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MALIK MUHAMMAD 1415] 


"PADMAVATI. 


BY 
A. G. SHIRREFF, 1.C.S. 


PRINTED AT THE INLAND PRINTING WORKS 
PUBLISHED BY 
THE ROYAL ASIATIC SOCIETY OF BENGALI, 


—_—, 


CALCUTTA 


1944 


FOREWORD 


The contribution of the Asiatic Society of Bengal to 
the study of Sanskrit and Pali, Arabic and Persian, in 
fact of the major classical languages of India, is well known. 
But it is generally not remembered or, sufficiently ap- 
preciated that the members of the Society from its very 
inception have been making pioneer studies in some 
branches of the living languages of India. Bengah, 
Hindi, Maithili etc., attracted the attention of eminent 
scholars like Rev. Carey, Rev. Long, Dr. Hoernle and 
others, as we find from that admirable work, A Com- 
parative Grammar of the Gaudian Language (1880). Mr. 
Etherington’s Hindi Grammar was already in the field 
and it provoked Mr. (Later Sir) George Grierson B.C.S., 
to write his Introduction to the Matthtl: Language pub- 
lished as an Extra Number of the Journal of the Asiatic 
Society of Bengal (1881-82). In 1896, Mr. Grierson 
began publishing the Padmavatt of Malik Muhammad 
Jaisi, in collaboration with MM. Pandit Sudhakar Dvivedi. 
We quote below a few significant sentences from Mr. 
Grierson’s Introduction; 


“The value of the Padmavati consists chiefly in ita age. Malik 
Muhammad is we believe, the oldest vernacular poet of Hindustan 
of whom we have any uncontested remains....The preservation 
of the Padmavati is due mainly to the happy accident of Mahk 
Muhammad's religious reputation. Although profoundly affected 
by the teaching of Kabir and familiarly acquainted with प्राप्ता 
lore, and with the Hindu yoga philosophy he was from the first 
revered as a saint by his Muhammadan co-religionists...... His 
work is a valuable witness to the actual condition of the vernacular 
language of Northern India in the 16th century. It is so far as 
it goes, and with the exception of a few lines in Albernni’s Indta 
the only trustworthy witness which we have.” 


In 1911 the fasciculus VI was published carrying the 
Text, Commentary and critical Notes up-to Cantos I-XXV 
(vvii 1-286), but Pandit Dyivedi was no more. Mr. Grierson 


ii 


wrote feelingly: ‘‘With much sorrow I have to record 
the lamented death of my old friend and colleague MM. 
Pandit Dvivedi, the Joint Editor of this poem........ 
Until arrangements can be made by the Asiatic Society 
of Bengal for another scholar to carry on his task, the 
publication of this edition of the Padmfvat1 is necessarily 
“suspended.” 

The idea of completing Sir George Grierson’s trans- 
lation of the Padmavati, occurred to Mr. A. G. Shirreff, 
L.C.S., in 1938. He obtained Sir George Grierson’s 
permission to carry on the work and finished the bulk 
of the translation in 1940, 1.e., exactly in the year of the 
tetracentenary of the composition of the poem by Malik 
Muhammad Jaisi under the patronage of Sher Shah. 
Mr. Shirreff has carefully consulted all the important 
texts of the poem published so far and has also fully 
utilised the opinions and criticisms of scholars, European 
as well as Indian, who have made ,Padmavati their 
favourite study. But the remarkable feature in his 
English rendering of this magnificent poem is that he had 
some special advantages for the study of the poem which 
was composed in and about the village of Jais in the 
Sultanpur district, Faizabad division. Knowing as he 
does so thoroughly the dialect of that area Mr. Shirreff 
could explain many obscure passages of the poem which 
appears to us to-day as a metrical encyclopaedia of Hindu- 
Islamic lore of medieval India. The myths and legends, 
as well-as the peculiar idioms and metrical devices of the 
Hindu and Islamic poets, have been woven into a homo- 
geneous and harmoneous composition of inestimable 
value. What ‘Alberuni achieved in prose in the middle 
of the eleventh century while surveying Hindu philosophy 
and sciences, was achieved with rare originality and 
thoroughness by Malik Muhammad JJaisi in his metrical 
epic on the life of the Rajput heroine, Padmavati. As a 
worthy disciple of Kavir, he 5111068, to us to-day as a real 
pioneer in the path of Hindu-Islamic cultural rap- 
proachement which found its culmination in the reign 
of Emperor Akbar, the four hundredth anniversary of 
whose. birth has recently been celebrated. Nanak, Kava, 


abs 


9 


Tulsidas and Jaisi thus inaugurated a new era of cultural 
collaboration which may serve as an example to later 
generations. Jaisi received a lasting tribute, which he 
fully deserved from a brother poet of Bengal, Alawal, 
who prepared his Bengali verson of Padmavait while 
working at the Court of Arakan in 1659 

Mr. Shirreff has placed all lovers of medieval 
Indian literature under special obligation by offering 
his Padmavati to the public through our Bibliotheca 
Indica series. His English rendering has definitely caught 
the inspiration of the master poet and in offering our 
thanks to him, we congratulate him at the same time on 
his signal success. 


Roya, Asratio Soormrry 07 Benear KALIDAS NAG, 
Calcutta General Secretary. 
September, 1944. | 


CONTENTS 


PAGE 

PORTRAIT OF 14157 - - ~ FRONTISPIECE 
INTRODUCTION - - - - - x 
BIBLIOGRAPHY - - - ~ Xi—Xii 
THE JAISI MEMORIAL ~ - = FACING PAGE I 
CANTO I THE PREFACE - ~ ~ = I 
2 SIMHALA - - - ~ ` ~ 27 

3 THE BIRTH OF PADMAVATI - - ~ 37 

4 THER MANASARODAKA TAKE - ~ ~ 43 

5 THE PARROT - - - - - " 49 

6 THE BIRTH OF RATANSEN - - - 53 

7 THE MERCHANT ~ - ~ - 54 

8 NAGMATI AND THE PARROT - ~ - 59 

Q THE KING AND THE PARROT - - - 65 

IO LOVE’S INVENTORY - - - ~ 70 

II LOVE - - - - - - 83 

I2 THE YOGI - - - - ~ 87 

713 THE KING'S TALK WITH GAJAPATI_ - ~ 05 

4 THE SHIPS~ - ~ - - - 98 

I5 THE SEVEN SEAS - ~ = ~ 7100 

10 SINGHALA-DVIPA ~ - - 4 105 

` ग THE VISIT TO THE णाश. - - - 108 

18 PADMAVATI’S PASSION ~ - ~ 100 

IQ PADMAVATI'S MEETING WITH THE PARROT - 115 

20 ‘THE SPRING - - - - . ~ 118 

ZI KING RATANSEN'S SELF-IMMOLATION ~ 126 

22 PARVATI AND MAHESH - - - 730 

23 THE KING'S ASSAULT ON THE 50215853 - 135 

24 KING GANDHARVASEN AND HIS MINISTER - 147 

25 THE IMPALEMENT OF RATANSEN ~ ~ 158 

26 ‘THE WEDDING OF RATANSEN AND PADMAVATI " 170 

27 THE MEETING OF PADMAVATI AND-RAYANSEN* 79 

28 RATANSEN’S COMPANIONS - ~ - 200 


CANTO 29 ‘THE SLX SEASONS - 
30 NAGMATI'S SEVERANCE 


उ NAGMATI 


32 RATANSEN’S LEAVE-TAKING 
33 THE HOMEWARD JOURNEY 
34 LAKSHMI AND THE OCEAN 
35 THE ARRIVAL AT CHITAUR 
36 THE CONTENTION BETWEEN NAGMATI 


"ऽ MESSAGE - 


AND PADMAVATI - 
37 RATANSEN'S OFFSPRING 
38 THE BANISHMENT OF RAGHAVA-CHETAN 
39 HOW RAGHAVA-CHETAN WENT TO DELHI 
40 DESCRIPTION OF THE KINDS OF WOMEN 
4I THE DISCOURSE OF PADMAVATI'S BEAUTY 
42 THE EMPEROR'S ASSAULT 
43 THE BATTLE - 


44 THE FRIENDLY MEETING BETWEEN 


KING AND THE EMPEROR 


45 THE EMPEROR'S BANQUET 


THE 


46 THE DESCRIPTION OF THE FORTRESS 
OF CHITAUR - - 


47 THE IMPRISONMENT OF RATANSEN 
48 THE LAMENTATION OF PADMAVATI 


AND NAGMATI - 
49 DEVAPAL’S WOMAN-MESSENGER 


50 THE EMPEROR'S WOMAN-MESSENGER 
5I HOW PADMAVATI SPOKE WITH GORA 


AND BADAL - - 


52 HOW GORA AND BADAI, WENT FORTH TO WAR 


53 HOW GORA AND BADAL FOUGHT 


54 THE DELIVERANCE FROM CAPTIVITY. 
MEETING WITH PADMAVATI 


THE 


55 THE BATTLE BETWEEN RATANSEN AND 


DEVAPAL, 


56 THE DEATH OF KING RATANSEN 
57 THE SATI OF PADMAVATI AND NAGMATT 


- ENVOY 


INDEX » «00 we य ee 


@ न @ @ क # # क कछ छ @ # ॐ @ न 


1 


INTRODUCTION 


THE PRESENT WORK 


It was in the hot weather of 1938 that I decided to 
attempt the task of completing Sir George Grierson’s 
translation of the Padmavati of Malik Mohammad Jaisi. 
As Commissioner of Fyzabad I had at that time special 
advantages for the study of the poem. ‘Ramnagar, in 
the Amethi Estate, where the poet spent the latter part 
of his life, is in the Sultanpur district of the Fyzabad 
Division, and Jais itself is within three miles of its border. 
Jaisi’s language is the dialect still spoken on the spot and 
his imagery is taken from the scenery and life of the 
countryside. In spite of the lapse of four hundred years 
there has been no great change in the language or in the 
way of life of the people, or in their surroundings, and 
the poet’s name and fame still live in local tradition. 

I obtained Sir George Grierson’s permission to carty 
on his work. He wrote “It was nice to get your letter 
and to learn that you have been taken captive by Malik 
Mubammad’s Padmavati. Like you, I think that it 18 a 
great pity that the poem is not more widely known in 
England. You ask about my translation in the Bibliotheca 
Indica. Alas, I am ashamed to say that I never finished 
it. When my fellow-worker and old friend Pandit Sudha- 
kar Dvivedi died, I had no heart to go on with the work, 
and, to my shame, I let it drop, and have never had 
courage to take it up again. Of course, I should be much 
pleased if you completed it, subject to the approval of 
the Royal Asiatic Society of Bengal.” 

It was not possible to begin the work of translation 
until I went on leave in 1940, though several readings of 
the poem preceded this ; in particular, in the cold weather 
of 1939, I had great assistance in studying the Padmavati 
with Pandit Ram Naresh Tripathi. He is himself a 
resident of Suitanpur and his unrivalled knowledge of 
country life was of great value for the understanding of 


ij 


the poem. My translation was drafted during leave in 
England and on the long voyage out 1ound the Cape. In 
revising it and my notes after my return to India I have 
received great help from several scholars, of whom I must 
specially mention Pt. Kanta Nath Pande of the Harish 
Chandra Intermediate College, Bemares. He has kindly 
gone through the whole translation and the notes, 
and has contributed extremely useful suggestions and 
criticisms. 


GRIERSON’S WORK 


I was not able during my leave in England to consult 
Sir George Grierson about the work; his state of health 
prevented this. It was on my return to India that I 
learnt of his death in his ninetieth year. I was surprised 
and rather disappointed to find no mention of his work 
on Jaisi in the only obituary notice which I have seen. 
It seems to me that this work is the most characteristic of 
all his great achievements. In it he has shown his finest 
powers of scholarship and literary expression to forward 
what was the main purpose of his life-work, the inter- 
pretation of the East to the West. For this he probably 
did more than any other British schalar since Sir William 
Jones. I think that by this piece of work, perhaps 
more than any other, Grierson would wish his own name 
to be remembered, and I think it is fitting that the 
completion of the work showld be in the nature of a 
memorial to him. I personally owe him a deep debt of 
gratitude for the help and advice which he gave me 
cnroughout my service from the time of my first starting 
for India, when he spoke to me with enthusiasm of the 
delight of losing oneself in the fairy land of Hindi poetry. 
The phrase has often returned to my mind when reading 
‘the Padmavatt. 


SHUKLA’S EDITION 


In giving its approval the Society asked that the 
Benares edition of the work should be used, as the most 
complete edition available, This is the edition published 


- it 


by the Nagari-Pracharini Sabha and edited by’ Pt. | Ram 
Chandra Shukla. I have used the second (1935 } edition 
So far as the present translation is a reprint of. Grierson’s 
dewn to 10 (10) 6, the text of course is Grierson’s and 
Sudhakar’s, but I have shown all important variants of 
Shukla’s text in my notes. For the rest I have, used 
Shukla as the basis, drawing attention in my notes fo 
variants in Grierson and Sudhakar,—whose critical work 
extended to 25(23),—and other sources. Pt. Ram Chandra 
Shukla also died at the beginning of 1941, and it has 
been a matter of personal regret to me that I was not 
able to consult-him about my difficulties. I have abbre- 
viated my own notes by references to his introduction, 
which is a valuable piece of work and essential for the 
study of Jaisi; even where I have been inclined to differ 
from his opinions, I have always considered them deserv- 
ing of respect 

It must be admitted that Shukla failed to appreciate 
the value of the pioneer work done by Grierson and 
Sudhakar. There may be some justification for his 
criticism of their orthography ; their text was primarily 
based on manuscripts in the Persian character, and its 
Hindi spelling is theoretical rather than in accordance 
with that of the earliest known Hindi and Kaithi 
specimens. And there is considerable force in his fling 
at Sudhakar’s etymologies in the Introduction to his first 
edition, page 3-5, where he quotes the saying that no 
one went to Sudhakar for an explanation and came away 
disappointed. But he has not sufficiently realised the 
high literary quality of the translation, or the value of 
the collaboration between Grierson and Sudhakar for the 
understanding of the general style and feeling of the 
poem. Still less does he seem to realise the unique 
excellence of their critical study of the manuscripts. This 
study was an essential ground work for the proper under- 
standing of Jaisi’s aims and outlook. I have frequently 
had occasion to draw attention in my notes to instances 
in which the adoption of one reading or another may 
make all the difference in our appreciation of Jaisi’s 
standpoint 


THER TEXT " " 

Besides Grierson and Sudhakar’s edition प्प 
mentions three other printed editions, Pt. Ram Jasan 
Misra’s, that of the Newal Kishore Pres§, Lucknow, and 
an Urdu edition published in Cawnpore, all of which“he 
found worthless. He also mentions that he has relied 
in places on a Kaithi manuscript, and also on a form 
of conjecture. The latter consists in transliterating 
a doubtful word from Nagari into Persian script, and 
then seeing in what other ways it can be read. It is 
a pity that Shukla has not shown in his notes the 
authorities for his readings. Where these differ from 
Grierson and Sudhakar in the first 25 cantos I have 
generally found the latter preferable. For the remainder 
of the work I have had to depend mainly on Shukla’s 
text. Many years ago the late Lala Sita Ram told me 
that in his opinion the best edition of the Padmavatj was 
that of Lala Bhagwan Din, published by the Hindi 
Sahitya Sammelan, Allahabad, in 1924. It was only 
after my translation was ready for the press that I 
succeeded in obtaining a copy of this by the kindness 
of Mr. Prithvi Nath Kulshreshtha. This also is incom- 
plete, extending only to 29(10) and also does not mention 
the authority for its readings, which on the whole are 
claser to Grierson and Sudhakar than toShukla, thoughit has 
a number of spurious stanzas. In some instances I have 
preferred Bhagwan Din’s reading to either of these autho- 
rities and have mentioned the fact in my notes. The 
Punjab University edition ends with the 25th canto, for 
the obvious reason that it is merely a copy of Grierson 
and Sudhakar’s text. The Hindi Sabdsagar (the Nagari 
Pracharini Sabha’s great Hindi Dictionary) contains 
frequent quotations from the Padmavati, from which I 
have adopted a number of variant readings. I have also 
compared a late eighteenth century Kaithi manuscript, 
lent me by Sir Richard Burn, which supplied one very 
interesting variant’. There is a great deal still to be done 

the critical study of the manuscripts. A heading 


SED ot te a Re Ee त न कअत 


(a) See note {प} to 23(5)4 


न्य कसन्ति 


Vv 


‘ronjectural enjendations: in the Index call attention to 
seime stiggestions offered. for the consideration of scholars. 


THE SCRIPT 


One point on which textual study turns is the quéstion 
whether the Padmavati was originally written in Persian 
or Kaithi characters. Grierson’s view that it was written 
in the Persian character was generally accepted till recent 
years, but Shukla, following certain arguments put for- 
ward by Pandit Chandra Bali Pande, has declared for 
Kaithi or Nagari. The substance of these arguments is 
that Jaisi had already used Kaithi script in writing the 
Akharawat. But the fact that the Akharawat is an 
acrostic based on the Kaithi alphabet does not necessarily 
show that it was written in that character ; what it proves 
is Jaisi’s intense interest in all things Hindu. Nor it can 
be accepted as proved that the Akharawat was written 
after the Padmavati. The reference to Kabir in stanza 
43 15 no indication that Kabir was still living, while in 
stanza 45 Jaisi refers to his own tale of love, thereby 
indicating that he has already written the Padmavati. 
Local legend places the Akharawat later, as it 1s said to 
have been written on some special occasion for the Raja of 
Amethi, Jaisi’s first introduction to whom came through the 
recitation of a couplet* from the Padmavati by a disciple. 

I have discussed in the notes certain passages in which 
variant readings are obviously due ‘to the fact that the 
corresponding words in Persian character could be read 
in more than one way’. These instances do not prove 
conclusively that Jaisi used the Persian script, although 
the last of them shows that he must have been imitating. 
an original in which that script was used. But there is 
conclusive proof, in my opinion, in the 8th stanza of the 
8th canto, which depends for its point on a series of 
piins on the words ‘ras’ and ‘ris’; it is only in tnpomted 
Persian that these puns could have presented themselves. 
It would also be natural for Jaisi, when writing 4 poptler 
poein itt the spoken form ef the language with which he 


Se yey ere, 


(a) 30(14)8,9. (b) 1(1)2 note (a), 1(24)1 note (kk), 40(2)1 note (a) 


71 


wis familiar, to use the alphabet which must have been 
the basis of his education, Jais being a centre of Muslim 
learning. 


JAISI’S HOME 


Some scholars are of opinion that Jaisi was not born 
in Jais as his name would imply. The opinion is based 
on the expression in 7 (23) 1 ‘The city Jayas is a holy 
spot : there came the poet, and told his lay.’ But Jaisi 
is speaking allegorically : he ‘came’ to Jais just as Bunyan 
‘lighted on a certain place’ (which was Bedford) or as 
Dante ‘found himself in a dark wood’ (which was Florence) 
In the Akhiri Kalam (10)r he is more definite,—' Jayas 
nagar mor asthanu.’ The poet’s house is still shown in 
the centre of the town, though thére is some difference of 
opinion as to whether it is the three storied house which 
belonged till recent years to the descendants of his brother 
or the single storied house* next door which is deserted 
and almost in ruins. Incidentally, I doubt if Grierson’s 
translation of the second verse of the stanza quoted above 
can be accepted,—'There humbly waited he upon Hindu 
scholars’.’ {815 was not a centre of Sanskrit learning, 
and I imagine that Jaisi is using the word ‘Pandit’ here 
to mean ‘maulvi’, just as elsewhere he uses ‘Kailas’ for 
the Muslim paradise as well as for the Hindu heaven, or 
puran’ for the Quran as well as for the Puranas. The 
tomb of Shaikh Kamal, one of Jaisi’s spiritual ancestors 
on the outskirts of Jais, is locally known as Pandit 
Kama)’s tomb. In 1(12)4 Usman is called Pandit. 


JAISI’S WORKS 


Jaisi tells us, in the Akhiri Kalam (4)1, that he was 
born in an earthquake in the year 900 Hijri, (correspond- 
ing to 1494 A.D.) and that he made his debut as a poet 
after his 30th year. The Akhiri Kalam mentions the 
ruling monarch,—as.is required of a poem in Masnavi 
form,—as Babar Shah (1526-1530). The Padmavati was 


(a) This can be seen in the background in the photograph of the Jaisi 
Memorial. (b) See 1(23), note 61 “ero nt oe ष 


vii 


written while the poet was still living in Jais: the proem 
dates’ it as begun in the Hijri year 947, corresponding to 
1540 A.D., and gives the name of the reigning monarch 
as Sher Shah*. In the last stanza the poet describes him- 
self as a very old man, sans teeth, sans eyes, sans taste, 
sans everything. He was still able, however, to write the 
Akharawat, which there is no definite means of dating. 
Shukla’s edition gives all the three poems, which are all 
that are extant, though tradition credits Jaisi with a 
number of others of which only the titles remain. 


