal, from that Hathagarman, who wishes to slay me, and follows me step by step. In this very city I entered the service of the mighty Virasarinan your servant, a Rajput who protects the helpless. When the wicked Hatha- Sarman found that out, he was miserable at having no hope of recovering me, and being afflicted with separation, he was reduced to skin and bone. But the Rajput Viragarman, when disposed to imprison him for my protection, was prevented by me, O queen. To-day it chanced that I went outside the house, and Hathaéarman, seeing me, drew his sword and rushed on me to kill me, but I thereupon fled here, and the female warder, melted with compassion, opened the door and let me enter, but he, I know, is waiting for my outside. When she said this, the king had the Brdbman Hathasarman sum- moned into his presence ; he looked at Agokamél4 with an eye inflamed with anger, his form was distorted, he held a sword in his hand, and the joints of his limbs trembled with rage. The king said to him, “ Wicked Brdhman, do you try to kill a woman, and for her sake set on fire your neighbours’ housesP Why are you so wicked?” When the Brdbinan heard that, he said, “She is my lawful wife. She has left my protection and gone elsewhere, how could I endure that?’ When he said this, AsokamAlé, in distress, exclaimed, “‘O guardians of the world, tell me this ; did he not in your presence marry me and carry me off by force against my own will? And did I not say at the time, ‘I will not dwell in his house ?’”? When she said this, a heavenly voice said, “The statement of Agokamélé is true. But she is not a woman; hear the truth about ber. Story of Abokamdld. 497 There is a heroic king of the Vidyfdharas named Aégokakara. He had no sons, and once on a time it happened that a daughter was born to him, and she grew up in the house of her father, under the name of Agokamala. And when she arrived at an adult age, and he, desiring to perpetuate his race, offered her in marriage, she would not take any husband, through exceeding pride in her own beauty. For that reason her father, vexed with her obstinacy, denounced this curse on her ; ‘ Become a mortal, and in that atate thou shalt have the same name. And an ugly Brébman shall marry thee by force ; thou shalt abandon him, and in thy fear resort to three husbands in succession. Even then he shall persecute thee, and thou shalt take refuge with a mighty Kshatriya as his slave, but even then the Bréhman shall not desist from persecuting thee. And he shall see thee, and run after thee, with the object of killing thee, but thou shalt escape, and entering the king’s palace, shalt be delivered from this curse.’ Accordingly tbat very Vidyddhari, ASokam4lé, who was in old time cursed by her father, has now been born as 2 woman under the same name. And this appointed end of her curse bas now arrived. She shall now repair to her VidyAdhara home, and enter her own body which is there. There she, remembering her curse, shall live happily with a Vidyddbara prince, named Abhiruchita, who shall become her husband.” When the heavenly voice had said this, it ceased, and immediately that Asokamaélé fell dead on the ground. But the king and Alankéravati, when they saw that, had their eyes suffused with tears, and so had their courtiers. But in Hathagarman grief overpowered anger, and he wept, blinded with passion. Then his eyes suddenly became expanded with joy. All of them thereupon said to him,—“ What does this mean?” Then that Brdhman said, “I remember my former birth, and I will give an account of it, listen.” ध On the Himdlayas there is a न १ splendid city, ae Madanapura ; in 16 dwelt a Vidyddhara prince, named Pralambabhuja. He had born to him, my lord, a son named Sthilabhuja, and he in course of time became a handsome prince in the flower of youth. Then a king of the Vidy&dharas_ named Surabhivatsa, came with his daughter to the palace of that king Pralambabhuja, and said to him: “I give this daughter of mine, called Surabhidatté, to your son Sthdlabhuja ; let the accomplished youth marry her now.” When Pralambabbuja beard this, he approved it, and summon- ing his son, he communicated the matter to him. Then his son Sthdla- bhuja, out of pride in his beauty, said to him, “ I will not marry her, my father, for she is not a first-class beauty.” His father thereupon said to him, ^ What does her plainness matter? For she is of high lineage and must be honoured on that account, and her father offered her to me for you, and I have accepted her, so do not refuse.” Although Stbilabhuja 498 was thus entreated a second time by his father, he would not consent to marry her. Then 018 father, in his anger, denounced against him the follow- ing curse—“ On account of this your pride in your good looks, be born as a man, and in that state you shall be ugly and witha large mouth. And you shall acquire by force a wife named Agokamala, also fallen by a curse, and she, not liking you, shall leave you, and you shall experience the grief of separation. And as she shall be attached to another, you shall commit for her sake arson and other crimes, being maddened with passion and emaciated with grief.” When Pralambabhuja had uttered this curse, that virtuous Surabhidatté clung to his feet, weeping, and entreated him, ‘Pronounce a curse on me also, let our lot be the same, let not my husband alone suffer calamity owing to my fault.”” When she said this, Pralamba- bhuja was pleased, and, in order to comfort that virtuous woman, he ap- pointed for her this end to his son’s curse: “ Whenever Agokamalaé shall be released from her curse, then he shall remember his birth and be released from this curso, and he shall regain his own body, and remembering his curse, he shall be free from pride, and soon marry you ; then he shall live with you in happiness.” When the virtuous woman was thus addressed by him, she managed to recover her self-composure. “ Know that I am that very Sthalabbuja, fullen hero by a curso, and I have experienced this great grief owing to the fault of pride. How can proud men have happiness in a previous or in a present state of exist- ence? And that curse of mine is now at an end.” After saying this, Hathagarman abandoned that body, and became a Vidyddhara youth. And he took by the might of his science the body of Asokamald, and flung it, without its being seen, into the Ganges, out of compassion. And he sprinkled immediately the chamber of Alankdravati all round with water of the Ganges, brought by the might of his science, and after bending before Naravdhanadatta, his future lord, he flew up into the heaven to his destined prosperity. All being astonished, Gomukha told this story of Anangarati, which was appropriate to the incident— Story of Anangarati and her four There is on the earth a city, suttors. rightly named Sdrapura,® and in it there lived a king named Mahdvardha, the destroyer of his foes. ‘That king had a daughter named Anangarati, born to him by his wife Padmarati, owing to his having propitiated Gauri, and he had no other childron. And in courso of time she attained womanhood, and proud of her beauty, she did not wish to have any husband, though kings asked her in marriage. But she said decidedly ; “ I must be given to a man who is brave and handsome, and knows some one splendid accomplishment. # 4.6. city of heroes. 866 Cunningham's Ancient Geography of India, p. 99. 499 Then there came from the Dekhan four heroes, who, having heard tidings of her, were eager to obtain her, and they were furnished with the qualities which she desired: They were announced by the warder and introduced, and then king Mahdvaréha asked them in the presence of Anangarati; “ What are your 1811068 ? what is your descent, and what do you know ?” When they heard this speech of the king’s, one of them said— Tam Panchaphuttika by name, a Sudra; I possess a peculiar talent ; I weave every day five pairs of garments, one of them I give to a Brahman, and the second I offer to Siva, and the third I wear myself, and as for the fourth, if I had a wife, I would give it to her, and the fifth I sell, and live upon the proceeds.”” Then the second said, “I am a Vaisya named Bhdshdjna ; I know the language of all beasts and birds.* Then the third said, “I ama Kshatriya named Khadgadbara, and no one surpasses me in fighting with the sword.” And the fourth said, “I am an excellent Brébman named Jivadatta: by means of the sciences which I possess by the favour of Gauri, I can raise to life a dead woman.’’t Whien they had thus spoken, the Sidra, the Vaisya, and the Kshatriya one after another praised their own beauty, courage and might, but the Bréhman praised his might and valour, and said nothing about his beauty. Then king Mahévardha said to his door-keeper— Take all these now and make them rest in your house.” The door-keeper, when he heard the order, took them to his house. Then the king said to his daughter Ananga- rati, “My daughter, which of these four heroes do you prefer ?’” When * Cp. the properties of the magio ring given to Canace in the Squire's tale, and Grimm's story of ^ Die drei Sprachon,” (No. 33, Kindermirchen). See also Tylor’s Primitive Culture, Vol. I, pp. 18, 428. In the Edda, Sigurd learns to understand the language of birds by tasting the blood of Fafner. For other parallels see Liebrecht’s Dunlop, p. 184, and note 248. † Cp. the 77th chapter of this work, the second in the Vet&éla Panchavinfati, and Ralston’s exhaustive note, in his Russian Folk-tales, pp. 281, 232, 233. Cp. also Bern- hard Schmidt's Griechische Marchen, p. 114, and Bartech’s Sagen, Marchen, und Gebriu- cheaus Meklenburg, Vol. I, p.486. The Pseudo-Callisthenes (Book II, c. 40) mentions & fountain that restored to life a salt fish, and made one of Alexander's daughters immortal. This is perhaps the passage that was in Dunlop's mind, when he said (page 129 of Liebrecht’s translation) that such a fountain is described in the Greek romance of Ismenias and Ismene, for which Liebrecht takes him to task. See the parallels quoted by Dunlop and Liebrecht. Wheeler, in his Noted Names of Fiction, tells us that there was a tradition current among the natives of Puerto Rico, that such a fountain existed in the fabulous island of Bimini, said to belong to the Bahama group. This was an object of eager and long-continued quest to the celebrated Spanish navi- gator, Juan Ponce de Leon. By Ismenias and Ismene Dunlop probably means Hysminias and Hysmine. See also Birlinger, Aus Schwaben, p. 186. 63 500 Anangarati heard that, she said to her father; “Father, I do not like any one of the four; the first is a Sidra and a weaver, what is the use of his good qualities? The second is a Vaisya, and what is the use of his knowing the language of cattle, and soon? How can I give myself to them, when I am a Kshatriya woman? The third indeed is a meritorious Kshatriya, equal to me in birth, but he is a poor man and lives by service, selling his life. As I am the daughter of a king, how can I become his wife? ‘The fourth, the Brahman Jivadatta, I do not like; he is ugly and is addicted to unlawful arts, and, as he has deserted the Vedas, he has fallen from his high position. You ought to punish him, why do you offer to give me to him? For you, my father, being a king, are the upbolder of the castes and the various stages of life. Anda king, who is a hero in upholding religion, is preferred to a king, who is only a hero with the sword. A hero in religion will be the lord of a thousand heroes with the sword.” When his daughter had said this, the king dismissed her to her own private apartments, and rose up to bathe and perform his other duties. And the next day, the four heroes went out from the house of the door-keeper, and roamed about in the town out of curiosity. And at that very time a vicious elephant, named Padmakabala, broke his fastening, aud in his fury rushed out from the clephant-stable, trampling down the citizens. And that great elephant, when he saw the four heroes, rushed towards thom to slay them, and they too advanced towards him with uplifted weapons. Then the one Kshatriya among them, named Khadgadhara, putting aside the other three, alone attacked that elephant. And he cut off with one blow the protended trunk of that roaring elephant, with as much ease as if it had been a lotus-stalk. And after showing 018 agility by escaping between his feet, he delivered a sccond blow on the back of that elephant. And with the third he cut off both his feet. Then that elephant gave a groan and fell down and died. All the people were astonished when they beheld that valour of his, and king Mahdvardha was also amazed when he heard of it. The next day, the king went out to hunt, mounted on an elephant, and the four heroes, with Khadgadhara at their head, accompanied him. There the king with his army slew tigers, deer, and boars, and the lions rushed out upon him in anger, hearing the trumpeting of the elephants. Then that Khadgadhara cleft in twain, with one blow of his sharp sword, the first lion that attacked them, and the second he seized with his left hand by the foot, and dashing it on the earth, deprived it of life. And in the same way Bhdshdjna, and Jivadatta, and Panchaphuttika, each dashed a lion to pieces on the earth. Thus in turn those heroes killed on foot many tigers, and lions, aud other unimals, with ease, before the eyes of the 501 king. Then that king, being pleased and astonished, after he had finished his hunting, entered his city, and those heroes went ‘to the house of the door-keeper. And the king entered the harem, and though tired, had his daughter Anangarati quickly summoned. And after describing the valour of those heroes, one by one, as he had seen it in the chase, he said to her who was much astonished —‘“ Even if Panchaphuttika and Bhashdjna are of inferior caste, and Jivadatta, though a Bréhman, is ugly and addicted to forbidden practices, what fault is there in the Kshatriya Khadgadhara, who is handsome, and of noble stature, and is distinguished for strength and valour; who slew such an elephant, and who takes lions by the foot and crushes them on the ground, and slays others with the sword ? And if it is made a ground of reproach against him that he is poor and a servant, I will immediately make him a lord to be served by others: so choose him for a husband, if you please, my daughter.” When Anangarati heard this from her father, she said to him—" Well then, bring all those meu here, and ask the astrologer, and let us see what he says.”” When she said this to him, the king summoned those heroes, and in their presence he, accompanied by his wives, said to the astrologer with 018 own mouth: “Find out with which of these Anangarati has conformity of horoscope, and when a favourable moment will arrive for her marriage.”” When the skilful astro- loger heard that, he asked the stars under which they were born, and after long considering the time, he said to that king—“ If you will not be angry with me, king, I will tell you plainly. Your daughter has no conformity of lot with any one of them. And she will not be married on earth, for she is a Vidyadhari fallen by a curse ; that curse of hers will be at an end in three months. So let these wait here three months, and if she is not gone to her own world then, the marriage shall take place.” All those heroes accepted the advico of that astrologer, and remained there for three months. When three months had passed, the king summoned into his presence those heroes, and that astrologer, and Anangarati. And the king, when he saw that his daughter had suddenly become exceedingly beautiful, rejoiced, but the astrologer thought that the hour of her death had arrived. And while the king was saying to the astrologer— Now tell me what it is proper to do, for those three months are gone,” Anangarati called to mind her former birth, and covering her face with her garment, she abandoned that human body. Theo king thought— Why has she put herself in this position ?”” But when he himself uncovered her face, he saw that she was dead, like a frost-smitten lotus-plant, for ber eyes like bees had ceased to revolve, the lotus-flower of her face was pale, and the sweet sound of her voice had ceased, even as the sound of the swans departs. Then the king suddenly fell to earth motionless, smitten by the thunderbolt of grief for » 502 her, crushed by the extinction of his race. And the queen Padmarati also fell down to the earth in a swoon, and with her ornaments fallen from her like flowers, appeared like a cluster of blossoms broken by an elephant. The attendants raised cries of lamentation, and those heroes were full of grief, but the king, immediately recovering consciousness, said to that Jivadatta, “In this matter those others have no power, but now it is your opportunity ; you boasted that you could raise to life a dead woman; if you possess power by means of science, then recall my daughter to life ; I will give her, when restored to life, to you as being a Brahman.” When Jivadatta heard this speech of the king’s, he sprinkled that princess with water, over which charms had been said, and chanted this Ary& verse: “© thou of the loud laugh, adorned with a garland of skulls, not to be gazed on, 01 &7 ०४१४, the terrible goddess, assist me quickly.” When, in spite of this effort of Jivadatta’s, that maiden was not restored to life, he was despondent, and said—‘ My science, though bestowed by the goddess that dwells in the Vindhya range, has proved fruitless, so what is the use to me of my life that has become an object of scorn?” When he had said this, he was preparing to cut off his head with a great sword, when a voice came from the sky—‘O Jivadatta, do not act rashly, listen now. This noble Vidhyddhara maiden, named Anangaprabhé, has been for so long a tie a mortal owing to the curse of her parents. She has now quitted this human body, and has gone to her own world, and taken her own body. So go and propitiate again the goddess that dwells in the Vindhya hills, and by her favour you shall recover this noble VidyAdhara maiden. But as she is enjoying heavenly bliss, neither you nor the king ought to mourn for her.” When the heavenly voice had told this true tale, it ceased. Then the king performed his daughter's rites, and he and his wife ceased to mourn for her, and those other three heroes returned as they had come. But hope was kindled in the breast of Jivadatta, and he went and propitiated with austerities the dweller in the Vindhya hills, and she said to him in a dream : %‹ [ am satisfied with thee, so rise up and listen to this that I am about to tell thee.’ Story of Anangarati in a former birth There is a city on the Himélayas when she was & Vidyddhari named Ananga- named Virapura; and in it theredwells ४ @ sovereign of Vidyddharas named Samara. He had a daughter, named Anangaprabhé, born to him by his queen Anangavati. When, in the pride of her youth and beauty, she refused to have any husband, her parents, enraged at her persistence, cursed her— * Here there is an elaborate pun, “ King’? may also mean “mountain,” “race” may mean “ wings,” and the whole passage refers to Indra’s clipping the wings of the mountains, 503 “Become a human being, and even in that state you shall not enjoy the happiness of married life. When you are a maiden of sixteen years, you shall abandon the body and come here. But an ugly mortal, who has become such by a curse, on account of bis falling in love with the daughter of a hermit, and who possesses a magic sword, shall then become your husband, and he shall carry you off against your will to the world of mortals. There you, being unchaste, shall be separated from your husband. Because that husband ina former life carried off the wives of eight other men, he shall endure sorrow enough for eight births. And you, having become a mortal by the loss of your supernatural science, shall endure in that one birth the sufferings of eight births.* For to every one the association with the evil gives an evil lot, but to women the union with an evil husband is equivalent to evil. And having lost your memory of the past, you shall there take many mortal husbands, because you obstinately persisted in detesting the husband fitted for you. That Vidy&dhara Madanaprabha, who, being equal in birth, demanded you in marriage, shall become a mortal king and at last become your husband. Then you shall be freed from your curse, and return to your own world, and you shall obtain that suitable match, who shall have returned to his VidyAdhara state.”’ So that maiden Anangaprabhé has become Anangarati on the earth, and returning to her parents, has once more become Anangaprabhé. “So go to Virapura and conquer in fight her father, though he is pos- sessed of knowledge and protected by his high birth, and obtain that maiden. Now take this sword, and as long as you hold it in your hand, you will be able to travel through the air, and moreover you will be invincible.” Having said this, and having given the sword to him, the goddess vanished, and he woke up, and beheld in his hand a heavenly sword. Then Jivadatta rose up delighted and praised Durgé, and all the exhaustion produced by * Compare the remarkable passage which M. Lévéque quotes from the works of Empedocles (Les Mythes et les Legendes de 1' Inde, p. 90). 0769 dvdyens 2८076८2, Gedy Hipiopa wadaop, 18401, wAdreecot Karechpnyicudvor Bpross, €27& 745 &/८अ ०९०५ povy Hida 214 (श्यो ८2247 ¶ éxlopxoy &/40/071}025 ९# ०/५८० गो) 8०८४१, of re paxpalwvos AeAdxact 61०4०) 7018 (८८१ pupias Gpas awd pandpay addanobat, ४८७८९१०१ wavrita 8:4 yxpdvov elSea Cyndy, apyaAdas 684८7040 petadAagcovTa Kededfous. I have adopted tho readings of Ritter and Preller, in their Historia Philosophin, in preference to those of M. Lévéque. It is clear that Empedocles supposed himself to be a Vidy4dhara fallen from heaven in consequence of a curse. As I observed in an article in tho Calcutta Reviow of 1875, ‘“‘The Bhagavad Gité and Christianity,” his personality is decidedly Indian. 504 his penance was removed by the refreshment caused by the nectar of her favour. And he flew up into the air with his sword in his hand, and after roaming all round the Himalayas, he found that prince of the Vidyadharas Samara in Virapura. He conquered him in fight, and then the king gave him his daughter Anangaprabhé, and he married her, and lived in heavenly felicity. And after he had remained there some time, he said to his father- in-law Samara and to his beloved Anangaprabhé, “ Let us two go to the world of men, for I feel a longing for it, for one’s native land is exceedingly dear to living beings, even though it may bean inferior place.”* When the father-in-law heard that, he consented, but the far-seeing Anangaprabhé was with difficulty induced to consent; then Jivadatta descended from heaven to the world of mortals, taking that Anangaprabhé in his arms. And Ananga- prabhé, beholding there a pleasant mountain, being wearied, said to him— “‘ Let us immediately rest 0616." Then he consented, and descending there with her, he produced food and drink by the power of the various sciences.” Then Jivadatta, being impelled by fate, said to Anangaprabha—“ Dear one, sing some sweet song.’’? When she heard that, she began to sing devoutly the praise of Siva, and with that sound of her singing the Brahman was sent to sleep. In the meanwhile a king, named Harivara, wearied out with hunting, came that way in search of spring-water ; he was attracted by hearing the sound of that singing, as deer are attracted, and, leaving his chariot, he went there alone. The king first had happiness announced by omens, and then he beheld that Anangaprabha like the real brightness of the god of love. Then, as his heart was distracted with her song and her beauty, the god of love cleft it at will with his arrows. Anangaprabha too, 86010 that he was handsome, came within the range of the god of the flowery bow, and said to herself—‘“ Who is thia? is he the god of love, without his flowery bow? Is he the incarnation of the favour of Siva towards me, he being pleased with my song ?’? Then maddened with love, she asked him—‘‘ Who are you, and how have you come to this forest, tell me.” Then the king told her who he was, and why be had come ; then he suid to her, “Tell me, who are you, fair one? And who is this, 0 lotus- faced one, who is sleeping 066 ? When he asked these questions, she answered him briefly: “Iam a Vidyddhari, and this is my husband, who possesses a magic sword, and now I have fallen in love with you at first sight. So come, let us quickly go to your city, before he awakes ; then I will tell my story at length.” When the king heard that, he agreed, and felt as much delighted as if he had obtained the sovereignty of the three worlds. And Anangaprabha hurriedly thought in her heart, “I will take this king in my arms, and quickly fly up to the heaven,” but in the mean- * Cp. Odyssey IX. 27, 28. 505 while her knowledge was stripped from her by her treachery to her husband ; and remeinbering her father’s curse, she became at onco despondent. When the king saw that, he asked the cause, and then said to her—“ This is not the time for despondency ; your husband here may awake. And you ought not to Iament, my beloved, over this matter which depends on destiny. For who can escape from the shadow of his own head, or the course of destiny ? So come, 166 us depart.” When the king Harivara said this, she consented to his proposal, and he took her quickly up in his arms. Then he went off quickly thence, as delighted as if he had obtained a treasure, and ascended his chariot, welcomed with joy by his servants. And he reached his city in that chariot, which travelled swift as thought, accom- panied by his beloved, and he aroused curiosity in his subjects. Then king Harivara remained in heavenly enjoyments in that city, which was named after him, in the society of that Anangaprabhé. And Andngaprabhé remained there devotedly attached to him, forgetting all her supernatural power, bewildered by the curse. In the meanwhile Jivadatta woke up on the mountain, and saw that not only Anangaprabhé was gone, but his sword also. He thought ‘“ Where is that Anangaprabhaé ? Alas! Where is that sword? Has she gone off with it ? Or were they both carried off by some being ?” In his perplexity, he made many surmises of this sort, and he searched that mountain for three days, being consumed with the fire of love. Then he came down, and wandered through the forests for ten days, but did not find a trace of her anywhere. He kept crying out—‘ Alas spiteful fortune, bow did you carry off, together with the magic power of the sword, my beloved Ananga- prabhé, both which you granted with difficulty ?” Thus employed he wandered about without food, and at last reached a village, and there he entered the opulent mansion of a Bradlman. There the handsome and well-dressed mistress of the house, Priyadatté by name, made him sit down on a seat, and immediately gave this order to her maids—“ Wash quickly the feet of this Jivadatta, for to-day is the thirteenth day that he has gone without food on account of his separation.”” When Jivadatta heard that, he was astonished, and reflected in bis own mind—“ Can Ananga- prabhé have come here, or is this woman a witch ?” Thus he reflected, and after his fect were washed, and he had eaten the food: that she gave, he humbly asked Priyadatté in his great gricf—“ 'I'cll mo one thing: how do you know my history, blameless one? And tell me another thing, where are my sword and my beloved gonc?” When the devoted wife Priya- datté heard that, she said—‘ No one but my husband has any place in my heart even in a dream, my son, and I look on all other men as brothers, and no guest leaves my house without entertainment ; by virtue of that I know the past, the present and the future. And that Anangaprabhé 506 of yours has been carried off by a king named Harivara, living in a town named after him, who, as destiny would have it, came that way, while you were asleep, attracted by her song. And you cannot recover her, for that king is very powerful ; moreover that unchaste woman will in turn leave him and go to another man. And the goddess Durga gave you that sword only that you might obtain that lady ; having accomplished that, the weapon, in virtue of its divine nature, has returned to the goddess, as the lady has been carried off. Moreover, how have you forgotten what the goddess was pleased to tell you, when she told the story of the curse of Anangaprabha ? So why are you so distracted about an event, which was destined to take place? Abandon this chain of sins, which again and again produces extreme sorrow. And of what profit can be to you now, my brother, that wicked female, who is attached to another, and who has become a mortal, having lost her science by her treachery against you?” When that virtu- ous woman said this to Jivadatta, he abandoned all passion for Ananga- prabhé, being disgusted with her fickleness, and thus answered the Bréhinan lady—*“ Mother, my delusion has been brought to an end by this true speech of thine; whom does not association with persons of virtuous conduct benefit? This misfortune has befallen me in consequence of my former crimes, so I will abandon jealousy, and go to holy places to wash them out. What can I gain by taking up an enmity with others on account of Anangaprabhé? For one, who has conquered anger, conquers this whole world.” While be was saying this, the righteous husband of Priyadattd, who was hospitable to guests, returned to the house. The husband also wel- comed him, and made him forget his grief, and then he rested, and taking leave of them both, started on his pilgrimage to holy places. Then, in course of time, he roamed round to all the holy bathing- places on the earth, enduring many toils in difficult ways, living on roota and fruits. And after visiting holy bathing-places, he went to the shrine of the dweller in the Vindhya hills; there he went through a severe penance, without food, on a bed of kugsse grass. And Awmbiké, satisfied with his asceticism, said to him, appearing to him in bodily form— “ Rise up, my son, for you four are four ganas of mine. Three are Pancha- mila, Chaturvaktra, and Mahodaramukhba, and thou art the fourth, last in order, and thy name is Vikatavadana. You four once went to the sand of the Ganges to amuse yourselves, and saw there a hermit’s daughter bathing. She was called Chapalekhé, the daughter of Kapilajata. And she was solicited by all of you, distracted with love. When she said ‘I am a maiden, go away all of you,’ the three others remained quiet, but thou didst forcibly seize her by the arm. And she cried out—‘ Father, Father, deliver me.’ Then the hermit, who was near, came up in wrath. ‘Then thou didst let go her arm ; then he immediately cursed you, saying —‘ Wicked 507 ones, be born, all of you, as human beings.’ Then you asked the hermit that the curse might end, and he said—‘ When the princess Anangarati shall be demanded in marriage by you, and shall go to the Vidy4dbara world, then three of you shall be released from your curse. But when she has become a Vidyddhbari, then thou, Vikatavadana, shalt gain her, and lose her again, and then thou shalt suffer great sorrow. But after propitiating the goddess Durga for a long time, thou shalt be released from this curse. This will happen to thee, because thou didst touch the hand of this Chdpa- lekha, and also because thou hast much guilt attaching to thee, on account of having carried off the wives of others.” You four ganas of mine, whom that hermit thus cursed, became four beroes in the Dekhan, Panchaphuttika, and Bhashdjna, and Khadgadhara, these three friends, and you the fourth Jivadatta. Now the first three, when Anangarati returned to her own place, came here, and by my favour were freed from their curse. -And thou hast propitiated me now, therefore thy curse is atan end. So take this fiery meditation, and abandon this body ; and consume at once the guilt, which 1४ would take eight births to exhaust.” When the goddess Durgé had said thie, she gave him the meditation, and disappeared. And with that meditation he burned up his wicked mortal body, and at last was freed from the curse, and became once more an excellent gana. When even gods have to endure so much suffering by associating with the wives of others, what must be the result of it to inferior beings ? In the meanwhile Anangaprabha became head-queen in Harivara, the city of the king Harivara. And the king remained day and night with his mind fixed on her, and entrusted the great burden of his kingdom to his minister named Sumantra. And once on a time there came to that king from Madbyadega,* a fresh teacher of dancing, named Labdhavara. The king, having seen his skill in music and dancing, honoured him, and made him the instructor in dancing of the ladies of the harem. He brought Anangaprabhé to such excellence in dancing, that she was an object of admiration even to her rival wives, And from associating with the professor of dancing, and from the delight she took in his teaching, she fell in love with him. And the professor of dancing, attracted by her youth and beauty, gradually learnt anew stranget dance, thanks to the god of Love. And once she approached the professor of dancing secretly in the dancing-hall, and being desperately in love with him, said to him— “T shall not be able to live for a moment without you, and the king Harivara, when he hears of it, will not tolerate it, 80 come, 160 us depart elsewhere, where the king will not find us out. You have wealth in the * Comprising the modern provinces of Allahabad, Agra, Delhi and Oude. t For anrityata I should like to read anartyata. 64 508 form of gold, horses, and camels, given by the king, pleased with your dancing, and I have ornaments. So let us quickly go and dwell where we shall be secure.”” The professor of dancing was pleased with her proposal, and consented to this. Then she put on the dress of a man, and went to the house of the professor of dancing, accompanied by one female servant, who was exceedingly devoted to her. Thence she started on horseback, with that teacher of dancing, who placed his wealth on the back of a camel. First she abandoned the splendour of the Vidyddharas, then of a throne, and now she put herself under the shelter of a bard’s fortune ; alas! fickle is the mind of women! And 80 Anangaprabhé went with the teacher of dancing, and reached a distant city named Viyogapura. There she dwelt in happiness with him, and the distinguished dancer thought that by obtaining her his name of Labdhavara* had been justified. And in the meanwhile king Harivara, finding out that his beloved Anangaprabhé had gone somewhere or other, was ready to abandon the body out of grief. Then the minister Sumantra said to the king to comfort him, «५ Why do you appear as if you do not understand the matter ? Consider it yourself? How, my sovereign, could you expect that a woman, who deserted a husband, that had by means of his sword obtained the power of a Vidy4dhara, and repaired to you as soon as she saw you, would be faithful even to youP She has gone off with something that she has managed to get, having no desire for anything good, as one to whom a blade of grass is a sprout of jewels, falling in love at sight with a blade of grass, Cer- tainly the teacher of dancing has gone off with her, for he is nowhere to be seen. And I hear that they both were in the concert-hall in the morning. So tell me, king ; why are you so persistent about her, though you know all thisP ‘The truth is, a fickle dame is like a sunset, momentarily aglow for every 006." When the minister said this to him, the king fell into a musing, and thought—“ Yes, that wise man has told me the truth. For a fickle dame is like human life; connexion with her is unstable, she changes every moment, and is terrible, bringing disgust at the end. The wise man never falls into the power of deep rivers or of women, both which drown him who falls into their power, while they exhibit wanton sportfulness, Those men are truly masters of themselves, who are free from excitement about pleasures, who are not puffed up in prosperity, and who are unshrink- ing in dangers; such men have conquered the world.” After saying this, king Harivara abandoned his grief by the advice of his minister, and remained satisfied with the society of his own wives. And after ;Anangaprabhaé had dwelt some time with the teacher of dancing, in the city named Viyogapura, he, as fate would have it, struck up an acquaintance with a young gambler named Sudaréana ; then the gambler, © 8. 6.) one who has obtained a prize. 509 before the eyes of Anangaprabh, soon stripped the teacher of dancing of all his wealth. Then Anangaprabh& deserted her husband, who was stripped of all his fortune, as if in anger on that account, and threw herself into the arms of Sudaréana. Then the teacher of dancing, having lost his wife and his wealth, having no refuge, in disgust with the world, matted his hair in a knot, and went to the banks of the Ganges to practise mortification of the flesh. But Anangaprabhé, who was ever taking new paramours, remained with that gambler. But one night, her lord Sudargana was robbed of all that he had by some robbers, who entered his house in the darkness. Then Sudarégana, seeing that Anangaprabhé was uncomfort- able and unhappy on account of their poverty, said to her: “Come and let us borrow something from a rich friend of mine, named Hiranyagupta, a distinguished merchant.” After saying this, he, being deprived of his senses by destiny, went with his wife, and asked that great merchant Hiranya- gupta to lend him some money. And the merchant, when he saw her, immediately felt in love with her, and she aleo with him, the moment that she beheld him. And the merchant said politely to Sudaréana—“ ‘To-morrow I will give you gold, but dine here to-day.” When Sudaréana heard this, beholding the altered bearing of those two, he said—* I did not come here to-day to १1१९. Then the great merchant said—* If this be the case, at any rate let your wife dine here, my friend, for this is the firat time that she has visited my house.” When Sudargana was thus addressed by him, he remained silent in spite of his cunning, and that merchant went into his houso with Anangaprabha. Thero ho indulged in drinking and other pastimes with that fair one, unexpectedly thrown in his way, who was inerry with all the wantonness of wine. But Sudargana, who was standing outside, waiting for her to come out, had the following message brought to him by the merchant’s servants, in accordance with their master’s orders: “ Your wife has dined and gone home: you must have failed to see her going out. So what are you doing here 80 long ? Gohome.” He answered— ‘‘She is within the house, she has not come out, and I will not depart.” Thereupon the merchant’s servants drove him away from the house with kicks. Then Sudaréana went off, and sorrowfully reflected with himeelf : ८ What! has this merchant, though my friend, robbed me of my wife? Or rather, in this very birth the fruit of my sin has in such a form fallen to my lot. For what I did to one, another has done to me. Why should I then be angry with another, when my own १७०१९ merit angor ? So I will sever the chain of works, so that I may not be again hunniliated.’’ Thus reflecting, the gambler abandoned his anger, and going to the bermit- age of Badarika,* he proceeded to perform such austerities as would cut the bonds of mundane existence. * Badarinétha is a place sacred to Vishnu in the Himdlayas. The Badharinétha 510 And Anangaprabhé, having obtained that exceedingly handsome mer- chant for a dear husband, was as pleased as a bee that has lighted on a flower. And in course of time she attained undisputed control over the wealth, as well as over the heart of that opulent merchant, who was deeply in love with her. But the king Virabahu, though he heard of the matchless beauty residing there, did not carry her off, but remained strictly within the limits of virtue. And in course of time, the wealth of the merchant began to diminish, on account of the expenditure of Anangaprabba; for, in a house presided over by an unchaste woman, Fortune pines 93 well as virtuous women. Then the merchant Hiranyagupta got together wares, and went off to an island named Suvarnabhimi to trade, and he took that Anangaprabhé with him, out of fear of being separated from her, and journeying on his way, he at last reached the city of SAgarapura. There he fell in with a chief of fishermen, a native of that place, Sdgaravira by name, whom he found in that city near the sea. He went with that sea-faring man to the shore of the sea, and with his beloved embarked on a ship which he provided. And after the merchant had travelled in anxiety for some days over the sea, in that ship, accompanied by Sdgaravira, one day a terrible black cloud of doom appeared, with flashing eyes of lightning, filling them with fear of destruction. Then that ship, smitten by a mighty wind, with a violent shower of rain, began to sink in the waves, That merchant Hiranyagupta, when the crew raised a cry of lamentation, and the ship began to break up like his own hopes, fastened his cloak round his loins, and looking at the face of Anangaprabhé, exclaimed “ Ah! my beloved, where art thou,” and threw himself into the sea. And he oared himself along with his arms, and, as luck would have it, he reached a merchant-ship, and he caught hold of it, and climbed up into it. But that Sdgaravira tied together some planks with a cord, and quickly placed Anangaprabhé upon them. And he himself climbed up upon them, and comforted that terrified woman, and went paddling along in the sea, throwing aside the water with his arms. And as soon as the ship had been broken to pieces, the clouds disappeared from the heaven, and the sea was calm, like a good man whose wrath is appeased. But the mer- chant Hiranyagupta, after climbing up into the ship, which was impelled by the wind, as fate would have it, reached in five days the shore of the peaks, in British Gurwhal, form a group of six summits, from 22,000 to 28,400 feet above the sea. The town of Badarinétha is 66 miles north-east of Srinagar, on the right bank of the Vishnuganga, a feeder of the Alakananda. The temple is situated in the highest part of the town, and below it a tank, supplied by a sulphureous thermal spring, is frequented by thousands of pilgrims. The temple is 10,294 feet above the sea. (Akbar, an Eastern Romance, by Dr. Van Limburg-Brouwer, with an intro- duction by Clements Markham, p. 1, noto.) 511 sea. Then he went on shore, grieved at the loss of his beloved, but he reflected that the dispensations of Destiny were irremediable ; and he went slowly home to his own city, and being of resolute soul, he recovered his self-command, and again acquired wealth, and lived in great comfort. But Anangaprabhé, seated on the plank, was piloted to the shore of the sea in one day by Ségaravira. And there that chief of the fishermen, consoling her, took her to his own palace in the city of Sagarapura. There Anangaprabhi, reflecting that that chief of the fishermen was a hero who- had saved her life, and was equal to a king in opulence, and in the prime of youth and good looks, and obedient to her orders, made him her husband : a woman who has lost her virtue does not distinguish between high and low. Then she dwelt with that chief of fishermen, enjoying in his house his wealth that he put at her dispoeal. One day she saw from the roof of the palace a handsome Kshatriya youth, named Vijayavarman, going along the high street of the town. Falling in love with his good looks, she went up to him, and said—“ Receive me, who am in love with you, for my mind has been fascinated by the sight of you.” And he gladly welcomed that fairest woman of the three worlds, who had fallen to him, as it were, from the sky, and took her home to his house. But Saégaravira, finding that his beloved had gone somewhere or other, abandoned all, and went to the river Ganges, intending to leave the body by means of ascetic practices; and no wonder that his grief was great, for how could a man of servile caste ever have expected to obtain such a Vidyddhari? But Anangaprabhé lived at ease in that very town with Vijayavarman, free from restraint. Then, one day the king of that place, named SAgaravarman, mounted a female elephant and went out to roam round his city. And while the king was looking at that well-built city named after him, he came along the street where the house of Vijayavarman was. And Anangaprabhé, finding out that the king was coming that way, went up to the top of the house, out of curiosity to behold him. And, the moment she saw the king, she fell so desperately in love with him, that she insolently exclaimed to the elephant-driver—‘“ Mahout, I never in my life have ridden on an elephant, so give me a ride on yours, and let me see how pleasant it is.”’ When the elephant-driver heard this, he looked at the face of the king, and in the meanwhile the king beheld her, like the splendour of the moon fallen from heaven. And the king, drinking her in with insatiate eye like a partridge, having conceived the hope of gaining her, said to his elephant- driver— Take the elephant near and comply with her wish, and without delay seat this moon-faced dame on the elephant.” When the king said this, the elephant-driver at once brought that elephant close under the house. When Anangaprabhé saw that the elephant had come near, she 512 immediately flung herself into the lap of the king S4garavarman. How came it that, though at first she was averse to a husband, she now showed such an insatiable appetite for husbands? Surely her father’s curse made her exhibit a great change of character. And she claspad the king round the neck, as if afraid of falling, and he, when his limbs were irrigated with the nectar of her touch, was much delighted. And the king quickly carried off to his own palace her, who had surrendered herself by an artifice, being desirous of being kissed. ‘There he made that VidyAdhari enter his harem, and after she had told him her story, he mado her his principal wife. And then that young Kehatriya, finding out that she had been carried off by the king, came and attacked the king’s servants outside the palace, and there he left his corpse, not turning his back in fight, for brave men do not submit to insult on account of a woman. And it seemed as if he was earried off to the abode of the gods by the nymphs of heaven, saying— ‘What have you to do with this contemptible woman ? Come to Nandana and court us.” As for that Anangaprabha, when she had come into the possession of the king SAégaravarman, she roamed no more, but remained faithful to him, as rivers are at rest in the bosom of the sea. And owing to the force of destiny, she thought herself fortunate in having obtained that husband, and he thought that his life was complete by his having obtained her for a wife. And in some days Anangaprabhd, the queen of that king S&garavar- man, became pregnant, and in due time gave birth to a son. And the king made a great feast on account of the birth of a noble son, and gave the boy the name of Samudravarman. And when that son attained his full stature, and became a young man distinguished for might, the king appointed him crown-prince. Then he brought to his court Kamalavati the daughter of a certain king named Samaravarman, to be married to him. And when that son Samudravarman was married, the king, being impressed by his virtues, gave him his own kingdom. That brave son Samudravarman, being thoroughly acquainted with the duties of Kshatriyas, when he had obtained the kingdom, said to his father, bowing before him: “ Father, give me leave to depart ; Iam setting out to conquer the regions. A lord of earth, that is not intent on conquest, is to be blamed as much as the effeminate husband of a woman. And in this world, only that fortune of kings is righteous and glorious, which is acquired by one’s own strength after conquering the kingdoms. What is the use, father, of the sovereign- ty of those kings, who hold it merely for the sake of oppressing the poor ? They devour their own subjects, ravenous like cats.”"* When he had said this, his father SAgaravarman replied, ^ Your rule, my boy, is young ; 80 for * Prajé means subjects and also offspring. 513 the present secure that ; no demerit or disgrace attaches to one who rules his subjects justly. And war is not meet for kings without considering their power ; though, you my child, are a hero, and your army is numerous, still you ought not to rely upon the fortune of victory, which is fickle in fight.” Though his father used these and similar arguments with him, the brave Samudravarman at last, with great difficulty, induced him to con- sent, and marched out to conquer the regions. And having conquered the regions in due course, and reduced the kings under his sway, he returned to his own city in possession of elephants, horses, gold, and other tributes. And there he humbly honoured the feet of his delighted parents with grent jewels produced in various regions. And the glorious prince gave, by their orders, to the Brdhmans great gifts of elephants, horses, gold and jewels. Then he showered gold in such profusion upon suppliants and ser- vants, that the only thing in the country devoid of wealth was the word poor, which had become without meaning.* The king Sdgaravarman, dwelling with Anangaprabhé, when he beheld the glory of his son, con- sidered that his objects in life had been accomplished. And the king, after spending those days in feasting, said to his son Samudravarman in the presence of the ministers—‘‘ I have accomplished, my son, what I had to accomplish in this birth; I have enjoyed the pleasures of rule, I have not experienced defeat from my enemies, and I have seen you in possession of sovereignty, what else does there remain for me to obtain? So I will retire to a holy bathing-place, while my body retains strength. For see, old age whispers at the root of my ear— ‘Since this body is perishable, why do you still remain in your house ?’ ” Having said this, the king Sdgaravarman, all whose ends were attained, went, though his son was opposed to it, to Prayéga with his beloved. And Samudravarman escorted his father there, and, after returning to his own city, ruled it in accordance with the law. And the king SAégaravarman, accompanied by his wife Anangaprabhé, propitiated the god Siva in Prayéga with asceticism. And at the end of the night, the god said to him in a dream—* I am pleased with this penance of yourself and your wife, so hear this—This Anangaprabhé and you, my son, are both of the Vidyddhara race, and to-morrow the curse will expire, and you will go to your own world.” When the king heard that, he woke up, and Anangaprabhé too, who had seen a similar dream, and they told their dreams to one another. And then Anangaprabhé, delighted, said to the king— My husband, I have now remembered all the history of my former birth ; I am the daughter of Samara, a prince of the Vidyddharas, in the city of Virapura, and my name has always been Anangaprabhé. And # Tho word artha means wealth, and also meaning. 514 I came here owing to the curse of my father, having become a human being by the loss of my science, and I forgot my VidyAdbari nature. But now I have recovered consciousness of it.’’ While she was saying this, her father Samara descended from heaven ; and after he had been respect- fully welcomed by the king Sdégaravarman, he said to that daughter Ananga- prabha, who fell at his feet, ‘Come, daughter, receive these sciences, your curse is at an end. For you have endured in one birth the sorrows of eight births.”* Saying this, he took her on his lap, and gave her back the sciences ; then he said to the king S4garavarman—‘ You are a prince of the Vidyddharas, named Madanaprabhé, and I am by name Samara, and Anangaprabhé is my daughter. And long ago, when she ought to have been given in marriage, her hand was demanded by several suitors, but being intoxicated by her beauty, she did not desire any husband. Then she was asked in marriage by you, who were equal in merit, and very eager to marry her, but as fate would have it, she would not then accept even you. For that reason I cursed her, that she might go to the world of mortals. And you, being passionately in love with her, fixed your heart on Siva the giver of boons, and wished intently that she might be your wife in the world of mortals, and then you abandoned your Vidy4dhara body by magic art. Then you became a man and she became your wife, Now return to your own world linked together.’” When Samara said this ४० SAgaravarman, he, remembering his birth, abandoned his body in the water of Pray4ga,t and immediately became Madanaprabha. And Ananga- prabhé was rekindled with the brightness{ of her recovered science, and immediately becoming a VidyAdhari, gleaned with that very body, which underwent a heavenly change. And then Madanaprabha, being delighted, and Anangaprabhé also, feeling great passion stir in both their hearts at the sight of one another’s heavenly bodies, and the auspicious Samara, king of the sky-goers, all flew up into the air, and went together to that city of the Vidy4dharas, Vfrapura. And there Samara immediately gave, with due rites, his daughter Anangaprabha to the Vidyddhara king, Madanaprabha. And Madanaprabha went with that beloved, whose curse had been cancelled, to his own city, and there he dwelt at ease. ; “Thus divine beings fall by virtue of a curse, and owing to the con- sequences of their own wickedness, are incarnate in the world of men, and after reaping the fruit appropriate to their bad conduct, they again go to their own home on account of previously acquired merit.” * Tho story of Anangaprabh& may be the origin of the seventh Novel of the IInd day in the Decameron of Boccacio. † Praydga—Allahabad, the place of sacrifice xar’ ९८०२८१५. Here the Gangé and Yamuné unite with the supposed subterranean Sarasvati. 515 When Naravahanadatta heard this tale from his minister Gomukha, he and Alankéravati were delighted, and then 06 performed the duties of the day. CHAPTER LIII. Then, on the next day, Narav&hanadatta’s friend Marubhiti said to him, when he was in the company of Alankéravati— See, king, this miserable dependent® of yours ramains clothed with one garment of leather, with matted hair, thin and dirty, and never leaves the royal gate, day or night, in cold or heat ; so why do you not shew him favour at last P For it is better that a little should be given in time, than much when it is too late ; so have mercy on him before he dies.» When Gomukha heard this, he said—“ Marubhiti speaks well, but you, king, are not the least in fault in this matter; for until a suitor’s guilt, which stands in his way, is removed, a king, even though disposed to give, cannot give ; but when a man’s guilt is effaced, a king gives, though strenuously dissuaded from doing so; this depends upon works in a previous state of existence. And ¢ propos of this, I will tell you, O king, the story of Lakshadatta the king, and Labdha- datta the dependent ; listen.” Story of king Lakshadatta and his There was on the earth a city dependent Labihadatta.t named Lakshapura. In it there lived a king named Lakshadatta, chief of generous men. He never knew how to give a petitioner less than a lac of coins, but he gave five lacs to any one with whom he conversed. As for the man with whom he was pleased, he lifted him out of poverty, for this reason his name was called Lakshadatta. A certain dependent named Labdhadatta stood day and night at his gate, with a piece of leather for bis only loin-rag. He had matted hair, and he never left the king’s gate for a second, day or night, in cold, rain, or heat, and the king saw him there. And, though he remained there long in misery, the king did not give him anything, though he was generous and compassionate. # Tho word in tho original is kdrpafika. Béhtlingk and Roth oxplain it in this passage as “ein tm Dienste eines Fiirsten stehender Bettler’’ It appears from Taranga 81, that & poor man became a kdrpafika by tearing 9 karpaf{a, a raggod garment, in a king’s presence. Tho business of a kdrpa{ika scems to have been to do sorvice without gelling anything for it. † Cp. the Ist Novel in the 10th Day of the Decameron and Ralston’s Russian Folk Tales, p. 197. 65 516 ‘hen, one day the king went to a forest to hunt, and his dependent followed him with a staff in his hand. There, while the king seated on an elephant, armed with a bow, and followed by his army, slew tigers, bears, and deer, with showers of arrows, his dependent, going in front of him, alone on foot, slew with his staff many boars and deer. When the king saw his bravery, he thought in his heart—“ It is wonderful that this man should be such a hero,” but he did not give him anything. And the king, when he had finished his hunting, returned home to his city, to enjoy himself, but that dependent stood at his palace-gate as before. Once ona time, Lakshadatta went out to conquer a neighbouring king of the same family, and he had a terrible battle. And in the battle the dependent struck down in front of him many enemies, with blows from the end of his strong staff of acacia wood. And the king, after conquering his enemies, returned to his own city, and though he had seen the valour of his dependent, he gave him nothing. In this condition the dependent Labdhadatta remained, and many years passed over his head, while he supported himself with difficulty. And when the sixth year had come, king Lakshadatta happened to see him one day, and feeling pity for him, reflected— Though he has been long afflicted, I have not as yet given him anything, so why should I not give him something in a disguised form, and so find out whether the guilt of this poor man has been effaced, or not, and whether even now Fortune will grant him a sight of her, or not.” Thus reflecting, the king deliberately entered his treasury, and filled a citron with jewels, as if it were a casket, And he held an assembly of all his subjects, having appointed a meeting outside his palace, and there entered the assembly all his citizens, chiefs, and ministers. And when the dependent entered among them, the king said to him with an affectionate voice, “ Come here ;” then the dependent, on hearing this, was delighted, and coming near, he sat in front of the king. Then the king said to him—* Utter some composition of your own.” Then the dependent recited the following Ary& verse—‘ Fortune ever replenishes the full man, as all the streams repletish the sea, but she never even comes within the range of the eyes of the poor.” When the king had heard this, and had made him recite it again, he was pleased, and gave him the citron full of valuable jewels. And the people said, “ This king puts a stop to the poverty of every one with whom he is pleased ; 80 this dependent is to be pitied, since this very king, though pleased with him, after summoning him politely, has given him nothing but this citron; a wishing-tree, in the case of ill-starred men, often becomes a paldéa-treo.’’* These were the words which all in the asso assembly said to one another in their despondency, when they saw that, for they did not know the truth. * There is a pun here. The word paldéa also means “ cruel, unmerciful.” 517 But the dependent went out, with the citron in his hand, and when he was in a state of despondency, a mendicant came before him. And that mendicant, named R&javandin, seeing that the citron was a fine one, obtained it from that dependent by giving bim a garment. And then the mendicant entered the assembly, and gave that fruit to the king, and the king, recognizing it, said to that hermit,* ^ Where, reverend sir, did you procure this लं प्न). Then he told the king that the dependent had given it to him. Then the king was grieved and astonished, reflecting that his guilt was not expiated even now. The king Lakshadatta took the citron, rose up from the assembly, and performed the duties of the day. And the dependent sold the garment, and after he had eaten and drunk, remained at his usual post at the king’s gate. And on the second day the king held a general assembly, and every- body appeared at it again, citizens and all. And the king, seeing that the dependent had entered the assembly, called him as before, and made him sit near him. And after making him again recite that very same Ary& verse, being pleased, he gave him that very same citron with jewels concealed in it. And all there thought with astonishment—" Ah! this is the second time that our master is pleased with him without his gaining by it. And the dependent, in despondency, took the citron in his hand, and thinking that the king’s good will had again been barren of results, went out. At that very moment a certain official met him, who was about to enter that assembly, wishing to see the king. He, when he saw that citron, took a fancy to it, and regarding the omen, procured it from the dependent by giving him a pair of garments. And entering the king's court, he fell at the feet of the sovereign, and first gave him the citron, and then another present of his own. And when the king recognised the fruit, he asked the official where he got it, and he replied—“ From the dependent.” And the king, thinking in his heart that Fortune would not even now give the dependent a sight of her, was exceedingly sad.t And he rose up from the assembly with that citron, and the dependent went to the market with the pair of garments he had got. And by selling one garment he pro- cured meat and drink, and tearing the other in half he made two of it. Then on the third day also the king held a general assembly, and all the subjects entered, as before, and when the dependent entered, the king gave him the same citron again, after calling him and making him recite the Ary& verse. Then all were astonished, and the dependent went out, and * The word used shews that he was probably a Buddhist mendicant. + Cp. Miss Frere’s Old Deccan days, p. 171, and Giles’s Strange Stories from a Chinese Studio, p. 430, where the young lady says to Ma; “‘ You havo often asked me for money, but on account of your weak luck I have hitherto refrained from giving you any.” 518 gave that citron to the king’s mistress. And shi, like a moving creeper of the tree of the king’s regard, gave him gold, which was, so to speak, the flower, the harbinger of the fruit. The dependent sold it, and enjoyed himeelf that day, and the king’s mistress went into his presence. Aud slie gave him that citron, which was large and fine, and he, recognising it, asked her whence she procured it. Then she said—* The dependent gave it me.” Hearing that, the king thought, “‘ Fortune has not yet looked favourably upon him; his merit in a former life must have been slight, since he does not know that my favour is never barren of results. And so theso splendid jewels come back to me again and again.” Thus the king reflected, and he took that citron, and put it away safely, and rose up and performed the duties of the day. And on the fourth day the king held an assembly in the same way, and it was filled with all his subjects, feudatories, ministers and all. And the dependent came there again, and again the king made him sit in front of him, and when he bowed before him, the king made him recite the Ary& verse: and gave him the citron, and when the dependent had half got hold of it, he suddenly let it go, and the citron fell on the ground and broke in half. And as the joining of the citron, which kept it together, was broken, there rolled out of it many valuable jewels, illuminating that place of assembly, All the people, when they saw it, said, “ Ah! we were deluded and mistaken, as we did not know the real state of the case, but such is the nature of the king’s favour.” When the king heard that, he said —“ By this artifice I endeavoured to ascertain, whether Fortune would now look on him or not. But for three days his guilt was not effaced ; now it is effaced, and for that reason Fortune has now granted him a sight of herself.”” After the king had said this, he gave the dependent those jewels, and also villages, elephants, horses and gold, and made him a feudal chief. And he rose up from that assembly, in which the people applauded, and went to bathe ; and that dependent too, having obtained his ends, went to his own dwelling. So true is it that, until a servant’s guilt is effaced, he cannot obtain the favour of his master ; even by going through hundreds of hardships. When Gomukha the prime-minister had told this tale, he again said to his master Naravéhanadatta ; “So, king, I know that even now the guilt of that dependent of yours is not expiated, since even now you are not pleased with him.’”’” When the son of the king of Vatea heard this speech of Gomukha’s, he said, ^“ प्र 8 | good!” and he immediately gave to his own dependent, who was named Ka4rpatika, a number of villages, ele- phants and horses, a crore of gold pieces, and excellent garments, and ornaments. ‘Then that dependent, who had attained prosperity, became like a king ; how can the attendance on a grateful king, who has excellent courtiers, be void of fruit. 519 When Naravéhanadatta was thus employed, there came one day, to take service with him, a young Brdhman from the Dekhan, named Pralam- babéhu. That hero said to the prince: “I have come to your feet, my sovereign, attracted by your renown; and I on foot will never leave your company for a step, as long as you travel on tho earth with elephants, horses, and chariots ; but in the air I cannot go; I say this because it is rumoured that my lord will one day be emperor of the Vidy&dharas. A hundred gold pieces should be given to me every day as salary.” When that Bréhman, who was really of incomparable might, said this, Naravé- hanadatta gave him this salary. And thereupon Gomukha said—‘ My lord, kings have such servants: 0 propos of this, hear this story.” There is in this country a great and splendid city of the name of Vikramapura. In it there lived long ago a king named Vikramatunga. He was distinguished for statesmanship, and though his sword was sharp, his rod of justice was not so: and he was always intent on righteousness, but not on women, hunting, and so forth. And while he was king, the only atoms of wickedness were the atoms of earth in the dust, the only de- parture from virtue was the loosing of arrows from the string, the only straying from justice was the wandering of sheep in the folds of the keepers of cattle.t Once on a time a heroic and handsome Bréhman, from the country of Milava, named Viravara, came there to take service under that king ; he had a wife named Dharmavati, a daughter named Viravati, and a son named Sattvavara ; these three constituted his family ; and his attendants consisted of another three, at his hip a dagger, in one hand a sword, and in the other a polished shield. Though he had such a small following, he demanded from that king five hundred dindrs every day by way of salary. Andthe king gave him that salary, perceiving his courage, and thinking to himself, “I will make trial of his excellence.” . And the king set spies on him, to find out what this man, with only two arms, would do with so many dindrs. And Viravara, every day, gave his wife a hundred of those dindrs for food and other purposes; and with another hundred he bought clothes, and garlands, and so on ; and he appoint- eda third hundred, after bathing, for the worship of Vishnu and Siva; and the remaining two hundred he gave to Brihmans, the poor and so on; and so he expended every day the whole five hundred. And he stood at the palace-yate of the king for the first half of the day, and after he had performed his daily prayers and other duties, he came back and remained there Story of the Brdhman Viravara.*® * This story is found in the Hitopadega, p. 89 of Johnson's translation. † These two lincs are an elaborate pun—sw = evil, and also earth, guna = virtue, and also string, avichdra = injustice, also the movement of sheep. 520 at night also. The spies reported to the king continually that daily prac- tice of his, and then the king, being satisfied, ordered those spies to desist from observing 0110. And Viravara remained day and night at the gate of the king’s palace, sword in hand, excepting only the time set apart for bathing and matters of that kind. Then there came a collection of clouds, bellowing terribly, as if determined to conquer that Viravara, being impatient of his valour. And then, though the cloud rained a terrible arrow-shower of drops, Viravara stood like a column and did not leave the palace-gate. And the king Vikramatunga, having beheld him from the palace in this position, went up to the roof of the palace at night to try him again. And he called out from above—“ Who waits at the palace-gate?’” And Viravara, when he heard that, answered—“I am here.” The king hearing this, thought—* Surely this brave man deserves high rank, for he does not leave the palace-gate, though such a cloud is raining.’”?” While engaged in these reflections, the king heard a woman weeping bitterly in the distance ; and he thought—"“ There is not an afflicted person in my dominions, 80 why does she weep?’ Thereupon he said to Viravara, “ Hark, Viravara, there is some woman weeping at some distance from this place, so go, and find out who she is, and what is her 80110 क." When Viravara heard that, he set out, brandishing his sword, with his dagger at his side. Then the king, seeing that he had set out when such a cloud was blazing with lightning, and when the interval between heaven and earth® was full of descending drops of rain, being moved with curiosity and pity, came down from the roof of his palace, and set out behind him, sword in hand, unobserved. And Viravara, going in the direction of the wailing,t followed un- perceived by the king, reached a lake outside the city. And he saw a woman lamenting in the midst of it; “ Ah lord! Ah merciful one! Ah hero! How shall I exist abandoned by thee?” He asked her; “ Who are you, and what lord do you lament?” Then she said; “My son, know that I am this earth. At present Vikramatunga is my righteous lord, and his death will certainly take place on the third day from now. And how shall I obtain such a lord again? For with divine foresight I behold the good and evil to come, as Suprabha, the son of a god, did, when in heaven.” For he, possessing divine fore- sight, foresaw that in seven days he would fall from heaven on account of the exhaustion of his merits, and be conceived in the body of a sow. Then that son of a god, reflecting on the misery of dwelling in the body of a sow, regretted with himself those heavenly enjoyments: “ Alas for heaven! Alas for the Apsarases! Alas for the arbours of Nandana! Alas! how shall I live in the body of a sow, * I follow the MS. in the Sanskrit Colluge which reads rodorandhye. t Here with the Sunskyit College MS. I reud ruditam for the unmetrical kranditem Story of Suprabha. 621 and after that in the mire?” Whon the king of the gods heard him indulging in these lamentations, he came to him, and questioned him, and that son of a god told Him the cause of his grief. Then Indra said to him, ^ Listen, there is away out of this difficulty open to you. Have recourse to Siva as a protector, exclaiming ‘Om! Honour to Siva!’ If you resort to him as a protector, you shall escape from your guilt and obtain merit, so that you shall not be born in the body of a pig nor fall from heaven.” When the king of the gods said this to Suprabha, he followed his advice, and exclaiming ‘‘Om! Honour to Siva!’ he fled to Siva as an asylum. After remaining wholly intent on him for six days, he not only by his favour escaped being sent into the body of a pig, but went to an abode of bliss higher than Svarga. And on the seventh day, when Indra, not seeing him in heaven, looked about, he found he had gone to another and a superior world. “As Suprabha lamented, bebolding pollution impending, so I lament, beholding the impending death of the king.” When Earth said this, Viravara answered her :—‘‘If there is any expedient for rescuing this king, as there was an expedient for rescuing Suprabha in accordance with the advice of Indra, pray tell it me.” When Earth was thus addressed by Viravara, she answered him: ‘ There is an expedient in this case, and it is in your hands.” When the Brahman Viravara heard this, he said joy- fully—* «५ Then tell me, goddess, quickly ; if my lord can be benefited by the sacrifice of my life, or of ny son or wife, my birth is not wasted.” When Viravara said this, Earth answered him—‘ There is here an image of Durg& near the palace ; if you offer to that image your son Sattvavara, then the king will live, but there is no other expedient for saving his 168. When the resolute Viravara heard this speech of the goddess Earth, he said—“ I will go, lady, and do it immediately.” And Earth said “ What other man is so devoted to his lord ? Go, and prosper.” And the king, who followed him, heard all. Then Viravara went quickly to his house that night, and the king followed him unobserved. There he woke up his wife Dharmavati and told her, that, by the counsel of the goddess Earth, he must offer up 018 son for the sake of the king. She, when she heard it, said—“* We must certainly do what is for the advantage of the king; so wake up our son and tell him.” Then Viravara woke up his son, and told him all that the goddess Earth had told him, as being for the interest of the king, down to the necessity of his own sacrifice. When the child Sattvavara heard this, he, being rightly named, said to his father,t “Am I not fortunate, my * I read dhrishyan, 8. e., rejoicing, from krish. † The word sattvavara here means “ possessing pre-eminent virtue.” 522 father, in that my life can profit the king ? I must requite him for his food which I have eaten ; 80 take me and sacrifice me to the goddess for his 8216." When the boy Sattvavara said this, Viravara answered him undismayed, “ In truth you are my own son.”” When king Vikramatunga, who was standing outside, heard this, he said to himself—“ Ah! the members of this family are all equally brave.” Then Viravara took that son Sattvavara on his shoulder, and his wife Dharmavati took his daughter Viravati on her back, and the two went to the temple of Durga by night. And the king Vikramatunga followed them, carefully concealing himself. When they reached the temple, Sattvavara was put down by bis father from his shoulder, and, though he was a boy, being a store-house of courage, he bowed before the goddess, and addressed this petition to her: “Goddess, may our lord’s life be saved by the offering of my head! And may the king Vikra- matunga rule the earth without an enemy to oppose him!” When the boy said this, Viravara exclaimed, “ Bravo! my son!’ And drawing his sword, he cut off his son’s head, and offered it to the goddess Durgé, saying, «८ May the king be prosperous !’’ Those who are devoted to their master grudge them neither their sons’ lives nor their own. Then a voice was heard from heaven, saying, “ Bravo, Viravara! you have bestowed life on your master by sacrificing even the life of your son.” Then, while the ` king was seeing and hearing with great astonishment all that went on, the daughter of Viravara, named Viravati, who was a mere girl, came up to the head of her slain brother, and embraced it, and kissed it, and crying out ^ Alas! my brother!’ died of a broken heart. When Viravara’s wife, Dharmavati, saw that her daughter also was dead, in her grief she clasped her hands together, and said to Viravara; =“ We have now ensured the prosperity of the king, so permit me to enter the fire with my two dead children. Since my infant daughter, though too young to under- stand anything, has died out of grief for her brother, what is the use of my life, my two children being dead?” When she spoke with this settled purpose, Viravara said to her; ‘ Do so, what can I say against it ? For, blameless one, there remains no happiness for you in a world, which will be all filled for you with grief for your two children; so wait ४ moment while I prepare the funeral pyre.” Having said this, he con- structed a pyre with some wood, that was lying there to make the fence of the enclosuro of the goddess’s temple, and put the corpses of his children upon it, and lit a fire under it, so that it was enveloped in flumes. ‘Then his virtuous wife, Dharmavati, fell at his feet, and exclaiming, “ May you, my husband, be my lord in my next birth, and may prosperity befall the king |” she leapt into that burning pyre, with its hair of flame, as gladly as into a cool lake. And king Vikramatunga, who was standing by unper- 523 ccived, remained fixed in thought as to how he could possibly recompense them. Then Viravara, of resolute soul, reflected— I have accomplished my duty to my master, for a divine voice was heard audibly, and so I have requited him for the food which I have eaten, but now that I have lost all ‘the dear family I had to support,® it is not meet that I should live alone, supporting myself only, so why should I not propitiate this goddess Durga by offering up myself?” Viravara, firm in virtue, having formed this deter- mination, first approached with a hymn of praise that goddess Durgé, the granter of boons. ५ Honour to thee, O great goddess, that givest security to thy votaries, rescue me plunged in the mire of the world, that appeal to thee for protection. Thou art the principle of life in creatures, by thee this world moves. In the beginning of creation Siva beheld thee self-produced, blazing and illuminating the world with brightness hard to behold, like ten million orbs of fiery suddenly-produced infant suns rising at once, filling the whole horizon with the circle of thy arms, bearing a sword, a club, a bow, arrows anda spear. And thou wast praised by that god Siva in the following words— ‘Hail to thee Chandi, Chamunda, Mangalé, (पाई, Jayé, Ekananéa, Siva, Durgé, Narayani, Sarasvati, Bhadrakéli, Mahdlakshmi, Siddha, slayer of Ruru. Thou art Gayatri, Mahdrajni, Revati, and the dweller in the Vindhya hills; thou art Umd and Katydéyini, and the dweller in Kaildsa, the mountain of Siva.’ When Skandha, and Vasishtha, and Brahma, and the others heard thee praised, under these and other titles, by Siva well skilled in praising, they also praised thee. And by praising thee, © ador- able one, immortals, 1280 75, and men obtained, and do now obtain, boons above their desire. So be favourable to me, O bestower of boons and do thou also receive this tribute of the sacrifice of my body, and may prosperity befall my lord the king!” After saying this, he was preparing to cut off his own head,t but a bodiless voice was heard at that moment from the air, “ Do not act rashly, my son, for I am well-pleased with this courage of thine, so crave from me the boon that thou dost desire.” When Viravara heard that, he eaid, “ If thou art pleased, goddess, then may king Vikramatunga live another hundred years. And may my wife and children return to life’? When he craved this boon, there again sounded from the air the words “So be it!” And immediately the three, Dharmavati, Sattvavara, and Viravati rose up with unwounded bodies. Then Viravara was delighted, and took home to his house all those who had been thus restored to life by the favour of the goddess, and returned to the king’s gate. * In 61. 168 (a) I read mama for mayd with the Sanskrit College MS. ¢ The story, as told in Chaptcr 78, is somewhat difforent from this. 6G 524 But the king, having beheld all this with joy and astonishment, went and again ascended the roof of his palace unobserved. And he cried out from above—‘ Who is on guard at the palace-gate P” When Viravara, who was below, heard that, he answered—“ I am here, and I went to dis- cover that woman, but she vanished somewhere as soon as I saw her, like a goddess.” When king Vikramatunga heard this, as he had seen the whole transaction, which was exceedingly wonderful, he reflected with himself alone in the night: ‘Oh! surely this man is an unheard of marvel of heroism, to perform such an exceedingly meritorious action, and not to give any account of it. The sca, though deep, and broad, and full of great monsters,® does not vie with this man, who is firm even in the shock of a mighty tempest. What return can I make to him, who secretly redeemed my life this night by the sacrifice of his son and wife?” Thus reficcting, the king descended from the roof of the palace, and went into his private apartments, and passed that night in smiling. And in the morning, when Viravara was present in the great assembly, he related his wonderful exploit that night. Then all praised that Viravara, and the king conferred on him and his son a turban of honour. And he gave him many domains, horses, jewels, and elephants, and ten crores of gold picces, and a salary sixty times as great aa before. And immediately the Brahman Viravara became oqual to a king, with a lofty umbrella, being prosperous, himself and his family. When the minister Gomukha had told this tale, he again said to Naravahanadatta, summing up the subject—“ Thus, king, do sovereigne, by their merit in a previous life, sometimes fall in with exceptionally heroic servants, who, in their nobility of soul, abandoning regard for their lives and all other possessions for the sake of their master, conquer completely the two worlds. And Pralambabdhu, this lately arrived heroic Bréhman wervant of yours, my king, is seen to be such, of settled virtue and character, a man in whom the quality of goodness is ever on the increase.” When the noble-minded prince Naravahanadatta heard this from his minis- ter, the mighty-minded Gomukha, he felt unsurpassed satisfaction in his heurt. CHAPTER LIV. Thus Naravéhanadatta dwelt in the house of his father the king of Vatsa, being attended by his affectionate ministers, Gomukha and the others, * There is a pun in this word mahdsattva, It means noble, good, virtuous, and also full of great monsters. 525 and amusing himself with his loving queen Alankéravati, whose jea- lousy was removed by her great love, that refused to be hampered by female pride. Then, once on a time, he went to a forest of wild beasts, mounted on a chariot, with Gomukha seated behind him. And, with that heroic Brathan Pralambabéhu going in front of him, he indulged in silvan sports, accompanied by hisattendants. And though the horses of his chariot galloped at the utmost of their speed, Pralambabaéhu outstripped their swiftness, and still kept in front of them. ‘The prince from his position on the chariot killed lions, and tigers, and other wild beasts with arrows, but Pralambabahu, going on foot, slew them with his sword. And Naravéhana- datta, as often as he beheld that Braéhman, said in astonislhment—What courage, and what fleetness of foot he possesses !” Aud the prince, being wearied at the end of his hunting, and overcome with thirst, went in search of water, mounted on his chariot, with Gomukha and his charioteer, and preceded by that champion Pralambabahu, and in the course of his search he reached another great forest far distant. There he came to a great and charming Jake with full-blown golden lotuses, looking like a second sky on earth, studded with many solar orbs. There he bathed and drank water, and, after he and his companions had performed their ablutions and other duties, he beheld at one end of the lake, at a dis- tance, four men of heavenly appearance, dressed in heavenly garments, adorned with heavenly ornaments, engaged in culling golden lotuses from that Jake. And out of curiosity he approached them, and when they asked him who he was, he told them his descent, his name and his history. And they, pleased at seeing him, told him their story when he asked them ; “ There isin the midst of the great sea a great, prosperous and splen- did island, which is called the island of Narikela, and is renowned in the world for its beauty.* And in it there are four mountains with splendid expanses of land, named Main&ka, Vyishabha, Chakra, and Balahaka, in those four we four live. One of us is named Rupasiddhi, and he possesses the power of assuming various forms; another is by name Praménasiddhi, who can measure the most minute as well as the largest things; and the third is Jndnasiddhi, who knows the past, the present, and the future; and the fourth is Devasiddhi, who possesses the power of calling down to his aid all the deities. We have now gathered these golden lotuses, and are going to offer them to the god, the husband of Sri, in Svetadvipa. For we are all of us devoted to him, and it is by his favour that we possess rule over those mountains of ours, and prosperity accompanied with supernatural * This reminds one of the description which Palladius gives of the happy island of Taprobane. St. Ambrose in his version speaks of it as governed by four kings or satraps. The fragment begins at the 7th chapter of the 8rd book of the History of the Paeudo-Cullisthenes edited by Carolus Miiller. 526 power. So come, we will shew you the lord Hari in Svetadvipa; we will carry you through the air, friend, if you approve.” When those sons of gods suid this, Naravdhanadatta consented, and leaving Gomukha and the others in that place, where they could obtain water, fruits and so on, he went with them to S'vetadvipa through the air, for Devasiddhi, one of the four brothers, carried him in his lap. There he descended from heaven, and beheld Vishnu, and approached him from a distance, introduced by those four sons of gods. The god was reclining upon the snake Sesha, in front of him sat Garuda, at his side was the daughter of the sea,* at his feet was the Earth, he was waited upon by the discus, the conch, the club, and the lotus, incarnate in bodily form, and the Gandharvas, with Narada at their head, were piously chanting bymns in bis bonour, and the gods, ‘Siddhas, and Vidyadharas were bowing before him. To whom is not association with the good a cause of exaltation P Then, after that Lord had been honoured by those sons of gods, and praised byKasyapa and others, Naravéhanadatta thus praised him with folded hands, “ All hail to thee, venerable one, the wishing-tree of thy worshippers, whose body is encircled with the wish-granting creeper of Lakshmi, who art the granter of all desires ; hail to thee, the divine swan, dwelling in the Madnasa-lake of the minds of the good,t ever soaring and singing in the highest ether. Hail to thee, who dost transcend all, and dwell within all, who hast a fori transcending qualities, and whose shape is the full aggregate of the six kingly measures ;$ Brahma is the bee on the lotus of thy navel, O Lord, humming with the soft sound of Veda-mur- mur, though from him spring many verses ;§ thy foot is the earth, the heaven is thy head, the cardinal points are thy ears, the sun and moon are thy eyes; thy belly is the egg of Brahma, the globe of the world; thou art hymned by the wise as the infinite soul. From thee, the home of brightness, spring all these creatures, O Lord, as the host of sparks from the blazing fire, and when the time of destruction comes, they again enter thy essence, as at the end of the day a flock of birds enters the great tree in which they dwell. Thou flashest forth, and createst these lords of the world, who are parts of thee, as the ocean, disturbed with a continual flow, creates waves. Though the world is thy form, thou art formless; though the world is thy handiwork, thou art free from the bondage of ® ई. ¢. Lakshm{ or S’ri. ¢ Hansa—means swan and also supreme soul, 8, ¢., Vishnu. ‡ War, peace, marching, encamping, dividing one's forces, seeking the alliance of a more powerful king. § Or sects. The word used: for “bee” means literally the six-footed. The whole passage is full of double moanings, charana meaning foot, lino, ४, ९. the fourth part of a stansa, and also sect. 527 works; though thou art the support of the world, thou art thyself without support; who is he that knows thy real nature ? The gods have obtained various stages of prosperity by being looked upon by thee with a favour- able eye ; so be propitious, and look upon me, thy suppliant, with an eye melting with love.” When Naravahanadatta had in these words praised Vishnu, the god looked upon him with a favourable eye,. and said to Ndrada: “Go and demand back from Indra in my name those lovely Apsarases of mine, who long ago sprang from the sea of milk, and whom I deposited in his hand, and make them mount the chariot of Indra, and quickly bring them here.” When Narada received this command from Hari, he said “So be it,” and with Matali he brought the Apsarases from Indra in his chariot, and then bowing he presented the Apsarases to Vishnu, and the Holy one spake thus to the son of the king of Vatsa— Naravahanadatta, I give these Apsarases to thee, the future emperor of the kings of the Vidyadharas. Thou art a fitting husband for them, and they are fitting wives for thee, for thou hast been created by Siva as an incarnation of the god of Love.” When Vishnu said that, the son of the king of Vatsa fell at his feet, delighted at having obtained favour, and Vishnu thus command- ed Matali,— Let this Naravahanadatta, together with the Apsarases, be taken back by thee to his palace, by whatever path he desires.” When the Holy one gave this command, Naravéhanadatta, with the Apsarases and those sons of gods who invited him, mounted the chariot which was driven by MA&tali, and went to the island of Narikela, being envied even hy gods. There the successful hero, honoured by those four sons of gods, Ripasiddhi and his brethren, and accompanied by Indra’s chariot, sported in succession on those four mountains on which they dwelt, Mainadka, Vyishabha, and the others, that vied with heaven, in the company of those Apsarases. And he roamed, full of joy, in the thickets of their pleasure-grounds, the various splendid trees of which were in blossom on account of the arrival of the month of spring. And those sons of gods said to him: “See! these clusters on the trees seem to be regarding with the expanded eyes of their open flowers their beloved spring that has arrived. 