BIOGRAPHICAL 


The only other definite biographical information which 
we find in Jaisi’s poems is the fact that he had lost the 
sight of one eye and the hearing of one ear’. This was 
no doubt due to the attack of small pox which, tradition 
says, frightfully disfigured his face. Hence the story of 
his rebuke to a Raja or Sultan who jeered at him as he 
entered his darbar: ‘Is it me you are laughing at, or the 
Potter who made me?’ It might appear from his own 
reference to his disfigurement that it was this which made 
him adopt the life of a religious ascetic, but tradition 
attributes it to the accidental death of his sons. Des- 
cendants of his daughters are said to be still भ g in 
1215. The latter part of his life was spent in seclusion 
in the jungle of Ramnagar near Amethi, to which place 
he had moved, either at the invitation of the Raja, or by 
the direction of his spiritual preceptor. The Raja was 
childiess, but a son was bornto him by virtue of the 
prayers of the poet, who was venerated as a saint and a 
miracle worker. The move to Amethi (less than 20 miles) 
was possibly the longest journey of Jaisi’s life. His 
geographical knowledge 18 extensive but vague, and based 
no doubt on traveller’s tales. What he really knew was 
the Oudh country-side in the neighbourhood of Jais and 
Amethi.” The date of his death is not known: some 
accounts make him live to a fabulous age. His tomb is a 


1(24)1 note (kk). (d) 1(13)1. 1(21)1 note (85), 31(9) note ह. 
ite uniee cae (d) 1(19)1. (a) 1(21)1 note (55), 31(9) g 


Vill + 

simple one in a decent state of repair: its custodian told 
me the story (to be found in Shukla, p. 10) of how the 
poet’s death was due to his habit of assuming the form of 
a tiger when he said his evening prayers and being. shot 
unwittingly by one of the Raja’s retainers. Sufis and VYogis, 
in popular belief, have supernatural powers of this nature. 
The belief, of course, has little connection with the Sufi 
mysticism which pervades Jaisi’s poem, and between 
which and the mysticism of Yoga he makes no distinction. 
Actually, though he was perhaps not aware of the fact, 
they had a common origin in the meeting of Eastern and 
Western thought. 


THE POET OF LOVE 


Too much weight may however be given to the Sufi 
elements in Jaisi’s work. He is a poet first and foremost, 
whose object it is to tell a tale of love. Idoubt very 
much whether he had any definite allegory present to his 
mind throughout: the key which he gives in the first 
stanza of the Envoy does not by any means fit the lock. 
He tells his story in the form ofan allegorical Sufi 
masnavi much as his hero disguises himself in the trap- 
pings of a Yogi when he undertakes the pilgrimage of love. 

And what a story it is! Half fairy tale and half 
historical romance and all a kaleidoscopic mixture of 
whatever the poet found of charm and beauty in the 
world around him and in the traditions and culture of two 
civilisations, told in verse the lilt of which Tulsi Das was 
glad to imitate. 


THE SUFI SCHOOL 


Most recent historians of Hindi literature have treated 
Jaisi as one of a school of Sufi poets who wrote narra- 
tive poems in Awadhi verse. In particular, mention is 
made of the Mrigavati of Kutban and of the Madhumalati 
of Manjhan as having preceded Jaisi’s work and having 
been imitated by him, Jaisi is supposed to have referred 
to these and other similar poems in the 17th stanza of the 


¥ 1x 


23rd canto’. A manuscript of the Mrigavati was described 
in the report of the Nagari Pracharini Sabha’s search for 
Hindi mss. in 7000, and one or two mes. of the Madhu- 
malati have also been noted upon. But none of these 
manuseripts is now forthcoming, and until they are redis- 
covered and critically edited I think it would be most 
unsafe to base canclusions as to Jaisi's originality on what 
we have been told about them. There has been an awful 
warning in the case of the ‘Gora Badal ki Bat’. The 
search report for 1901 describe. a manuscript of this 
early 17th century work in the Asiatic Soctety’s Library 
asin prose and verse, and gave a sample of the 77086. 
The historians of literature followed one another in quot- 
ing this as Hindi prose of the 17th century. It was only 
after 30 years that a persistent inquirer examined the 
actual manuscript and found that the prose part was a 
translation made for the British resident at Indore about 
1830. So we find that the earliest specimen of Hindi 
literary prose has been antedated by these same historians 
by at least two centuries, and come back to the previous 
correct, if rather humdrum doctrine, that such prose 
started with Lallu ji Lal’s Prem Sagar. 


THE PROPHET OF UNITY 


At any rate, it can be safely said that the imitative 
part of Jaisi’s work is the least important. He imitated, 
no doubt, what was most attractive to contemporary 
taste, and much of the resulting fine writing in his poem 
has little appeal to us. But beneath all this there is his 
real passion for beauty and his real interest 1n and love 
for his fellow men and everything that concerns them. 
His broad tolerance and understanding made him, above 
all, a prophet of unity. If we could meet him now in the 
Elysian fields, and could ask him whether he had 
approached his theme from the Muslim or the Hindu 
standpoint, he would, I imagine, answer with a smile that 


(a) See note (Il) to 23(17) 
b) See the Essay by Narottam Das Swamiin Nagri Pracharini Patrika 
vol, 14, pt. 4 39 


x 


he did not know, and that he had never seen any differ- 
euce between them. 

The gazetteer of Sultanpur records the fact that the 
district has always been singularly free from communal 
strife, and it would not be far-fetched to see in this the 
living influence of the poet. Shukla mentions, as a matter 
of personal experience, that those Muslims tn whose 
homes a manuscript of the Padmavati is treasured are 
notably friendly and unprejudiced. 

I have already mentfoned the great assistance I have 
received fram Pandit Kanta Nath Pande and from Pt. 
Ram Naresh Tripathi. My thanks are also due to many 
other helpers. Rai Bahadur Pt. Kamalakar Dube (Pt. 
Sudhakar Dvivedi’s son, and President of the Nagari 
Pracharini Sabha) has helped me with the translation of 
an obscure astrological passage in canto 32. Pandit Raj 
Mangal Nath Tripathi of the Colvin Taluqdar’s College, 
Lucknow, has given me advice in several difficulties. Mahant 
Digvijai Nath of Gorakhpur has explained to me the 
trappings of the Gorakhnathi Yogis. I have had help with 
the identification of game-birds from Thakur Chhattrapal 
Singh, of birds generally from Kunwar Suresh Singh of 
Kalakankar, and of musical instruments from Dr. Arnold 
Bake. I am grateful to professor A. Qavi Fani and to the 
Indian Press, Allahabad, for permission to reproduce the 
(perhaps contemporary) portrait of the poet, and to 
Mr. M. S. Randhawa for the photogragh of the Jaisi 
Memorial. My special gratitude is due to B. Gur 
Dayal of the Land Records Office who has devoted very 
many hours of his spare time to preparing my manus- 
cript for the press and has shown great intelligence and 
skill] in doing it. 


Dated | A. G. SHIRREFF, 
I-I-1942. LUCKNOW. 


BIBLIOGRAPHY 


TEXTS 


Grierson and Sudhakar : 

The Padumévati of Malik Muhammad Jaisi edited, with a commentary, 
translation and critical notes by G. A. Grierson, C,I.E.,......and 
einen a a Sudhakeara Dvivedi...... Vol. 1 Cantos I-XXYV 
(vv. 1-286). 

(Bibliotheca Indica New Series nes. 877, 920, 951, 1024, 1172 and 1273. 
Calcutta 1911). 


Shukla : 
Jayasi Granthawali, arthat Padmawat, Akharawa} aur Akhiri Kalam 
ed. Ram Chandra Shukla. Published for the Kashi Nagari Pracharini 
Sabha by the Indian Press, Allahabad. 2nd edition 1935. 


Bhagwan Din: 
Padmawat pirvarddh, 1 se 33 weh khahd tak, ed. Lala Bhagwan Din. 
Hindi Sahitya Sammelan, Allahabad 1925. (A good text, except that 
it ia incomplete and also contains some spurious matter). 


Surya Kanta Shastri: 

The Padmavati of Malik Muhammad Jaisi, with an etymological 
word-index by Vidyabhaskara, Vedantaratna, Vyakaranatirtha Surya 
Kanta Shastri, M.A., M.O.L. 

Vol. I cantos 1-XXV. 

(Punjab University Oriental Publication No. 25). 1934. 

A showy but useless production. Tho text is a copy of Grieraon and 
Sudhakar. I have only found one variant, not for the better. Even 
the spelling is copied from Grierson, and represents hia theories and not 
any ms. authority. The index, with its copious references to Indo-European 
languages, is of no value for the study of Jaisi’s dialect. 


Sankshipt Padmavatl : 
Edited by Lala Sham Sundar Das and Satya Jivan Varma, Indian 


Press, Allahabad 1936. 
Abridgement is effected by breaking up and rearranging the stanzas 


thus marring the poetical effect. 


Akharawat : 
Edited ay Mahamahopadhyaya Sudhakar Dvivedi (Nagari Pracharini 
Granthamala Series No. 9). Benares I904. 


BOOKS OF REFERENCE 


Grierson, Sir G. A. Modern Vernacular Literature of Hindostan. 
Calcutta 1889. 


Kil 


Hughes. Dictionary of Islam. W. H. Allen. 1885. 

Hindi Sabdsigar—Published by the Nagari Pracharini Sabha. 1912-1921. 
The Introductory volume contains a history of Hindi Literature (Hindi 
Sahitya Ka Vika as) by Pt, Ram Chandra Shukla. 

Sankshipt Sabdsagar. Ed. Ram Chandra Varma, Indian Press, Allehe- 
bad, 1933. (I have found this abridgement of the large dictionary 
कः useful as it abounds in references to the Padmavati). 

7. E. Keay. History of Hindi Literature. Oxford University Press, 
1920. 

Shyam Sundar Das. Hindi Bhasha aur Sahitya. Indian Press, 
Allahabad, 1932. 

Ayodhya Singh Upadhyay (Hari Audh). Hindi Bhasha aur uske Sahitya 
Ka Vikas. Bhagaipur. 

Anand Kumar. Hindi Kavita Ka Vikas. Hindi Mandir, Allahabad, 
1940 


8. Kalbe Mustafa Jaisi. Malik Muhammad Jaisi. Anjuman Taraqgi 
Urdu-i-Hind, Hyderabad. 


Historical : 


Sir पर. M. Elliott’s History of India as told by its own historians. Ed. 
Dowson. Vol. III. London. Trubner. 1871. Contains Abstracts 
Amir Khusru’s Tarikh-i-Alel and Ashika, 

Professor Muhammad Habib. The oe aigns of ‘Al&‘u’d-Din Khilji, 
being Hazrat Amir Khusrau’s KhazS’inul एणा translated with notes and 
a historical introduction by 8. Krishnaswami Aiyanger, Taraporewala, 
Bombay, 1931. 

Tod’s Rajasthan—The Annals of Mewar. For the History of the sack 
of Chitaur by Alauddin. 

Kipling. From Sea to Sea. The sack of Chitaur--Inspired by Tod. 

Folklore etc : 


Crooke, W. An Introduction to the Popular Religion and Yolklore of 
Northern India. Government Press, Allahabad, 1894. 

Crooke, W. Tribes and Castes of the N. W. Provinces, Government 
Press, Calcutta, 1896. 


Briggs. G. W. Gorakhnath and the Kanphati Yogis. Y. M. C. A. 
Publishing House, Calcutta, 1938. 
Sufism and Yoga: 


Dr. Yusuf Husain. L’Inde mystique au Moyen Age, Maisonneuve, 
Paris, 1929. 


Dr. M. Horten. Indische Stromungen in der Islamischen Mystik, 
Heidelberg, 1927. 


Tara Chand. The Influence of Islam on Indian Culture. Indian 
Press, Allahabad, 1936. 


PAMPHLETS AND ARTICLES 


R. 8. Lala Sita Ram, Malik Muhammad Jaisi. Allahabad University 
Studies, Vol. vi Pt. 19390, 
। oa न Das. ‘Manijhan krit Madhuméfglat}.’ Hindustani, Allahabed, 
, p. 207, 
Pitambardatt Bayathwal. ‘Padmivati ki कहता aur Jayasi ka adhy&t- 
gl ra Nagari Pracharini Sabha'’s Dvivedi Abhinandan Granth 
. p. 396. a 
Nagari Pracharini Patrike, Vol. 48 Pt. 3. p. 279. Jagan Lal Gupte 
‘Hemmir-Mahukivya.” Vol. 13. Pt. 4 p. 387. Gaurishankar Hirachand 
Ojhe. ‘Kavi Jatmal Rachit Gora Bada! ki Bat.’ Vol. 13 Pt. 4 p. 491. 


ane 


xii 


Chandrabali Pande, ‘Padmivat ki ae i tatha rachn&-kal.’ Vol. 14 Pt. 
4. p. 383. Chandrabali Pande, ‘Jayasi ka Jivan Vrt. Vol. 14 pt. 4 2. 428. 
Narottam Das Swami ‘Ja$mal Ki Gork Badal K1 Bat. Vol. ta 4 p. 
473. Ganesh Prasad Dvivedi, ‘Hindi meh Premg&th& aur Malik Mubammad 
Jaye asi, Vol. 17 pt. 1 p. 61, Chandrabali Pande ‘Safiyoh ki asths taths 

an. New issue Vol. 19 pt. 3. $. 255. Chandrabali Pande, ‘Manjhan-Kpt‘ 
Madhumalgti.’ New issue. Year 45. pt. 1 p. 43. Ale Muhammad Mehar 
wayasi, “Malik Muhammad Jayasi Ka jivancharit.’ 1926 p. 316 Satyajivan 
Varma, ‘Akhyfnak K&vya’. 


NOTE 


Refertnces to the Padmavati are by canto, stanza 
(in brackets) and verse, counting each half chaupai and 
edth half doha as one verse. References to the Akhara- 
wat and the Akhiri Kalam are by stanza (in brackets) 
and verse. The numbers of camtos and stanzas are as in 
Shukla’s edition. 

Grierson’s notes are marked by numbers: mine by 
letters or by square brackets. 

In the translation, explanatory additions are marked 
by square brackets. Round brackets are ordinarily used 
for parentheses which are part of the text. Alternative 
renderings of puns are divided by a sloping line. 

I have followed Shukla’s text for the spelling of 
proper names except in a few cases where another spelling 
is familiar in English. But I have followed Grierson’s 
spelling of Jaisi. Jais is the official spelling of the town’s 
name, though the local pronunciation approximates to 
Jayas, which is what Jaisi wrote. I have used Padmavati 
for both the poem and the heroine: Shukla has Padma- 
vat for the former, Grierson Padumavati for both. 

I have generally used ch for च, chh for % and 5 for 
हा instead of Grierson’s c, ch and €. 


JAIS] MEMORIAL 


1. THE PREFACE 


I bear in mind that one and only primal Maker, 
who gave life and made the world. First made He manifest 
the Light, then made He (for the Light) the mighty moun- 
tain Kailasa't. He made the fire, the air, the water, 
and the dust, and, from them, made He forms? of varied 
hue. He made the Earth, and:Heaven, and Hell: and 
He made incarnations in many persons®. He made the 
mundane egg* with its seven continents’. He made 


(1) By ‘light,’ the poet refers to Mah&d&va, who dwells in Kail&isa. Indian 
Musalméns frequently consider Adam, the first man, as the same as 2187808 ९8, 
The fact that the poet expressly says that Kailasa was made ‘ for’ the Light, 
shows that he cannot be referring to light, the first of created things. In the 
svstem of the Nainak-panthis, to which Kabir, from whom Malik Mahammad 
borrowed much, originally belonged, the Supreme Being is, in its essence, joti 
or light, which, though diffused into all creatures, remains distinct fron. them. 
The Human Soul is also this light, a scinttlla animae divinae, which has emanated 
a absolute, and is itself immortal. See Trumpp, Adi Granth, pp. ci. 
and ff. 

(a) Gr. reads Ktnhes: tehi parbat kabilyat. Shukla's reading prtéi 
for parbat is preferable: ‘for love of him He made Kailas (paradise)’. 
Jott (the light) in the first half verse would then mean Muhammad. in 1 (11)2 
also creation takes place for the love of Muhammad, who is the light, and there 
is the aame idea in Akhirl Kalim (7) 1-3. ˆ" The Mevlevis say that before the 
world was created, a world of the spirit existed in which the soul of Mahomed 
was present in the form of light’’ (Morton : In the steps of St. Paul ए. 171). 
The connection between these Mevlevis (the dancing dervishes) and Sufism and 
Yoga offers an interesting field for research. 

The variant reading is of importance (i) textually. Pris and parbat would 
have the same form age in unpointed Persian script. This illustrates the 
difficulties arising from Jaisi’s use of the Persian script, see note(s) to 8(8)1. 
(ii) critically. If Jaisi wrote prt he was approaching his subject more from 
the Muslim than from the Hindu point 6f view: if he wrote parbat, the 
reverse world be the case. 

(2) An पप्र gloss translates ur2ha by nagsh, design, stamp, drawing. I 
have noted it also in asa mUratea k? dat ur2ht, and in bhat urtha puhkupa saba 
namy. In the second the Urdii translation gives Z7hir ki and in the latter, the 
whole line is translated 710 yih ma’lum hota tha ki rang barang phil har gtem 
ke hain. The word 18 still used in Oudh aad 21187 by women, in the 86096 
of racany. It is derived from the Skr. ulekia 

(3) Apparently, incarnations in many castes. Alluding to the doctrine 
that incarnations have occurred in all religions in many parts of the world. Or 
it may, as the comm. suggests, only refer to the various avatirs of Visnn. [Grier- 
a references to ‘comm.’ are to the Sudh&kar-Candrikaé of Pandit Sudh&kar 

ivedi]. 

व ६.९, the universe, alluding to the well known tradition detailed in 

nu. 
(5) The seven horizonta] divisions of the world, mz., Jambu, Plakea or 
GOmé@daka, Qalmala,a, Kraunca, Qaka, and Pugkary, 


2 THE PREFACE ; 1: 1-3 


the universe with its fourteen ° worlds. He made the 
sun for the day, and the moon for the night ; He made the 
~asterisms and the systems of the stars. He made coolness, 
sunshine and shade; He made the clouds and lightning 
[ that abideth ] in them. 

All things are so made by Him, that naught is worthy 
to be compared with Him. First take I His name, and 
then in deep thought do I begin‘ my story. 

2. He made the seven" shoreless oceans, and He 
made the mountains of Meru and Kukhanda’. ‘Rivers 
made He and streams and springs; crocodiles and fish 
made He of many kinds. He made the oyster shell, and 
the pearl which filleth it; He made many flawless gems. 
Forests made He and roots’’ ; tall trees made He, 
palmyras and date palms. He made the wild animals’? 
which dwell in the forest; He made the fowl which fly 
whither they will. He made colours, white and black; He 
made sleep, and hunger, and rest. He made the betel- 
leaf and flowers, and the pleasures of taste; many medi- 
cines made He and many sicknesses. 

He made them in less than the twinkling of an eye; 
all made He in a single instant. He fixed the Heavens in 
space without a pillar, and without a prop. 

3°. He made man, and gave him dominion; He 
made grain for his food. He made the king who taketh 


(4) There are seven worlds (1ठ 8) above, vz., Bhur-léka, Bhuvar-l., 
Svar-l., Mehar-]., Janar-l., Tapar-l., and Satya-l. or Brahma-l., and seven 
below, viz., A-tala, Vi-tala, Su-tala, Rasd-tala, Talai-tala, Maha-tala, and Patala. 
According to Musalmfins, there are seven regions above (these are heavens), 
and seven below (earths). [Cp. AkhiM Kalam (7)4.] 

(7) Two Urdt glosses translate augahi by 500८४ ^, a meaning for which I 
can find no other authority. It means literally to plunge into water, hence 
to be immersed in anything, to have the mind fully occupied. 

(8) These encircle the seven continents (dvipas) mentioned in 1.5. [Cp. 
Akhirl Kal&m (7)3.] Their names are, Lavana (or Ksdra), Iksu, Suré (or 
Madya), Ghyta, Dadhi, Dugdhs, Jala. The author, in the description of the 
seven seas, later on, gives a different enumeration, v7z., Khara, Khira, Dadhi, 
Jala, Suri, Udadhi. Kilakila [४४८ 13 (2) 4 note (c)]. 

(9) Mé@ru ia the well-known mountain. It representa the northern hemis- 
here or pole, and is the abode of the Gods. Kukhanda is Kum6ru, the southern 
emisphere or pole, the region of the daityas or demons. The poet has mixed 

this up with Kiskindha, also to the south of Oudh, and has confounded the two 
names. 