8९९ 1. the full-blown lotuses shield the lake, as if to prevent their place of birth from being afflicted by the warmth of the sun’s rays. See! the bees, after resorting to a Karnikaéra splendid with blossoms, leave 16 again, finding it destitute of perfume, a8 good men leave a rich man of mean character. See! a concert is being held in honour of spring, the king of the seasons, with the songs of the Kinnaris, the notes of the cuckoos, and the humming of bees.”” With such words those sons of gods shewed Naravéhanadatta the range of their pleasure-grounds. And the son of the king of Vatsa amused himself also in their cities, beholding the merry- 528 makings of the citizens, who danced without restraint in honour of the spring-festival. And he enjoyed with the Apsarases delights fitted for gods ; wherever the virtuous go, their good fortunes precede them. After remaining there for four days thus occupied, NaravAhanadatta said to those sons of gods his friends; “ I now wish to go to my own city, being anxious to behold my father ;*, 80 come you also to that city and bless it with a visit.” When they heard that, they said: “ We have seen you, the choicest jewel in that town; what more do we require? But when you have obtained the sciences of the Vidyddharas, you must not forget us.” With these words they dismissed him, and Naravahanadatta said to MAtali, who brought him the splendid chariot of Indra; “Take me to the city of Kausdmbi by a course leading past that lovely lake, on the bank of which I left Gomukba and the others.” ककमा consented, and the prince ascended the chariot with the Apsarases, and reached that lake, and saw Gomukha and the others, and said to them, ^ Come quickly by your own way, I will tell you all when I get home.”? Having said this, he went to Kaus4mbi in the chariot of Indra. There he descended from heaven, and dismissed Matali after honouring him, and entered his own palace avcompanied by those Apsarases. And leaving them there, he went and prostrated himself before the feet of his father, who was delighted at his arrival, and also of Vdsavadatté and Padmavati, and they welcomed him, and their eyes were never satisfied with gazing on him. And in the meanwhile Gomukha came, riding on the chariot, with the charioteer, and that Brdhman Pralambabéhu. Then, being questioned by his father, Naravdhanadatta related in the presence of all his ministers his very wonderful adventures, And all said— «५ ७०१ grants to that virtuous man, whom he wishes to favour, association with good friends.”” When all said this, the king was pleased, and ordered a festival for his son on account of the favour which Vishnu had shewed towards him. And he and his wives saw those Apsarases his daughters- in-law, obtained by the favour of Vishnu, whom Gomukha brought to fall at his feet, Devarup4, and Devarati, and Devamald, and the fourth Devapriyé, whose names he enquired by the mouth of their maids. And the city of Kauéémbi, making festival, appeared as if scattering red paint with its waving scarlet banners, as much as to say: ‘‘ What am I that Apsarases should dwell in me ? Blessed am I that the prince Naravdbanadatta has made me a heavenly city upon earth.” And Naravdbanadatta, after he had rejoiced the eyes of his father, visited his other wives, who were anxiously awaiting him, and they, who had been emaciated by those four days, as if they were four years, exulted, relating the various woea of their separation, And Goimukha described the valour of Pralambabahu, while he © Daréana utsukah should probably be read here for the sake of the metre. 529 was protecting the horses during their sojourn in the forest, in killing lions and other noxious beasts. Thus listening to pleasing unrestrained conver- sation, and contemplating the beauty of his beloved ones, that was as nectar to his eyes, and making flattering speeches, and drinking wine in the company of his ministers, Naravéhanadatta passed that time there in happiness. Once on a time, as he was in the apartments of Alankéravati with his ministers, he heard a loud sound of drums outside. Then he said to his general Harigikha: ‘‘ What may be the cause of this sudden great noise of drums outside ?’’ When Harigikha heard this, he went out, and entering again immediately said to the prince, the son of the king of Vatsa; “There is in this town a merchant of the name of [प्ता and he went to the island of Suvarnadvipa on a mercantile expedition. As he was returning, the hoard of wealth, that he had managed to acquire, was lost, being sunk in the sea by his ship foundering. And he himself happened to escape from the sea alive. And to-day is the sixth day since he arrived in misery at his own house. After he had been living here for some days in distress, it happened that he found a great treasure in his garden. And the king of Vatsa heard of it from his relations, so the merchant came to-day and represented the matter to the king; saying—‘ I have obtained four crores of gold pieces with a multitude of valuable jewels, so, if the king commands me, 1 will hand them over.’ The king of Vatsa thereupon gave this command to the merchant—‘ Who that had any sense,* after secing you in distress, jlundered by the sea, would plunder you again, now that you have been supplied with wealth by the mercy of Providence. Go and enjoy at will the wealth obtained from your own ground.’ The merchant fell at the king’s feet full of joy, and it is this very man that is now returning to his house, with his attendants beating drums.” When Harigikha said this, Naravaéhanadatta praised the justice of his father, and said in astonishment to his ministers—* If Destiny sometimes takes away wealth, does she not sometimes afterwards give it. She sports in a strange way with the raising nnd depressing of men.” When Gomukha heard that, be said—“ Such is the course of Destiny! And in proof of this, hear the story of Samudra- sura.” In old times there was a splendid city, belonging to the king Huarsha- varman, called Harshapura, the citizens of which were made happy by good government. In this city there was a great merchant, named Samudraégira ; he was of good family, just, of resolute courage, a lord of much wealth. He was once compelled by his business to go to Suvarnadvipa, and reaching the shore of the sea, he embarked on a ship. As he was travelling over the * Here there is a pun. Story of the merchant Samudragira. 530 sea, when his journey was very nearly at an end, a terrible cloud arose and a wind that agitated the deep. The wind tossed the ship about with the violence of the waves, and it was struck by a sea-monster and split asunder ; and then the merchant, girding up his loins, plunged into the sea. And after the brave man had made some way by swimming, he found the corpse of aman long dead, driven hither and thither by the wind. And he climbed up on the corpse, and skilfully paddling himself along with his arms, he was carried to Suvarnadvipa by a favourable wind. ‘There he got off that corpse on to the sand, and he perceived that it had a cloth tied round its loins, with a knot in it. When he unfastened the cloth from its loins, and examined it, be found inside it a necklace richly studded with jewels. He saw that it was of inestimable value, and he bathed and remained in a state of great felicity, thinking that the wealth he had lost in the sea was but straw in comparison with it. Then he went on to acity called Kalaga- pura, and with the bracelet in his hand, entered the enclosure of a great temple. There he sat in the shade, and being exceedingly tired with his exertions in the water, he slowly dropped off to sleep, bewildered by Destiny. And while he was asleep, the policemen came and saw that necklace in his hand exposed to view. ‘They said— Here is the necklace stolen from the neck of the princess Chakrasend ; without doubt this is the thief.” And so they woke the merchant up and took him to the palace. There the king himself questioned him, and he told him what had taken place. The king held out the necklace, and said to the people present in court,—“ ‘This man is speaking falsely ; he isa thief, look at this neck- lace.” And at that very moment a kite saw it glittering, and quickly swooping down from heaven, carried off the necklace, and disappeared where he could not be traced. Then the king, in his anger, commanded that the merchant should be put to death, and he, in great grief, invoked the protec- tion of Siva. Then a voice was heard from heaven—‘“ Do not put this man to death: he is a respectable merchant named Samudrastra from the city of Harshapura, that has landed on yourterritory. ‘The thief, who stole the necklace, fled, beside himself with fear of the police, and falling into the sea at night, perished. But thia merchant here, when his ship founder- ed, came upon the body of that thief, and climbing up on it, he crossed the sea and came here. And then he found the necklace in the knot of the cloth fastened round his loins; he did not take it from your house. So let go, king, this virtuous merchant, who is not a thief; dismiss him with honour.” Having said this, the voice ceased. When the king heard this, he was satisfied, and revoking the capital sentence passed on the merchant, he honoured him with wealth, and let him go. And the merchant, having obtained wealth, bought wares, and again crossed the terrible ocean ina ship, in order to return to his own native land. 531 And after he had crossed the sea, he travelled with a caravan, and one day, at evening time, he reached a wood. The caravan encamped in the wood for the night, and while Samudrafira was awake, a powerful host of bandits attacked it. While the bandits were massacring the members of the caravan, Samudrasura left his wares and fled, and climbed up a banyan- tree without being discovered. The host of bandits departed, after they had carried off all the wealth, and the merchant spent that night there, per- plexed with fear, and distracted with grief. In the morning he cast his eye towards the top of the tree, and saw, as fate would have it, what looked like the light of a lamp, trembling among the leaves. And in his astonishment he climbed up the tree, and saw 9 kite’s nest, in which there was aheap of glittering priceless jewelled ornaments. He took them all out of it, and found among the ornaments that necklace, which be had found in Svarnadvipa and the kite had carried off. He obtained from that nest unlimited wealth, and, descending from the tree, he went off delighted, and reached in course of time his own city of Harshapura. There the merchant Samudrasura remained, enjoying himself to his heart’s content with his family, free from the desire of any other wealth. ““So you have that merchant’s whelming in the sea, and that loss of his wealth, and the finding of the necklace, and again the losing of it, and his undeserved degradation to the position of a malefactor, and 018 immediate obtaining of wealth from the satisfied king, and his return- voyage over the sea, and his being stripped of all his wealth by falling in with bandits on the journey, and at last his acquisition of wealth from the top of a tree. So you see, prince, such is the various working of destiny, but a virtuous man, though he may have endured sorrow, obtains joy at the 1956." When Naravahanadatta heard this from Gomukha, he approved it, and rising up, he performed his daily duties, such as bathing and the like. And the next day, when he was in the hall of assembly, the heroic prince Samaratunga, who had been his servant ever since he was a boy, came and said to him—*“ Prince, my relation Sangrdmarvarsha has ravaged my territory, with the help of bis four sons, Virajita and the others. So I will go myself, and bring them all five here as prisoners. Let my lord know this.” After saying this he departed. And the son of the king of Vatsa, knowing that he had but a small force, and that those others had large forces, ordered his own army to follow him. But that proud man refused to receive this accession to his force, and went and conquered those five enemies in fight by the help of his own two arms only, and brought them back prisoners. Naravdhanadatta honoured and praised his follower, when he came back victorious, and said—‘‘ How wonderful! ‘This man has con- quered his five enemies, though with their forces they bad overrun his 67 532 territory, and has done the deed of a hero, as a man conquers the senses, when they have laid hold upon outward objects, and are powerful, and so accomplishes emancipation, the work of the soul.”* When Gomukha heard that, he said—“ If, prince, you have not heard the tale of king ChamarabAla, which is similar, listen, I will tell it.” There is a city named Hasti- ndpura, and in it there lived a king named Chamarabdla, who possessed treasure, a fort, and an army. And he bad, as neighbours to his territory, several kings of the same family as himself, the chief of whom was Samarabdéla, and they put their heads together and reflected: “This king Chamarabala defeats us all, one by one; so we will join together and accomplish his overthrow.” After thus deliberating, those five kings’ being anxious to march out against him to conquer him, secretly asked an astrologer when a favourable moment would come. The astrologer, not seeing a favourable moment, and not seeing good omens, said—‘ There is no favourable moment for you this year. Under whatever circumstances you set out on your expedition, you will not be victorious. And why are you so eager for the undertaking, be- holding his prosperity ? Enjoyment is after all the fruitt of prosperity, and you have enjoyments in abundance. And now hear, if you have not heard it before, the story of the two merchants.” Story of Yasovarman and the two fortunes. Story of king Chamarabdia. There was in old time in this country a city, named Kautukapura. In it there lived a king, called Bahusuvarnaka,{ rightly named. And he had a young Kshatriya servant named Yasovarman. To that man the king never gave anything, though he was generous by nature. Whenever in his distress he asked the king, the king said to him, pointing to the sun, «८ { wish to give to you, but this holy god will not permit me to give to you. Tell me what I am to do.” While he remained distressed, watching for an opportunity, the time for an eclipse of the sun arrived. Then Yagovarman, who had constantly served the king, went and said to him, when he was engaged in giving many valuable presents: “ Give me something, my sovereign, while this sun, who will not permit you to give, isin the grasp of his enemy.” When the king, who had given many presents, heard that, he laughed, and gave garments, gold, and other things to him. In course of time that wealth was consumed, and he, being afflicted, as the king gave him nothing, and having lost his wife, went to the shrine of © This passage is an elaborate pun throughout. ¶† I read phalam which I find in the Sanskrit College MS. instead of param. ‡ 8 ¢., possessor of much gold. 533 the goddess that dwells in the Vindhya hills.* He said—‘ What is the use of this profitless body that is dead even while alive? I will abandon it before the shrine of the goddess, or gain the desired boon.” Resolved on this course, he lay down on a bed of darbha grass in front of the goddess, with his mind intent on her, and fasting he performed a severe penance. And the goddess said to him in a dream, “I am pleased with thee, my son; tell me, shall I give thee the good fortune of wealth, or the good fortune of enjoyment ?’”? When Yaéovarman heard this, he answered the goddess, “I do not precisely know the difference between these two good fortunes.” ‘Then the goddess said to him: “ Return to thy own coun- try, and there go and examine into the good fortunes of the two merchants, Arthavarman and Bhogavarman, and find out which of the two pleases thee, and then come bere and ask a like fortune for thyself.” When Yaégo- varman heard this, he woke up, and next morning he broke his fast, and went to his own country of Kautukapura. There he first went to the house of Arthavarman,t who had acquired much wealth, in the form of gold, jewels, and other precious things, by his business transactions. Seeing that prosperity of his, be approached him with due politeness, and was welcomed by him, and invited to dinner. Then he sat by the side of that Arthavarman, and ate food appropriate to a guest, with meat-curry and ghee. But Arthavarman ate barley-meal, with half a pal of ghee and a little rice, and a small quantity of meat-curry. Yaégovarman said to the merchant out of curiosity— Great merchant, why do you ent so little?” Thereupon the merchant gave him this answer: “To-day out of regard for you I have eaten a little rice with meat-curry and half a pal of ghee; I have also eaten some barley-meal. But as a general rule, I eat only a Aarsha of ghee and some barley-meal, I have a weak digestion, and cannot digest more in my stomach.” When Yagovarman heard that, he turned the matter over in his mind, and formed an unfavourable opinion of that prosperity of Arthavarman’s, as being without fruit. Then, at nightfall, that merchant Arthavarman again brought rice and milk for Yaéovarman to eat. And Yagovarman again ate of it to his fill, and then Arthavarman drank one pala of milk. And in that same place Yasovarman and Arthavarman both made their beds, and gradually fell asleep. And at midnight Yagovarman suddenly saw in his sleep some men of terrible appearance with clubs in their hands, entering the room. And they ® 8, ८.) Durgé& For mritajdtir I road mritajdnir which is tho reading of the MS. in the Sanskrit College. In the next lino sfeitd should bo jfoatd. + Cp. the story of Dhanagupta and Upabhuktadhana, Benfey's Panchatantra, Vol. Il, p. 197. It is part of the fifth story, that of Somilaka. 866 Benfey, Vol. I, p. 321, where he traces it to a Buddhist source. 684 exclaimed angrily—“ Fie! why have you taken to-day one karsha more of ghee than the small amount allowed to you, and eaten meat-curry, and drunk a pala of milk ?”? Then they dragged Arthavarman by his foot and beat him with clubs. And they extracted from his stomach the karsha of ghee, and the milk, flesh, and rice, which he had consumed above his allow- ance. When Yasovarman had seen that, he woke up and looked about him, and lo! Arthavarman had woke up, and was seized with colic. Then Artha- varman, crying out, and having his stomach rubbed by his servants, vomited up all the food he had eaten above the proper allowance. After the mer- chant’s colic was allayed, Yasovarman said to himself: ‘‘ Away with this good fortune of wealth, which involves enjoyment of such an equivocal kind! This would be altogether neutralized by such misery of ill health.” In such internal reflections he passed that night. And in the morning he took leave of Arthavarman, and went to the house of that merchant Bhogavarman. ‘There he approached him in due form, and he received him with politeness, and invited him to dine with him on that day. Now he did not perceive any wealth in the possession of that merchant, but he saw that he had a nice house, and dresses, and orna- ments. While Yasgovarman was waiting there, the merchant Bhogavarman proceeded to do his own special business. He took merchandise from one man, and immediately handed it over to another, and without any capital of his own, gained dindrs by the transaction. And he quickly sent those dindrs by the hand of his servant to his wife, in order that she might procure all kinds of food and drink. And immediately one of that merchant's friend’s, named Ichchbdbharana, rushed in and said to him: “Our dinner is ready, rise up and come to us, and let us eat, for all our other friends have assembled and are waiting for you.” He answered, “I shall not come to-day, for I have a guest here.’? Thereupon his friend went on to say to him, “Then let this guest come with you; is he not our friend also? Rise up quickly.” Bhogavarman, being thus earnestly invited by that friend, went with him, accompanied by Yasovarman, and ate excellent food. And, after drinking wine, he returned, and again enjoyed all kinds of viands and wines at his own house in the evening, And when night came on, he asked his servants— Have we enough wine left for the latter part of the night or not?’? When they replied, “No, master,” the merchant went to bed, exclaiming, “How are we to drink water in the latter part of the night ?” Then Yaégovarman, sleeping at his side, saw in a dream two or three men enter, and some others behind them. And those who entered last, having sticks in their hands, exclaimed angrily to those who entered first— You rascals! Why did you not provide wine for Bhogavarman to drink in the latter half of the night? Where have you been all this time?’ Then 535 they beat them with strokes of their sticks. The men who were beaten with sticks, said, “ Pardon this single fault on our part.” And then they and the others went out of the room. Then Yagovasman, having seen that sight, woke up and reflected, “The good fortune of enjoyment of Bhogavarman, in which blessings arrive unthought of, is preferable to the good fortune of wealth of Artha- varman, which, though attended with opulence, is devoid of enjoyment. In these reflections he spent the rest of the night. And early the next morning Yagovarman took leave of that excellent merchant, and again repaired to the feet of Durga, the goddess that dwells in the Vindhya range. And he chose out of those two good fortunes mentioned by the goddess, when she appeared to him on a former occasion,* while he was engaged in austerities, the good fortune of enjoy- ment, and the goddess granted it to him. ‘Then Yasovarman returned home and lived in happiness, thanks to the good fortune of enjoyment, which, owing to the favour of the goddess, continually presented itself to him unthought of. “So a smaller fortune, accompanied with enjoyment, is to be preferred to a great fortune, which, though great, is devoid of enjoyment and there- fore useless. So why are you annoyed at the good fortune of king Chamarabala, which is combined with meanness, and do not consider your own fortune, which is rich in the power of giving and in enjoyment ? So an attack on him by you is not advisable, and there is no aus- picious moment for commencing the expedition, and I do not foresee vic- tory te you.” Though those five kings were thus warned by the astrologer, they marched in their impatience against king Chamarabala. And when king Chamarabala heard that they had reached the border, he bathed in the morning, and worshipped Siva duly by 018 auspicious names referring to sixty-eight excellent parts of the body,t—his names that destroy sin and grant all désires. And then he heard a voice coming from heaven, “ King, fight without fear, thou shalt conquer thy enemies in battle.” Then king Chamarabdla was delighted, and girded on his armour, and accompanied by his army, marched out to fight with those foes. In the army of his enemies there were thirty thousand elephants, and three hundred thousand horses, and ten million foot-soldiers. And in his own army there were twenty hundred thousand foot-soldiers, and ten thousand elephants, and a hundred thousand horses. ‘Then a great battle took place between thuse two armies, and king Chamarabala, preceded by his warder Vira,t who was rightly so named, entered that field of battle, as the holy Vishnu, in the form of the great boar, entered the great ocean. And © I read tapahstha-ptirva-drishtdyds one word. t 84९8 is invoked by a different namo for cach limb which he is asked to protect. ¶ Vira moans hero, 086 though he had but a small army, he so grievously smote that great army of his foes, that alain horses, elephants, and footmen lay in heaps. And when king Samarabéla came across hiin in the battle, he rushed upon him, and smote him with an iron spear, and drawing him towards him with a lasso, made him prisoner. And then in the same way he smote the second king Samarasira in the heart with an arrow, and drawing him towards him with & noose, made him also prisoner. And his warder, named Vira, captured the third king, named Samarajita, and brought him to him. And his general, named Devabala, brought and presented to him the fourth king, named PratApachandra, wounded with an arrow. Then the fifth king Pratdpa- sena, beholding that, fell furiously upon king Chamarabdla in the fight. But he repelled his arrows with the multitude of his own, and pierced him with three arrows in the forehead. And when he was bewildered with the blows of the arrows, Chamarabdla, like a second Destiny, flung a noose round his neck, and dragging him along made him a captive. When those five kings had in this way been taken prisoners in succession, as many of their soldiers, as had escaped slaughter, fled, dispersing themselves in every direction. And king Chamarabéla captured an infinite mass of gold and jewels, and many wives belonging to those kings. And among them, the head queen of king Pratdpasena, called Yaégolekh4, a lovely woman, fell into his hands. Then he entered his city, and gave turbans of honour to the warder Vira and the general Devabala, and loaded them with jewels. And the king made Yagolekh4 an inmate of his own harem, on the ground that she, being the wife of Prat&pasena, was captured according to the custom of the Kshatriyas. And she, though flighty, submitted to him because he had won her by the might of 018 arm ; in those abandoned to the intoxication of love the impressions of virtue are evanescent. And after some days, king Chamarab4la, being solicited by the queen Yasgolekh4, let go those five captive kings, PratApasena and the others, after they had learnt submission and done homage, and after honouring them, dismissed them to their own kingdoms. And then king Chamarabdla long ruled his own wealthy kingdom, in which there were no opponents, and the enemies of which had been conquered, and he sported with that Yagolekh4, who sur- passed in form and loveliness beautiful Apsarases, being, as it were, the ban- ner that announced his victory over his foes. “ Thus a brave man, though unsupported, conquers in the front of battle even many enemies coming against him in fight, distracted with hate, and not considering the resources of themselves and their foe, and by his sur- passing bravery puts a stop to the fever of their conceit and pride.’’ When Naravéhanadatta had heard this instructive tale told by Go- mukha, he praised it, and set about his daily duties of bathing and 80 on. 537 And he spent that night, which was devoted to the amusement of a concert, in singing with his wives in such a ravishing way, that Sarasvati from her seat in heaven gave him and his beloved ones high commendation. ST CHAPTER LV. mere Then, the next day, as Naravdhanadatta was sitting in the apartments of Alankéravati, a servant of Marubhiti’s, the brother of Sauvidalla the guard of the prince’s harem, came and said to him in the presence of all his ministers— King, I have attended on Marubbati for two years; he has given food and clothing to me and my wife: but he will not give me the fifty déndrs a year, which he promised me in addition. And when I asked him for it, he gave mea kick. So I am sitting in dharna against him at your Highness’s door. If your Highness does not give judgment in this case, I shall enter the fire. What more can I say? For you are my sovereign.”” When he had said this, he stopped, and Marubhiti said— “‘ [ must give him the dindrs, but I have not got the money at present.” When he said this, all the ministers laughed at him, and Naravdhanadatta said to the minister Marubhuti: ‘‘ What are you thinking about, you fool P Your intentions are not over-creditable. Rise up, give him the hundred dindrs without delay.” When Marubbati heard this speech of his sove- reign’s, he was ashamed, and immediately brought that hundred déndrs and gave it to him. Then Gomukha said—‘ Marubhtti is not to be blamed, because the works of the Creator’s hand have varying moods of mind. Have you not heard the story of king Chiraddtri, and his servant named Prasanga P” In old time there was a kin (१ named Chiradétri, sovereign of Chira: pura. Though he was an excellent man, his followers were extremely | wicked. And that king had a servant, named Prasanga, who had come from another country, and was accompanied by two friends. And five years passed, while he was performing his duties, but the king gave him nothing, not even when an occasion was presented by a feast or something of the kind. And owing to the wickedness of the courtiers, he never obtained an opportunity of representing his case to the king, though his friends were continually instigating him to do so. Now one day the king’s infant son died, and when he was grieved at it, all his servants came and crowded round him. And among them the servant, named Prasanga, out of pure sorrow, said to the king as follows, 538 though his two friends tried to prevent him, “ Wo have been your servants, your Iighness, for a long time, and you have never given us anything, nevertheless we have remained here because we had hopes from your son; for we thought that, although you have never given us anything, your son would certainly give us something. If Fate has carried him off, what is the use of remaining here nowP We will immediately take our departure.” Thus he exclaimed, and fell at the feet of the king, and went out with his two friends. The king reflected—“ Ah! though these men had fixed their hopes on my son, they have been faithful servants to me, so I must not abandon them.’’ Thereupon he immediately had Prasanga and his com- panions summoned, and loaded them so with wealth that poverty did not again lay hold on them. ^ 80 you see, men have various dispositions, for that king did not give at the proper season, but did give in the unseasonable hour of calamity." When Gomukha, skilful in story-telling, had said this, he went on, at the instigation of the son of the sovereign of Vatsa, to tell the following tale: Story of king Kanakavarsha and There was in old time on the Madanasundarf. banks of the Ganges an excellent city, named Kanakapura, the people of which were purified in the water of the river; and which was a delightful place on account of its good government. In this city the only imprisonment seen was the committing to paper of the words of poets, the only kind of defeat was the curling in the locks of the women, the only contest was the struggle of getting the corn into the granary.* In that city there dwelt in old time a glorious king, named Kanaka- varsha, who was born to Priyadargana, the son of Vdsuki, king of the snakes, by the princess Yaéodharé. ‘Though he bore the weight of the whole earth, he was adorned with innumerable virtues, he longed for glory, not for wealth, he feared sin, not his enemy. He was dull in slandering his neighbour, but not in the holy treatises ; there was restraint in the bigh- souled hero's wrath, not in his favour; he was resolute-minded ; he was niggardly in curses, not in gifts; he ruled the whole world; and such was his extraordinary beauty that all women, the moment they saw him, were distracted with the pain of love. Once on a time, in an autumn, that was characterized by heat, that maddened elephants, that was attended by flocks of swans, and delighted the subjects with rejoicings,t he entered a picture-palace which was cooled ® The puns here defy translation. ¶ Here the Sanskrit text has ‘‘ and so resembled himself.” Each of the Sanskrit compounds may be taken in another sense. The ^ heat” is valour; the “swans” subject kings; the sight of the king delighted his subjects, and he possessed furious olephants. 539 by winds that blew laden with the scent of lotuses. Thero ho observed and praised the display of pictures, and in the meanwhile there entered the warder, who said to the king— “ Your majesty, an unequalled painter has arrived here from Ujjayini, boasting himself to be matchless in the art of painting. His name is Roladeva, and he has to-day set up a notice at the palace-gate to the above effect.” When the king heard that, he felt respect for him, and ordered him to be introduced, and the warder immediately went and brought him in. The painter entered, and beheld the king Kanakavarsha amusing him- self in private with looking at pictures, reclining his body on the lap of beautiful women, and taking in carelessly crooked fingers the prepared betel. And the painter Roladeva made obeisance to the king, who received him politely, and sitting down said slowly to him—‘ O king, I put upa notice principally through the desire of beholding your feet, not out of pride in my skill, so you must excuse this deed of mine. And you must tell me what form I am to represent on canvass, let not the trouble I took in learning this accomplishment be thrown away, 0 king.” When the painter said this to the king, he replied, “Teacher, paint anything you will, let us give our eyes a treat: what doubt can there be about your skill ?” When the king said this, his courtiers exclaimed— Paint the king: what is the use of painting others, ugly in comparison with him ?”? When the painter heard this, he was pleased, and painted the king, with aquiline nose, with almond-shaped fiery eye, with broad forehead, with curly black hair, with ample breast, glorious with the scars of wounds inflicted by arrows and other weapons, with handsome arms resembling the trunks of the elephants that support the quarters, with waist capable of being span- ned with the hand, as if it had been a present from the lion-whelps conquer- ed by his might, and with thighs like the post for fastening the elephant of youth, and with beautiful feet, like the shoots of the afoka. And all, when they beheld that life-like likeness of the king, applauded that painter, and said to him ; “ We do not like to see the king alone on the picture- panel, so paint on it one of these queens by his side, carefully choosing one, that will be a worthy pendant to him; let the feast of our eyes be complete.” When they said this, the painter looked at the picture and said, “ Though there are many of these queens, there is none among them like the king, and I believe there is no woman on the eartha match for him in beauty, except one princess—listen, I will tell you about her. “In Vidarbha there is a prosperous town named Kundina, and in it there is a king of the name of Devagakti. And he has a queen named Anantavati, dearer to him than life, and by her there was born to him a daughter 68 540 named Madanasundarf. How could one like me presume to describe her beauty with this one single tongue, but so much will I say. When the Creator had made her, through delight in her he conceived a desire to make another like her, but he will not be able to do it even in the course of yugas. That princess, alone on the earth, is a match for this king in shape, beauty and refinement, in age and birth. For I, when I was there, was once summoned by her by the mouth of a maid, and I went to her private apartments. There I beheld her, freshly anointed with sandal unguent, having a necklace of lotus-fibres, tossing on a bed of lotuses, being fanned by her ladies-in-waiting with the wind of plantain leaves, pale and emacia- ted, exhibiting the signs of love’s fever. And in these words was she dis- suading her ladies occupied in fanning her,—‘O my frionds, away with this sandal unguent and these breezes wafted by plantain leaves ; for these, though cool, scorch up unhappy me.’ And when I saw her in this state, I was troubled to divine the reason, and after doing obeisance, I sat down in front of her. And she said, ‘ Teacher, paint such a form as this on canvass and give it me.’ “And then she made me paint a certain very handsome youth, slowly tracing out the form on the ground with trembling, nectar-distilling hand, to guide me. And when I had so painted that handsome youth, I said to myself— She has made me paint the god of Love in visible form ; but, as I see that the flowery bow is not represented in his hand, I know that it cannot be the god of Love, it must be some extraordinarily handsome young man like him. And her outburst of love-sickness has to do with him. 8० I must depart hence, for this king, her father Devagakti, is severe in his justice, and if he heard of this proceeding of mine, he would not overlook it.’ Thus reflecting, I did obeisance to that princess Madana- 8011811, and departed, honoured by her. “ But when I was there, 0 king, I heard from her attendants, as they talked freely together, that she had fallen in love with you from hearing of you only. So I have secretly taken a picture of that princess on a sheet of canvass, and have come here quickly to your feet. And when I beheld your. majesty’s appearance, my doubt was at an end, for it was clearly your majesty that the princess caused to be painted by my hand. And as it is not possible to paint her twice, such as she is, I will not represent her in the picture as standing at your side, though she is equal to you in beauty.”’ When Roladeva said this, the king said to him—* Then shew her as she is represented on the canvass you have brought with you.” Then the painter looked out a piece of canvass which was in a bag, and shewed the king Madanasundari in a painting. And the king Kanakavarsha, seeing that even in a painting she was wonderfully beautiful, immediately be- 541 came enamoured of her. And he loaded that painter with much gold, and taking the picture of his beloved, retired into his private apartments. There he remained with his mind fixed on her alone, abandoning all occupa- tions, and his eyes were never satisfied with gazing on her beauty. It scemed as if the god of love was jealous of his good looks, for now that he had obtained an opportunity, he tormented him, smiting him with his arrows and robbing him of his self-control. And the love-pain, which he had in- flicted om women enamoured of his handsome shape, was now visited on that king a hundredfold. And in the course of some days, being pale and emaciated, he told to his confidential ministers, who questioned him, the thought of his heart. And after deliberating with them, he sent to the king Devasakti, as ambas- sador, to ask for the hand of his daughter, a trustworthy Bréhman of good birth, named Sangamasvdmin, who was skilled in affairs, knew times and seasons, and could speak in a sweet and lofty style. That Sangamasvémin went to Vidarbha with a great retinue, and entered the city of Kundina. And there he had a formal interview with the king Devaégakti, and on behalf of his master asked for the hand of his daughter. "And Devagakti reflected—‘ I must give away this daughter of mine to some one, and this king Kanakavarsha has been described as my equal, and he asks for her; so I will give her to him.’’ Accordingly he granted the prayer of Sangamasvaéinin, and the king displayed to the ambassador the astonishing elegance in the dance of his daughter Madanasundari. Then the king sent away, after honouring him, and promising to give his daughter, that Sangamasvémin, who was charmed with his sight of her. And he sent with hitn a counter-ambassador to say, “ Fix an auspicious moment and come here for the marriage. And Sangamasvdmin returned, accompanied by the counter-ambassador, and told the king Kanaka- varsha that his object was effected. Then the king ascertained a favour- able moment, and honoured that ambassador, and heard from him over and over again how Madanasundari was in love with him. And then the king Kanakavarsha set out for the city of Kundina, in order to marry her, with mind at ease on account of his own irresistible valour, mounted on the horse Agikala,* and he smote the S’avaras that inhabited the border- forests, and took the lives of living creatures, like lions and other wild beasts. And he reached Vidarbha, and entered that city of Kundina, with king Devagakti, who came out to meet him. Then he entered the king’s palace, in which preparations had been made fur the marriage, robbing the ladies of the city of the feast which he had given to their eyes. And there he rested a day with his retinue, pleased at the noble reception which king Devasakti gave him. And on the next day Devaéakti gave him his © Tho Sanskrit College MS. reads Astkalahaydridhah, 54:2 daughter Madanasundari, together with all his wealth, retaining only his kingdom. And king Kanakavarsha, after he had remained there seven days, returned to his own city with his recently-murried bride. And when he arrived with his beloved, giving joy to the world, like the moon with the moonlight, that city was full of rejoicing. Then that queen Madana- sundari was dearer than life to that king, though he had many wives, as Rukmipi is to Vishnu. And the wedded couple remained fastened together by their eyes with lovely eyelashes, which were fixed on one another's faces, resembling the arrows of love. And inthe meanwhile arrived the lion of spring, with a train of expanding filaments for mane, tearing to pieces the elephant of female coyness. And the garden made ready blossoming mango-plants, by way of bows for the god of Love, with rows of bees clinging to them by way of bowstring. And the wind from the Malaya mountain blew, swaying the love-kindled hearts of the wives of men travelling in foreign lands, as it swayed the suburban groves. And the sweetly-speaking cuckoos seemed to say to men, “The brimming of the streams, the flowers of the trees, the digits of the moon wane and return again, but not the youth of men.* Fling aside coyness and quarrelling, and sport with your beloved ones.” And at that time king Kanakavarsha went with all his wives to a spring-garden, to amuse himself. And he eclipsed the beauty of the asdkae with the red robes of his attendants, and with the songs of his lovely ladies the song of the cuckoos and bees. There the king, though all his wives were with him, amused himself with Madanasundari in picking flowers and other diversions. And after roaming there a long time, the king entered the Godavari with his wives to bathe, and began the water-game. His ladies surpassed the lotuses with their faces, with their eyes the blue water- lilies, with their breasts the couples of Brahmany ducks, with their hips the sandbanks, and when they troubled the bosom of the stream, it showed frowns of anger in the form of curling waves. Then the mind of Kanakavarsha took pleasure in them, while they displayed the contours of their limbs in the splashing-game. And in the ardour of the game, he splashed one queen with water from his palms on her breast. When Madanasundari saw it, she was jealous, and got angry with him, and in an outburst of indignation said to him, ^ How long are you going to trouble the river ?” And going out of the water, she took her other clothes and rushed off in a passion to her own palace, telling her ladies of that fault of her lover’s. Then king Kanakavarsha, seeing her state of mind, stopped his water-game, and went off to her apartments. Even the parrots in the * Op. The Lament of Moschos for Bion, 1. 99—104. 543 cages w8tned him off in wrath, when be approached, and entering he saw within the queen afflicted with wrath: with her downcast lotus-like face supported on the palm of her left hand, with tear-drops falling like trans- parent pearls, And she was repeating, with accents charming on account of her broken speech, in a voice interrupted with sobs, shewing her gleaming teeth, this fragment of a Prakrit song: “If you cannot endure separation, you must cheerfully abandon anger. If you can in your heart endure separa- tion, then you must increase your wrath. Perceiving this clearly, remain pledged to one or the other; if you take your stand on both, you will fall between two stools.” And when the king saw her in this state, lovely even in tears, he approached her bashfully and timidly. And embracing her, though she kept her face averted, he set himself to propitiate her with respectful words tender with love. And when her retinue signified her scorn with ambiguous hints, he fell at her feet, blaming himself as an offender. ‘Then she clung to the neck of the king, and was reconciled to him, bedewing him with the tears that flowed on account of that very annoyance. And he, delighted, spent the day with his beloved, whose anger had been exchanged for good-will, and slept there at night. But in the night he saw in adream his necklace suddenly taken from his neck, and his crest-jewel snatched from his head, by a deformed woman. Then he saw a Vetala, with a body made up of the limbs of many animals, and when the Vetdéla wrestled with him, he hurled him to earth. And when the king sat on the Vetdla’s back, the demon flew up with him through the air, like a bird, and threw him into the sea. Then, after he had with difficulty struggled to the shore, he saw that the neck- Ince was replaced on his neck, and the crest-jewel on his head. When the king had seen this, he woke up, and in the morning he asked a Buddhist mendicant, who had come to visit him as an old friend, the meaning of the dream. And the mendicant answered clearly—‘ I do not wish to say what is unpleasant, but bow can I help telling you when I am asked ? The fact that you saw your necklace and crest-jewel taken away, means that you will be separated from your wife and from your son. And the fact that, after you had escaped from the sea, you found them again, means that you will be reunited with them, when your calamity comes to an end.” Then the king eaid, “I have not a son as yet, let him be born first.” Then the king heard from a reciter of the Raméyana, who visited his palace, how king Dadgaratha ondured hardship to obtain a son; and so there arose inhis mind anxiety about obtaining a son, and the mendicant having departed, the king Kanakavarsha spent that day in despondency. And at night, as he was lying alone and sleepless upon his bed, he saw 8 woman enter without opening the door She was modest and gentle of 544 appearance, and, when the king bowed before her, she gave him her blessing and said to him: ^" Son, know that [am the daughter of Vdsuki the king of the snakes, and the elder sister of thy father, Ratnaprabha by name. I always dwell near thee, invisible, to protect thee, but to-day, seeing thee despondent, I have displayed to thee my real form. I cannot bear to be- hold thy sorrow, so tell me the cause.” When the king had been thus addressed by his father’s sister, he said to her: “I am fortunate, mother, in that you shew me such condescension. But know that my anxiety is caused by the fact that no son is born to me. How can people like my- self help desiring that, which even heroic saints of old days, like Dagaratha and others, desired for the sake of obtaining svarga.” When the Nagi* Ratnaprabhé heard this speech of that king, she said to her brother’s son; ‘‘My son, I will tell thee an admirable expedient, carry it out. Go and propitiate Kartikeya witha view to obtain a son. I will enter thy body, and by my power thou shalt support the rain of Kartikeya falling on thy bead to impede thee, difficult to endure. And after thou hast overcome a host of other impediments, thou shalt obtain thy wish.” When the Nagi had said this, she disappeared, and the king spent the night in bliss. The next morning he committed his realm to the care of his ministers, and went, desiring a son, to visit the sole of Kartikeya’s foot. There he performed a severe penance to propitiate that lord, having power given him by the Nagi that entered his body. Then the rain of Kuméraf fell on his head like thunderbolts, and continued without ceasing. But he endured it by means of the Nagi that had entered his body. ‘Then Karti- keya sent Ganega to impede him still further. And Ganega created in that rain a very poisonous and exceedingly terrible serpent, but the king did not fear it. Then Ganeda, invinciblet even by gods, came in visible form, and began to give him bites on the breast. Then king Kanakavarsha, thinking ® J. 9, Female snake, somowhat of tho nature of the Echidna of our boyhood ; १८८०४ (८११ „८/7 99 ६2.५८८ ब 18 (८०११६८३ 00०» ८९०४ 8 dure wdAwpor &¶‰ ५१, ३९१८» te pdyay Te. Hesiod. Theog. 298. t Cp. the following passage which Wirt Sikes (British Goblins, p. 385) quotes from the Mabinogion. ‘Take the bowl and throw a bowlful of water on the slab,” says the black giant of the wood to Sir Kai, “ and thou wilt hear a mighty peal of thunder, 80 that thou wilt think that heaven and earth are trembling with its fury. With the thunder will come a shower so sevore that it will be hardly possible for thee to endure and live. And the shower will be of huilstones; and after the shower the weathor will become fair, but every leaf that was upon the tree will have been carried away by the shower.”’ व I read with the Sanskrit College MS. qyayyah. 545 that he was a foo hard to subdue, proceeded, after he had endured that ordeal, to propitiate 6१९६2 with praises. “ Honour to thee, O god of the projecting belly, adorned with the elephant’s ornament, whose body is like a swelling pitcher containing success in all affairs! Victory to thee, 0 elephant-faced one, that makest even Brahma afraid, shaking the lotus, which is his throne, with thy trunk flung up in sport! Even the gods, the Asuras, and the chief hermits do not succeed, unless thou art pleased, the only refuge of the world, O thou beloved of Siva! The chief of the gods praise thee by thy sixty-eight sin- destroying names, calling thee the pitcher-bellied, the basket-eared one,* the chief of the Ganas, the furious mast elephant, Yama _ the noose-handed, the Sun, Vishnu, and Siva. With these names to the number of sixty- eight, corresponding to so many parts of the body, do they praise thee. And when one remembers thee, and praises thee, O Lord, fear produced by the battle-field, by the king’s court, by gambling, by thieves, by fire, by wild beasts, and other harms, departs.’”? With these laudatory verses, and with many others of the same kind, king Kanakavarsha bonoured that king of impediments. And the conqueror of impediments said, “I will not throw an impediment in thy way, obtain a son,” and disappeared then and there from the eyes of that king. Then Kéartikeya said to that king, who had endured the rain; “ Re- solute man, I am pleased with thee, so crave thy boon.” Then the king, delighted, said to the god, “Let a son be born to me by thy favour.” Then the god said, “Thou shalt have a son, the incarnation of one of my Ganas, and his name shall be Hiranyavarsha on the earth.” And then the rider on the peacock summoned him to enter his inmost shrine, in order to shew him special favour.t Thereupon the Nagi left his body invisibly, for females do not enter the house of Kartikeya through dread of a curse. Then king Kanakavarsha entered the sanctifying temple of that god, armed only with his human excellence. When the god saw that he was deprived of the excellence he formerly had, because he was no longer in- habited by the N&gi, he reflected —“ What can this mean ?’”’ And K4rtikeya, perceiving by his divine meditation, that that king had performed a very difficult vow by the secret help of the Nagi, thus cursed him in his wrath: ९ Since thou didst make use of deceit, intractable man, thou shalt be separated from thy son, as soon as he is born, and from thy queen. When the king heard this curse, terrible as a thundorstroke, he was not amazed, but * Bohtlingk conjectures 4irpa for éérya ; féérpa is a winnowing- basket. t This is the sense, but—é¢psur cannot be right; the Sanskrit College MS. reads— ९०१०११४१. Perhaps—echchhuh will do. 546 being a mighty poet, praised that god with hymns. Then the six-faced god, pleased with his well turned language, said to him; “ King, I am pleased with thy hymns ; [ appoint thee this end of thy curse; thou shalt be separated from thy wife and son for one year, but after thou hast been saved from three great dangers, thou shalt come to an end of the separation.” When the six-faced god had said this, he ceased to speak, and the king , satisfied with the nectar of his favour, bowed before him, and went to his own city. Then, in course of time, he had a son born to him by queen Mada- nasundari, as the nectar-streain ia born of the light of the cold-rayed moon. When the king and queen saw the face of that son, being filled with great delight, they were not able to contain themselves. And at that time the king made a feast, and showered riches, and made his name of Kanakavarshaf a literal fact on the earth. When five nights had passed, while guard was being kept in the lying- in-house, on the sixth night a cloud suddenly came there. It swelled, and gradually covered the whole sky, as a neglected enemy overruns the king- dom of a careless king. Then the mast elephant of the wind began to rush, showering drops of rain like drops of ichor, and rooting up trees. At that moment a terrible woman, sword in hand, opened the door, though it was bolted, and entered that lying-in-chamber. Sho took that babe from the queen as she was nursing it, and ran out, having bewildered the attendants. And then the queen, distracted, and exclaiming, “Alas! a Rakshasi has carried off my child,” pursued that woman, though it was dark. And the woman rushed on and plunged into a tank with the child, and the queen, pursuing her, plunged in also, eager to recover her offspring. Im- mediately the cloud disappeared, and the night came to an end, and the lamentation of the attendants was heard in the lying-in-chamber. Then the king Kanakavarsha, hearing it, came to the lying-in-chamber, and seeing it empty of his son and wife, was distracted. After he had recovered consciousness, he began to lament, “ Alas, my queen ! Alas, my infant son !” and then he called to mind that the curse was to end in a year. And he exclaimed, “ Holy Skanda, how could you give to ill-starred me a boon Joined with a curse, like nectar mixed with poison ? Alas! how shall I be able to pass a year, long as a thousand years, without the queen Madana- sundari, whom I value more than my life?” And the king, though exhorted by the ministers, who knew the circumstances, did not recover his composure, which had departed with his queen. * I read tadd for padd, a conjecture of Babu 8. 0, Mookerjea’s. The Sanskrit College MS. reads atydnandabhrite yuktam ndvartetdm yaddtmani. t J. ¢. showerer of riches. 547 And in course of timo ho left his city, distracted with a paroxysm of love, and wandered through the Vindhya forest in a state of bewilderment. There, as he gazed on the eyes of the young does, he remembered the beauty of the eyes of his beloved, and the bushy tails of the chamarts reminded him of the loveliness of her luxuriant hair, and when he marked the gait of the female elephant, he called to mind the languid grace of her gait, so that the fire of his love broke out into a fiercer flame. And wandering about exhausted with thirst and heat, ho reached the foot of the Vindhya mountains, and, after drinking the water of a stream, he sat down at the foot of a tree. In the meanwhile a long-maned lion came out of a cavern of the Vindhys hills, uttering a roar which resembled a loud demoniac laugh, and rushed towards him to slay him. At that very moment a certain VidyAdhara descended rapidly from heaven, and cleft that lion in two with a sword-stroke. And that sky-goer, coming near, said to the king, “ King Kanakavarsha, how have you come to this region ?”” When the king heard it, he recovered his memory, and suid to him, ^ How do you know me, who am tossed with the wind of separation?” Then the Vidya- dhara said, “ I, when in old time I was a religious mendicant, of the name of Bandhumitra, dwelt in your city. Then you helped me in my rites, when I respectfully asked you to do so, and so I obtained the rank of a Vidyadbara, by making a goblin my servant. Thus I recognized you, and being desirous to confer on you a benefit, by way of recompense, I have slain this lion which 1 saw on the point of killing you. ८८ And my name has now become Bandhuprabha.” When the Vidyé- dhara said this, the king conceived an affection for him, and said, “ Ah! I remember, and this friendship has been nobly acted up to by you, so tell me when I shall be reunited with my wife and son.” When the Vidyddhara Bandbuprabha beard that, he perceived it by his divine know- ledge, and said to the king—“ By a pilgrimage to the shrine of Durgé, in the Vindhya hills, you will recover your wife and son, 80 go you to prosperity, and I will return to my own world.’”