(10) Jari 18 a root used for medicine, and mri 18 a root used for food, 

(11) &7 १02 is any animal used for food. 

(b) Shukla transpeses stanzas 3 and 4. 


1: 3-$ THE PREFACE 3 


pleasure in his kingdom; He made elephants and horses 
for his array. He made for him many delights; some 
made He lords, and others slaves’.. Wealth made He 
from which cometh pride; He made longings which none 
can satisfy. He made life which all men ever desire; He 
made death, from which none can escape. Happiness mede 
He and myriads of joys; sorrow made He, and care and 
doubt’? ; Some made He poor and others rich; He 
made prosperity and very deep adversity. 

Some made He weak, and others strong. From ashes 
made He all, and again turned He all to ashes. 

4. He made agallochum, musk, and the scented khas 
grass; He made the camphors,—bhimaseni'*® and cena™. 
He made the snake in whose mouth dwelleth poison ; 
He made the snake-charm which carrieth off the bite. 
He made the water of Life, which giveth eternal life to 
him who getteth it ; He made the poison, which 15 death to 
him who eateth it. He made the sugarcane filled with 
sweet juice; He made the acrid creeper with its manifold 
fruit. He made the honey which the bee stores in its 
home ; He made the humble bee, the birds and winged 
creatures. He made the fox, the rat and the ant; He 
made many creatures which dig the earth and dwell therein. 
He made demons, goblins and ghosts; He made ghouls 
and Devas and Daityas. 

He made eighteen thousand creations of varied kinds**. 
For ali did He make meet provision, and thus gave 
food to all. 

5. He indeed is a master of wealth, to whom belongeth 
the universe; to all He giveth continually, yet His store- 
house minisheth not. To every creature in the world, 

(c) Shukla omits this verse Kinhesi teht kuhan bahut birasu: kinhess 
kot thakur koi det. (A printer's error). 


(12) Two Urdt glosses translate danda by gham grief, but the dictionary 

त of the word is enmity (dwandwa). Here it means opposition of ideas, 
००५४. 

(13) The Bhimastna-karpura of Sanskrit. 

(14) The Cina-karpura of Sanskrit. 

(16) There is no such enumeration of created beings in the works of 
Musalman doctors, bat, in poetry, both Persian and Hindust&nl, phrases like 
hizhda hazar ’alm, the eighteen thousand created beings, are of frequent 
occurrence :—more especially in the 01888 of works called maulud, which cele. 
brate the Prophet’s birth. The expression merely means an enormous quantity, 
like our ‘thousand and one.’ 


4 THE PREFACE 1: 56 


aye, from the elephant even unto the ant, doth He day and 
night give its share of nourishment. His eye is upon all: 
none is forgotten, neither foe nor friend; nor bird nor 
grass-hopper, mor aught whether manifest or hidden 
is forgotten. He deviseth dainty food of many kinds. 
All doth He feed thereof, yet eateth not Himself. His 
meat and His drink is this—that to all He giveth nourish- 
ment and life. All have hope in Him at every breath, nor 
‘hath He ever [turned] the hope of any to despair‘. 


Aeon after aeon doth He give, yet never minisheth 
[His store]. Yea, so doth He this with both hands that 
whatever hath been given in this world, hath all been 
given by Him. 

6. Let me tell of Him as that great primal king, whose 
rule is glorious from the beginning to the end of things*. 
Ever all-bounteous doth He rule, and whom He willeth, 
rule to him He giveth. He maketh umbrellaless him who 
hath the umbrella of royalty; and He giveth its shade 
unto him who is without it; no other is there who is equal 
unto Him. The people all look as He upturneth the 
mountains and maketh the ant [ that crawleth from 
beneath them ] equal unto the elephant. Adamant He 
maketh like unto straw and scatteretb it, and again He 
maketh straw like adamant, and giveth it honour. For 
one created He food, and enjoyment and all happiness ; 
another stiiketh He with beggary and a home of poverty. 
No one understandeth what He hath done, for He doeth 
that which is beyond the power of mind and thought’. 

All else is non-existent’’. He alone is ever the same, 
whose wondrous creations are such as these. He createth 
one and destroyeth him, and, if He will, He formeth him 
again. 


(d) QOrierson has Sabahi 78 i7 kurt har sansa, Shuklas reading Sabai 
Ns-har {7 7 nam does not give good sense. Sudhakar explains the second half 
verse ‘He is not disappointed by plating hore in any.’ 

(e) Grierson has 7dt-hu ant. Shukla’s कदां na ané would mean ‘His 
reign is glorious and has no beginning nor end.’ 

(f) Shukla transposes the last two verses, and for bhikh bhavan dukh 
(beggary and & home 01 poverty) reads bahut bhukh dukh (much hunger and 
distress 


(16) Urdt gloss fant, transient. 


4: 7-8 THE PREFACE 8 


7. Invisible, formless and untellable is that Creator ; 
He is one with?’ all, and all are one in Him. Whether 
manifest or hidden, He is all pervading; but only the 
righteous recognize Him, and not the sinful. He hath no 
son nor father nor mother, no family hath He, and no rela-. 
tions. He hath begotten none, nor is He begotten of any ; 
but all created beings proceed from Him. 41 things, as 
many 85 exist, He made; nor was He made by any one. 
He was at the beginning, and He is now; He alone re- 
maineth existent and no one else: All else that are, are mad 
and blind; for after but two or four days they do their 
work and die. 

Whate’er He willed that He did, He doeth that He 
willeth to do. No one is there to prevent Him, and, by his 
mere will, He gave life to all. 

8. In this manner know ye Him, and meditate upon 
Him, for so is the tale written in the holy book’*. The 
Lord hath no life, and yet He liveth; He hath no hands, 
and yet He maketh all things. He hath no tongue, yet He 
telleth everything; He hath no bodily form, yet that 
which He shaketh, is shaken*. Ears hath He not, yet 
heareth He all things; Heart hath He not, yet The Wise 
One discriminateth all things. He hath no eyes, yet all 
things doth He see; How can anyone discern as He doth?” 
No one hath a form like unto His; nor, like Him, is any 
on€ so incomparable. He hath no abiding place, yet He 
is not without an abiding place [for He is omnipresent |. 
He hath no form nor mark, yet His name is The Pure. 

He is not indiscrete, nor 1s He discrete, yet so doth He 
dwell [ within the universe ], and fill it [ with Himself |. 

(17) The (rdt gloss translates barata by nazdik ‘‘near,’’ but I know of no 
authority for this meaning. Barat&é n.eans bata hua, twisted as a rope is twisted, 
hence involved in, closely connected with. Compare Bihari Sat’sal, 59, dtths 


baraia badhi ajani, twisting their (mutual) glances into a rope, they bind it 
from balcony to balcony. 

_. (18) Urdt gloss for puryya, the Qur'an. This is quite possible. It 
will be seen that Malik Muhammad frequently uses Hindu words as Musalmin 
techuical terms, e.g., chela, 1(2/))4. 

(g) Grierson reads jo dolau so dola. Shukla’s reading Sab thahar 
dola meaus ‘moves everywhere ° 

| a Sudhakar explains, perhaps better, ‘How can such a being be ०९8. 
cri : 

(1) Grierson’s reading Ohi ae 18 preferable to Shukla’s oht aan. 


6 THE PREFACE 1: 810 


To those who can see, He is near, but He is far from the 
foolish blind. 

9. The simple-minded knoweth not the secret of the 
other pticeless jewels which He hath given. He hath 
given us a tongue, and the pleasures of taste; He hath 
given us teeth, which brighten’’ a smile. Eyes hath He 
given us, to see the world; ears hath He given us with 
which to hear language. He hath given the throat in 
which dwelleth our speech; He hath given us fingers and 
noble arms. Graceful feet hath He given us with which 
we walk : that man knoweth the secret of all these blessings 
who hath none. Yea, it is the old who know the secret of 
youth ; when they find not their young days though they 
[go bent forward] seeking them’. The great man knowetb 
not the secret of poverty; but the poor man knoweth it, 
to whom poverty is come. 

It is the sick man who knoweth the secret of the body, 
while the healthy man liveth careless; but the secrets of 
all are known to the Lord, who abideth ever in every body. 

10. Very immeasurable are the makinys of the Maker ; 
no teller can tell them. If[ all the writers of |the Universe 
took the seven heavens’” for paper, and filled the seas?’ 
of the earth with ink; if they took as many branches as 


(19) Lit., are fit for. 

Gj There is the same clever metaphor, rather more elaborated, in 49 
(3)8, 9. Shukla rightly praises it in his introduction (p. 222); but it is not 
original. Burton (Terminal essay to the Book of the Thovsand Nights and 
One Night) mentions as a stock comparison that of ‘Age, which, crabbed and 
crooked, bends groundwards vainly seeking in the dust his lost juvenility’. 

(20) The seven Heavens, see note to i, 5. 

(21) The seven seas of Hindu tradition, see ii, 1. The general idea of 
this verse 18 taken from the Kahf or Cave Stirah of the Qur'an. Verse 109 runs 
‘Say, “were the sea ink for the words of my Lord, the sea would surely fail before 
the words of my Lord fail: aye, though we brought as munch ink again.” ’[The 
parallel from the Qur’én is close, but there is a closer parallel in Sanskrit literature, 
to which Pt. Kanta Nath Pande has drawn my attention ; 

Asitagirisamam syat kajjalam sindhupatre, 
Surataruvaraéakhé lekhani. patram 07४१ : 
Likhati yadi grhitva Sarada sarvak&lam, 
Tadapi tava gunanam [58 param na yati. 

(Pushpadanta’s Siva Mahimna Stotra). There is a similar passage also 
in the Akhirl Kalam (6) 2,3.] 

(k) Grierson reads dhartt amt samud. Shukla’s dhartt samud duhwn 
(both earth and sea) is better. 


4: IO-It THE PREFACE 7 


cover?’ all the forests in the world, and all the hairs and 
down [ of animals |, and-all the feathers of birds; if they 
took the motes of dust and sait where’er they found them, 
and all the drops in the clouds and all the stars of heaven ; 
and turned them all to pens and wrote, still then they 
could not write the shoreless ocean of his wondrous works. 
So hath He manifested all His skill, that even now not one 
drop of that ocean hath decreased. Think thou of this, 
and let not pride be in thy heart; for mad is he, who, in 
his heart, nourisheth pride. 

Very full of holiness is the Lord. What He willeth. 
for Him that! quickly is. So full of holiness can He 
make a man that that man, himself, performeth countless 
holy actions. | 

II. Thus made He one man without a blemish, named 
Muhammad, glorious as the full moon. It was his radiancy 
that God first produced, and then for love of him He created 
the universe. He kindled that light and gave it to the 
world. The world became clear, and recognized its [true] 
way. If that bright man had not been, the dark path 
would not have been visible; The deity [Muhammad] 
wrote the second place [in heaven | for those who learned 
his creed’*, For those who have not taken [ refuge in | 
his name throughout his life, God hath prepared a place 
in hell. God made him His messenger to the world, and 
whoever hath taken his name passes safely across both 
worlds”. 

God will ask of each his virtues and his vices, [ when | 
there will be the | great | casting up of accounts. But he 


i a cg pS ~> > जण -- ५ 


(22) Bana-dhakha, is equivalent to bana ke dhakhant-umle, (branches) 
which cover tbe forest. The subject of all these objects 18 sans¥rv in the fifth 
line. [It is simpler to translate ‘dhak jungle.’ Jaisi living in the dhak jungle 
that surrounds Amethi, thinks of all forests in terms of what is familiar to him. 
This is what Pt. Anand Sarup Tripathi. himself a resident of Sultanpur district, 
suggests in his Hindi Sahitya ka Vikas]. 

(1) Grierson reads chwhai ao hot tehs beg. Shbukla'’s reading Chhas 
sanvaraus beg would mean ‘if He will, he can settle things speedily’. 

(29) WLit., teaching. The (त gloss gives kalama the Musalm&n creed. 
{Perhaps we should translate ‘God gave him the next place (to Himself), and 
those who learned hie creel were justified’. The next verse appears also in the 
Akhir! Kalim(7) 7.) 

1 (24) The shaloka and paraloka of ४४९ प्र1०488. This world and the world 
come. 


8 THE PREFACE 1: 11-12 


[ Muhammad | will humbly bend before him, and will effect 
the salvation of the world. | 
12. Muhammad had four friends, who [ followed him ] 
in his place, andthe four™ had spotless names in both worlds*’. 
Abu Bakr Siddig, the Wise, who frst truthfully 
(sidq ) brought the faith | into the world ]. Then ’Umar, 
who adorned the title [ of Caliph ]; justice came to the 
world when he adopted the faith, Then ’Usman, the 
learned and wise one, who wrote the Quran, as he heard its 
verses. Fourth came ‘Ali, the mighty lion; when he 
attacked, both heaven and hell quaked". All four had 
one mind, and one word, one path and one fellowship® 


(m) Grierson reads chahun ka duhun pag; Shukla’s reading jinhahin 
dinh jag would mean ‘to whom he gave in the world.’ 

(25) Abt Bakr ibn Ab! Quhaifa was Muhammad’s dearest friend and 
father-in-law, and one of his first converts. He enjoyed immense influence 
with his fellow citizens of Mecca, and earned by his probity the appellation of 
‘as-siddly,’ ‘The True’. He accompanied Muhammad in the Flight, and on his 
death (632 A.D.) he became the first Caliph. He died 634 A.D. 

’Umar ibn Al-kbattab was converted in the 6th year of the call (615 A.D.). 
His conversion carried with it 80 much weight that the Musalmian traditions 
relate it with miraculons attendant details. Abt Bakr by his eloquence and 
address, and "Umar by his vigour and promtitude, supplied the want of the 
practical element in Muhammad’s character. 'Umar get the example of public 
(instead of private) prayer, which was followed by other Muslims. He was the 
leading spirit of the Emigrants (muhdjira) who had left Mecca at the time of the 
Flight, and settled in Medina. He procured the nomination of Abi Bakr to be 
first Caliph, and, as a matter of course, succeeded him as second Caliph in 634. 
He was murdered at Medina in 644. 

"Usman ibn ’Affan was one of Muhammad’s first converts, and married 
his daughter. He was elected third Caliph on the death of ' (7082. The 
Qur’in was compiled in its present form in his reign. He was killed at the age 
of eighty-two in 655, in the rebellion which arose in consequence of the move- 
ment, the ultimate aim of which was the deposition of ’Ugmian in favour of 
“ALL. 

"Allibn Abti Talib was Mubammad’s cousin, and one of bis first converts. 
He followed him to Medina three days after the Flight. He succeeded "Usman 
as fourth Caliph in 655, and was murdered in 660 A.D. 

The first compilation of the Qur’én was undertaken by Zaid ibn Sabit, 
who was appointed to the work by the Caliph Abi Bakr at the instigation of 
‘Umar. Z&id had been an amanuensis of Muhammad. This reduction had no 
canonical authority, and discrepancies in the text soon appeared. Accordingly, 
’Ugm&n confided to Zaid and three other Quraishites the preparation of an edi- 
tion which was to be canonical for all Muslims. Thia text is the one which is 
now extant. 

(ए) Grierson reads Charhat to kanpat sarag paitrtd. Shukla’s reading 
South na kot rah juhiru would mean ‘no warrior could face him.’ (Not 0 
good). 

(0) Grierson reads bata (word) and saaghata (fellowship). Shukla 
76908 त रक (nature) and sazdhann (aim). (Not 8० good). 


1; 12-13 THE PREFACE 9 


Each preached’ the same true word, which became autho- 
ritative, and read in both worlds. 

The very Quran?° which God?’ sent down [ to 
this world |, that holy book they read; and they who 
have lost their way in coming | into the world |, when they 
hear it, find the path. 

13. Sher Shah is Sultan of Delhi, who warmeth the 
whole world’® even as the sun. His kingdom and throne 
beseem him well; low on the earth have all kings laid their 
brows before him. By caste a पा and with his sword 
a hero; wise is he and full of all skilfulness. In the nine 
regions the sun ( or all heroes ) hath set ( or have bent low ) 
before 1111711", and the seven continents of the world 
have all bowed before him. All his kingdom he won with 
the might of his sword’, as did Alexander, the Zu-l-qarnain”’. 


(p) Grierson reads sun#vahin, which is better than Shukla’s sun vai 
(the word which they heard was true). 

(26) Here again we have purana used for the Musalman sacred book. 
[And Usman. as its compiler, is called a pandit in v. 4.] 

(27) Here vidhi, a Hindu technical term. 

(28) Lit., the four quarters. The use of khanda is uncommon, but it 
is the only meaning which [ can suggest here. An प्प प्च gloss gives (707 
tara}. 

॥ (29) Here, and in the following stanzas there 18 a series of puns on the 
word stra, which 18 not only the name of the Afghan tribe to which Shér Shih 
belonged, but also means a hero, and the sun. 

(30) Lit. ‘In the nine regions there was a bending of stira,’ where, again, 
there 18 a pun on the word siira, ‘hero’ or ‘sun.’ According to the most ancient 
Hindu Geographers, India was shaped like an eight-petalled lotus. These eight 
petals, together with the central division, formed the nine khandas or regions, 
viz., ६0९8 18 (central), Kalinga (S8.E.), Avanti (S.) Anarta (S.W.), Sindhu- 
Sauvira (W), Harahaura (N.W.). Madra (N), Kanuinda (N.E). The Puranas 
give a different list of names, tz., Indra (E), Kaséru (N), Tamraparna, (3), 
Gabhastimat, Kumarika (Central), Naga, Saumya, Varuna (W.), Gandharva. 
see Cunningham’s Ancient Geography of India, pp. 5 and 66. The Comm. 
gives Bharata-varga, Kinnara-varsa, Hari-varga, Kuru-varga, Hiranmaya- 
varsa, Ramyaka-varga, Bhadricva-varga, K&tumalaka-varga. and IJlivrta; 
ef. Vienu- Purana, li, 2. 

(q) Grierson reads str-navath navo khand bhat: Shukla’s reading 
Sur navie navakhand vat means ‘he made the heroes of the 9 regions bow’. 

(r) Grierson reads kharag var (=bal). Shukla reads kharag kari 
(with sword in hand.) 

(31) Zti-l-qarnain, means ‘The Master of Two Horns.’ Musalman _ tra- 
dition varies about this name. According to some, the Zi-l-qarnain was not 
Alexander the Great, but a saint, who lived at the time of Khwaja Khizr. 
and who was 80 called from his having two curls hanging, one from each side 
of 118 forehead, or because he reached both sides of the world, or because he 
was noble by descent from both 018 parents, or because he went through both 
the light and dark parts of the worl 9. or because he died when struck on one 
8146 of the forehead, and then was restored to life, and again died on being 
struck on the other side of the forehead, and again came to life, 


10 THE PREFACE 1; 13 


On his hand is Solomon’s ring’’, and, with it, he gave 
gifts to the world with full hand. Majestic is he, and a 
mighty lord of the earth; like a pillar he supporteth the 
earth and maintaineth the whole universe. 

Muhammed blessed him and said, Reign thou from age 
10 age. Thou art the Emperor of the World. The world is 


a beggar at thy door. 


Beale’s Oriental Biographical Dictionary (Ed. Keene), says ‘Master of 
Two Horns, a title of Alexander the Great, probably based on coins rep resenting 
him in the character of Ammon.’ Alexander’s coins show his head adorned 
with two ram’s horns. They were widely current in the East, and the Muham- 
madang probably gave him that name aftor his coins. 

The Musalman idea of Alexander the Great ig based upon legends con- 
tained in the Qur'’-anu and its commentarics. Thus, Burton, Arabian Nights, 
night cccelxiv, savs, ‘Iskandar (६.९. Alexander) was originally called 
Marzban (Lord of the Marches) son of Marzabah, and, though descended from 
Yunin, son of Japhet, the eponymus of the Greeks, was born obscure, the son 
of an old woman. According to the Persians he was the son of the elder Darah 
(Darius Codomannus of the Kayanian or second dynasty), by a daughter of 
Philip of Macedon; and was brought up by his grandfather. When Abraham 
and Isaac rebuilt the Ka’abah they foregathered with him, and Allah sent him 
forth against the four quarters of the earth to convert men to the faith of the 
¥riend or to cut their throats; thus he became one of the four world-conquerors 
with Nimrod, Solomon, and Bakht al-Nasr (Nabuchodonosor); and he lived 
down to generations of men. His Wazir was Arista (the Greek Aristotle), and 
he carried a couple of flags, white and black, which made day and night for 
him and facilitated his conquests.” The Comm. gives a well-known legend 
about the title given to him in the text. Alexander concealed the fact of his 
having horns from the public, and it was known only to his barber One day, 
owing to sickness, this barber sent his son Babban Hajjim as his deputy. 
After the hair-dressing was finished Alexander warned Babban, that if he told 
any one about the horns he would lose hig head, The secret burnt within the 
wretched man 80 that he was like to burat, till he relicved his feelings by whis. 
pering it to an old Jack-tree. The Jack-tree, unable to tell the secret, withered 
and died, und a carpenter bought it and made two fiddles and a drum out of 
the wood. These were bought for a concert at the palace, but when people 
tried to play them before Alexander, all that one fiddle could be got to say was 
sng, strg, sing, (horn, horn, horn), al! that the other Ain, kin, kin (who told? 
who told? who told’), and all that the drum, Babban Hajjim, Babban Ha- 
}jim, Babban Hajjam. The secret was thus divulged. Compare the story of 
Midas. Another well-known legend (reverred to in the Padumawati) is that 
he made friends with Khwaja Khizr, the Green Prophet, (see note 52) and was 
guided by him to Zalmat, the Lund of Darkness {called the Kajjali-ban by 
Hindus), where exists the Fountain of Life. He was, however, unable to drink 
of this Eternal Spring, and returned disappointed. His unsuccessful quest for 
the Water of Life has formed the basis of many stock poetical similes. 