? When he had said this, he departed, and king Kanakavarsha, having recovered his self-command, went to visit that shrine of Durga. As he was going along, agreat and furious wild elephant, stretching out its trunk, and shaking its head, charged him in the path. When the king saw that, he fled by a way full of holes, so that the elephant, pursuing him, fell into a chasm and was killed. Then the king, fatigued with toil and exertion, slowly going along, reached a great lake full of lotuses with straight upstanding stalks. There the king bathed, drank the water of the lake, and ate the fibres of the lotuses, and lying tired at the foot of a tree, was for a moment overpowered by sleep. And some Savaras, returning that way from hunting, saw that king with auspicious marks lying 69 548 asleep. And they immediately bound him, and took him to their king Muktdphala, in order that he might serve as a victim. The king of the 89९४128, for his part, seeing that the king was-a suitable victim, took him to the temple of Durgd4 to offer him up. And when the king saw the goddess, he bowed before her, and by ber mercy and the favour of Skanda his bonds fell off. When the king of the Savaras saw that miracle, he knew that it was a mark of the goddess’s favour towards him, and he spared his life. So Kanakavarsha escaped the third danger, and accom- plished the yoar of his curse. And in the meanwhile the Nigf, the aunt of the king, came there, bringing the queen Madanasundari with her son, and said to the king—“ 0 king, when I heard the curse of Kirtikeya, I took these away by an artifice to my own dwelling, and preserved them there. Therefore, Kanaka- varsha, receive here your wife and son, enjoy this empire of the earth, for now your curse is at an end.” When the N&gi had said this to the king, who bowed before her, she disappeared, and the king looked upon the arrival of his wife and child asa dream. Then the grief of separation of the king and queen, who had so long been forced to live apart, trickled away in their tears of joy. Then Muktdphala, the king of the Savaras, fell at the feet of the king Kanakavarsha, on finding that he was his master, the lord of the whole earth. And after be had propitiated him, and persuaded him to visit his town, he furnished his wife and child with all kinds of luxuries, such as it wasin his power to give. Then the king, remaining there, summoned by messengers his father-in-law Devagakti and his army® from his own city. Then he sent on in front of him his beloved wife Madanasundari, mounted on a female elephant, and his son, who Ké4r- tikeya said was to be called Hiranyavarsha, and went with his father-in- law towards his father-in-law’s house.t -And in a few days he reached the residence of his father-in-law, a hermitage in the country of Vidarbha, and after that his wealthy city of Kundina, and there he romained some time with his wife and son, and his army, being entertained by his father-in-law. And setting out thence, he at last reached his own town of Kanakapura, where he was, as it were, drunk in by the eyes of the wives of the citizens, long desirous of beholding him again. And with his son and Madanasundari he entered the palace, like an embodied feast, accompanied with joy and splen- dour. And there he gave Madanasundari a turban of honour, and made her his headwife, and he honoured his subjects with gifts on this day of triumph. f * The MS. in the Sanskrit College reads svasatnyam which saves the metre. t Svasuraveémavartmdéritas is the reading of the MS. in the library of the Sanskrit College. ‡ I read mdnstaprakrits}, following the MS, in the Sanskrit College. 549 And then king Kanakavarsha ruled this circle of the earth, four-limit- ed by the sea, without opponents, in perpetual happiness, with his wife and son, without experiencing again the grief of separation. When the prince Narav&banadatta heard this magnificent tale from his bead minister Gomukha, in the company of the fair Alankéravati, he was exceedingly delighted. CHAPTER LVI. Then the prince Naravdhanadatta, with his beloved by his side, being much pleased at the tale of Gomukha, but seeing that Marubhiti was quite put out, in order to pay him a compliment, said to him, attempting to con- ciliate him; ^ Marubh&ti, why do you not tell a tale also P’”? Then he said, Well, I will tell one,” and with pleased soul began to relate the following story. Story of the Brdhman Chandrasvdmin, There once lived in a town his son Mahfpdla, and his daughter Chan- called Devakamalapura, belonging to dravatt. $ the king Kamalavarman, an excel- lent Br&hman, named Chandrasv4émin. And that wise man had a wife like himself, distinguished for modesty, and she was a worthy match for Sarasvati and Lakshmi. And ४० that Brahman was born a son with auspicious marks, and when he was born, thie voice was heard from heaven : ८ Chandrasvémin, you must call your son Mahipéla,* because he shall be a king and long protect the earth.”” When Chandrasvémin heard this, he made a feast and called that son Mahipéla. And in course of time Mahipéla grew up, and was taught the science of missile and hand to hand weapons, and was at the same time instructed in all knowledge. And in the meanwhile his wife Devamati brought forth to Chandrasv4min another child, a daughter, beautiful in all her limbs. And the brother and sister, Mabipéla and Chandravati, grew up together in their father’s house. Then a famine, caused by want of rain, sprang up in that country, the corn having been scorched up by the rays of the sun. And owing to that, the king began to play the bandit, leaving the right path, and taking wealth from his subjects unlawfully. Then, as that land was going rapidly to ruin, Chandrasvimin’s wife said to her husband : ^ Come to my father's house, let us leave this city, for our children will perish here some day or other.” When Chandrasvémin heard this, he said to his wife—* By no means, for flight from one’s own country in time of famine is a great sin, © I. ¢. earth-protector, king. 550 So I will take these children and deposit them in your father’s house, and do you remain here ; I will return soon. She agreed, and then Chandra- sv4min left her in bis house, and taking those two children, the boy Mahi- 7818 and the girl Chandravati, set out from that city for his father-in-law’s house. And in course of time, as he roamed on, he reached a great wilder- ness, with sands heated by the rays of the sun, and with but a few parched up trees in it. And there he left his two children, who were exhausted with thirst, and went to a great distance to look for water for them, Then there met him a chief of the Savaras, named Sinhadanshtra, with his follow- ers, going somewhere or other for his own ends. The Bhilla saw him and questioned him, and finding out that he was in search of water, said to his followers, “ ‘Take Lim to some water,” at the same time making a sign to them. When they heard it, two or three of the Savara king’s followers, perceiving his intention, took the innocent Chandrasvdmin to the village, and fettered him. And he, learning from them that he was fettered in order to be offered as a victim, lamented for his two children that he had left in the wild: “Ah Mabipdla! Ah dear Chandravati! why did I foolishly abandon you in the wilderness and make you the prey of lions and tigers? And I have brought myself also into a position where I am sure to be slain by bandits, and there is no escape for me.” While he was thus lamenting in his terror, he saw to his delight the sun. And exclaiming, “ Ah! I will fling aside bewilderment and fly for refuge to my own lord,” the Brdhman began to praise the sun in the following verses—“ Hail to thee, O Lord, the brightness residing in the near and in the remote ether, that dispersest the internal and external darkness. Thou art Vishnu pervading the three worlds, thou art Siva the treasure-house of blessings, thou art the supreme lord of creatures, calling into activity the sleeping Universe. Thou deposest thy brightness in fire and in the moon, out of pity, as it were, say- ing, ‘ Let these two dull things shine,’ and so thou dispellest the night. When thou risest, the R&kshasas disperse, the Dasyus have no power, and the virtuous rejoice.* So, thou matchless illuminator of the three worlds, deliver me, who take refuge with thee. Disperse this darkness of my grief, have mercy upon me.” When the Brahman had devoutly praised the sun with these and other similar hymns, a voice was heard from beaven— «५ Chandrasvd4min, I am pleased with thee, thou shalt not be put to death, and by my favour thou shalt be reunited with thy wife and children.” When the divine voice had said this to Chandrasvamin, he recovered his spirits, and remained in a state of tranquillity, being supplied with bathing requisites and food by the Savaras. * Compare for the idea Richard II. Act III, Sc. 2. line 41 and ff. 551 And in the meanwhile the boy MahipAla, left in the wilderness with his sister, as his father did not return, remained lamenting bitterly, suppos- ing that some calamity had befallen him. And in this state he was beheld by a great merchant, of the name of Sdrthadhara, who came that way, and the merchant asked him what had happened to him. And feeling compas- sion, he consoled the boy, and observing that he had auspicious marks, he took him and his sister to his own country. There that Mahipéla lived in the house of that merchant, who looked upon him with all the affection of a father for his son; and though a boy, he was occupied in the rites of the sacred fire. But one day the minister of the king Téravarman, who lived in the city of Tarapura, the excellent Brahman Anantasvdmin, came that way on business, with his elephants, horses and foot-soldiers, and entered the house of that merchant, being a friend of his. After he had rested, he saw the handsome boy Mahipala, engaged in muttering prayers and in sacrificing to the fire, and asked his story; then the Brdhman minister, finding that the boy was of his own caste, as he had no children, begged the boy and his sister from the merchant. Then the merchant, who was a Vaisya, gave him the children, and Anantasvémin went with them to Tardpura. There Mahipdla remained in the house of that minister, which abounded in wealth on account of its master’s knowledge, and was treated by him as a son. And in the meanwhile Sinhadanshtra, the king of the Bhillas, came to Chandrasvamin, who was in captivity in that village, and said to him; ८ Brahman, I have been ordered in a dream by the Sun-god not to slay you but to set you free, after doing you honour. So rise up, and go where you please.” After saying this, he let him go, giving him pearls and musk, and supplying him with an escort through the forest. And Chandra- svamin, being thus set at liberty, not finding his son and his younger sister in the wood, wandered in search of them, and as he wandered he found a city named Jalapura on the shore of the sea, and entered as a guest the house of a certain Brihman. There, after he had taken refresh- ment, and then told his story, the Brdhman, the master of the house, said to him; “A merchant named Kanakavarman came here some days ago ; he found in the forest a Brdhman boy with his sister, and he bas gone off with those two very handsome children to the great island of Narikela, but he did not tell his name.” When Chandrasvémin heard that, he made up his mind that those children were 118, and he determined to go to that beautiful island. And after he had spent the night, and looked about him, he made acquaintance with a merchant, named Vishnuvarman, who was about to go to the isle of Narikela. And with him he embarked in a ship, and went across the sea to the island, out of love for his children. When 552 he began to enquire there, the merchants, who lived there, saidtohim; “ It is true that a merchant named Kanakavarman did come here, with two beau- tiful Bréhman children, whom 06 found in a wood. But he has now gone with them to the island of Katsha. When the Brdbman heard that, he went in a ship with the merchant Daénavarman to the island of Katéha. There he heard that the merchant Kanakavarman had gone from that island to an island named Karptra. In the same way he visited in turn the islands of Karptéra, Suvarna, and Sinhala with merchants, but he did not find the merchant whom he was in search of. But from the people of Sinhala he heard that that merchant Kanakavarman had gone to his own city, named Chitrakita. Then Chandrasvémin went with a merchant, named Kotisvara, to Chitrakuta, crossing the sea in his ship. And in that city he found the merchant Kanakavarman, and longing for his children, he told him the whole story. Then Kanakavarman, when he knew the cause of his grief, showed him the children, whom he had found in the forest and brought away. But when Chandrasvdmin looked at those two children, he saw that they were not his, but some other children. Then he, being afflicted with tears and grief, lamented in desperate mood—“ Alas! though I have wandered 80 far, I have not found my son or my daughter. Malignant Providence, like a wicked master, has held out hopes to me but has not ful- filled them, and has made me wander far and wide on a false surmise.” While he was indulging in such lamentations, he was at last, though with diffi- culty, consoled by Kanakavarman, and exclaimed in his grief, “If I do not find those children in a year, by wandering over the earth, I will abandon the body by austerities on the bank of the river Ganges. When he said this, a certain seer there said to him, “ Go, you will recover your children by the favour of Nérdyani. When he heard that, he was delighted, re- membering the compassion shown him by the sun, and he departed from that city, honoured by the merchants. Then, searching the lands which were royal grants to Bréhmansg, and the villages and the towns, he reached one evening a wood with many tall trees in it. There he made a meal on fruits and water, and climbed up into a tree to spend the night there, dreading the lions, and tigers, and other noisome beasts. And being sleepless, he saw in the night at the foot of the tree a great body of divine Mothers assembled, with Nérfyani at their head; waiting for the arrival of the god Bhairava, having brought with them all kinds of presents suited to their resources. And thereupon the Mothers asked Nardyani why the god delayed, but she laughed and gave no reason. And being persistently questioned by them, she answered—‘“ He has stopped to curse a Gubhyaka who has incurred his displeasure.”* And on account of that business some delay has taken place * Here I have omitted ashort story. 553 about his arrival, but know that he will be here soon. While Nérdyanf was saying this to the Mothers, there came there Bhairava® the lord of the company of Mothers. And he, having been honoured with gifts by all the Mothers, spent some time in dancing, and sported with the witches. And while Chandrasvémin was surveying that from the summit of a tree, he saw a slave belonging to Nérdyani, and she saw him. And as chance would have it, they fell in love with one another, and the god- dess Nardyani perceived their feelings. And when Bhairava had departed, accompanied by the witches, she, lingering behind, summoned Chandra- svimin who was on the tree. And when he came down, she said to him and her slave: “ Are you in love with one another P”? And they confessed the truth, and said they were, and thereupon she dismissed her anger and said to Chandrasv4min, “Iam _ pleased with thee for confessing the truth, sv I will not curse thee, but I will give thee this slave, live in happiness.” When the Br&bman heard this, he said— Goddess, though my mind is fickle, I hold it in check, I do not touch a strange woman. For this is the nature of the mind, but bodily sin should be avoided.” When that firm-souled Bréhman said this, the goddess said to him—‘“ I am pleased with thee and I give thee this boon: thou shalt quickly find thy children. And receive from me this unfading lotus that destroys poison.”” When the goddess bad enid this, she gave the Br4hman Chandrasvémin a lotus, and disappeared from his eyes. And he, having received the lotus, set out, at the end of the night, and roaming along reached the city of Taérdpura, where hia son Mahipala and his daughter were living in the house of that Brdhman minister Anantasv4min. There he went and recited at the door of that minister, in order to obtain food, having heard that he was hospitable. And the minister, having been informed by the door-keepers, had him introduced by them, and when he saw that he was learned, invited him to dinner. And when he was invited, having heard that there was a lake there, named Anantabrada, that washed away sin, he went to bathe there. While he was returning after bath- ing, the Brébman heard all round him in the city a cry of grief. And when he asked the cause, the people said to him—* There is in this city a Bréh- man boy, of the name of Mahipdla, who was found in the forest by the ® He seems to correspond to the Junkor Voland or Herr Urian ofthe Walpurgis- nacht ; (sco Bayard Taylor’s notes to his translation of Gocthe’s Faust). See also, for the assombly of witches and their uncanny president, Birlinger, Aus Schwaben, pp. 328 and 872. In Bartsch’s Sagen &c. aus Meklenburg, pp. 11—44, will be found the recorded confessions of many witches, who deposed to having danced with the Teutonic Bhairava on the Blocksberg. The Mothers of the second part of Faust probably come from Greece. 554 merchant Sarthadhara. The minister Anantasvémin, observing that he had auspicious marks, with some difficulty begged him and his sister from the merchant, and brought them both here. And being without a son, he has adopted the boy, whose excellent qualities have endeared him to king Térdvarman and his people. To-day ho has been bitten by a poisonous snake ; hence the cry of grief in the city.” When Chandrasv4min heard that, he said to himself, “This must be my son,” and reflecting thus, he went to the house of that minister as fast as he could. There he saw his son surrounded by all, and recognized him, and rejoiced, having in his hand the lotus that was an antidote to snake-poison. And he put that lotus to the nose of that Mahipéla, and the moment he smelt it, he was free from the effects of poison. And Mahipdla rose up, and was as one who had just awoks from sleep,* and all the people in the city, and the king rejoiced. And Chandrasv4min was honoured with wealth by Anantasvdémin, the king, and the citizens, who said “This is some incarnation of the divinity.” And he remained in the house of the minister in great comfort, honoured by him, and he saw his son Mahipdla and his daughter Chandra- vati. And the three, though they mutually recognized one another, said nothing, for the wise have regard to what is expedient, and do not discover themselves out of season. Then the king Térav4rman, being highly pleased with the virtues of Mahipéla, gave him his daughter Bandhumati. Then that king, after giving him the half of the kingdom, being pleased with him, laid the whole burden of the kingdom upon him, as he had no other son. And Mahi- pala, after he had obtained the kingdom, acknowledged his father, and gave him a position next to his, and so lived in happiness. One day his father Chandrasvdmin said to him, “Come, let us go to our own country to bring your mother. For if she hears that you are the occupant of a throne, having been long afflicted, she might think, ‘ How comes it that my son has forgotten me,’ and might curse you in her anger. But one who is cursed by his father and mother does not long enjoy pros- perity. In proof of this hear this tale of what bappened long ago to the merchant’s son.” In the city of Dhavala there Story of Chakra.t WAS & uaa son, named Chakra. He went on a trading voyage to Svarnadvipa against the will of his parents. There he gained great wealth in five years, and in order to return embarked on the sea in a ship laden with jewels. And when his voyage was very nearly at an end, the sea rose up against him, troubled with a great wind, and with © Mukia for yukta, which {s clearly a misprint. † This story is identical with the story of “The merchant who struck his mother,” as given by the lev. 8, Beal in the Antiquary for September 1880. 555 clouds and rain. And the huge billows broke his vesscl, as if angry because he had come against the wish of his parents. Some of the passengers were whelmed in the waves, others were eaten by sea-monsters. But Chakra, as his allotted term of life had not run out, was carried to the shore and flung up there by the waves. While he was lying there ina state of ex- haustion, he saw as if in a dream, a man of black and terrible appearance come to him, with a noose in his hand. Chakra was caught in the noose by that man, who took him up and dragged him a long distance to a court presided over by a man on a throne. By the order of the occupant of the throne, the merchant’s son was carried off by that noose-bearer, and flung into a cell of iron. In that cell Chakra saw a man being tortured by means of an iron 16९19 on his head, that revolved incessantly. And Chakra asked him, —‘ Who are you, by what crime did you incur this, and how do you manage to continue alive?” And the man answered— I am a merchant's son named Khadga, and because I did not obey the commands of my parents, they were angry and in wrath laid this curse upon me :¶ ‘ Because, wicked son, you torture us like a hot wheel placed on the head, therefore such shall be your punishment.’ When they had said this they ceased, and as I wept, they said to me, ‘Weep not, your punishment shall only last for one month.’ When I heard that, I spent the day in grief, and at night when I was in bed, I saw, as if in a dream, a terrible man come. He took me off and thrust me by force into this iron cell, and he placed on my head this burning and ever-revolving wheel. This was my parents’ curse, hence Ido not die. And the month is at an end to-day; still I am not set free.” When Khadga said that, Chakra in pity answered bim—“I too did not obey my parents, for I went abroad to get wealth against their will, and they pronounced against me the curse that my wealth, when acquired, should perish. So I lost in the sea my whole wealth, that I had acquired in a foreign island. My case is the same as yours. So what is the use of my life? Place this wheel on my head. Let your curse, Khadga, depart.’’ When Chakra said this, a voice was heard in the air “ Khadga, thou art released, so place this wheel on the head of Chakra.” When Khadga heard this, he placed the wheel on the head of Chakra, and was conveyed by some invisible being to his parents’ house. ® A similar transferable wheel is found in the Panchatantra, Vth Book, 8rd Story. Benfey’s Panchatantra, Vol. II, p. 331. + Cp. Ralston’s Russian Folk-Tales, p. 358. ‘Great stress is laid in the skazkas and Icgends upon the terrible power of a parent’s curse. The hasty word of a father or mother will condemn even an innocent child to slavery among devils and when it is once uttered, it is irrevocable.” Throughout the present work curses appear to be irrevocable but susceptible of modification and limitation. 65 556 There he remained without disobeying again tho orders of his parents : but Chakra put that wheel upon his head, and then spake thus—‘‘ May other sinners algo on the earth be released from the result of their sins ; until all sins are cancelled, may this wheel revolve on my head.” When the - resolute Chakra said this, the gods in heaven, being pleased, rained flowers and thus addressed him: “ Bravo! Bravo! man of noble spirit, this com- passion has cancelled thy sin, go; thou shalt possess inexhaustible wealth.” When the gods said this, that iron wheel fell from the head of Chakra, and disappeared somewhere. Then a Vidyddhara youth descended from heaven, and gave him a valuable treasure of jewels, sent by Indra pleased with his self-abnegation, and taking Chakra in his arms, carried him to his city named Dhavala, and departed as he had come. Then Chakra delighted his relutions by hia arrival at the house of his parents, and, after telling his adventures, remained there without falling away from virtue. When Chandrasvémin had told this story, he said again to Mahipdéla, ५५ Such evil fruits does opposition to one’a parents produce, my son, but devotion to them is a wishing-cow of plenty: in illustration of this hear the following tale.” Story of the hermit and the faithful There was in old time a hermit of great austerity, who roamed in the forest. And one day a hen-crow, as he was sitting under the shade of a tree, dropped dirt upon him, so he looked at the crow with angry eyes. And the crow, as soon as he looked at it, was reduced to ashes ; and so the hermit conceived a vain-glorious confidence in the might of his austerities. Once on a time, in a certain city, the hermit entered the house of a Bréhman, and asked his wife for alms. And that wife, who was devoted to her husband, answered him, “ Wait a little, I am attending upon my husband.”” Then he looked at her with an angry look, and she laughed at him and said, “ Remember,* I am not a crow.” When the hermit heard that, he sat down in a state of astonishment, and remained wondering how she could possibly have come to know of the fate of the crow. Then, after she had attended upon her husband in the oblation to the fire and in other rites, the virtuous woman brought alms, and approached that hermit. Then the hermit joined his hands in the attitude of supplication, and said to that virtuous woman: “ How did you come to know of my adventure with the crow in the forest ; tell me first, and then I will receive your alms ?’? When the hermit said this, that wife, who adored her husband, said, “I know of no virtue other than devotion to my husband, accord- ingly by his favour I have such power of discernment. But go and visit a man here who lives by selling flesh, whose name is Dharmavyddha, from him thou shalt learn the secret of blessedness free from the consciousness wife * Perhaps we should read mrishyatdm, forgive mo, be pationt. 567 of self.” The hermit, thus addressed by the all-knowing faithful wife, took the portion of a guest, and after bowing bofore her, departed. Story of Dharmavyddha the righteous The next day he went in search ecller of flesh.* of that Dharmavyddha, and approach- ed him, as he was selling flesh in his shop. And as soon as Dharmavyddha saw the hermit, he said, “‘ Have you been sent here, Brdhman, by that faithful wife ?? When the hermit beard that, he said to Dbarmavy&dha in his astonishment,—‘ How come you to have such knowledge, being a seller of flesh ?' When the hermit said this, Dharmavyddha answered him—“ I am devoted to my father and mother, that is my only object in life. I bathe after I have provided them with the requisites for bathing, I eat after I have fed them, I lie down after I have seen them to bed; thus it comes to pass that I have such knowledge. And being engaged in the duties of my profession, I sell only for my subsistence the flesh of deer and other animals slain by others, not from desire of wealth. And I and that faithful wife do not indulge self-consciousness, the impediment of knowledge, so the knowledge of both of us is free from hindrance. Therefore do you, observ- ing the vow of a hermit, perform your own duties, without giving way to . self-consciousness, with a view to acquiring purity, in order that you may quickly attain the supreme brightness.” When he had been thus instructed by Dharmavyddha, he went to his house and observed his practice, and afterwards he returned satisfied to the forest. And by his advice he became perfected, and the faithful wife and Dharmavyadha also attained perfection by such performance of their duties. “Such is the power of those who are devoted to husband or father and mother. So come, visit that mother who longs for a sight of you.” When thus addressed by his father Chandrasv4min, Mahipéla promised to go to his native Iand to please his mother. And he disclosed that of his own accord to Anantasvamin his spiritual father, and when he took upon him the burden of his kingdom, the king set out with his natural father by night. And at last he reached his own country, and refreshed his mother Devamati with a sight of him, as the spring refreshes the female cuckoo. And Mahipéla stayed there some time with his mother, being welcomed by his relations, together with his father who related their adventures. ‘In the meanwhile in Térdpura the princess, his wife Bandhumat{, who was sleeping within the house, woke up at the close of night. And dis- covering that her husband had gone somewhere, she was distressed at her lonely state, and could not find solace in the palace, the garden, or any other place. But she remained weeping, shedding tears that seemed to double her necklace, intent on lamentation only, desiring relief by death. But the * This charactor is probably taken from tho Mahdbhfrata (sce Dowson's Classical Dictionary of Hindu Mythology, p. 90). 