(32) This 18 the famous ring with which Solomon ‘was wont to imprison 
Jinns, Marlds and Satans in cucurbites of copper, and to stop them with lead 
and seal them’. It was made of stamped stone and iron, copper and lead. 
According to others it consisted of fonr jewels, presented by as many angels, 
representing the Winda, the Birds, Earth (including sea), and Spirits, and the 
Gems were inscribed with as many sentenes : (1) To Allah belong Majesty and 
Might; (2) All created things praise the Lord: (3) Heaven and Earth are 
Allah's slaves; and (4) There is no God but the God, and Muhammad is his 
messenger. This ring gave Solomon power over all supernat-.ral beings, and 


1: 14 THE PREFACE II 


14. I tell of the heroism of this king, Lord of the world, 
the weight of whose array is greater than the world can 
bear. ‘When his army full of horsemen’ advanceth, 
covering the earth, mountains crash and fly away in powder, 
night cometh from the clouds of dust which eclipse the 
sun, so that man and bird alike goeth home to bed. The 
land taketh flight, and goeth up into the firmament ; 
earth-dust covereth each continent,-yea the world, the 
whole creation and the universe’’. The Heavens tremble, 
and Indra quaketh in fear; the snake-god Vasuki fleeth 
and hideth himself in the lowest Hell**. Meru ‘sinketh 
06106 endowed him with unending wealth,—in fact the whole secret of his 
power lay in it. Solomon conquered the King of Sidon and married his dau- 
hter Jizidih. She so incessantly mourned for her father, that Solomon com- 
manded the Jinns to make an image of him to console her, and to this she and 
her maids used to pay divine honours. To punish lim for encouraging 
this idolatry, a Jinn named Sakhr one day obtained possession of the ring which 
Solomon had entrusted to bis concubine Aminah, while he had gone out for a 
necessary purpose. Dring bis absence the Jinn transformed himself to Solo- 
mon’s likeness, and came in and took it from her. Solomon also was changed 
in form and was not recognized by his subjects, and wandered forlorn about 
the world for forty १४९३ ithe time during which the image had been worshipped 
in bis house), while the Jina reigned in his stead. At the end of that period 
the demon flew away, and flung tho ring into the sea, where it was swallowed 
by & fish, which was afterwards canght aud brought to Solomon who by this 
means recovered his kingdom and power. Solomon then imprisoned Sakbr in 
one of bis cucurbites, and cast him into the lake of Tiberias where he still 1168. 
This recovery of a ring by ineans of a fish is common to many legends. Compare 
those of Polycrates of Samos and of Gakuntala. 

This Sakbr was the Jinn who brought Solomon the throne of Bilkis, the 
queen of Sheba. She was a worshipper of the sun, and Solomon converted her 
to the worship of the true God, by this, and by his wisdom in answering her 
hard questions. He played one trick on her which is well-known all over the 
Kast. He heard that she had legs hairy like a goat, but could not ascertain 
the truth. So he made her walk over glass underneath which was water with 
fishes swimming in 1t. Believing that she bad to wade through deep water, 
ahe tucked up her petticoats, and revealed to Solomon that the report was true. 
Solomon begat a son upon her, who the Abyssinians say was Menelek, the 
founder of their royal race, She was not a very estimable character before 
her conversion. Sa’labi, in his History of the Prophets, gives an entertaining 
account of her wrong doings, She introduced the worship of the sun into her 
dominion, and when she was married to her first husband against her will, she 
treacherously slew bim on her wedding night. It required a mighty man like 
Solomon to tame 80 independent a young person. Much of this note is taken 
from Burton’s Arabian Nights, and from Palmer’s translation of the Qur’an. 

(8) Grierson reads hay may sen (army full of horsemen): Shukla reads 
hay gay sen (horses, elephants and infantry) which is better. 
(33) The root mand has two meanings, either ‘to adorn’ (mandana) 07 ‘to 
crush,” (10870902). The passage here is corrupt in all MSS., and the reading 
-is very doubtful. (Shukla’s reading seems correct except that mrt and mahda 
should be separate, and the translation wil] be: Dust flies up from the ground 
and fills the atmosphere; earth and the universe are broken to pieces. There 
18 & similar e in 25 (17) 3}. 

(34) Bae ste (6) above. 


12 THE PREFACE 1: 14-15 


down, the oceans dry up, the forests break and are mingled 
with the dust. [ When his army marcheth to a halting 
place ]' some of his advance-guard may receive a share of 
water and of grass for their horses, but for none of his rear- 
guard is there even sufficient mud. | 

Citadels which have never bowed to anyone, when he 
advanceth all become dust,-when the Lord of the World, 
Sher Shah, the Sun of the Universe attacketh them. 

15. I tell of his justice*’, how it is upon the earth. 
Not even to a crawling ant doth anyone dare to give 
pain. Naushirwan*® was called ‘The Just’, but even 
he was not equal to the justice of Sher Shah. He did 
justice like unto ‘Umar’, for the shout of praise to him 
was heard over the whole world. No one dareth even to 
touch a nose-ring lying fallen on the ground, | much less 
to pick it up and appropriate it |. On the very highways 
domen cast about gold [yet no one snatcheth it]. The cow” 
and the tiger walk together on the same road, and both 
drink water together at the same landing-ford. He straineth 
milk and water [mixed together] in his court, and separateth 
the one from the other. He marcheth with piety, justice 
and sincerity, and the weak and the mighty he keepeth on 
even terms. 

The whole earth blesseth him’, folding its hands 


(t) Grierson reads agtlahi krhu pani khar bania: pachhilahz kahu. 
Shukla’s reading agilahin kahan pani lea एक नैत pachhilahin kahan is better 
(water is taken and distributed to the advance-guard; but for the rear-guard 
ee ). ‘There 18 the same idea in 42 (22)5. 

(35) This reference to Sh&r Shah’s justice (‘adal) may have a compli- 
mentary reference to his son ‘Adal. See J.A.S.B., Pt. 1, 1890, p. 167. {The 
next half verse may be ‘Noone, while walking, hurts an ant’). 

(36) The celebrated king of Persia, surnamed ‘Adil, or the Just. He 
ascended the throne in 531 A.D He was the Chosroes oftheGreeks. Muhammad 
(B. 571) used to boast of his good fortune in being born when so just a king 
reigned. He died in 579 A.D. [Though he was himself a strict Zoroastrian, his 
impartiality is, in a way, responsible for the origins of Sufism and possibly also 
for its contacts with Yoga. It was to his court that the last neo-Platonist 
teachers went after Justinian had closed the schools of Athens,and he also invited 
Indian scholars to Persia and arranged for translations of Sanskrit works]. 

7 (37) The second Caliph in succession to Muhammad. See note (25) 
above. 

(38) G6ru is properly any domesticated herbivorous animal, [Shukla 
reads gat for gort; this is more idiomatic]. 

(v) Grierson’s reading puhumi sabai astsat is better than Shukla’s 502 
271404४४ stsahin nai (all the earth bowing its head). 


1: 15-17 THE PREFACE 13 


continually, and crying, May that head’ endure immortal as 
long as there is water in the Ganges and the Jamuna. 


16. Again, how can I describe his comeliness, for all 
the world desireth the beauty of his countenance. His 
comeliness surpasseth in brightness even the full moon 
which God created. Sin abandoneth those who reverently 
gaze upon hin, and the whole world maketh obeisance and 
blesseth him. As when the sun blazeth over the world, so, 
before him, all things hide their comeliness [in shame]. 
Thus did the Sun”*’ become a spotless man, with ten times 
more*” beauty than the sun itself. No one can look 
upon him face to face, and if anyone see him, he remaineth 
with bent head. Huis comeliness increaseth by a quarter, 
day by day, the Creator formed his beauty above the world. 

Comely is he with a jewelled [tiara] on his brow, and 
the moon waneth as he waxeth; while the earth, craving 
to see him, standeth and humbly offereth its praises. 

17. Again God hath made him so greatly generous, 
that none in the world hath ever given gifts like unto him. 
Bali* and Vikramaditya’’ were famed for their gene- 
rosity, and Hatim ‘Tae*’ 2116 Karna‘! were described 


th (w) Shukla’s reading nah (lord) is preferable to Grierson’s mth 
ead). 

(39) Here again the word siira is introduced with a threefold meaning, 
hero, sun and proper name. 

(40) Agari means ‘excellent,’ 

(41) The well-known Daitya, who gave Visnu his famous three and a 
half paces of ground. 

(42) ‘Clarum et venerabile nomen.’ The well-known king of Avanti, 
many legends of whose generosity are given in the Sitnhasana Battisi. 

(43) Familiar to readers of the Baigh-o-Bahir (story of the second Dar- 
w6sh). His liberality continued after his death. His tomb was surrounded 
by stone images of girls, which each night used to burst out into lamentations 
for so good a man. King Zt-l-karé’a camping near there one night, hearing 
the wailing, asked the reason, and was told it was the tomb of Hatim Tad. He 
then cried out in jest, ‘O Hatim Tat, we are thy guests, and hungry.’ 
Shortly afterwards one of his camels became violently ill and (as they say in 
Ireland) to prevent its dying, they killed it, and then, to make the best of a 
bad job, had a good feast on its flesh. Next day, while they were on the march, 
they were met by Hatim’s son bringing a she-camel. He explained that his 
father had appeared to him on the preceding night, and said ‘Ziti-l-kara’a sought 
hospitality from me last night, and I had nothing to give him; so perforce I 
killed his camel, and do thou now give him one in exchange for the one I took.’ 
History does not relate how the son appreciated his father’s vicarious hospitality, 
but he certainly did accept the responsibility. 

(44) The famous Hero of the Mahabharata. The son of Kunti by Stirya. 
He was famous for hia generosity. Yudhisthira once asked Kyyna, who was 
the most generous member of his family. To his mortification Krgna replied 


14 THE PREFACE 1: 17-18 


as lavish; but none of them equalleth Sher Shah, for the 
very ocean and even Mount Meru, are ever minishing [as 
they give up their jewels and gold]*. The kettle-drum of 
his generosity soundeth at his court, and the fame thereof 
hath gone even across the ocean. The world touched this 
Sun**, and became of gold compact, so that poverty fled 
and went beyond the borders of his kingdoin. He who but 
once approacheth him and asketh, for all his life is free 
from hunger and from nakedness. Even that [King of old] 
who performed ten horse-sacrifices*®,—even he’ gave not 
holy gifts like him. 

So generous hath Sultan Sher Shah been born upon 
the world, that none hath e’er been like him, or will be, 
nor doth anyone give such gifts. 

18. Saiyed Ashraf [Jahangir]*‘ was an elect saint, 
ind he it was who threw light upon my path. He 111 the 
iamp of love within my heart; the light burned up, and 
my heart became pure. My way had been dark and 


‘Karna.’ The following is an example. A poor Brahman woman had a child 
born to her, and her husband went to Yudhisthira and begged for some wood 
to make a fire to warm her. yobs igthira ordered his steward to supply the 
fuel, but on the latter reporting that there was none just then available, he told 
the Brahman to go awaj, and to come again in an hour or two, when he could 
be suppled. The Brahman went on to Karma and made a similar request. It 
happened that, here too, the supply of fire-wood was temporarily deficient, 
and the steward asked Karna to tell the man to come again in av hour or two 
(as Yudhisthira had done). ‘Fool,’ replied Karna, ‘shall 1 leave the poor woman 
to die of cold, while you are searching for fuel? Break up my beds till the 
Brabman has enough wood for to-day, and tell him to come to-morrow for 
more.’ ‘This,’ said Krgna to Yudhisthira, ‘is the difference between you and 
Karna. Had you no beds to break up?’ The above legend 1s sung by 
Vyasas at the passage in Mahi-bharata where Karna divested himself of the 
ear-rings and armour (with which he had been born), and gave them to Indra, 
(See Mahi-bharata, Adi-parvan, Adhyiya 67, clOkas 141-143). 

(x) Grierson reads Sumud Suméru ghutahin niti dot. Shukla’s read- 
ing S.S. bhandari dot (ocean and Sumeru are his twvo treasurers) is better. 

(45) Again the triple pun on the word stra. Shér Shah is compared 
to a philosopher’s stone which changed all that touched it into gold. 

(46) ‘Lhis is a reference to Brahma, who completed ten Acvamédh sac- 
rifices at Benares. The site of the Sacrifice is the well-known Daogigva-médha 
ghit in that city. 

($) Grierson’s reading Sou na dinAy is better than Shukla’s Saunk na 
dinha (did not contest). 

(47) Saiyad Ashraf was one of the founders of tbe line of spiritual 
preceptors, whose representative in the first half of the 16th century (Muhiu- 
d-din) taught the poet. For full particulars see note (64) to mianza 20. 
{See also Akhiri Kalam (9) 1, 2. There is a dargah of Saiyed Makhdum 
Ashraf Jahangir in Jais—See Frontispiece—His tomb is at Kichhaucha in 
Fyzabad district]. 


1: 18-20 THE PREFACE 15 


~ 

invisible?, and lo! it became bright and I understood. He 
cast my sins into the salt ocean, and making me as his 
disciple took me into the boat of virtue. He grasped my 
rudder. firmly**, and I reached the landing place on the 
far bank. If aman hath such a steersman*’, he graspeth 
bim and bringeth to the other side“. He is a protector, 
and one who succoureth in time of trouble, and, where 
[the water] is fathomless, there giveth he his hand”. 

His family title was Jahangir (Chisti), pure like the 
moon. He was the Holy Master of the World, and I am 
the slave of his house 

19. In his house was a spotless jewel, Haji Shaikh 
by name, fulfilled with good fortune~. In his house were 
two bright lights, whom God created to show the wav. 
Shaikh Mubarak”? glorious as a full moon, and Shaikh 
Kamal spotiessin the world. Both were steadfast, unmoveable 
like pole-stars, exalted even above Meru and Kukhanda’” 
God gave them beauty and glory, and made them pullars 
of the world. On these two pillars supported He the earth, 
and under their weight the universe remained frm. Who- 
ever saw them and reverently touched their feet, his sins 
were lost and his body became pure. 

O Muhammad, there is the road secure, where a saintly 
teacher beareth company. O my soul, when he hath a 
boat and a rower, a man quickly gaineth the other side. 

20. Muhiu-d-din was my preceptor, my steersman, 
and I served him. € crosseth speedily who heth him 
upon the ferry. Before him was Shaikh Burhan, who 


~ ee 99 


(2) Grierson’s reading asvjha@ is better than Shukla’s jo swjh7 

(48) {1118 18 & difficult passage. Kariaé is the same as kadi, an iron ring, 
or a beam, hence a rudder. Either meaning will do here. Other MSS., and 
printed editions have unha mora kara budata kai gaha, he grasped my hand 
as 1 was sinking. Podhi kai means ‘firmly’. 

(49) Kanahaira or kanadhara is the Sanskrit karnadhara. 

(aa) Grierson reads iv kahan gahi lei tarat parr. 

Shukla turat beg: so pavai parm (quickly and speedily he reaches the 
other side), not so well 

(bb) Grierson reads jahan augnh dehi tahan hatht. Shukla’s bah avagah 
dinh tehi h. (where a man is being swept away in the flood, he gives his hand) 
is better 

(cc) Grierson reads subh7tgat bharw. Shukla reads sabai gun bhara 
(filled with all virtues). 

(dd) Shukla has a wrong reading Muhammad for Mubarak. 

(50) See note (9) above. 

(ee) Shukla has a wrong reading mohi for jeht. 


16 THE PREFACE 1: 20 


brought him on the path and gave him knowledge. His 
spiritual guide was the good Alhadad, who in the world 
was light and beauteous in the faith. He was a disciple of 
Saiyad Muhammad and even perfected men enjoyed his 
fellowship’’. To him did Daniyal point out the path,— 
Daniyal, who consorted with Hazrat Khwaja Khizr’?. 
The Hazrat Khwaja was pleased with him, and brought 
him fas a disciple} to Saiyad Raji [Hamid Shah}. From 
him [Muhiu-d-din} did I win all my [good} deeds. My 
tongue was loosened®’, and, a poet, [I learned to] tell my 
1216५... 


(51) Lit. sported in his company, [or ‘and sported in the company of 
perfected men.’| 

(52) Khwaja Khizrthe Green Prophet, is a well-known figure in Muham- 
madan legends. He has been identified by some with Elijahand by others with 
St. George. He is said to be still living, and sometimes aids travellers who 
have lost their way. As stated in note (31), he conducted Alexander the Great 
to the Land of Darkness, when the latter was searching for the Water of Life. 
He usually appears on horseback, dressed in green (hence his name). In Indis 
he is looked upon as a saint not only by Musalmins but also by Hindus. Lal 
Bagi Mihtars pay him divine reverence. Their first pir is Jesus, the Lord of 
the Wand, their second Khwaja Khizr, the Master of the Water-cup, their 
third Muhammad, the Great Interceder, and their fourth Lal Bég, the man of 
the Wildflowing Tresses (see Greeven, Knights of the Broom, 45). Temple's 
Legends of the Punjab are full of references to him. He is in India more espe- 
cially a water-god, or the god of the Flood. Under his special protection is the 
well at Safidam in the Jind state, which contains the Water of Life. Musalman 
traditions make him out to have been a true believer in the Islim of his day 
and to have been Wazir of Kai Qubad (6th century B.C.), the founder of the 
second or Kayanian dynasty of the kings of Persia, and ninth in ascent before 
the Darius, who was conquered by Alexander. In the text, all that 18 meant 
18 that Khwaja Khizr appeared to Diiniyal, and performed his customary office 
of guide, [Khwaja Khizr is also known to Gorakhnath Yogi tradition as Darya- 
nath, the founder of a sect of that name, whose chief seat 18 at Uderolal in Sindh. 
See Briggs, Gorakhnath, p. 65 and Yusuf Hussain: 1171046 mystique au moyen 
age p. 15]. 

(53) Lit. uncovered. 

(ff) Grierson reads Ohi sauh main pat jab karnt : ughart [फ़ katha 
kabi barnt. Shukla reads Ohi sevat main pat karnt: ughart jibh, prem kabi 
barn (In his service I won my good deeds: my tongue was loosened and, a 
poet, I told of love). 

(54) The following account of Malik Muhammad’s spiritual ancestors is 
taken partly from what the poet himself tellg us, and partly from the Urdt 
gloss and other sources. 

He belonged to the Cishtiya Nizamiya, that is to say he belonged to the 
spiritual descent which took its name from the celebrated Nizimu-d-dio Auliya, 
the teacher of Amir Kbusré, who died about 1325 A.D His disciple was Siraju- 
d-din, whose disciple was Shaikh “Aliu-l-haq. Alau-l-haqq’s son and disciple 
was Shaikh Nur Qutb ‘Alam, the date of whose death is usually given aa 1444 
A.D. Chronologists, however, vary as to this: some say A.H. 808, ४.९., A.D. 
1405, others A.H. 813, ४.९., A.D. 1410, others A.H. 818, 4.¢e,, A.D. 1415, others 
A.H. 848, ५.९., A.D. 1444, and others again A.H. 851, १.९, A.D. 1447. Mr. 
Beveridge in J.A.8.B. Ixiv, Pt. 1, 207, considera A.H. 818, A.D. 1415, ag the 


1: 20-21 THE PREFACE 17 


He was my master and I his disciple, evermore do I 
bow before him as his slave. Through him did I obtain a 
sight of the Creator. 

21. Muhammad was skilful, though he had but one 


a a gg Pg Pc 


The full genealogical table is as follows :— 
| Nizimu-d-din (d,1325 A.D.) 


oo 
Shaikh ` 418 ०-1-84. 
| 


| aa)!” 
Shaikh Nur Qutb ’Alam of Pandua, Saiyad Ashraf Jahangir 


(son of preceding) vide 1(18)1. 
Shaikh Hashamu-d-din of Manikpur. Shaikh Haji 


Saiyad Rajl (ड्यत्‌ Shah. ity ia ea 


| 
Shaikh Mubarak Shaikh Kamal 
Shaikh Daniyal (d. 1486 A.D.). ` ` haikh Kam 


Saiyad Muhammad. 
Shaikh Athadad. 
Shaikh ए णाह). 
Saiyad Muhia-d-din (vide xx, 1). 