008 minister Anantasvamin came and comforted her with hope-inspiring words, saying, ^ Before your husband went, he said to me, ‘I am going away on some business and I will quickly return,’ so do not weep, my daughter.” Then she recovered self-control, though with difficulty. Then she remained continually honouring with gifts excellent Brdhmans, that came from a foreign country, in order to obtain news of her husband. And she asked a poor Bréhman, named Sangamadatta, who came for a gift, for tidings of her husband, having told him his name and the signs by which to recognize him. Then the Bréhman said, “I have never beheld a man of that kind; but, queen, you must not give way to excessive anxiety on this account. Doers of righteous actions eventually obtain reunion with loved ones, and in proof of that I will tell you a wonder which I saw, listen.” Story of the treacherous Pdéupata asce- As I was wandering round all tie, the holy places, I came to the MA4nasa lake on the Himélayas, and in it I saw, as in a mirror,* a house composed of jewels, and from that building there came out suddenly a man with a sword in his hand, and he ascended the bank of the lake, accompanied by a troop of celestial females. There he amused himself with the females in a garden in the recreation of drinking, and I was looking on from a distance unobserved, full of interest in the spectacle. fn the meanwhile a man of prepossessing appearance came there from somewhere or other. And when he met me, I told him what I had seen. And with much interest I point- ed out to him that man from a distance, and when he beheld him he told me his own story in the following words : Iam a king named Tribhuvang in the city of Tribhuvana. There a certain PAsupata ascetic for a long time paid me court. And being asked the reason by me, he at once asked me to be his ally in obtaining a sword concealed in a cavern, and I agreed to that. Then the P&supata ascetic went with me at night, and having by means of a burnt-offering and other rites discovered an opening in the earth, the ascetic said to me, “ Hero! enter thou first, and after thou hast obtained the sword, come out, and cause me also to enter; make a compact with me to dothis.”” When he said this, I made that compact with him, and quickly entered the opening, and found a palace of jewels. And the chief of the Asura maidens who dwelt there came out from the palace, and out of love led me in, and there gave me a sword. She said, ‘ Keep this sword which confers the power of flying in the air, and bestows all magical faculties.” ‘Then I remained there with her. But I remembered my compact, and going out with the sword in my hand, I introduced that ascetic into the palace of the Asuras by that opening. * I have followed the Sanskrit College MS. which gives ddaréu. Story of the king Tribhuvana. 559 There I dwelt with the first Asura Inly who was surrounded by her atten- dants, and he dwelt with the second. One day when I was stupified with drink- ing, the ascetic treacherously took away from my side the sword, and grasped it in hisown hand. When he had it in his grasp, he possessed great power, and with his hand he seized me and flung me out of the cavern. Then I searched for him for twelve years at the mouths of caverns, hoping that some time I might find him outside. And this very day the scoundrel has presented himself to my eyes, sporting with that very Asura lady who belongs to me. While the king Tribhuvana was relating this to me, O qneen, that ascetic, stupefied with drink, went to sleep. And while he was asleep, the king went and took the sword from his side, and by its operation he recovered celestial might. Then the hero woke up that ascetic with a kick, and reproached the unfortunate man, but did not kill him. And then he entered the palace with the Asura lady and her attendants, recovered again like his own magic power. But the ascetic was much grieved at having lost his magic power. For the ungrateful, though long successful, are sure to fail at last. «« Having seen this with my own eyes, I have now arrived here in the course of my wanderings ; 80 be assured, queen, that you shall eventually be reunited to your beloved, like Tribhuvana, for the righteous does not sink.” When Bandhumati heard that from the Brahman, she was highly delighted, and made him successful by giving him much wealth. And the next day a distinguished Brdbman came there from a distant land, and Bandhumati eagerly asked him for tidings of her husband, tell- ing his name and the tokens by which he might be recognized. Thon that Brahman said to her: “ Queen, I have not seen your husband anywhere, but I, who have to-day come to your house, am named not without reason, the Brabman Sumanas,* so you will quickly have your wishes satisfied, thus my heart tells me. And reunions do take place, even of the long separated. In proof of thus I will tell you the following tale; liston, queen.” Of old time there lived a king named Nala, whose beauty, I fancy, so surpassed that of the god of Love, that in disgust he offered his body as a burnt-offering in the fire of the eye of the enraged Siva. He had no wife, and when he made enquiries, he heard that Damayanti, the daughter of Bhima the king of Vidarbha, would make him a suitable wife. And Bhima, searching through the world, found that there was no king except Nala fit to marry his daughter In the meanwhile Damayanti went down into a tank in her own city, to amuse herself in the water. There the girl saw a swan that had fed on ® J e. Bencvolent, and also satisficd at heurt. Story of Nala and Damayantt. 960 blue and white lotuses, and by a trick she threw over it her robe and made it a prisoner in sport. But the celestial swan, when captured, said to her in accents that she could understand: “ Princess, I will do you a good turn, let me go. There is a king of the name of Nala, whom even the nymphs of heaven bear on their hearts, like a necklace strung with threads of merit.® You are a wife fitted for him and he is a husband suited for you, so I will be an ambassador of Love to bring like to 1116." When she heard that, she thought that the celestial swan was a polished speaker, and so she let him go, saying—" 80 be it’’—And she said, “I will not choose any husband but Nala,” having her mind captivated by that prince, who had entered by the channel of her ear. And the swan departed thence, and quickly repaired to a tank resorted to by Nala, when bent on sporting inthe water. And Nala, seeing that the swan was beautiful, took it captive out of curiosity by throwing his robe over it in sport. Then the swan said—“ Set me free, O king, for I have come to benefit you; listen, I will tell you. There is in Vidarbha one Damayant{, the daughter of king Bhima, the Tilottamé of the earth, to be desired even by gods. And she has chosen you as her future husband, having fallen in love with you on account of my description of your virtues ; and I have come here to tell you. Nala was at the same time pierced with the words of that excellent swan, that were brightened by the splendid object they had in viow,t and with the sharp arrows of the god of the flowery shafts. And he said to that swan, “ [ am fortunate, bast of birds, in that I have been selected by her, as if by the incarnate fulfilment of my wishes.” When the swan had been thus addressed by him and let go, it went and related the whole occurrence to Dayamanti, as it took place, and then went whither it would. Now Damayanti was longing for Nala; so, by way of a device to obtain him, she sent her mother to ask her father to appoint for her the ceremony of the Svayamvara. And her father Bhima consented, and sent messengers to all the kings on the earth, to invite thom to the Svayamvara. And all the kings, when they had received the summons, set out for Vi- १४778, and Nala went also eagerly, mounted on his chariot. And in the meanwhile, Indra and the other Lokapdlas heard from the hermit Nérada of the Svayamvara of Damayanti, and of her love for Nala. And of them Indra, the Wind, the god of Fire, Yama and Varuna, longing for Damayant{i, deliberated together, and went to Nala, and they found Nala setting off on the journey, and when he prostrated himself before them, they said to him “Go, Nala, and tell Damayanti this from us— ‘Choose one of us five; what is the use of choosing Nala whois a mortal ? © Sadguna means good quality, also “ good thread.” † The epithet refers also to the arrows and means “ bright with excellent heads.” 561 Mortals are subject to death, but gods are undying.’ And by our favour, thou shalt enter where she 18, unperceived by the others.” Nala said ‘ So be it,” and consented to do the errand of the gods. And he entered the apartments of Damayanti without being seen, and delivered that command of the gods, exactly as it was given. But when the virtuous woman heard that, she said “ Suppose the gods are such, nevertheless Nala shall be my husband, I have no need of gods.” When Nala had heard hor utter this noble sentiment, and had revealed himself, he went and told it, exactly as it was said, to Indra and the others; and they, pleased with him, gave him a boon, saying, “We are thy servants from this time forth, and will repair to thee as soon as thought of, truthful man. Then Nala went delighted to Vidarbha, and Indra and the other gods assumed the form of Nala, with intent to deceive Damayanti. And they went to the court of Bhima, assuming the attributes of mortals, and, when the Svayamvara began, they sat near Nala. Then Damayanti came, and leaving the kings who were being proclaimed one by one by her brother, gradually reached Nala. And when she saw six Nalas, all possessing shadows and the power of winking,* she thought in her per- plexity, while her brother stood amazed, “ Surely these five guardians of the world have produced this illusion to deceive me, but I think that Nala is the sixth here, and so I cannot go in any other direction.” When the virtu- ous one had thus reflected, she stood facing the sun, with mind fixed on Nala alone, and spoke thus—“ 0 guardians of the world, if even in sleep I have never fixed my heart on any but Nala, on account of that loyal conduct of mine shew me your real forms. And to a maiden any other men than her lover previously chosen are strangers, and she is to them the wife of another, so how comes this delusion upon you ?” When the five, with Indra at their head, heard that, they assumed their own forms, and the sixth, the true Nala, preserved his true form. The princess in her de- light cast upon the king her eye, beautiful as a blown blue lotus, and the garland of election. Anda rain of flowers fell from heaven. Then king Bhima performed the marriage ceremony of her and Nala. And the kings and the gods, Indra and the others, returned by the way that they came, after due honour had been done to them by the king of Vidarbha. But Indra and his companions saw on the way Kali and Dvdpara,t and * 80 in Heliodorus, Acthiopica, Lib. IIT, cap. XIII. &AAa 7505 7’ SPEdApors Ey yvorOerey drevts 8idAou BAdwovres xal 7d BAdpapor ०६ zor’ éwiptovres.—In the third canto of the Purgatorio Dante is much troubled at finding that Virgil, being a disembodied spirit, casts no shadow. + Kali 18 the side of the die marked with ono point. Dvépara is the side marked with two. They are personified here as demons of gambling. They are also the present, $. ८.) the fourth and the third Yugas or ages of the world. 562 knowing that they had come for Damayanti, they said to them, “ It is of no use your going to Vidarbha; we come thence; and the Svayamvara has taken place; Damayanti has chosen king Nala. When the wicked Kali and Dvdpara heard that, they exclaimed in wrath, “Since she has chosen that mortal in preference to gods like thyself, we will certainly separate that couple.” After making this vow they turned round and departed thence. And Nala remained seven days in the houso of his father-in-law, and then departed, a successful man, for Nishada, with his wife Damayanti. There their love was greater than that of Siva and P&érvati. 2२६८९४४ truly is half of Siva, but Damayanti was Nala’s self. And in due time Damayanti brought forth to Nala a son named Indrasena, and after that a daughter named Indrasené. And in the meanwhile Kali, who was resolved on effecting what he had promised, was seeking an occasion against Nala, who lived according to the Saéstras. Then, one day, Nala lost his senses from drunkenness, and went to sleep without saying the evening prayer and without washing his feet. After Kali had obtained this opportunity, for which he had been watching day and night, he entered into the body of Nala. When Kali had entered his body, king Nala abandoned righteous practices and acted as “he pleased. The king played dice, he loved female slaves, he spoke untruths, he slept in the day, he kept awake at night, he became angry without cause, he took wealth unjustly, he despised the good, and he honoured the bad. Moreover Dv¶ entered into his brother Pushkara, having obtained an opportunity, and made him depart from the true path. And one day Nala saw, in the house of his younger brother Pushkara, a fine white bull, named Daénta. And Pushkara would not give the bull to his elder brother, though he wanted it and asked for it, because his respect for him had been taken away by Dvdpara. And he said to him, “If you desire this bull, then win it from me at once at play.’””> When Nala heard that challenge, in his infatuation he accepted it, and then those two brothers began to play against each other. Pushkara staked the bull, Nala staked elephants and other things, and Pushkara continually won, Nala as continually lost. In two or three days Nala had lost his army and his treasure, but he still refused to desist from gambling, though entreated to desist, for he was distracted by Kali. Damayanti, thinking that the kingdom was lost, put her children in a splendid chariot, and sent them to the house of her father. In the mean-while Nala lost his whole kingdom; then the hypocritical Pushkara said, ^ Since you have lost everything else, now stake Damayanti on the game against that bull of mine.” This windy speech of Pushkara’s, like a strong blast, made Nala blaze like fire; but he did not say anything unbecoming, nor did he stake his wife. 563 Then Pushkara said to him, ‘ If you will not stake your wife, then leave this country of mine with ber.” When Nala heard this, he left that country with Damayanti, and the king’s officers saw him as far as the frontier. Alas! when Kali reduced Nala to such a state, say, what will be the lot of other mortals, who are like worms compared with him ? Curse on this gambling, the livelihood of Kali and Dvdpara, without law, without natural affection, such a cause of misfortunes even to royal sages. So Nala, having been deprived of his sovereignty by his brother, started to go to another land with Damayanti, and as he was journeying along, he reached the centre of a forest, exhausted with hunger. There, as he was resting with his wife, whose soft feet were pierced with darbha grass, on the bank of a river, he saw two swans arrive. And he threw his upper garment over them, to capture them for food, and those two swans flew away with it. And Nala heard a voice from heaven,—“ These are those two dice in the form of swans, they have descended and flown off with your garment also.” Then the king sat down despondent, with only one garment on, and providently shewed to Damayanti the way to her father’s house ; saying, “This is the way to Vidarbba, my beloved, to your father’s house, this is the way to the country of the Angas, and this is the way to Kogala.” When Damayanti heard this, she was terrified, thinking to herself—“ Why does my husband tell me the way, as if he meant to abandon me ?”? Then the couple fed on roots and fruits, and when night came on, lay down both of them, wearied, in the wood, on a bed of | kuSa grass, And Damayanti, worn out with the journey, gradually dropt off to sleep, but Nala, desiring to depart, kept awake, deluded by Kali. So he rose up with one garment, deserting that Damayanti, and departed thence, after cutting off half her upper garment and putting it on. But Damayanti woke up at the end of the night, and when she did not 8९6 in the forest her husband, who had deserted her and gone, she thought for some time, and then lamented as follows: ‘“ Alas, my husband, great of heart, merciful even to your enemy! You that used to love me so well, what has made you cruel to me? And how will you be able to go alone on foot through the forests, and who will attend on you to remove your weariness ? How will thedust defile on the journey your feet, that used to be stained with the pollen of the flowers in the garlands worn on the heads of kings! How will your body, that could not endure to be anointed with the powder of yellow sandal-wood, endure the heat of tho sun in the middle of the day P What do I care for my young son? What for my daughter? What for myself ? May the gods, if Iam chaste, procure good fortune for you alone !” Thus Damayanti lamented, in her loneliness, and then set out by the path, which her husband had shewn her before- hand. And with difficulty she crossed the woods, forests, rivers, and 71 564 rocks, and never did she depart from her devotion to her husband in, any point. And the might of her chastity preserved her on the way,®* so that the hunter, who, after delivering her from the serpent, fell in love with her for a moment, was reduced to ashes. Then she joined a caravan of merchants, which she met on the way, and with them she reached the city of a king named Subaéhu. There the daughter of the king saw her from her palace, and pleased with her beauty, had her brought and gave her as a present to her mother. Then she remained in attendance on the queen, respected by her, and when questioned, she answered only— “My husband has abandoned me.” And in the meanwhile her father Bhima, having heard the tidings of Nala’s inisfortune, sent trustworthy men in every direction, to make search for the royal couple. And one of them, his minister named Suvena, as he was wandering about disguised as a Bréhman, reached that palace of Subdéhu. There he saw Damayanti, who always examined guests, and she saw with sorrow her father’s minister. And having recognized one another, they wept together so violently, that Subdéhu’s queen heard it. And the queen bad them summoned, and asked them the truth of the matter, and then she found out that the lady was Damayanti, the daughter of her sister. Then she informed her husband, and after shewing ber honour, she sent her to the house of her father with Suvena and an army. There Damayan. ti remained, reunited with her two children, enquiring under ber father’s guidance for news of her husband. And her father sent out spies to look for her husband, who was distinguished by preternatural skill in cooking and driving. And king Bhima commanded the spies to say; “ Moon, where have you hid yourself so cruelly, deserting your young bride asleep in the forest, dear as a cluster of white lotuses, having taken a piece of her robe P’¢ This he told them to utter wherever they suspected the presence of Nala. And in the meanwhile king Nala travelled a long way at night in that forest, clothed with the half-garment, and at last he saw a jungle-fire. And he heard some one exclaim—*“ Great-hearted one, take me away from the neighbourhood of this fire, in order that I, being helpless, may not be burned up by 1४." When Nala heard this, he looked round, and beheld a snake coiled up near the fire, having his head encircled with the rays of the jewels of his crest, { as if seized on the head by the jungle-fire, with terrible flaming * Op. Milton’s Comus, v.421 and ‰# The word“ might” also means ‘fire’. This “ fire’ burnt up the hunter. The'pun in the previous sentence cannot be rendered in English. + Here thereisa pun. -Ambdara also means the sky. t For the jewels in the heads of reptiles see the long note in Benfey’s Pancha tan- tra, Vol. I, p. 214. The passage in (८48 you like it” will occur to evory one. 565 weapons in its hand. He went up to it, and in compassion put it on his shoulder, and carried it a long distance, and when he wished to put it down, the snake said to him—* Carry me ten steps further, counting them as you go. Then Nala advanced, counting the steps, one, two, three, four, five, six, seven—listen, snake—eight, nine, ten, and when he said ten (daga),* the snake took him at his word, and bit him in the front of the forehead, as he lay on his shoulder. That made the king small in the arms, deformed and black. ‘I'hen the king took down the snake from his shoulder, and said to him—“‘ Who art thou, and what kind of a return for my kindness is this which thou hast made ?’? When the snake heard this speech of Nala’s, he answered him,—‘ King, know that I am a king of the snakes named Karkotaka, and I gave you the bite for your good; that you will come to learn ; when great ones wish to live concealed, a deformed appearance of body furthers their plans. Receive also from me this pair of garments, named the ‘ fire-bleached,’ you need only put them on and you will recover your true form.” When Kérkotaka had said this, and had departed after giving those garments, Nala left that wood, and in course of time reached the city of Kodgalé. And going by the name of Hrasvabéhu, he took service as a cook in the family of king Rituparga, the sovereign of Koéala. And he acquired renown by making dishes of exquisite flavour, and by his skill in chariot- driving. And while Nala was living there, under the name of Hrasvabahu, it happened that once upon a time one of the spies of the king of Vidarbha came there. And the spy heard men there saying,—“ In this place there is n new cook, of the name of Hrasvabéhu, equal to Nala in his own special art and also in the art of driving. The spy suspected that the cook was Nala himself, and hearing that he was in the judgment-hall of the king, he went there and repeated the following Ary& verse, taught him by his master, “Moon, where have you hid yourself so cruelly, deserting your young bride asleep in the forest, dear as a cluster of white lotuses, having taken a piece of her robe ?'* ‘The people present in the judgment-hall, when they heard that, thought that his words were those of a madman, but Nala, who stood there disguised as a cook, answered him, ‘“‘ What cruelty was there in the moon's becoming invisible to the lotus-cluster, when it reached and entered another region, after one part of the heavent had become exhausted ?” When the spy heard this, he surmised that the supposed cook was really Nala transformed by misfortune, and he departed thence, and when he reached Vidarbha, he told king Bhima and his queen and Damayanti all that he had heard and seen. * Dasa means “ten,” and also “ bite.” t Or robe. The pun is obvious. 566 Then Damayanti, of her own accord, said to her father, “ Without doubt that man is my husband disguised as a cook. So let this amusing artifice be employed to bring him here. Let a messenger be sent to king Rituparna, and the moment he arrives let him say to that king, ‘ Nala has gone off somewhere or other, no tidings are heard of him; accordingly to-morrow morning Damayanti will again make her Svayamvara; so come quickly to Vidarbha this very day ;’ and the moment the king bears his speech, he will certainly come here in one day, together with that husband of mine whois skilled in chariot-driving,” Uaving thus debated with her father, Damayanti sent off that very momenta messenger to the city of Kogalé with exactly this message. He wentand told it, as it was given him to Rituparna, and the king thereupon, being excited, said affectionately to his attendant Nala, who was disguised as a cook: ‘‘ Hrasvabahu, you said—‘I possess skill in chariot-driving.’ So take me this very day to Vidarbha if you have sufficient endurance.” When Nala heard that, he said, ‘‘ Good! I will take you there,” and thereupon he yoked swift horses, and made ready the splendid chariot, He said to himself ; “ Damayanti has spread this report of a Svayamvara in order to recover me, otherwise, I know, she would not have behaved in this way even in her dreams. So I will go there and see what happens.” With such reflections hoe brought to Rituparna the chariot ready. And as soon as the king had mounted it, Nala proceeded to drive on that chariot with a speed exceeding even that of Garuda. Then Ritu- parna dropped his garment, and wished to stop the chariot in order to recover it, but Nala said to him,— King, where is that garment of yours? Why the chariot has in this moment left it many yojanas behind.” When Rituparna heard this, he said :—“ Well, give me this skill in chariot-driving, and I will give you my skill in dice, so that the dice shall obey your com- mand and you shall acquire skill in numbers. And now look; I will give you a proof of the truth of what I say. You see this tree in front of us; I will tell you the number of its leaves and fruits, and then do you count them for yourself and see.” When he had said this, he told him the number of the leaves and fruits on that tree, and Nala counted them and found them exactly as many as he had said. ‘Then Nala gave to Rituparna his skill in driving, and Rituparna gave to Nala bis skill in dice and numbers. And Nala tested that skill on another tree, and found the number of leaves and fruits to be exactly what he had guessed. And while he was rejoicing, a black man issued from his body, and he asked him who he was. Then he said, “ I am Kali; when you were chosen by Damayanti, I entered your body out of jealousy, so you lost your fortune at play. And when Karkotaka bit youin the forest, you were not consumed, but I was burnt, as you see, being in your body. For to whom isa treacherous injury done to 567 another likely to be beneficial P So I depart, my friend, for I have oppor- tunities against others.” After saying this, Kali vanished from his sight, and Nala at once became well-disposed as before, and recovered his former splendour. And he returned and remounted the chariot ; and in the course of the same day he drove king Rituparna into Vidarbha, so rapidly did he get over the ground, and there the king was ridiculed by the people, who asked the cause of his coming; and he put up near the palace. And when he arrived, Damayanti knew of it, having heard the wonder- ful noise of the chariot, and she inly rejoiced, as she suspected that Nala had come too. And she sent her own maid to find out the truth, and she enquired into it, and came back and said to her mistress, who was longing For her beloved lord; ‘ Queen, I have enquired into the matter; this king of KoSala heard a false report of your Svayamvara and has come here, and he has been driven here in one day by Hrasvabéhu 018 charioteer and cook, who is famous for his skill in managing chariots. And I went into the kitchen and saw that cook. And he ia black and deformed, but possesses wonderful powers. It is miraculous that water gushed up in his pots and pans, without being put in, and wood burst into flames of its own accord, without having been lighted,* and various cates were produced in a moment. After I had seen this great miracle, I came back 0676." When Damayanti heard this from the maid, she reflected—“ This cook, whom the fire and the water obey, and who knows the secret of chariot-driving, can be no other than my husband, and I suspect he has become changed and deformed on account of separation from me, but I will test him.’? When she had formed this resolve, she sent, by way of stratagem, her two children with that same maid, to shew them to him. And Nala, when he had seen his children and taken themon his knees after a long separation, wept silently with a flood of tears. And he said to the maid—‘I have two children like these in the house of their maternal grandfather, I have been moved to sorrow by recollecting them.” ‘The maid returned with the children and told all to Damayanti, and then she conceived much hope. And early the next day she gave her maid this order ; “Go and tell that cook of Rituparna’s from me; ‘I hear that there is no cook like you in the world, so come and prepare curry for me to-day.’’