Malik Muhammad (1540 A.D.) 

From this it follows that the poet was not an actual disciple of Saiyad 
Ashraf Jahangir, as might be assumed from xviii, 1 and ff. Malik Muhammad 
merely refers to him and praises him as his spiritual ancestor. A tradition makes 
him the poet’s mantraguru, while Muhlu-d-din was his vidya-guru, i.e., the one 
initiated him, and the other taught him, which agrees with Malik Muhammad’s 
own language. Shaikh Daniysl, the fifth in the line before the poet, appears to 
have claimed to have had for 9 friend Khwaja Khizr, who introduced him to 
his preceptor, Saiyad Raji Hamid Shah, Shaikh Burhan, Malik Muhammad's 
spiritual grandfather resided at K4&l’pi in Bunddl-khand, and is said to have 
died at 100 years of age in A. H. 970, or A.D. 1562-63. See Rep. Arch. Sur. 
Ind. xxi, 131. 
| As the prophet Muhammad (see xii, 1) had four friends, so also had the 
poet Malik Muhammad. He tells us their names were Malik Yiisuf, Salar 
Khadim, Miya Salén3 and Shaikb Bands. Concerning these, see-Grierson’s 
introduction, and 1(22) 1 and ff. 

The Urdt gloss concludes (we insert dates and other particulars in paren- 
theses) ‘Those who consider that Hazrat ‘Abdu-l-Qadir Jilani (b. 1078, d. 1166, 
God's mercy be upon him) is descended from Saiyad Muhita-d-din, and that 
Saiyad Rajt Qattal (d. 1403) is descended from Saiyad Raji, are far from being 
in the right. It is clear that the line of Qadariyds is descended from Hazrat 
"Abdu-l-Qadir Jilan}. His preceptor was Hazrat Abt Saiyad’, 


प 


18 THE PREFACE 1: 24 


eye”’’, and every poet who heard him was entranced. Even 
as God created the moon for the universe, so He put a dark 
spot upon her, while He made her bright. With that one 
eye the poet saw the whole world’’, shining bright like 
Venus brilliant among the other stars’'’. Until there come 
black spots upon a mango-fruit, it hath no fragrant scent. 
God made the water of the ocean salt, but nevertheless He 
made it immeasurably boundless. Mount Meru was des- 
troyed by the trident, and then it became a mountain of 
2०1०४, and reached to heaven. Till black firestains defile 
the crucible (the ore] 1emaineth unsmelted, and becometh 
not pure gold. 

The poet hath but one eye, but it is [bright] as a mirror, 
and that mirror’s nature is pure. | Though he is uncomely | 
all that are beautiful clasp his feet, and with desire look 
upon his face. 


———— — ~_eo — --- ~ --- -*~ [यि ee ~~ ~~~) 


38184 Raja Qattal was full brother of Hazrat Saiyad Jalaju-d-din of 
Bukhara (who was known as Makhdiim Jahaniyain Jahan (Gasht Shaikh Jalal), 
and was his disciple. He was a Suharwardiyad by sect. 

‘Another disciple of Hazrat Nizimu-d-din (the founder of Malik Muham- 
mad’s line) was Shaikh Rukun-d-din Abt-l-fath Ma’asir (11. 1310), who was 
also disciple of his own father Shaikh Sadru-d-din (Arif, ५. 1309). This last 
was disciple of his father Shaikh Bahau-d-din Zikariya (ध. 1266) of Mul’tan, 
who was disciple of Shaikh Shahabu-d-din (Suharwardiyaé, d. 1234), who tra- 
velled from city to city as missionary (peace be upon him).’ 

Makhdim Jahaniyaén was a disciple of Rukun-d-din above-mentioned. 
The Suharwardiyas form a branch of the followers of the stifi sect, and are 
named from Suharward, a town near Bagdad, the birth placc of the founder 
Shahabu-d-din above mentioned. 

(55) According to tradition this was the result of an attack of small- 

x, which not only destroyed the sight of one eye, but dreadfully disfigured 

Fis features. It is said that some Raja once saw him, and loudly scoffed at his 
ugly face, not knowing who he was. Thereupon the poet said, ‘scoffest thou 
at me, or at the Potter who fashioned me’ Struck by his reply, the Raa 
repented, and became his disciple. The poet still, however, thanks God for 
all His mercies, and points out that every great and good thing in Nature has 
some detraction. [ Cp. 31 (9) note (£) |. 

(56) That is to sav other folk with two eyes can see but a short way, 
but the poct’s single eye ‘in a fine frenzy rolling. carn glance from heav’n to 
earth and earth to heav’n.’ 

(57) Qukra, the regent of the planet Venus, had but one eye. He lost 
it this way, He was guru of the demon Bali, who gave Visnu, in his dwarf- 
incarnation, the famous three and a half steps of ground. QGukra, to prevent 
the success of Vignu’s stratagem, came and hid in a water-vessel. When, at 
the time of making the formal gift, water refused to flow from the vessel, Vignu, 
under pretence of clearing out the spout with a stick, pierced Qukra’s right eye. 

(58) According to tradition, mountains had once wings, and used to 
fly about. When they alighted after flight, they used to crush people under 
their weight, so Indra cut off their wings with his thunderbolts. The first 
to suffer amputation was Suméru. It was a mountain of gold (Vignu-purana, 


1: 22-23 THE PREFACE 16 


22. The Poet Muhammad had four friends, and by 
gaining their triendship he raised himself to equality with 
them. One was Malik Yusuf, the learned and wise, who 
first of all knew the secret meaning of words. The next 
was Salar Khadim, the discreet, whose arms were ever 
raised either in [wielding] the sword or in [distributing] gifts. 
The third was Miyan Salone, a lion amidst unsurpassed™ 
heroes, a fighter with the sword in the battle field. ‘The 
fourth was Shaikh Bade, famed as a sage. Yea, even sages 
thoughtthemselves honoured by performing hiscommands””: 
All four were learned in the fourteen®” branches of 
knowledge, and God himself created their association 
[with the poet]. Let a tree but dwell near a sandal-grove, 
and let but the odour of the sandal permeate it, and, lo, 
it becometh sandal-wood itself. 

Muhammad, when he had found these four friends, 
became of one soul with them. When he hath accom- 
plished their companionship in this world, how can they 
‘be separated in the next: 

23. The city Jayas is a holy spot: there came the 
poet and told his lay. There humbly waited he upon 
Hindu scholars, and prayed’’ them to correct and mend 
the broken [metre] and arrangement fof his song]. I am 
a follower of poets”’’, and I go forward saying my say, 
and beating the drum with the drum-stick to proclaim it’. 
11, 2), The poet has substituted Giva’s trident (trigtla) for Indra’s thunderbolt. 
(vajra), This confusion between Giva and Indra 1s constant throughout the 
poem. 

(gg) Shukla’s reading bartyart (mighty) is better than Grierson’s 
27 1 ‰ , 

(59) Adésa also means the initiation of a cdlé, or disciple, by a guru, 
or spiritual preceptor. 

(60) ‘fhe 4 Védas, the 6 V@édanvas, the Purinas, the Mimamnsa, the 
Nyaya, and Dharma. 

(61) Bhaja or bhaja, is equivalent to bhraja, ६,९., prakadcita kif, ‘made 
manifest’; hence ‘presented’ (a petition), 

- (Pandilan :~—in the Envoy (1) it is probable that the pandits whom 
Jaisi consults about the allegory of his poem are Muslim maulvis. Here 
also it 18 possible that pandtt has the same meaning, though here he is more 
concerned with the style than with the matter of the poem. cp. 1(12)4, wherc 
Usman is called a pandit|. 

(hh) Grierson reads sab kalntanh : Shukla reads panditan. 

(62) Dag& is a drum-stick. The poet means that he is impelled to 
publish his lay by beat of drum, so to speak, ६.९,, as loudly as possible, in order 
that other poets and learned men may hear it, and correct his mistukes. A 
simpler rendering is obtained by amending the text to kichu kahi calata bola 
det daga, ‘saying my say, I progress, setting down the feet of language,’ in 


46 THE PREFACE 1: 23-24 


My heart is a treastire-house, and it holdeth a store of 
precious stones. I made my tongue the key of my palate 
and opened it. I spake words,—jewels, and rubies ; sweet, 
filled with the wine of love, and priceless. He who is 
wounded by the words of love®’,—-What is hunger or sleep 
or shade to him''? He changeth his appearance, and be- 
cometh a hermit, like a jewel covered and hidden in the 
dust. 

O Muhammad, the body which love hath, hath neither 
blood nor flesh”. Whoever seeth the face of such a man 
laugheth, but when the lover heareth the laughter tears 
come [into his eyes|°*. 

24. It was the year 947°“ [of the Hijra°’,| when the 
poet began to tell this tale in words. Of Ceylon and Queen 
Padmavati, whom Ratna-sena brought to Citaur castle ; 
of Alau-d-din, the Sultan of Delhi, and how Raghava- 
caitanaya told him of her. How the Emperor heard, and 
besieged the castle, and how there arose the war between 
the Hindus and the Musalmans’. From beginning to end, 
just as the story runs, so wrote he it in the language of the 


wa | —_ --- —-— न+ ee me ee ~ st =— 


which language is metaphorically compared to a foot, or step (daga)). [Or 
‘placing my feet in the footsteps of the poets.’ ] 

(63) Here we have the first instance of the poet’s use of the word biraha. 
He uses it to mean love, especially unhappy love. In countless places it cannot 
possibly have the usual meaning of ‘separation from a beloved one.’ कते कि is 
translated in the Urdi Gloss by dhart ‘full of’. We can find no authority for 
this, 

(ii) Grierson reads kahwn tehi bhukh nind kahaa chhayr. Shukla 
reads, not so well, 4.1.6. kahan teht 2५८४7, (what is hunger and what is delusion 
to him ?) 

(jj) Grierson reads kayt jo pem kat na ieht rakat na mansu. Shukla 
reads kabi jau birah bha na tan rakat na maneu (he who was the poet of love, 
in his body was neither blood nor flesh). 

(64) ‘The worldly imagine the distraught lover to be mad, and laugh 
at him. He, on the other hand, knowing that no jewel is so precious as the love 
which he has conceived weeps at their madness. 

(kk) Shukla’s reading, satt7te t.e., 927 or 1520 A.D. would not suit 
the date {1640 A.D.) of Sher Shih’s accession (st. 13), but see his Introduction 
p. 7, where he defends satiate on the strength of an early Bengali translation, 
and suggests that 20 years elapsed between the beginning and the completion 
of the poem. The same view is taken by Pt. Chandrabali Pande (in Nagari 
Prac&rini Patrik& Vol. 13 p. 491) who is anxious to prove that sati7ts is not 
a misreading of Urdu saiftalts, his argument being that Jaisi wrote in Kaithi. 
His argument is not convincing. 

(98) 1640 A.D. 

(11) “Turukanh’. Turk is used elsewhere as equivalent to Muslim, ९.५.) 
by Kabir, but I am inclined to think that Jaisi, writing in the reign of an 
Afghan King, would have used the word literally. He would have had little 


1: 24 9:1 SIMHALA at 


people, andtolditinverse. The poet, the 87095, andthe lotus 

full of nectar, are near to what is far and far from what is 

near. That which is near is yet far, lke the flower and 

the thorn [50 near and yet so different], and that which. 
is far is near, like sugar and the ants [who dwell so far from 

it, yet find it out|. - 

So the € cometh from the [distant] forest, and 
findeth the odour of the lotus-nectar, while the frog ne’er 
findeth the odour, though he dwelleth [in the pond] close 
to [the flower]. 

2. SIMHALA 


I. Now sing I the tale of Simhala-dvipa’, and tell of 
the Perfect Woman’. My description® is like an excel- 
lent mirror, in which each forni is seen as it really is. Happy 
is that land where the women are lights*®, and where God 
created that [famous! Padmini [Padmavati]. All people 
tell of seven lands, but none is fit to compare with Simhala. 
The Diya-land* (or land of lamps) is not so bright as it. 


India had been marked by extreme religious intolerance. 

(66) Kab: is one who makes poems, bisa {ङ्क ५८४) is one who recites them. 

{67) 2.e., &@ prophet has no bonour in his own country. The author 
meaus that he is aware that his own country-folk, and his own people (the 
Musalmans) will not care for his poem, for it 1s in a Hindi dialect and not in 
Urdii; but. on the other hand men of distant lands and of other religions (the 
Hindiis) will be attracted by it as the bee is attracted by the distant lotus. 
There is a tradition that Malik Muhammad commenced the composition of the 
poem in his own village, where it was not thought much of. One of his dis- 
ciples wandered to Jayas and began to sing there the particular canto (Nag- 
mati's song of the twelve months) which he had been taught. The Raja of 
Jaya was so pleased with what he heard, especially with the dbha commencing 
kawata 10 bigasata manasara, binu jala gaeu sukhai, that he invited Malik 
Muhammad to his city, and encouraged him to complete the work. [Not 
Javas but Amethi]. 

CANTO 2. 

(1) Ceylon. The word dvtpa means both island and contiment. 

(2) A Padmini is one of the four classes of women and is supremely the 
best. The Singhalese women are all supposed to be Padminis, omne ignotum 
pro mtrifico 

(a) Grierson reads barnak (description): Shukla, nirmal (staimless). 

(3) Here there is a pun on the word (dipa-dvipa), a continent or island, 
and dipaka, a light. 

(4) The poet now proceeds to compare Sirnhala, not with the seven con- 
tinents of tradition, referred to in line 4, and catalogued in note (5) to 1 (1) 7, 
but with half-a-dozen imaginary continents named after parts of the human 
body. Dtya-dipa, the'land of lights, means the land of fair women’s eyes. 
Serana-dipa (gravana-dipa) means the land of their ears. Jambti-dipa, Rose- 
apple-land, is the land of their raven hair, to which the black rose-apple is 


22 SiMHALA” | 9: 1-2 


The land of Saran’ cannot bear comparison -with it. I 
say that Jambu-land® is nowhere like it, and that Lanka- 
land cannot even fill [the excellence of] its reflection. The 
and of Kumbhasthala' fled to the forest [before it], but 
the land of Mahusthala® had destroyed mankind [and 
how therefore can I compare it with Simhaladvipa)]. 

In the whole universe, in the world’ are seven lands, 
but none of them is excellent beside the land of Simhala. 

2. Gandharva-sena was a fragrant” prince, He was 
its king, and that was his dominion. I have heard of 
King Ravana in Lanka’’; greater even than his was his 
majesty. Fifty-six times ten millions formed his battle- 
atray, and over all were princes and commanders of forts. 
Sixteen thousand horses were in his stalls, black-eared and 
gallant steeds''. Seven thousand Singhalese elephants 
had he, each like the mighty Airavata’’ of Kailasa’’. He 
is called the crown of lords of steeds, and with his goad he 
causeth to bow low the elephants of lords of elephants. 
Over lords of men I call him a second Indra, and in the 
world I also call him the India’‘ of the lords of earth. 


———s a 1 1 ee a 


oiten compared, Lanka-dtpa, is the land of waists. Kumbha-sthala, jar land, 
is the land of their rounded breasts; another reading is gabhu-sthala (garbha-sthala) 
the land of wombs; and finally mahn-sthala (madhu-sthala), is the land of 
secret parts. Under this highly figurative language the poet signifies that 
the women of Simhala surpassed all these imaginary lands, each in 1ts own pecu- 
har excellence. 

(5) The poet does not seen to be aware that Sarana-dipa (Saran-dtp, 
Serendib) 18 actually Ceylon itself. Here, as pointed out above, the words 
also mean ‘ear-land. 

(6) Hindfistan, or bosom-land. 

(7) Or perhaps Gabhasthala, one of the nine divisions of Bhirata-varga 
(India): here used as equivalent to garbha-sthala, the land of wombs, The 
forest whither the bosoms fled is, of course, the necklaces, bndices, &c., under 
which they lay concealed. 

(8) Or Méwasthila. 

(b) Grierson reads pirithumtn (earth); Shukla’s parathmain may 
mean either ‘lands’ or ‘first’, 

(9) There 16 here an alliteration between Gandharva, and Gandha, 
scent. Some of the MSS. have Séni for Sdna throughout the poem. This 
would lead one to restore the word to the Sanskrit Sainya, or Gyéna (A hawk, 
used like Sitnha) were there not a strong tradition in favour of Séna. 

(10) The identification of Lanka with Ceylon is a very modern idea, 
é.g.. Var&ha-mihira, Brhat-samhitaé, xiv, 11, 15, mentions Lanka and Sinhala 
as different countries. ; 

(11) Qyama-karna, black-eared, is a technical name for a horse. It 18 
the kind used in sacrifices. JZ ukhwra means ‘horse’. 

(12) The name of Indra’s elephant. 

(13) Qiva’s heaven. Here taken for Indra’s heaven, Indra-puri. 

(14) Here Indra is referred to in two aspects. First he is the mighty king 


ॐ: 2-4 SIMHALA 23 


So universal'” a monarch was he, that all the earth 
feared him. All men came and bowed their heads before 
him, no one dared to emulate him. 

3. When a man approacheth this land, ‘tis as though 
he approacheth 2118528 [the mount of heaven]. Dense 
mango-groves lie on every side, rising from the.earth to the 
very sky. Each tall tree exhaleth the odours of motmnt 
Malaya’’, and the shade covereth the world as though it 
were the night. The shade 15 pleasant with its Malaya- 
breeze; e’en in the fiery month of Jyestha’' ‘tis cool 
amidst it. It is as though night cometh from that shade, 
and as though from it cometh the greenness of the sky'*(‘). 
When the way-farer cometh thither, suffering from the 
heat, he forgetteth his trouble in his blissful rest, and 
whoso hath found this perfect shade, returneth ne'er again 
to bear the sun-rays. 

So many and so dense are these groves, that I cannot 
tell their end. The whole six seasons of the year’’ do they 
flower and fruit, as though it were always spring. 

4. The pleasant thick mango groves bear fruit, and 
the more fruit they bear, the more [humbly] do the trees 
bow their heads. On the main branches and trunks’ of 
the jack trees, the jack fruit ripen, and fair appeareth the 
barhal?’ to him who looketh. The khirni’’ ripeneth, 
sweet as molasses, and the black wild plum’’, like black 


of the lower gods, and hence supreme over lords of men: and secondly he is 
the storm-god giving refreshing showers to the earth, and hence an object of 
worship to everyone who lives by cultivation. 

(15) Cakkawai=Cakravarti. 

(16) The Western Ghauts (दक), famous for their growth of sandal 
trees. 

(17) The hottest month in the year, May-June, with its pitiless burning 
blue-grey sky. 

(18) This is an example of the rhetorical figure utpr2ksa or Poetical 
Fancy, with the word expressing comparison omitted. The poet fancifully 
states that this shade is so dark, that from it is produced all night, while the 
green shade of the sky is its reflection. 

(८) Perhaps however the simile is like the ‘green night’ of Marvell's 
Bermudan orange-groves. Shukla (Introduction p. 105) finds in the descrip- 
tion of these groves an allegory of the soul’s approach to God. 

(19) Hindtts divide the year into six seasons of two months each. 

(20) The jack fruit grows only on the stems and main branches of the 
trees, not on the younger shoats. 

(21) Artocarpus lakoocha, Roxb., a sweet-acid fruit, yellowieh red and 
nearly round, 

(22) Mimusops hexandra, Roxb. 

(23) Eugenia jambolana, 1. 


24 SIMHALA 2: 4-5 


bees famong its leaves]. Cocoanuts ripen and ripeneth 
the khurhur?‘; they ripen as though the orchards were in 
Indra’s heaven. From the mahua’® doth such sweetness 
exude, that honey is its flavour, and flowers its scent; and 
in these princes’ gardens are other fruits, good to eat whose 
names I know not. They all appear with nectar-like 
branches, and he who once tasteth them remaineth ever 
longing for more. 

Areca’°(") and nutmeg, all fruits, are produced there 
luxuriantly. On every side are thick groves of tamarinds, 
of palmyras, and of date-palms. 

5. There dwell the birds, singing in many tongues, 
and sporting joyfully as they look upon these nectar- 
branches. At dawn the honey-suckers are fragrant’, and 
the turtle-dove cries out ‘’tis thou and only thou’?’. The 
emerald-parroquets' sportively rejoice, and the  rock- 
pigeons cry kurkury, and fly about. The hawk-cuckoo’® 
crieth for its beloved, and the skulking warbler shouteth 
7711 207". Kuh kuhit ever crieth the cuckoo, while the 
king-crow’’ speaketh in many tongues. ‘Tyre, tyre’ 
crieth the milkmaid-bird’’, while the green pigeon”! plain- 
tively telleth its tale of woe. The peacock’s cry kin kun 


(24) Ficus cunia, Ham. [Grierson correcta this in note (17) to 5(6)3]. 

(25) Baassia latifolia, Roxb. 

(26) Gua and sup&ri are varieties of the areca or betel nut. 

(d) Shukla has lavang (clove) for Grierson’s gu7. 
(€) Shukla’s reading dolahtn (are calling) gives better sense than Grier- 
son’s basahin. 

(27) Its cry is 2८ -! (£ -#१, ‘one alone, only thou’, 

(1) Shukla’s note explains as S773 (myna). This is what we have in the 
similar passage in 35(12)3, but there the word is sar. 

(28) The Paptha or Hawk-cuckoo, (Hierococcyx varius, Vahl) is not 
a sparrow-hawk as the dictionaries say. Its cry is piu pru, ‘beloved, beloved’, 
The ordinary native tradition is that it says pt kahwn ‘where is my beloved’. 
It is the ‘Brainfever bird’ of Anglo-Indians. 

(¢) Shukla has 7th (with its tongue) for Grierson’s दन. 

(29) The Bhyngaka or Rachet-tailed Drongo (Dissemurus paradiseus, 1..), 
18 not a sparrow-hawk, as the dictionaries say. It is a sort of king-crow, it is 
an excellent talking-bird. 

(30) The maharl 18 said to be a bird like the mahdkh& (cuculus costancua, 
Roxb.), but smaller. Jt’s cry is daht, dahi, ‘tyre, tyre,’ and hence it is alao known 
9.8 gwaAlini or ahirini z.e., milkmaid. 

(31) The cry of the haril or green pigeon (crocopus phoenicopternus, 
Latham) is Aw hart gat, ‘alas I have lost.’. It hves in the various fig trees of 
India. It is said never to rest on the ae When it descends to drink, 
it sucks up water, from a short distance aloft, through a straw. When it dies, 
it "च to the ground with ite fect in the air, rather than allow them to touch 
earth. 


‰ 5-6 Stott ara a4 


soundeth sweet to the ear, and loudly caw the crows. 

Filling the orchards, sitteth every bird that hath aname, 
and each praiseth the Creator in his own tongue. 

6. At every step one cometh upon a well or reservoir®’, 
adorned with seats and steps. Many are the springs 
scattered about, one named after every holy place of pil- 
grimage. Around them are built convents and temples, 
where devotees sit in austerity and mutter prayer. Here 
ate great saints, Sannyasins’’, devotees of Rama, and 


(32) A bawari is & large masonry well with steps leading down to the 
water. 


` (33) Many of the secta mentioned in this list are described in Wilson’s 
Religious Sects of the Hindts. Sudha&kar’s Commentary also gives a full 
account of them. भ्‌ is (W.p. 32) consider themselves dead to the world 
and go through 8 funeral ceremony in their life time. They tay aside the brah. 
manical cord and carry a staff (dand&) which they never lay upon the ground, 
and which they consider as a witness of all their actions. They are hence also 
called Dandine (W.143,191). Rama-yatins are Vaignava mendicants, who 
worship Rama, like the Vairigins of AyGdhvi. Masa-visins, are those who 
abide for & month in one place, and then wander on. Ma@hécvaras are mendi- 
cants who cover themselves with ashes, and adopt the traditional appearance 
of Qiva, whom they worship. Jangamas (W.219) are ever on the move, They 
usually worship Vira-bhadra, who destroyed Dakga’s famous sacrifice. This 
legend is a favourite subject of sculpture at Elephanta and Ellora. As re sla 
Yatins seo W. 317. They are Jains who have taken orders, Devi 18 the object 
of worship of the wma, or left-hand क ८4३, and Sati of the dakaina or right 
hand ones. See W. 240, 254, 250. A Brahmac#rin is 8 religious student, 
living under the supervision of his spiritual preceptor (W. 237). Digambara 
are naked vagrants, such as Paramahamias, Nagas and the like. Some Vaig- 
nava sects call themselves ४ 8170 08783, but wear white clothes. Jainas are 
divided into Digambars (naked) and © १६४00878 (white-dressed (W. p. 276). 
Santas are merely religious people generally. Siddhas are Y6gins who have 
arrived at supreme perfection (adepts). They have eight supernatural powers 
(siddhi), viz., anima, the power of becoming infinitely amall, mahima, that of 
becoming infinitely great, laghim&, of becoming infinitely light, garima, of 
becoming infinitely heavy, pripti of reaching infinitely far, prikimya, of 
obtaining at once whatever 18 desired, Igatva, of infinite sovereignty, vacitva, 
of infinite power of subjection. Ydgins are Qaiva mendicants claiming spiritual 
descent from Goérakga-nitha. They claim the power of acquiring, even in life, 
entire command over elementary matter by means of certain ascetic practices 
(W. 205). An adept Yogin (or Jdgi) is a Siddha above described. Readers of 
the poem will have much to do with Ydgins, for king Ratna-sdna and his follow- 
ers me such. A Viydgin is @ pessimist, soured by unhappy love. Viydga, 
lit., dis-union, in this poem is specially used to mean the condition of a lover 
who is separated from his beloved. Sévaras (the word is a cape a of the 
Sanakrit Gabara) go about in troops, with matted hair, and red-ochre-coloured 
garments. They call themselves 0. To mark their triumph over sensual 
desires, they affix an iron ring and chain to the male organ, which they also 
mutilate. 1800 (236) calls them Kar& Lingins. They extort money by 

tended miracles, such as wringing Ganges-water out of their dry matted 

r. XKh@warag are & sub-variety of the S8wara’s. They carry skulls. One 
of their tricks is to turn spirituous liquor into milk, and then to drink it. 
Another is to rub the palms of their apparently empty hands together, till 
they bring forth Wheat, Gram, and the like, The name is a fanciful one, 


4 


6 Steer AA 9:68 


Masavasins": Mahecvaras, Jangamas, Yatins, worship- 
pers of the left-hand and of the right-hand Devi. There 
are Brahmacarins, and there are Digambaras to whom it 
seemeth good to go naked. There are Santas, Siddhas, 
Yogins, and Pessimists seated on the path of hopelessness. 

Sevaras, and the like, Vana-prasthas, Siddhi-sadhakas, 
Avadhutas are all seated there, mortifying their earthly 
frames. 

7. What can be compared to the water of the Manasar- 
odaka lake, full as the sea and as fathomless? Its water 
clear as spotless pearls, like ambrosia scented with camphor. 
From the isle of Lanka have they brought the lapis lazuli**, 
and with it built the landing stages. On each side have 
been made winding steps on which the folk ascend and 
descend on all sides. The lotuses bloom there beauteously 
scarlet, with their clusters of thousands upon thousands of 
petals**. The swans overturn the shells, from which 
pearls fall out, which they pick up and sport as they do so. 
Beautiful swim these golden birds**®, looking as it were 
statues cast in gold’. 

Above around lie the banks, with ambrosial fruit on 
every tree. He who hath but once seen the fairness of 
these lakes, loseth for aye both thirst and hunger. 

8. The maidens come to draw the water, each in form 


derived from Séwara. A Vana-prastha is a Brihbmana of the third order whohas 
retired from domestic life to the forest. A Stddht-sudhaka ia the same as a 
Siddha. An Avadhttu is a man who has shaken off restraint. Thus Ramg- 
nanda called his Vaignava disciples Avadhtita, because thay had shaken off the 
ties of caste and personal distinction. So Qaiva mendicants, such as Para- 
mahathsas who go about naked are Avadhfitas. Each of these aacetica is 
represented as mortifying his bhttitman or body considered as composed of 
groaser elements, into which it must ultimately be dissolved. The five groaser 
elementsere earth, water, fire,air and ether. Hence pahcatva, or the condition 
of being five, is used to mean death. By mortifying these elements, the 
soul acquires ultimate release from the round of transmigration. 

(४) Shukla reads visors (faithful), but Jayasi more often uses the 
word in the opposite sense. See note (e) to 7(7)3. 

(84) The 188 lazuli is the stone of Lanik&. It 18 popularly supposed to 
be the conglomerate ashes of that city after it was burnt by Rama, the gold 
nia in it being the relics of the ornaments which were burnt at the same 

6 


(36) The excellence of a lotus depends on the number of its petals. 

(36) The Golden Swan. 

(i) Shukla gives Grierson’s reading in a footnote : his own text means 
‘They dug down to the nethermost hell and drew water out from thence: the 
qcean of milk poured forth in. flood’. 


and figure a Padmini®’. Their limbs are odorous of the 
lotus (Padma), and the black bees hover round them as they 
come. Waisted like lionesses, and with eyes like lotuses®®, 
swan-like in their motions, sweet-voiced as the cuckoo. In 
numbers they come, row upon row, charming the eye with 
varied gaits. Over their moon-faces shine their golden 
1278" °, as, in joy and sport, they come and go. Struck, as 
it were by a dagger, by her coquettish eyes, is he on whom 
the glance of one of them is fallen. The black cloud of 
her hair falleth from her head to her feet, from behind 
which flasheth the lightning of her teeth. 

Like images of the God of Love*® are these nymphs*? 
of matchless charm’. If these water-maidens are so beaute- 
ous, how lovely must be their queen ! 

9. To tell of the lakes and lakelets is more than I can 
do. So broad are they that vision cannot cross them. 
How many“ are the lilies that bloom there, like stars 
risen in the sky. The clouds come down to them, drink 
their water and ascend, while within the fish [carried up 
into the air] gleam like lightning. Happily with each 
other swim the feathered fowl upon the surface, white are 
they and yellow, and red of varied hue. There sport the 
ruddy goose and his mate, whose lot it is to wake the night 
apart,.and meet by day**. There joyfully sporteth the 
Indian crane, [remembering that, not like the ruddy goose] 
he liveth and dieth in the company fof his spouse]*’. 
There are the lotus, the gold crane, the stork, and the ledi, 
and countless fishes piercing the waves. 

(37) The best of the four classes of women. The Padmsnt, Curigt, Qan- 
khint, and Hastint. In a later portion of the poem Raéghava-caitanya describes 
them to ’Alfiu-d-din (Canto 40). ° | ८ 

(38) Saratga is like Mark Twain’s zug. It may mean almost anything. 
Here it means a lotus or a deer. 

(39) The sun is often compared to a golden jar. 

(40) Maina =Madana= Kama-déva. 

(41) Achari—apsaras. [See 3 (6) 8 note 24 and €]. 

(1) Shukle gives Grierson’s reading in a footnote: his own text means 
‘They came in matchless beauty with golden pitchers on their heads.’ 

(k) Grierson has kets : Shukla seé (white). 

(42) The fable about the cak'w& and cakal is one of the commonplaces 
of Indian poetry. 

(43) The legend 18 that a pair of these birds cannot bear to be separated. 


If-ons dies, the other dies also. 
(1) Grierson reads kewa son dhetk bag (क : rahe aptrs min jal bhedt. 
Shukla’s reading is better Bolahit son dhek bag ledi: rahi abol min jal-bhedt 


28 SIMBALA 3:3.9-2% 


There, in those lakes, lie priceless jewels, shining, e’en 
by day, like lamps; and he who diveth therein, findeth the 
pearl-oyster 

70. On every side are ambrosial gardens, filled with 
perfect” fruit, and carefully watched. There are the fresh 
coloured‘* lime and the pretty orange-citron, the almond, 
and figs of various kinds. Elephant lemons and citrons are 
ever ripe, and the glowing oranges are fullof juice. Raisins*® 
and apples with fresh leaves, pomegranates and vines 
delight the sight. Pleasant appeareth the Indian goose- 
berry, and the clusters of plantains are humbly bent [by 
their excessive weight]. There fruit the mulberry, the 
averrhoa, and the red currant, the corinda, the jujube 
and the cironji-nut*®. There is the sorrel", and the 
date, and other edible fruits both sweet and sour. 

They lead the water from the wells through irriga- 
tion channels with many a ५810410), and with the 
pulleys of the Persian wheel, water they the black currants, 

. 1. Again all around are flower-gardens, with trees 
imbued with sandal-odour. There bloometh the ghana- 
valli*®, with its many blossoms, the fragrant screw- 
pine, the fragrant yellow-flowered campaka‘*’, and the 
Indian and Arabian jasmines®’. Beauteous are the basils, 
the kudums*!, and the kuja-roses®?, and scented are 
the Abelias, which only king Gandharva offered at the 


(The geese and storks and teal are vocal: the fish that cleave the water are 
voicelese), 

(m) Grierson reads apwur (filled with): Shukla anwp (excellent). 

(44) Or perhaps nau-raftga may be for narangt orange. [This is what 
Shukla gen rw 17 

(45) The poet does not seem to be aware that raisins are dried grapes. 

(46) Buchanania latifolia, Roxb. Its kernels are eaten like almonds, 

(n) Grierson reads saakh-darau: Shukla sangtar7 (sweet lime). 

(47) See Bihar Peasant Life, §91 

(o) I venture to think that Grierson waa misled by the fact that 
khand (ordinarily =sugar) may mean ‘watering channel’. The meaning appears 
to be “They water (the garden) with sweet sherbet, putting much sugar into the 
९1181. But there may be a pun on Khand 

(48) The dictionaries give Ghana-vallt ag a synonym of Amrta-sava 
The latter they say is ‘a certain plant’. Dr. G. King suggests that it is probably 
the Tinospora cordifolia, Miers. Its blossoms are small in 8126, but numerous, 
as the poet says 

(49) Michelia champaca, L 

(50) Jasminum pubescens, Willd. (kunda), and the jasminum sambac, 
Ait. (ca 

(51) Anthocephalus cadamba, Miq 

(52) -& दक is a kind of rose, Roza Brunoniana, Lind, 


2: 11-13 SIMHALA ‘gy 


time of worship’. The rose-chestnut, the marigold, the 
jasmine and the weeping-nyctanthes are in these gardens. 
The oleaster and the dog-rose bloom, the rupamanjari*’, 
and the clove-scented aganosma’*. There do men plant 
bunches*® of the Spanish and of the Indian jasmine, 
and the flowers of the roseapple lend their charm, The 
maulasiri®® creeper and the citron, all these bloom in 
varied hues. 

Blessed and fortunate is the man whose head is crowned 
with these flowers. Fragrant do they ever remain, like 
spring and its (fragrant] festival. 

12, When a man seeth Simhala’s city, and how it is 
inhabited, he crieth ‘Blessed is the king whose kingdom is 
so fair’, High are the gates, high are the palaces, high as 
Kailasa®’ the abode of Indra. In every house each 
one, great or small, is happy, each one appeareth with a 
smiling face. They build their sitting platforms with 
sandal, and plaster them with aloes, meda®® and saffron. 
Each pavilion hath its pillars of sandal, and therein sitteth, 
reclining, a lord with his councillors. Fair is the sight, 
as a council of the gods, as though a man gazed on the city 
of Indra. All the councillors are experienced, wise, and 
learned, and all the words they utter are in the Sanskrit 
tongue. 

Fairies build the roads’, so that the city is bright as 
the heaven of Civa, and in every house are fair Padminis, 
whose beauty enchanteth the vision. 

13. Again I saw the markets of the city, all stocked’ 
with the prosperity of the nine treasures’®. The golden 
( 7) Shukla places ए, 6 before vv. 4, 5. 
(53) Not identified. 


(54) Aganosma caryophyliata, Don. 
(55) Bakwc means a bundle or a bunch, and bakucanha is ita obl. 


(66) Mimuso रः i, L. 
(57) Again, biva’s eaven is confused with Indra’s. 
(58) A root like ginger. 
(१) Griersun reads Ahak panth sarhvarai; Ahak is a kind of Gandharva. 
Shukla reads As kas mandir samvare ( In thia way they built the houses). 
(r)  Grierson’s reading pat# is better than Shukla’s bain (4 road), 
(59) The nine mystic treasures of Kuvéra, the God of wealth. T ney are 
named Padma, Mahipsadma, Qankha, Makara, Kacchapa, Mukunda, anda, 
Nila and Kharba. It is not at all clear what they are. (4 are posaibly 
auriferous ores, See, however, Wijson’s translation of the Magha-dite, note 
to ₹, 534, 


40 | SIMHAT.A 2: 13-14 


markets are plastered with saffron, where sit the great 
merchants of the isle of Simhala. They cast the silver and 
hammer out the ornaments, and carve out images in count- 
less shapes. Gold and silver lie abundantly scattered 
about, and the house-doors are hung with glistening cur- 
tains’. Jewels and gems*’, rubies and pearls, set in 
the doors, give forth a fine sheen, and the shops are filled 
with camphor, scented khas grass, musk, sandal and wood 
of aloes. What gain would any market be to him who 
bought not here ? 

Some there are who buy, and some who sell. Some 
come there and make a profit, some come there and lose 
their capital. 

14. Again the mart of beauty®’ is a prosperous 
place, where sit the painted courtezans,—their lips red - 
with the betel leaf, and their forms hidden ‘neath safflower- 
coloured veils, From their ears hang jewel-studded ear- 
rings; with lute in hand they entrance the very deer. 
Who heareth their songs becometh enchanted, nor can he 
move his feet. Their brows are bows, their eyes are skilful 
archers, and, sharpening them on the whetstones of their 
glances, they discharge their arrows. On their cheeks 
swing pendent curls as they smile, and men’s lives take 
they with each side look that they throw. The twin 
bosoms ‘neath the bodice are two dice which they cast as 
it were upon the game-board®’('), as each, in her 
[wanton] nature, letteth her bosom-cloth slip aside. Many 
a gambler hath lost the game with them, and, wringing 
his 118०५००, hath gone away with broken heart. 

Magic use they to captivate the heait, so long as the 


(s) Grierson reads patwan (curtains); Shukla reads pofahia (they dis- 


temper). 
(80) Padartha, 8 gem, usually means, in this poem, 4 ruby (1411), but 

here it is evidently used in its genera] sense. 

(61) The Courtezans’ quarter. 

(62) ae r or sira is a game very like backgammon. Asin that game, 
a man by itaelf is a blot, and can be taken up by the opponent. When two 
men of the same plaver come together on the same place, it is called juga, 
i.¢., the blot is covered, and the move is a decidedly winning one. The game 
is played with dice as in backgammon. 

(t) The shri are the round playing picces, not the rectangular dice (कन्दे) 
ep. 27 (23) I note (2), 

(69) When a gambler is bankrupt it is etiquette for him to wring his 
hands to show that they are empty. 


$: 14-48 6५. et 


purse-knot" in the’ swain’s waistband is not untied. 
When once it is untied’, beggared doth he wander forth 
and take the road, for no more do they recognize him or 
allow him to resort unto them. 

15. There sit the flower-girls with flowers and their 
neatly arranged rows of betel unsurpassed. The perfume 
sellers sit with their goods, tying plenteous camphor and 
catechu.°* Here, are learned men reading holy books, 
and telling the people of the path of virtue. There, are 
others reciting stories, and elsewhere men dance and leap. 
“Here, buffoons bring their sights,” and there, puppet- 
showmen make their dolls to dance. Here, is the sweet 
sound of singing, and there, actors and magicians show 
their skill. Here some practise the lore of thags, and there 
[other villains} drug men, and drive them mad. 

Agile thieves, knaves, robbers and pick-pockets all 
are there and dance their dance; and only the pockets* 
of those escape, who are Wide awake, and look ahead in 
this bazar. 

16. And then a man approacheth Simhala’s fort; 
how can I describe what seemeth to reach to the sky? 
Below, it reacheth down to’ Vasuki’s®® back; above, 
it gazeth upon Indra’s heaven. Surrounded is it by a deep 
and zigzag moat, so deep that no one dareth to peep [over 
its edge] or his limbs will tremble. Impassable, deeper 
than one can see, its very sight causeth fear. Who falleth 
therein, down down to the seven Hells will he go. Nine 
crooked gate-ways hath the fort, and nine stories. Who 
climbeth the nine will approach {the limit of] the mundane 
egg.°© The golden bastions are studded with glass’, 


(a) Grieraon reads gantht=ganth (knot); Shukla, gath (cash). 

(v) For satth nathi see note (1) to 7(1) 9. A better translation here 
would be ‘when he is squeezed dry’. 

(64) Khirauri are pills of catechu wrapped up with other spices in betel 
leaf for chewing. 

(w) Grierson reads chharhajn pekhan awa: Shukla reads chirhaate 
pakkht lawa (fowlers bring birds). 

(x) Asin 2 (14) 8 Grierson reads gaaths : Shukla reads gath (cash). 

($) Grierson reads kurum vaeuki (the tortoise and V.) Shukla reads 
karinh vmeuki (the elephants and V.). 

(65) King of the serpents. He lives in hell. 