? When the maid * Cp. the 28th story in the lst Part of Sicilianische Miérchen by Laura Gonzen- bach, ^ Von der Tochter der Sonne.” Here Lattughina says “‘ Fire, be lighted,” and immediately a clear firo burned upon the hearth. Then she said “Come along, pan,” and a golden pan camo and placed itself upon the fire. “Come along oil,” and the oil camo and pourcd itself into the pan. In ‘‘ The story of Shams ul वणि and his son,” Hasan Badr ul din is discovered by his skill in cooking (Lane’s Arabian Nights, Vol. I, p. 266.) Do Gubernatis (Zoological Mythology, Vol. I, p. 158,) remarks that ser- vice in the kitchen is especially dear to the young hero. 568 communicated to Nala this politic request, he got leave from Rituparna and came to Damayanti. And she said, “ Tell me the truth; are you the king Nala disguised as a cook P I am drowned in a sea of anxiety, and you must to-day bring me safe to shore.” When Nala heard that, he was full of joy, love, grief and shame, and with downcast face, he spoke, in a voice faltering from tears, this speech suited to the occasion,—‘ I am in truth that wicked Nala, hard as adamant, who in his madness behaved like fire in afflicting you.” When he said this, Damayanti asked him—“ If it is 80, how did you become deformed ?” Then Nala told her the whole of his adventures, from his making friends with Karkotaka to the departure of Kali from him. And immediately he put on the pair of garments called the “‘fire-bleached,” given him by Karkotaka, and recovered on the spot his own original shape. When Damayanti saw that Nala had resumed his own charming form, the lotus of her face quickly expanded, and she quenched, as it were, with the waters of her eyes the forest-fire of her grief, and attained indescribable unequalled happiness. And Bhima, the king of Vidarbha, quickly heard that intelligence from his joyful attendants, and coming there he welcomed Nala, who showed him becoming respect, and he made his city full of rejoicing. Then king Rituparna was welcomed with the observance of all outward cour- tesy and every hospitable rite* by king Bhima, who in his heart could not help laughing, and after he had in return honoured Nala, he returned to Koéalé. Then Nala lived there bappily with his wife, describing to his father-in-law his outburst of wickedness due to the influence of Kali. And in a few days he returned to Nishada with the troops of his father-in-law, and he humbled his younger brother Pushkara, beating him by his knowledge of dice, but, righteous as he was, he gave him a share of the kingdom ayain, ufter Dvdpara bad left his body, and glad at having recovered Damayanti, he enjoyed his kingdom lawfully. When the Bréhman Sumanas had told this story to the princess Bandhumat{ in Térépura, whose busband was away, he went on to say to her—* Even thus, queen, do great ones, after enduring separation, enjoy prosperity, and following the example of the sun, after suffering a decline, they rise again. So you also, blameless one, shall soon recover your lhus- band returning from his absence ; use patient self-control, banish grief, and console yourself with the approaching gratification of your wishes in the return of your husband.”?” When the virtuous Bréhman had spoken these appropriate words, she honoured him with much wealth, and taking refuge in patience, she remained there awaiting her beloved. And in a few days her husband Mahipdla returned, with his father, bringing that mother of his from adistant land. And when he returned, furnishing a feast to all eyes, * The Potersburg lexicographers think that samzritts should be sadvritti. 569 he gladdened Bandhumati, as the full moon gladdens the lovely water of the ocean. Then Mahipdla, on whom her father had already devolved the burden of tho kingdom, enjoyed as a king desired pleasures with her. When prince Naravéhanadatta, the son of the king of Vatsa, had heard in the company of bis wife, from the mouth of his, minister Maru- एप, this matchless romantic story, pleasing on account of its picture of affection, he was exceedingly pleased. a me ~~ ~ -~ =----~ ~~~ ~ जाः To Fasciculus I. Page 1, line 6, for “Part I” read “ Book I, called Kath&pftha.” Page 14, add to footnote.—“ 866 also Ralston’s Russian Folk-Tales, p. 230 and Vec- kenstedt’s Wendische Sagen, p. 152.” Page 20, add to footnote.—“ General Cunningham is of opinion that the dénoument of this story is represented in one of the Bharhut Sculptures ; see his Stipa of Bharhut, p. 53.” Page 27, 8rd line, from the bottom of the page, add to footnote.—“ Tho reader will find similar questioning demons described in Veckenstedt’s Wendische Sagen, pp. 64—56, and 109.” Page 40, add to footnote.—‘‘See also the 60th Tale in Gonzenbach’s Sicilianische Marchen, Vol. II, p. 17. Page 68, add as a note to the story of the guardian lion. “This incident may be compared with one described in Weckenstedt’s Wendische Sagen, p. 82. Page 70, add to footnote at the bottom of the page—“ Op. also Veckenstedt’s Wen- dische Sagen, p. 72.” Page 77, add to the second footnote—“ Op. also Veckenstedt’s Wendische Sagen, p. 124.” ^ oe (षी का Te San: > वो जिः med @ 1s e ‘am ion CORRIGENDA AND ADDENDA TO VOL. I. <> Page 6. For note ¢ subdstitute—Seo note on page 281. Page 12, line 16 “‘ Every day when he awakes from sleep, a hundred thousand gold pieces shall bo found under his pillow.’ This may be compared with Grimm’s No. 60, ५५ Die zwei Briider.”” Each of the brothers finds every day a gold piece under his pillow. Page 14. Add to footnote—Sce also the story of “Die Kaiserin Trebisonda” in a collection of South Italian tales by Woldemar Kaden, entitled “Unter den Olivenbiu- men”’ and published in 1880. The hero of this story plays the same trick as Putraka, and gains thereby an inexhaustible purse, a pair of boots which enable the wearer to run like the wind, and a mantle of invisibility. See also “ Beutel, Mantelchen und Wunderhorn” in the same collection, and No. XXII in Miss Stokes’s Indian Fairy Tales. The story is found in the Avaddnas translated by Stanislas Julien: (Lévéque, Mythes ot Légendos de L’Inde ct do 17 Porse, p. 670, Liebrocht, zur Volkskunde, p. 117.) M. Lévéquo thinks that La Fontaino was indcobted to it for his Fablo of L’ Huitre et les Plaideurs. 866 also De Gubernatis, Zoological Mythology, Vol. I, pp. 126—127, and 162. Page 16, line 1. “And so taking एणा in his arms he flew away from that placo through tho air.” Compare tho way in which Zauboror Vergilius carrics off tho daughter of the Sult4n of Babylon, and founds the town of Naples, which ho makes over to her and her children: (Simrock’s Deutsche Volksbiicher, Vol. VI, pp. 364, 866.) Dunlop is of opinion that the medimval traditions about Vergil are largely derived from Oricntal sources. Page 20. Add to note—A faint echo of this story is found in Gonzenbach’s Sicilinnische Miarchen, No. 65, pp. 859—362. Cp. also No. 72(d) in the Novellas Morlini. (Licbrecht’s Dunlop, p. 497.) Page 22, last lino of the page, ^ Yogananda throw Sakatéla into a dark dungoon and his hundred sons with him.” Compare this with the story of Ugolino in Dante’s Inferno. Page 30, line 5. For “ performing” read “ presiding at.’’ Page 42. Add to note t—This belief seems to bo very general in Wales, see Wirt Sikes, British Goblins, p. 113. See also Kuhn’s Herabkunft des Fouers, p. 93, De Gubernatis, Zoological Mythology, Vol. II, p. 285. Pago 44. Add to note *—B8ce also Ralston’s Russian Folk-Tales, p. 241, where Prince Ivan by the help of his tutor Katoma propounds to the Princess Anna the fair, a riddle which enables him to win her as his wife. Page 46. Add to footnote. M. Lévéque (Les Mythes et Légendes de L'Inde p. 327) connects this story with that of Philemon and Baucis. He lays particular stress upon the following lines of Ovid : 72 572 Unious aneer erat, minimes custodia villa, Quem Dis hospitibus domini mactare parabant : Tile celer penna tardos state fatigat, 191०01४4 ९ diu, tandemque est visus ad ipsos । Confugisse 060०8. Superi vetuere necari. See also Gubernatis, Zoological Mythology, Vol. II, pp. 187, 297 and 414. Pago 63, last line of page. For illustrations of this bath of blood see Dunlop’s Liebrecht, page 135, and the note at the end of the book. The story of Der arme Heinrich, to which Liebrecht refers, 18 to bo fgund in the VIth Volume of Simrock’s Doutscho Volkabiichor. Pago 64. Add to note *—Gigantic birds that fecd on raw ficsh aro mentioned by the Pseudo-Callisthenes, Book II, ch. 41. Aloxander gets on the back of one of them, and is curried into the air, guiding his bird by holding a piece of liver in front of it. He is warned by a winged creature in human shape to proceed no further, and descends again to earth. See also Licbrecht’s Dunlop, p. 143 and note. Sce also Birlinger, Aus Schwaben, pp. 5, 6, 7. He compares Pacolet’s horse in the story of Valentine and Orson. Page 58, line 6. For “the god with the bull-blasoned banner’ read “ the god whose emblem is a bull.” Page 64, line 9. ‘A village named Ndgasthala near Mathura.” Mr. Growse remarks: ‘In Hindi the word Nagasthala would assume the form Négal; and there is a village of that name to this day in the Muhdban Purgana of the Mathuré Dis- trict.” Page 70. ddd to note {—In tho Gohirnto Siogfried (Simrock’s Doutscho Volks- biicher, Vol. III, pp. 868 and 416), tho hero is mado invulnorablo ovorywhoro but between the shoulders, by being smeared with the melted fat of adragon. Cp. also the story of Achilles, For the transformation of Chandamahdsena into a boar see Bartsch’s Sagen, Marchen und Gebriuche aus Mcklenburg, Vol. II, pp. 144, 146, and Gubernatis, Zoological Mythology, Vol. II, p. 14. Page 74, line 7 from the bottom. ^ Yaugandhardéyana, by means of that very charm, gave Vasantaka a body full of outstanding veins &c.” Cp. the way in which the Ritter Malegis transmutes Reinold in the story of Die Heimonskinder (Simrock’s Deutsche Volksbiicher, Vol. II, p. 86). ‘‘ He changed him into an old man, a hundred years of age, with a decrepit and misshapen body, and long hair.” See also p. 114. So Merlin assumes the form of an old man and disguises Uther and Ulfin, Dunlop’s History of Fiction, translated by Licbrecht, p. 66. Page 76, line 18. Mr. Growse writes to me with reference to the name Loha- janghu—“ This namo still exists on the spot, though probably not to be found else- where. The original bearer of the titlo is said to have been one of the demons whom Krishna slew, and a village is called Lohaban after him, where an anciont red sand- stone image is supposed to represent him, and has offerings of iron made to it at the annual festival. Page 77. Add tonotet ‘See also the story of Heinrich der Léwe, Simrock’s Deutsche Volksbiicher, Vol. I, p. 8. Dr. Kéhler refers to tho story of Herzog Ernst. The incident will be found in Simrock’s version of the story, at page 308 of the [प्व Volume of his Deutsche Volksbiicher.” Page 79. .ddd to notet Tho legend of Garuda and tho Bélakhilyas is found in the Muh&bhérata, 866 De Gubornutis, Zoological Mythology, p. 96. 573 Pago80. Add to note * But Josephus in Ant. Jud. XVIII, 3, tells it of a Roman knight named Mundus, who fell in love with Paulina the wife of Saturninus, and by corrupting the priestess of Isis was enabled to pass himself off as Anubis. On the matter coming to the ears of Tiberius, he had the temple of Isis destroyed, and the priests crucified. (Dunlop’s History of Fiction, Vol. II, p. 27. Liebrecht’s German translation, p. 232). A similar story is told by the Pseudo-Callisthenes of Nectanebos and Olympias. Page 86. Add to note t See also “ The king of Spain and his queen” in Thorpe’s Yule-tide Stories, pp. 452—455. Thorpe remarks that the tale agrees in substance with the ballad of the “Graf Von Rom” in Uhland, II, 784; and with the Flemish story of “ Ritter Alexander aus Metz und Seine Frau Florentina.” In the 218४ of Bandcllo’s novels the test is a mirror (Liebrecht’s Dunlop, p. 287). See also pp. 85 and 86 of Liebrecht’s Dunlop, with the notes at tho end of the volume. Page 98, lino 8, for “ho went and begged the hermit to give him to her in marriage” read “ he went and begged the hormit to give her to him in marriage.” Page 98. Add to note * Bernhard Schmidt in his Griechische Marchen, page 37, mentions a very similar story, which he connects with that of Admetos and Alkestis. In a popular ballad of Trebisond, a young man named Jannia, the only son of his parents, is about to be married, when Charon comes to fetch him. He supplicates 8४. George, who obtains for him the concession, that his life may be spared, in case his father will give him half tho period of life still remaining to him. His father refuses, and in the same way his mother. At last his betrothed gives him half her allotted period of life, and the marriage takes place. The story of Ruru is found in the Adiparva of the Mahdbhfrata, see Lévéque, Mythes et Légendes de |’ Inde, pp. 278, and 374. Page 99. Add to note. See also Henderson’s Folk-lore of the Northern Counties, p. 46. ‘‘The vicar of Stranton was standing at the churchyard gate, awaiting the arrival of a funeral party, when to his astonishment the whole group, who had arrived within a fow yards of him, suddenly wheeled and made the circuit of the churchyard wall, thus traversing its west, north, and east boundaries, and making the distanco some five or six times grontcr than was nocessary. The vicar, astonished at this proceeding, asked the sexton the reason of so extraordinary a movement. The reply was as follows: ‘Why, ye wad no hae them carry the dead again the sun; the dead maun ayo go with the sun.’ This custom is no doubt an ancient British or Celtic custom, and corresponds to the Highland usage of making the deasil or walking three times round a person according to tho course of the sun. Old Highlanders will still make the deazil around those to whom they wish well. To go round the person in the opposite direction, or “withershins,” is an evil incantation and brings ill- fortune, Hunt in his Romances and Drolls of the West of England, p. 418, says, “Tf an invalid goes out for the first time, and makes a circuit, the circuit must be with the sun, if against the sun, there will be a relapse. Liebrecht, sur Volks- kunde, p. 822, quotes from the Statistical Account of Scotland, Vol. V, p. 88 the following statement of a Scottish minister, with reference to a marringe ceremony : “After leaving the church, the whole company walk round it, keeping the church walls always on the right hand.” Thiselton Dyer, in his English Folk-lore, p. 171, mentions a similar custom as existing in the West of England. In Devonshire blackhead or pinsoles are cured by creeping on one’s hands and knees under or through a bramble three times with the sun; that is from east to west. See also Ralston’s Songs of the Russian people, p. 299. 574 Page 102; .1dd to note* Cp. Henderson’sa Folk-loro of the Northorn Counties, 7. 181. Page 108. Add tonote* This story bears a certain resemblanco to the termina- tion of Alles aus einer Erbse, Kaden’s Unter den Olivenbéumen, p. 22. 868 also page 220 of the same collection. Page 104. ddd to note ¢ Liebrecht, in note 485 to page 413 of his translation of Dunlop’s History of Fiction, compares this story with one in The Thousand and One Days of a princess of Kashm{fr, who was 80 beautiful that every one who saw her went mad, or pined away. He also mentions an Arabian tradition with respect to the Thracian sorcorcss Rhodope. ‘Tho Arabs bolieve that ono of the pyramids is haunted by a guardiun spirit in tho shapo of a beautiful woman, the more sight of whom drives men mad.” Ho refors also to Thomas Mooro, tho Epicurean, Note 6 to Chapter VI, and the Adventures of Hatim Tai, translated by Duncan Forbes, p. 18. Page 115. For parallels to the story of Urvasi, see Kuhn’s Herabkunft des Feuer’s, p. 88. Page 121, line 6. Grimm in his Toutonio Mythology (translation by Stallybrass, p. 121, note,) connects tho doscription of wonderful maidens sitting inside hollow trees or perched on the boughs, with troe-worship. Page 180, line 6. Grimm in his Teutonic Mythology (translation by Stallybrasa, p. 892) remarks—“ One principal mark to know heroes by is their possessing intelligent horses, and conversing with them. The touching conversation of Achillos with his Xanthos and Balios finds a complete parallel in the beautiful Karling legend of Bayard. (This is most pathotically told in Simrock’s Doutache Volkabiicher, Vol. II, Dio Hoimons- kinder, 866 especially page 64). Grimm prococds to cite many othor instances from European literature. 806 also Noto 8 to tho XXth story in Miss Stokos’s colloction. See also De Gubernatis, Zoological Mythology, Vol. I, p. 336 and f/f. ` Page 182. .dddto nots ® ‘Tho belief that the doad rose from the tomb in the form of Vampires appears to have existed in Chaldwa and Babylon. Lenormant observes in his Chaldwan Magic and Sorcery, (English Translation, p. 37) “Ina fragmont of the Mythological epopdée which is traced upon a tablet in the British Museum, and relatos tho descent of Ishtar into Hades, we aro told that the goddcss, when she arrived at the doors of the infernal regions, called to the porter whose duty it was to open them, suying, %५ Porter, open thy door; Open thy door that I may onter. If thou dost not open the door, and if I cannot enter, I will attack the door, I will break down its bars, I will attack the onclosuro, I will leap over its fonces by forco ; I will cause the doad to rise and devour the living ; I will give to the dead power over the living.” Tho same belief appears also to have existed in Egypt. The same author observes (p. 92). ‘These formule also kept the body from becoming, during its separation from the soul, tho prey of somo wicked spirit which would enter, re-animate, and cause it to riso again in the form of a vampire. For, according to the Egyptian beliof, the possessing spirits, and the spectres which frightened or tormented the living wero but the souls of the condomned returning to the earth, before undergoing the annihilation of the ‘second death.’ ” 575 Pago 133, lino 1. Cp. the way in which the witch treats thé corpse of hor son in tho VIth book of the Aethiopica of Heliodorus, ch. 14, and Lucan’s Pharsalia, Book VI, 754— 767. Page 134, line 25. Cp. Simrock’s Deutsche Volksbiicher, Vol. ITI, p. 899. | Page 137, line 26. General Ounningham identifies Paundravardhana with the modorn पा, Page 138. Add to note* 866 also the 30th page of Lenormant’s Chaldean Magic and Sorcery, English translation. Page 142, lines 1 and 2. For stories of transportation through the air, see Wir Sikes, British Goblins, p. 157 and ff. Page 142. Add to footnote. See also the story of Heinrich der Liwe, Simrock’s Deutsche Volksbiicher, Vol. I, pp. 21 and 22, Pago 151. Add to note ® Probably the expression 76४08 “ flexible, well-tempered sword,” 88 Professor Nilmani Mukhopddhydya has suggested to me. Page 163, line 21. For the worship of trees and tree-spirits, see Grimm’s Teu- tonic Mythology, p. 76 and ¢, and Tylor’s Primitive Culture, Vol. II, p. 196 and ff. Page 154. ddd to note § See also Wirt Sikes, British Goblins, pp. 200, and 201 ; Henderson’s Northern Folk-loro, p. 19, Bartsch’s Sagen, Marchen, und Gebréuche aus Mecklenburg, Vol. I, pp. 128, 213. Professor Jebb, in his notes on Theophrastus’ Superstitious man, observes ^“ The object of all those ceremonies, in which the offerings were carried round the person or place to be purified, was to trace a charmed circle within which the powers of evil should not come.” Page 167. Add to note* In Icelandic Sagas a man with meeting eyebrows is said to ४० a werowolf. The same idca holds in Denmark, also in Germany, whilst in Greece it is a sign that a man is a Brukolak or Vampire. (Note by Baring-Gould in Henderson’s Folk-lore of the Northern Counties). Page 159, line 16. ‘ KAalar4tri came into it with a drawn sword in her hand.” Cp. the Aethiopica of Hcliodorus, Book VII, ch. 15, whore tho witch is armed witha . sword during her incantations; and Homcr’s Odyssey, XI, 48. See also for the magic virtucs of steol Licbrecht, Zur Volkskunde, pp. 312, 318. Add to footnote { See also Bartsch’s Sagen, Miarchen und Gebraucho aus Meklonburg, Vol. I, p. 116. Page 166. Add to note t See also Bernhard Schmidt's Griechische Marchen, p- 38. “A popular ballad referring to the story of Digenis gives him a life of 300 years, and represents his death as duo to his killing a hind that had on its shoulder the image of the Virgin Mary, a legend the foundation of which is possibly a २९९०1166. tion of the old mythological story of the hind of Artemis killed by Agamemnon.” [Sophoclis Electra, 668.] In the Romance of Doolin of Mayence Guyon kills a hermit by mistake fora deer. (Liebrecht’s translation of Dunlop’s History of Fiction, p. 138) Bee also De Gubernatis, Zoological Mythology, pp. 84—86. ` Page 174, line 13. For “all you desire” read “all toe desire.” Licbrecht, speak- ing of the novel of Gucrino Meschino, compares this treo with the sun and moon- trees mentioned in tho work of the Psoudo-Callisthences, Book IIT, c. 17. Thoy inform Alexandor that the ycars of his lifo aro accomplished, and that he will die in Babylon. 8५6 also Ralston’s Songs of the Russian people, p. 111. Page 183, line 1. M. Lévéque considers that the above story, as told in the Mahfbhérata, forms the basis of the Birds of Aristophanes. He identifies Garuda with the hoopoe. (Les Mythes ct les Légendes de 1' Inde et do la Perse, p. 14). Page 183. Add to १०८८ ¶ 866 also Bartech’s Sageon, Mirchen, und Gebriiuche aus Meklenburg, Vol, I, p. 277 and ff. 5786 Page 189. Add to note ¶ For the idea see note on page 305. Page 206. ddd tonotet Lenormant in his Chaldwan Magic and Sorcery, p. 41, (English Translation), observes: “We must add to the number of those mysterious rites the use of certain enchanted drinks, which doubtless really contained medicinal drugs, as a cure for diseases, and also of magic knots, the efficacy of which was firmly believed in, even up to the middle ages.” See also Ralston’s Songs of the Russian people, p. 288. Page 206, Add to note » Cp. also Kaden’s Unter den Olivenbiumen, p. 56. Page 224, ddd tonote® In Wirt Sikes’s British Goblins, p. 84, a draught from a forbidden well has the same effect. Page 237, Add to note ® Soo also Bartsch’s Sagon, Marchon, und Gebriucho aus Moklenburg, Vol. I, p. 90. Page 241, line 4, “Story of the seven Bréhmans.” This appears to be found in a slightly different form in the Harivanfa. (Lévéque, Mythes et Légendes de I’ Inde, p. 220). Page 263. Add to note® A very striking parallel will be found in Bernhard Schmidt’s Griechische Mirchen, Story No. 8, p. 68. In this story the three Moirai predict evil. The young prince is saved by his sister, from being burnt, and from falling over a precipice when a child, and from a snake on his wedding-day. See also De Gubernatis, Zoological Mythology, Vol. II, pp. 301—302. Page 254. ddd to १०८७ # See also Sir Thomas Browne's Vulgar Errors, Book IV ch. 9, ‘“‘ Of saluting upon sneezing.” Page 266, line 22, “the evil importunity of Pigéchas.” There is a story illus- trating the “ pertinacity” of goblins in Wirt Sikes’s British Goblins, p. 191. Pago 268. Add to footnote, Oomparo also the way in which tho gurdonor in ‘Das Rosmarinstriuchlein,” Kaden’s Untor den Olivenbiumen, p. 12, acquires some useful information. The story of Kirtisend from this point to tho cure of the king closely resembles the latter half of Die Zauberkugeln in the same collection. Page 276. Add to footnote. So Arthur in the Romance of Artus de la Bretagne (Liebrecht’s Dunlop, p. 107) falls in love with a lady he sees in a dream. Liebrecht in his note at the end of the book tells us that this is a common occurrence in Romances, being found in Amadis of Greece, Palmerin of Oliva, the Romans de Sept Sages, the Fabliau of the Chovalier & la Trappe, the Nibelungen Lied, &c., and ridiculed by Chaucer in his Rime of Sir Topas. He also refors to Athenseus, p. 675, and the Hermo- timus of Lucian. Page 286. ddd to note*® Cp. the story of 8४, Macarius. Page 290. Add to footnote. See also Bartsch’s Sagen, Marchen, und Gebriiuche aus Meklenburg, Vol. I, pp. 265, 818, 441—444, and 447, where peas are used for the same purpose. See also De Gubernatis, Zoological Mythology, p. 165. Page 806. -Add to note~ Tho same notion will be found in Bartsch’s Sagen, Marchen, und Gebriuche aus Mcklenburg, Vol. I, pp. 17, 64, 89, 91; Vol. II, p. 43. Page 3806. ddd to footnote. For treasures and their guardians 866 Bartsch’s Sagen, Marchen, und Gebriiuche aus Meklenburg, Vol. I, p. 248 and f., and for the candle of human fat, Vol. II, pp. 333 and 335 of the same work. Cp. also Birlinger, Aus S8chwaben, pp. 251 and 262—270. Page 312. ddd to notet The author of Sagas from the Far East remarks ; ‘‘ Serpent-Cultus was of very ancient observance, and is practised by both followers of Bréhmanism and Buddhism. The Bréhmans scem to have desired to show their disapproval of it by placing the serpent-gods in the lower ranks of their mythology, 577 (assen. I, 707 and 644,n. 2). This cultus, however, secms to have recoived a frosh dovolopment about the timo of A$foka circa 250 8. ©. (Vol. I, p. 467). When Madby- antikn went into Cashmero and Gandhéra to teach Buddhism after the holding of the third synod, it is montioncd that ho found sacrifices to serpents practised there (II. 234, 236). There is ० passage in Plutarch from which it appears to have been the custom to sacrifice an old woman (previously condemned to death for some crime) to the serpent-gods by burying her alive on the banks of the Indus (II. 467, note 4) Ktesias also mentions the serpent worship (II. 642). In Buddhist legends serpents are often mentioned as protecting patrons of certain towns. (Sagas from the Far East, p. 355). See also Mr. 7. 8 Growse’s Mathur&é memoir, p. 71. Pago 327. Add to footnote. See also Simrock’s Deutsche Volksbiicher, Vol. I, p- 301; Vol. III, p. 12; Vol. VI, p. 289. Lucian in his De Dea Syrif ch. 32, speaks of a precious stone of the name of Avx»fs which was bright enough to light up a whole temple at night. We read in the history of the Pseudo-Callisthenes, Book II, ch. 42, that Alexander found in the belly of a fish a precious stone which he had set in gold and used at night asa lamp. Sce 9180 Baring Gould's Curious Myths of the Middle Ages, p. 42. Page 338. Add tonote* The incident in Sicilianische Mirchen closely resembles one in the story of Fortunatus as told in Simrock’s Deutsche Volksbiicher, Vol. ITT, p. 175. There is a pipe that compels all the hearers to dance in Hug of Bordeaux, Vol. X, p. 263, and a very similar fairy harp in Wirt Sikes’s British Goblins, p. 97; and a magic fiddle in Das Goldene Schachspiel, a story in Kaden’s Unter den Oliven- baumen, p. 160. A fiddler in Bartsch’s Sagen aus Meklenburg, (Vol. I, p. 130) makes a girl spin round likea top. From that day sho was 19106, Sce also De Gubernatis, Zoological Mythology, Vol. I, pp. 182 and 288, and Baring Gould, IInd Series, p. 162. Pago 343. Add to note. Cp. also Miss Keary’s Heroes of Asgard, p. 228, where Loki and Iddna in the forms of a falcon and a sparrow are pursued by tho giant Thinssi in the shape of an eagle. Page 350, line 14. Cp. Sicilianische Marchen, Vol. II, p. 46, where the giant treachcrously Icts fall his gauntict, and asks his adversary to pick it up. His ad- versary, the hero of tho story, tells him to pick it up himeelf, and when the giant bends down for the purpose, cuts off his head with one blow of his sword. Pago 365. ddd tonote* Another parallel is to be found in Kaden’s Unter den Olivenbéumen, p. 168. Sce also Sagas from the Far East, p. 268; Birlinger, Aus Schwaben, p. 105. Page 360, Note*; 8rd line from bottom. After “p. 408” insert “and Wirt Sikes’s British Goblins, p. 39.” Pago 361. -Add to note * So in No. 83 of the Sicilianische Marchen the ants help Carnfedda because he once crumbled his bread for thé. Page 364. Add to footnote. See also Bartech’s Sagen, Mirchen, und Gebriuche aus Meklenburg, Vol. I, p. 508. Page 369. Add to note on Chapter 39. Cp. also for the tasks the story of Bisara in Kaden’s Unter den Olivenbaumen, and that of Die schéne Fiorita. Herr Kaden aptly compares tho story of Jason and Medea. Another excellent parallel is furnished by the story of Schncewciss-Feuerroth in the same collection, where we have the pursuit much as in our text. Page 387. Add to footnote ¶ See also Bartech’s Sagen, Marchen und Gebriuche aus Mecklenburg, Vol. I, p. 474. 866 also De Gubernatis, Zoological Mythology, Vol. I, p. 328, Vol. II, p. 317. 578 Pago 393. ddd to note* Soe also tho romance of Parthenopox of Blois in Dunlop’s History of Fiction, (Liebrecht’s translation, p. 175). Page 465. ddd to note * See also Bartsch’s Sagen, Marchen und Gebriuche aus Meklenburg, Vol. II, p. 313, and Birlinger, Aus Schwaben, pp. 374—878, and 404. For similar superstitions in ancient Greece see Jebb’s Characters of Theophrastus, p. 163, ‘‘ The superstitious man, if a weasel run across his path, will not pursue his walk until some one else has traversed the road, or until he has thrown three stones across it. When he sees a serpent in his house, if it be the red snake, he will invoke Sabazius, if the sacred snake, he will straightway place a shrine on the spot > > © © If an owl is startled by him in his walk, he will exclaim “ Glory be to Athene!” before he proceeds.” Jobb refors us to Ar. Eccl. 792. Page 480. ddd to note+ ‘The samo is asserted by Palladius of the trees in the island of Taprobane, where the Makrobioi live. Tho fragment of Palladius, to which I refer, begins at the 7th Chapter of the IIIrd book of the History of the Psoudo- Oallisthenes edited by Oarolus Mueller, Page 499. .ddd to notet Kuhn in his “Herabkunft des Feucre” traces this story buck to the Sutapatha Bréhmana. e This book is a preservation photocopy. It was produced on Hammermill Laser Print natural white, a 60 # book weight acid-free archival paper which meets the requirements of ANSI/NISO Z39.48-1992 (permanence of paper) Preservation photocopying and binding by Acme Bookbinding Charlestown, Massachusetts (96 | 1996 Digitized by Google Digitized by Google Digitized by Google INNNRAAA 3 2044 025 035 619 THE BORROWER WILL BE CHARGED AN OVERDUE FEE IF THIS BOOK IS NOT RETURNED TO THE LIBRARY ON OR BEFORE THE LAST DATE STAMPED BELOW. NON-RECEIPT OF OVERDUE NOTICES DOES NOT EXEMPT THE BORROWER FROM OVERDUE FEES. Harvard (०189 १७.९०१ Tro: Cambridge, MA 02 4 2.2 4 म | ‘pug FE ॥ TY 4 \ EO SoBe 1997 ae SI छुट , क" कः पक est Or ४ j ‘S| AMAR 2 ५ 19999 1 v vo bad 0. G7