(68) The universe, sha like an म 

(४) Grierson readsjare = sisa i Sh reads jare nag e303 (are studded 
with gems and glass). 


4b SIMEALA : 16-18 


and look like lightning filled with stars. That castle seemeth 
taller than that of Lanka and wearieth the sight and 
soul that gazeth on it. 

The heart cannot contain it. The sight cannot grasp 
it. It standeth upright like Mount Sumeru. How far 
can I describe its height ? How far shall I tell of its cir- 
cumference ? 

17. The sun and moon [cannot go over it but] make 
a circuit round it, or else the steeds and their chariots 
would be broken into dust®’. The nine gate-ways are 
fortified with adamant, and a thousand thousand foot ' 
soldiers sit at each. Five captains of the guard**® go 
round their watch, and the gate-ways tremble at the tramp- 
ling of their feet. At each gateway of the fort is a molten 
image of a lion, filling the hearts of kings with fear. With 
great ingenuity were these lions cast, in attitude as if 
roaring and about to leap upon thy head. With lolling 
tongue they lash their tails. \Elephants are filled with 
terror at them, lest they should fall upon them with a roar. 
A staircase fashioned of gold and lapis-lazuli leadeth up 
into the castle, which shineth above, up to the very sky. , 

The nine stories have nine portals, each with its ada- 
mantine gates. Four days’ journey“ is it to the top, 
to him who climbeth’” honestly [without gainsay]. 

18. Above the nine portals is the tenth doorway”, 


(67) In the preceding stanza, the poet has compared the fort with 
Suméru, the central mountain peak round which the heavenly bodies revolve. 
He now carries the simile further. 

(68) In the esoteric meaning of the poem, this city means the human 
body. The nine gates are the nine openings of the body, the mouth, the eyes, 
the ears, the nostrils, and the excretory organs. The five guardians are the 
five vital airs, the [व 7८, the air expired upwards, apana, that expired down- 
wards, samani, that which circulates round the navel and is essential for 
digestion, vy#na, that which is diffused through the hody, and udana, that 
which rises up the throat and passes into the head. The adamantine gates 
ma bones, the warriors are the downy hairs of the body, and the King is 

© soul. 

(aa) Shukla explains as either the four 807 qualities (shari’at, tariqat, 
१००११९४ and marafat)—Introduction p. 82—or as the four stages (muqimat) of 
the Safi way (tariga)—Introduction p. 186. 

(bb) Grierson reads charhai jo par : Shukla reads ularas par, wich much 
the same meaning. ॥ 

(cc) The tenth 1 , in Yogic doctrine, 18 the brahmarandhra (hole 
in the head) the final goal of the Kundalini Yoga, situated above the end of 
the Sushumng, See Briggs : Gorakhnath p. 316. 


ॐ: 18-16 | SIMETALA 33 


at which ring the hours of the royal water-clock®’. 
There sit the watchers and count the hours, watch 
by watch, each in his own turn. As the clock filleth he 
striketh the gong and ‘the hour, the hour’, it calleth forth. 
As the blow falleth, it warneth the whole world. ‘Ye 
earthen vessels’, it crieth, ‘why sleep ye void of care? 
Ye are but soft clay, still mounted on the Potter's wheel. 
Still whirl ye round“ [in the circle of existence] nor 
can ye remain steadfast. As the clock is fulfilled, your 
life diminisheth. Tell me, why sleepest thou secure, O 
wayfarer ? Yea, watch by watch, the chimes ring forth, 
yet your hearts are careless, and no soul awakeneth’™. 

Saith Muhammad, Life is but the filling of water, as 
in a clock or in a Persian-wheel. The hour cometh, and 
life’ is filled. Then it is poured forth, and all man’s 
days are gone. 

1g. In the fort are two rivers, the Nira and the Khira, 
each endless in its flow like unto [the store of] Draupadi’’. 
Also there is a spring which is built of crushed pearls, 
whose water is nectar, and whose mud is camphor. Only 
the king drinketh its waters, which give him continual 
youth so long as he liveth. By it 1s a golden tree, like 
unto the wishing tree in Indra’s palace’*. Deep down 
to hell, go its roots, and up to heaven go its branches. So 
life-giving a tree, who can reach it? Who can taste it? 
Its leaves are like the moon, and its flowers like the stars, 
so that by it is the whole city illumined. Some by aus- 
terities obtain its fruit, and eating it in old age obtain 
renewed youth. 
specific gravity, with a hole of a fixed size in its bottom. It is set floating in 
& larger vessel, gradually fills, and sinks after the lapse of a ghagi or ¢ = 
four minutes. A gong is then struck. On the expiry of each prahara (of eight 
ghar!) a chime (gajara) is rung. 

(dd) Grierson’s reading phirai 18 better than Shukla’s rahas. 

(ee) Grierson reads ¢» nisoga jagu na ect. Shukla reads htym bajar, 

man jg na sot} {your hearts sre adamant: no one awakens from sleep). 

(¢) Grierson reads jiin: Shukla jyon (in such manner), 

(70) From their names we may assume that one flowed with water and 
the other with milk, According to the Mababhireta (Vana-p. 312-14) Dran- 
तभ the wife of the five Pandavas was a model housewife. No matter how 

© she cooked, it was always exactly enough so satisfy her five husbands, 
and it was impossible to empty her store room. As soon as she had eaten her 


meal, after her husbands, the store room was found empty for the time being. 
(71) Again Indra’s heaven, Amaravati, ia confused with Civa’s. 


5 


44 ०१५९५ $: 2-48 


' “ Kings have made themselves beggars when they heard 

of ita ambrosial delights. For he who hath obtained it 
becometh immortal, nor suffereth pain or disease. 

20. Above the fort dwell only captains of castles, 
captains of horses, captains of elephants, captains of land, 
captains of men. All their palaces are decked out with 
gold, and each is as a king in his own house. Handsome, 
wealthy, and fortunate, their very portals are overlaid 
with philosophers’ stones. Ever enjoying happiness and 
magnificence’* no one ever knoweth what is sorrow of 
care in his life. In every palace is there the game of 
caupar, and there the princes sit and play upon the boards. 
They throw the dice, and fine is the game, each without 
an equal in his sword and in his generosity. Bards sing 
of. glorious deeds, and receive as their gift elephants and 
horses of Simhala. 

In every palace is a garden, odorous of perfumes and 
of sandal. There night and day is it spring, through all 
the six seasons and thiough all the twelve months. 

27. Again went I forward and saw the royal gateway ; 
[so great a crowd surroundeth it that] a man might wander 
round and round and not find the door. At the gate are 
tied elephants of Simhala, standing upright like unto liv- 
ing mountains. Some of them are white or yellow of bay ; 
others sorrel or black as smoke. Of every hue are they, 
like clouds in the sky, and there they sit® like pillars 
of that sky. My tale is of Simhali elephants of Simhala, 
each one mightier than the other. Mountains and hills 
can they thrust aside; trees do they root up, and shake, 
and thrust into their mouths. Must ones, wild with fury, 
bellow in their bonds, and night and day their drivers sit 
upon their shoulders. 4 

The eaith cannot bear their weight; as they put down 
their feet it trembleth. The shell of the mundane tortoise 
cracketh, the hood of the serpent of eternity is split’®, 
as these elephants proceed. 

22. Again, there are fastened horses at the king’s 


व Pa te oR eS Nee 
(72) Bhdga means pleasures of the senses, vilasa external magnificence. 
(हट) Grierson’s translation suggests a reading basjh for 2891. His text and 
Shukia’s give the meaning ‘they support the heaven on their backs 

(73) It is on these that the universe is supported. 


B:22-25 SIMHALA 3 


gate, but how can I tefl the glory of their colours? The 
paces of the iron-grey, the dun, are famous in the world. 
The bay with black points’, the jet'®, and the dark- 
brown’®, do I tell of. I tell of the sorrel, the dark bay’, 
the liver chestnut of many kinds, the strawberry roan, 
the white, and the yellow-maned’® in rows. Spirited 
horses were they, fiery, and graceful; eagerly curveting, 
they rear without urging’. Swifter than thought, shake 
they their reins, and snort and raise their heads to heaven. 
As they hear their riders’ voices they run upon the sea. 
Their feet sink not, and acioss they go. Stand still they 
cannot ; in rage champ they their bits; they lash their 
tails, and throw up their heads. 

Such appear the horses, like the charioteers of thought. 
In the twinkle of an eye do they arrive where their rider 
would have them go'’. 

23. I saw the royal-council seated there, and like 
Indra’s council did ‘it seem. Blessed is the king who hath 
such a council, which is glorious like unto a blooming 
garden®’. There sit the princes with diadems on their heads*’, 
each with an army whose drums loudly sound. Comely 
is each with jewels shining on his brow, as he sitteth on 
the throne with sunshade o’er his head. ‘Tis as though 
the lotuses of a lake have flowered, so entrancing 15 that 
council. It is filled with fragrant odours of betel, of 

camphor, of meda°? and of musk. Throned on high 


(74) The hansul is a bay (kumet) with black feet. 

(75) The bhawar or mushkt is black. 

(76) The क is descmbed as of the colour of the ripe fruit of the pal- 
myra palm. 

(77) The kurang is the same as the nila kum2t, 

(78) The bul#h (Skr. voll&ha) is a horse with light yellow mane and tail. 

(bh) Grierson reads farapahin tarahth nanrchi binu hanke. Shukla reads 
(not so well) saarharahin pauri {त} binu तकर 2८ (they roam at the gate in races 
without being driven). * 

(79) The names of these various kinds of horses has presented some 
difficulty. We have consulted many kind friends, more experienced in the 
veterinary lore of England and India than we are. Yor the ourious in such 
matters, we may refer to the Sanskrit book on Veterinary Surgery, the Acva- 
vaidvaka of Jayaditya, quoted in Sudhakar’s Commentary. 

(80) The poet alludes to the brilliant effect of the many-ooloured gar- 
ments of the courtiers. 

(81) That is to say they did not venture to remove their head-dreases 
in the presence of Gandharva-sina. They were great, but he was greater. 

(82) Meda comes from the Népal (मह्य, It-is a well known fragrant 
medicament—a root of cooling properties, 


36 | SIMHALA ` 2: 23-25 


in the midst sitteth king Gandharvasena. 

His sunshade reacheth to the sky; and as he giveth 
forth heat like the sun, the lotuses of his council all do 
bloom at the might of his countenance. 

24. The king’s palace is mighty as. Kailasa®’, of 
gold throughout from floor to roof. Seven stories high 
is it, only such a king could build it. The bricks are dia- 
monds, and the mortar camphor; adorned with precious 
stones is it built up‘to heaven. Each painted design that 
is there designed, is marked out with jewels of each kind 
of colour". Varied are the carving and the sculptures 
arranged! in rows. Rubies shine along the pillars 
which, e’en by day, blaze like luminants. The very 
sun, moon and stars hide themselves before the glory of 
the palace. 

As we have heard tales of the seven heavens, so were 
atranged the seven stories, each separately, one above the 
other 

25. I would tell of the women’s quarter of the palace 
like Kailasa’* filled with nymphs. Sixteen thousand 
queens, all Padminis, are there, each more beauteous than 
the other. Very lovely are they and very tender, living 
on betel and on flowers. Above them all is Queen Campa- 
vati, the chief queen of exquisite loveliness. She sitteth 
upon her throne in all her grace, reverenced by all the 
queens. Ever varying in her moods and brilliant is she”, 
in her first prime®’, without a rival. Chosen from all lands 
was 5116", amongst them all a perfect sun’*®. 

(89) Qiva’s heaven. Here probably, as usual, confused with 1007818. 


(३३) Grierson reads (bha nls bhaati nag lageu weht. Shukla reads lag ubehe 
and explains ubehe as ‘selected’. 
{11) Grierson reads hot कक : Shukla (better) kori (carved) 
(kk) Shukla's hyphens are not needed 
(84) Again, it is Indra’s heaven, not Civa’s which 18 filled with houris 
(li) Grierson’s reading nau rang su-rang mah sot ia better than Shukla’s 
naurang suranzgam sot 
(85) Acoording to Hindu rhetoricians heroines are of three kinds, the 
mugdhyy or the Artless, the madhya or the Adolescent, and the prawdha or 
te ei the Mature, iad in form, and experienced in all the arts of love 
vati was a praud 
(mm) Grierson has sakal dip mahan chuni chunt ant [of those whom] 
(he chose and brought from all lands), Shukla reads sakal dip mahaa jett 
rant (of all the queens who were in the whole island) 
(86) The 12 kinds refer to the twelve digits (kal7) of the sun. She was 
the sun in all ite twelve digits, #.¢., complete 


8; 25-—-8:2 | THE BIRTH ॐ 


Maidens with all the thirty-two*’ points of excel- 
lence are there, and amongst them all is she matchless. 
Every one in Simhala telleth the tale of her beauty. 


3. THE BIRTH OF PADMAVATI 


I. He who created Campavati’s perfect form, now 
desireth to make Padmavati incarnate within her. A 
tale of fairness is there shortly to be, for who can wipe ott 
what is written in the book of fate? Simhala was called 
the isle (dpa) of Simhala, because such a light (कद) 
shone there. The light’ was first created in the heavens, 
and next took form as a jewel, the head of the father’. 
Then entered it the mother’s body, and in her womb re- 
ceived honour®. As the months of pregnancy were ful- 
filled day by day did she become more manifest in her 
mother’s heart. As a candle shaded behind a thin cloth, 
so in her heat did the hidden glory mantfest itself. 

The people [in their joy] adorned their palaces with 
gold, and plastered them o’er with sandal; as the light- 
(dipa)-like jewel of Civa’s world was being born in the 
isle (dipa) of Simhala. 

2. Ten months were fulfilled, and the hour came,— 
the maiden Padmavati became incarnate. She was as it 
were drawn from the rays of the sun, for they lost their 
glory as she increased. Though it was night, it became 
as clear as day; yea, the whole [world], like unto mount 
Kailasa‘ was rendered luminous. Such beauty of form 
was manifested, that the full moon itself grew lean and 
waned. She waned and waned until she became but the 
new moon, and, for two days, in shame hid she herself 


(87) The thirty-two points of a woman will be found described in the 
commentary [Sudb&kar’s commentary at p. 77]. Some of them will not bear 
translation into English. ॥ 


Canto 3. 


(1) It must be remembered that in the esoteric interpretation of the 
poem Padm&vati represents wisdom. 

(2) According to Indian tradition the brain is the ultimate seat of pro- 
creative power. 

(ॐ) 4.¢., was appropriately nourished. 

(4) Civa's heaven, Probably, as ueual in the poem, Indra’s heaven, 
Amar&vatl, ia meant. 


38 THE BIRTH 8: 24 


behind the earth. Then, when she again rose, she was 
but the humbly bent moon of the second day, 30° God 
(in his mercy] made her pure and holy to console her’. The 
odour of lotuses (padma) [was exhaled from the new-born ) 
child, and] pervaded the earth, and bees and butterflies 
came round her on every side 

Such beauty had the maiden, that no other could be 
compared with her. Happy is the land where so fair a 
form is born. 

3. The sixth’ night came with its happy sixth night 
service, and with joy and dancing did it pass. When dawn 
appeared, came the pandits, who drew out their holy 
books’ and interpreted her birth. ‘At the most propitious 
hour hath she been born. A moon hath risen which hath 
illumined the whole sky. The moon [in the sky| hath 
Tisen upon the world in the sign of the Virgin, and hence 
her name must be called Padmavati®. The sun’ hath, 
as it were, met the philosopher’s stone’, and from its 
trays hath been born a diamond more giorious than they, 
and worthy of the diamond hath been born a still more 

perfect spotless jewel (vatna)'". She hath been born in 


(5) There sre no markings visible on the moon when it is two days old 
It is hence considered pure, and is worshipped when in that condition. For 
the same reason, the moon on Mahadéva’s head is always represented as two 
days old. The full moon, on the contrary, is covered with marks, and is not 
80 much worshipped as being impure. Compare note 9 on next page, Note 
that the poet treata the word saat, moon, as feminine, contrary to Hindt custom. 

(6) See 81087 Peasant Life, 1406. It is believed that, on the sixth 
night after birth, Brahm& writes on the child’s forehead its future fate. Hence, 
on this night, astrologers are called to prepare the infant’s horoscope. The 
occasion is one of much rejoicing, and the greatest care is taken that no demon 
or ghost should approach the mother or child, and that nothing unlucky should 
happen. It 18 said that on the sixth night Yacidda held Kygna crookedly to 
her breast, and that, in consequence, Krsna squinted all his life 

(7) A Sanskrit MS. is usually kept wrapped up in a cloth. Hence the 
expression ‘drew out’ 

(8) According to Hindt astrologers each nakgatra, or lunar asterism, 
has certain syllables allotted to it. The sign of the Virgin includes a portion 
of the asterism of Uttara-phalguni, the whole of the asterism Hast, and half 
of the asteriam Citr&, of which the syllables, in order are ‡0, pa, 71, pf, 93, ma, 

pd. Padméavati must have been born in the third carana of Uttara- 
aa unl, १.६., when 3 8106488, 20 kalais of the sign of the Virgin had been passed 
the moon, and hence her name had to commence with Pa 

(9) The sun is Gandbarva-Stna, her father; the philosopher's stone, 
Campévati, her mother; and the diamond, Padmfvatl. herself 

(a) Grierson reads str paras saur bhacu gurira. Shukla reads stir prasan 
aas ०8.04 phirtya (the sun praises her as he revolves) 

(10) The Jewel (rains) is of course, Ratna-séna, who was to woo and 
win Padma&vati 


$: 33 | tit pimith Ag 


Simhala-dvipa, and will go to death’s abode from Jambu- 
dvipa’’. 

Een as when Rama was born in Ayodhya, with the 
thirty-two” lucky marks; as Ravana was fascinated 
when he saw Rama; so all when they see her will be fasci- 
nated, as the moth is by a candle. 

4. The astrologer had written’ the proper horoscope, 
and having blessed her returned home; and when the 
damsel was five’? years old, they taught her to sit, as 
a pupil, and to read the Puranas. Thus Padmavati 
became wise and learned, and the kings of all the world” 
heard of it. ‘A girl is in the king’s house at Simhala, 
very beautiful hath God made her incarnate. In the 
first place is she a Padmini, and, in the second, a Pandit. 
We wonder meet for what mate hath God created her thus. 
He in whose house fate hath written that Lakshmi** 
will be there, will get this learned fair one.’ So suitors 
came from the seven continents, and bent before [the 
king], but they obtained no favourable answer, and went 
home one by one. 

The King saith in his pride, ‘I am Indra and my king- 
dom is Civa’s'” heaven. Who is my equal’*? With 
whom shall I discuss marriage relations ?’ 

5. The Princess became twelve years of age, and when 
the King heard that she was full grown and fitted for a 


(11) Jambit-dvipa here means India. 
(b) The thirty-two lucky marks of a man are given in Sudhédkar’s 
ose p. 77, at the end of the note on the thirty-two poimts of a woman, 
| (८) Grierson reads AAi janam patri so likht. Shukla reads kahenhs 2.2, jo 
८४४. (They declared the horoscope which they had written). 
(12) According to the Jyautiga-phalita, a child should commence the 
alphabet at the commencement of its fifth year. 
(13) Literally ‘of the four quarters’. 
(14) Lakgmi is, of course, the goddess of Good Fortune. 
(15) Again the confusion between Indra and Civa. 
(16) According to the proverb bibah, bair, aur prtit, seaman meh soh’tn 
i, marriage, enmity, and love, are only proper with an च 2887018 18 
for bar&khi, the vara-parikgd, or testing of the bridegroom, When a marriage 
ig arranged, a sum of money is given to the bridegroom, and then he is bound 
to carry out the agreement. ‘This ceremony has various names, such as barékhl, 
1 , Sagal, or chék&, and is equivalent to a betrothal. 
(17) #. ९., a safe place, fit for a zanina, to which men could not ap a 
This is important in the later portion of the story. when she is wooed by Ratna- 
s8n2. 


mate, he gave her for a dwelling his seven-storied palace’’, 
and for her fellows did he give her maidens with whom 
she might sport in her happiness. All of them were 
young virgins, nor had any e’er lain with a man, They 
were like waterlilies blooming by the lotus. 

Padmavati also had a parrot, a great Pandit’®, 
Hiramani by name. God had given the bird such glory, 
that his eyes were like precious stones, and his face as it 
were rubies and pearls. Golden was the colour of this 
beauteous parrot. Yea, he was, as it were, gold that had 
been melted with borax’’. 

Together ever remained they. Together 1ead they 
the holy books and the Vedas. When .Brahma heard 
their reading so did it pierce his heart, that he himself 
nodded approval. 

6. The child Padmavati was now of full age, and 
[God] had made her young limbs [straight 25 | glistening 
standards?*), The scented odour of her limbs per- 
vaded the universe, and the greedy bees came round her 
on all sides. The sandal breeze of Malaya invaded her 
dark serpentine locks’*, and on her forehead sat the 
new-moon?? two days old. Her brows were bows from 
which she aimed the arrows [of her coquettish glances] ; 
her eyes were like those of the large-eyed antelope, lost, 
and gazing {for its mates]. Her nose was like unto a 
parrot’s, and her face bloomed like the lotus; the whole 
universe was charmed as it gazed upon her form. Her 
lips were rubies, her teeth were diamonds, and her heart 

(18) The expression Pandit should be noted, The parrot, we shall 
see subsequently, was a Brahmana. 

(19) Borax is the usual flux for gold, and its use is said to improve the 
colour of the metal. 

(20) Here there are puns. The word bart means either a young girl, 
ora garden. Kart means properly a young shoot, and can be metaphorically 
तवक to mean limbs. ४ The verse may, hence, be also translated, ‘Padmavati 
like a garden, was now full grown, and God had made its young 80008 straight, 
etc.’ In the next verses the metaphor is carried on. The garden is apa ied 
with bees (lovers), and snakes (her raven tresses), and 80 on. 


(d) Grierson’s reading is Dhuj dhavart sab kart sarhemrt. Shukla reads 
१०८४४ racks vidhi sab kala samvart (God, in fashioning her, had decked her with 
charms 


). | 
(21) Mount Malaya is celebrated for two things, its sandal trees, and its 
akes, 
(22) An emblem of purity. See note (5) to 3(2)4. 


$; 6-7 rae BintH qt 


rejoiced ‘neath her golden breast-oranges. Her waist 

the lion’s and her gait that of the elephant: 
gods and men alike laid their heads in the dust when they 
saw 11672". 

No such was eer seen upon the earth. The Apsarases 
[first learned to] gaze with unwinking eyes [through gaz- 
ing at her]***. For her did Yogins, Vatins, and Sannya- 
sins undergo austerities.”° 

{7. One day the princess Padmavati said to Hiramani 
the parrot; “Hear, O Hiramani, and give unto me advice. 
Day by day cometh the God of Love and tortureth me. 
My father doth not push on the matter [of my marriage], 
and out of fear my mother cannot address him on the 
subject. From every land come suitors, but on none will 
my father cast his eye*®. My youth hath become [irre- 
sistible] as the Ganges, and in every limb doth the bodiless 
Cupid?’ wound me.’ Then replied Hiramani,—‘What is 
written by fate cannot be wiped out. Give me the order, 
and I will go forth and wander over all lands, and seek for 
a king worthy to be thy spouse. 

‘Until I return to thee, keep in restraint thy heart 


(23) They reco त her as an incarnate deity. In the esoteric meaning 
of the poem she 18 Wisdom. 

(24) The Apsarases are the nymphs of Indra’s heaven. scape Dh to 
tradition they are unable to close their eyes. This is the way they grow. € 
poet puts forward the conceit, that they acquired this habit from staring at 
Padm&vati, The passage, literally translated, is The Apsarases kept thetwr eyes 
tn the ether (akaca), t.c., they kept staring down from heaven, through the 
ether intervening, to see Padmivati. 

(6) Grierson’s reading is jag kot disi/s na त च्छ achhart nayan aks. Shukla 
reads jag koi duhi na avai aAchhahin natn aks [None like her] comes to sight 
on earth: the eyes turn to heaven [to look for her like}. 

Jaial generally uses the form achAart though he uses apchhar in 20(12)2 
and apchhars for the rhyme in 22(3)3. He probably did not know of the 
(Sanskrit) Apsaras with her unwinking eyes. He would have known the 
ee apeara or achAart (fairy) and identified her with the Houri of Paradise. 

umaon folklore the Acharis are the daughters of Ravan king of Lanka, 
who offered them to Siva, the presiding deity of the Himalayas. According to 
another legend the Acharis met the god Krishna and became his Gopis and 
still dance with him. (Oakley and Gairola: Himalayan Folklore p. we 

(25) Similarly, it is the poet’s conceit that the holy men mentioned really 
pened all their austerities, not to obtain salvation but, to obtain a view of 

admkvatl’s countenance. Regarding Ydgins, Yatins, and Sannydsins, see 
note (33) to 2(6). 
(26) ॥ ९. Bet ia of : &nkhi ig इह, to fall in love with, is a common idiom. 
(27) Kandarpa, the Indian Cupid, was destroyed by Oe hes for endea- 
vouring to excite his passion. Civa turned his terrible third eye upon him, 
and burnt him to ashes. Ever since Cupid has had no bodily form, 


6 


42 mie Bret $:- 96 


and thy thoughts’. There was there some wicked 
who heard the parrot, and, who after consideration, went 
and told the king?®.} 

8. ‘The king heard that [Padmavati’s] countenance 
had become changed, because that the cunning parrot had 
given her knowledge [of good and evil]. He gave his 
royal command to kill the bird ‘for he is talking of the 
sun [ie., a husband] where the moon [Padmavati] has 
risen. The parrot’s enemies were the barber and the 
torch-beaier?®, and when they heard the order, they 
ran upon him as if they were a cat; but the princess hid 
him so that the cat could not find him. “My father’s 
command,’ [she cried], ‘is upon my head [and binding], 
but go ye and tell him my supplication with folded hands. 
No bird is a reasoning creature. He knoweth but how to 
eat and how to fly. That which a parrot reciteth is but 
what he hath been taught. How much sense hath 2 
creature whose soul hath no eyes 7 

‘If he see rubies and pearls, his soul knoweth them 
not. He fancieth that they are but pomegranates and 
grapes, and so doth he fill his beak with them’. 

0. So they returned to the king with this reply, and 
the parrot did humbly address Padmavati, eating fear 
within his heart. ‘Princess, mayst thou live happily for 
ages, but give unto me leave to betake myself to a forest 
home. When once the beauty of a pearl hath been fouled, 
how can its water®® e’er again be pure? No safety is 
there for that servant, whom his master in his heart®? is 
determined to kill. How can even the name of birds exist 
in the house where the death-cat danceth? In thy rule 
have I seen great happiness, so much that it could not be 
written if I were asked to recount it. Whate’er my heart 

(28) This set of verses is almost certainly an interpolation, and has 
been added to explain what follows. Some sort of explanation is लनम ४ 


but the interpolation is clumsy enough. The language is not Malik M 18 
and the presence of the wicked malo in the zanfina portion of the palace is not 


(१) Better ‘when the king heard, his countenance was changed.” 

(29) The traditional enemies of every Brahmana ; as he does not require 
their services as match-makers before his marriage. N&Q एड might possibly 
be translated ‘a damsel of the barber caste. 

(30) 2715 = 76, the water of a jewel | 
(31) Aniaz=antapkaraa. 


82: 049: I MANASARODAKA 43 


desired, I ate, and I depart lamenting that I have not 
served.thee [more] 
: “He tkilleth luckless ones, who feareth not his own 
faults. What sport can the plantain have, that dwelleth 
nearthe [thorny] jujube’ 2 

“` 20, The princess then said in sorrow, ‘If my life go, 
how can my body survive? Hiramani, thou art the dove 
` ग my life, nor have I ever found thee wanting in thy service 
I fain would not sift parting into thy service’’; may I ever 
keep thee in the cage of my heart. I am human, and thou 
art my darling bird. Our love for each other is a pure one, 
and who then, can dare kill thee ?* What [a mean] love is 
that which fadeth in the body*®*. That alone is love which 
departeth with one’s life. Take thou the burden of my 
love and there will be no sorrow in thy heart, whether on 
the path of (that) love there be good or there be evil. How 
can that mountain-load of love upon thy shoulder be des- 
troyed, for 1t is bound unto my life?’ 

The parrot would not stay, for it still feared in its soul 
that soon that death would come; ‘for’, thought he, ‘if 
@ man’s steersman be his enemy, he will some time sink 
the ship.’ 


4. THE MANASARODAKA LAKE 


I. One day, on the full moon festival, Padmavati 
went to bathe in the Manasarodaka lake. She called all 
her fellows, and, like a garden went they all’. Some were 
campakas’, and some companions were Indian jasmines* 


(32) If the plantain sportively flung ita leaves about, they would be 
torn by the jujube’s thorns 

(33) <A difficult sentence. If not corrupt, to be translated as above. An 
akh& is a sieve, henoe &khni means to 8 Pedmavatl means that she wishes 
to avoid sifting the bad flour of separation into, and ng 8 it with the good 
flour of long and faithful service, Akhns may be derived yin, and 
may mean fo speak, The line would then mean sf thou destrest to abandon thy 
service, I say thee na 

(g) Compare Gilbert’s Love that will aye endure, Love that is ever pure, 
That ia the love that’s true love, That ta the love that's sure, 

(34) 4. ९., while the body yet lives 


Canto 4. 


(1) Compare the list of flowers in 2(11) 
(2) Mishelia cham Linn. 
(8) Jasminum pubescens, Wild, 


At MANASARODAKA Mbt Teg 


others sweet fragrant screw-pines‘, or citrons’, or honey- 
plants®, Some were sweet basils’, or red rose-apples,’ 
and others posies’ of smiling abelias*’. Some ‘were. sweet 
maulasiris'', glorious .with blossom. Others were the 
Spanish’? or the Indian jasmines** or dog-rases’*. Same 
were oleasters'®, and some were safflowers’*. Others were 
weeping-nyctanthes!’ flowers, and others rose-chestnuts’*. 
Some wete kuja-roses’*®, marigolds’? and the Arabian 
jasmine. Others were kadambas?’, and sweet honey-plants*’, 

They all went along with the Aganosma™, and the 
Iotuses and the water-lilies** bloomed. And the 
fragrance of their joy-[giving] nectar’ penetrated the 
hearts of Gandharva-sena’s servants [who guarded them]. 

2. Sporting went they forth to the Manasarodaka 
lake, and stood uponits bank. As they looked at it frolicked 
they”, and cried to Padmavati, ‘My Princess, consider in 
thine heart, but a few days more have we to wait in our 
fathers’ homes. If thou must sport, sport thou to-day, 
for thou can’st but sport while thou art a maiden in thy 
father’s kingdom. On the morrow must we all depart to 


(4) K®@taki or Kedri, Pandanus odoratissimus. 
(6) Citrus medica, Linn. 
(6) Hoya lanceolata, Wall. 
(7) Ocimum basilicum L. 
(8) a die enia jambos, Linn. 
na is obl. plur. of bakuc#, a bundle ; cf. 2 (11) 6 note (55). 
(10) Abelia triflora, Br. 
(11) Mimusops elengi, Linn. 
(12) Jasminum grandiforum, L. 
(13) Jasminum auriculatum, Vahl. 
(14) Rosa glandulifera, Roxb. 
(15) Kloeagnas conferta, Roxb. 
(16) Croous sativus, Linn. 
(17) Ae ctanthes arbor tristis, Linn. 
{18} Mesua ferrea, L. 
(19) Ross brunoniana, Lindl, 
(20) Calendula officinalis, L. 
(21) Jasminum sambac, Ait. 
(22) Anthocephalus cadamba, Miq. 
Sf mee ek छरा 
) anosma caryop प ta, n. The clove-scented oama or 
Malati, which here represents Padmévati. 
(26) ५.९.» the companions, 
(26) Or ointments. 
sedan Grierson reads parimalamod : Shukla reads parmadamod (joy and 
gladness). 
(b) Grierson reads rahasahta ket}: Shukla reads Aateain pbulett they 
laughed sportively). 


#< 2% MANASARQDAKA 45 


eur husbands’ dwellings,—then where will we be, and 
where the bank of this fair lake? Where will be our liberty 
of going and coming at our own sweet will, and where 
shell we meet together and sport? The husband’s mother 
and sister’ will kill us with their [jealous] speeches, and 
his stern father will not let us slip out of doors. 

I know that my Love will be beloved and over all‘ 
but what can he do against them? Keep he us in bliss or 
in sorrow, still we must live with him 

3. Frolicking do they meet, and mount the swing, 
and happily do the artless damsels rock themselves therein 
‘Swing away while thou art in thy parent’s house: for, 
once married, our Lord will no longer let us swing. He 
will [jealously] guard us in our father-in-law’s house, [and 
put us] where we shall not e’en be able to wish for® our 
parents’ homes. Where will then be this sunshine, and 
where this shade? We shall ever remain indoors, and 
without our young friends. Some day he will consider 
and ask questions [of us] and blame us [for to-day’s sport] : 
what answer, what release’, shall we obtain ? How often 
will our mothers-in-law and our sisters-in-law contract 
their brows, and we shall remain shrivelled up, with both 
hands humbly joined ? Where again shall we come to frolic 
thus? In our husbands’ houses shali we have sorrow to 
bear till our deaths. 

‘How seldom shall we return to our parents’ homes. 
How seldom will there be this sport in our husbands’ houses. 
Each of us will be herself to herself, as a bird fallen into a 
fowler’s basket.’ 

. 4. To the shore of the lake came the Padmini; and 
she untied her head-knot,and let her hair fallo’er her face.?™* 
"Twas as though black serpents concealed and inhaled” her 


(c) Shukla’s nadan is a misprint for nanad. 
(d) Grierson reads sab @par: Shukla (not so well) sir wpar (upon my 


(2) Shukla explains (better) get news of : chah may mean either news 
or wish. 
(f) Grierson reads kit mokhu: Shukla reads tahat mokhu (by what 
answer sball we obtain release in that case ?) 

(27) When a woman bathes, she undoes her hair and leta it fall over 
her face, as she cleans it (her hair) 

) Grierson reads mutA (व इ : Shukla reads mukizt (anfastened) 
) Grierson reads arghant : Shukla reads chahus p7az (on all four sides) 


46 MANABARODAKA 2:45 


moonface and the Princess’s' sandal-fragrant limbs, ‘Twas 
as it were a black cloud which descended and o’érshadewed 
the world, or like the demon of eclipse coming to. the moan 
for refuge. It was as though the sun were obscured ‘by 
day, and the moon had taken the stars and appeared by 
night?®, The very partridge’’ turned his eyes upon her 
face in error, for he thought that it was the moon shining 
through a fleece of clouds. Her teeth were the summer 
lightning, and her voice the cuckoo, her brows were the 
rainbow shining in the sky. Her eyes, two khanjan 
birds, sported in the air, and bees imbibed the nectar of 
her orange-breasts 

The lake was troubled at her beauty, and his heart © 
surged up [crying], ‘May I but attain to touch her feet 
and with this pretext he advanced [upon the shore} his 
waves. 

5. The damsels laid their bodices and veils upon the 
bank, and entered into the lake. Like jasmines, they 
reached the water, sporting and playing the play of love*! 
Their black”? hair floated on the water like poisonous snakes, 
which bore lotuses in their mouths, and met the waves*®. 
Up rose they like tender shoots on pomegranates or vines**. 
Yea, it was as if the very branches of love uplifted them- 
selves’. They were, as it were, tendrils prepared by the 
new spring, and become manifest, full of nectar. The 
lake could not contain the whole universe, for the moon 
had entered it with all the stars to bathe. Blessed was 
the lake in which Luna and the stars had risen ; now, who 
will look at mere lotuses and lilies ? 

(i) Grierson reads #दृ 79 : Shukla reads basa (scent) 

(28) The night is her black hair; the moon her face; and the stars her 
companions 

(29) Fabled to be enamoured of the moon and always gazing at it 

(30) Motacilla alba, a kind of wagtail, whose quick motion is often 
compared to the glances of a damsel’s eye. 

(31) $.e th € sportive actions by which Love conquers the world. 

(32) Kartla may mean either black, or may be equivalent to kara, the 


shoot of a bamboo. Either meaning will suit. The snakes are poisonous, 
oo they carry death to the heart of man, not by biting, but by their mere 
ook. 


(33) The lotus are, of course, the maidens’ faces 

(84) The Pomegranates and Vines are the maidens, the Shoots are their 
ornaments 

(2) Shukla transposes verses 4 and 5. 


$3.54 MANASARODAKA = - ` x 


‘The very Ruddy goose®* in solitude crieth out, “Where 
can I find my love? By night there is a mdon in the sky, 
and, by day, another in the water’. | भ 

' 6. They began to sport in the flood; the very swan 
in shame sat vanquished in grace upon the banks. 
Then, for their game, set they Padmavati to one side, {and 
cried}, ‘Be thou, O moon, the umpire between the stars”®.’ 
They agreed upon a bet, and commenced their sport. Who- 
ever lost should give her necklace as the stake.*’ Dark 
with dark, and fair with fair, each of the maidens took her 
fellow. ‘Understand ye the game and play together, that 
thy necklace may not go into another’s hand. When shall 
we play to-day’s sport again. When the sport is over, 
where will any of us sport?’ ‘Happy’ [saith Muhammad] is 
that game which is played with love. {As the proverb 
saith] ‘‘Mastery and happiness (are rare companions]°*”’. 

Muhammad saith, ‘If the ocean“ of love please thee, 
sport thou in it, [but so sport thou that], even as when 
flowers and oil are mixed, there may become a scented 
unguent.’ 

7. One of the damsels knew not the game’”’ and became 
distraught because her jewelled necklace*’ was lost. She 
helplessly grasped a lotus stalk crying, “To whom shall I 
lament my condition? Why came I here with these to 
sport, that I have lost a necklace from my hand*’ 2? When 
I return home, all will ask me what hath happened, 


(35) Which is separated from its mate at night. See 2(9)6 noté 42. 

(36) Tariyana, here, is a pun, It means both ‘stars’ and ‘divers.’ 

(37) The game they played 38 atill common. Two women agree to play 
it, and one throws some smalj object into the water. They then both dive for 
it. If the original owner gets it, the match is a drawn one; if the other gets it, 
she keeps it. Then the other throws, and so on.. Sometimes a third person 
throws an article into the water, and two dive for it. If neither gets it, the 
article सः of course poe ता 

(38) ५.९, in playing a game, love is an ingredient, the winner 
alone is happy and the loser is unhappy. नि 

(४) ७68०) reads bars parem kat (the water of love) : Shukla’s reading 
5778 pem kat is better (where the stake is love, play as you please). 

(89) She forgot to warn her partner that she was about to throw the 
a": 80 (भ latter could not find it. 

( e stanza is full of puns on the double meaning of hire, a necklace, 
and rier a [and ४४18 defeat]. 

ere we have a rare occurrence of a post-position precéding, instead 
of following ita noun, sai hatha, for hatha eat. Compate 8 (4) 9 note (13). 
But Shukla for sai Auth reads lei hatha (I shall depart empty handed), ` 


s 


48 | MANASARODAKA 4:75 


and with what answer shall I manage to gain entrance to 
my house ?’ Her shell-like eyes filled with tears, which fell 
as though they were a shower of pearls. Her friends cried 
‘O simple ०111844, where was there ever water without air 
commingled with it‘*? Why dost thou weep so at losing 
thy necklace ? Search for what is lost until thou find it’. 

They all began to search, diving and diving together. 
Some came tp with pearls in their hands, and’ some with 
only cockle-shells. 

8. “Said the lake, ‘What I have desired, that have I 
found. A philosopher’s stone hath touched me down to 
€“. My waters have become clear with the touch of 
their feet, and, seeing their beauty, have I too, become 
beautiful. My body hath become fragrant with the odour 
of a sandal breeze. It hath become cool and its fever is 
extinguished. I know not what breeze hath brought this 
fragrance, my condition hath become pure and my sins 
have disappeared.’ Immediately he gave up the necklace ; 
and, as the damsels took it, the moon-face smiled*®. The 
lilies bloomed at beholding the digit of the moon, and a 
glory shone where’er it was seen. Hach received the image 
fin its heart] which it had longed for, and the moon-faces all 
appeared reflected in them as in a murror. 

As the lotuses saw her eyes, their bodies in the water 
became pure like them. When the swans‘’ saw her smile 
[their forms became pure white], and when the jewels and 
diamonds saw her teeth, they became all bright and glo- 
rious**, 

(42) ५.९. one who hath > voice sweet as that of a Cuckoo (प्प). 

(43) ४.९. one can always remain longer under water than one would 
maar’? The MS. la inserts two stanzas here, which serve as an introduction 
to this one. According to them Padmfivatj laments the loss of the necklace, 
and her friends to comfort her call upon the lake (called only here samufhda. 
ocean) to give it up. The stanzas are evident interpolations. 

(45) Down to its inmost depths. A philosopher’s stone converte every- 
thing it touches to its own substance : hence, the pure bodies of the girls had 


converted the lake to purity. 
(46) In stanza 6 Padm4&vati is named the moon, and the companions the 


(47) A pun on the word +€, swan, and Aas’nZ#, to amile. 
(48) The poet makes each peculiar virtue of the lotuses, the swans, and 
the aes in the lake, due only to some virtue of Padm&vati, and borrowed 


र 2 THR PARROT 49 
5. THE PARROT 


I. While dear Padmavati sported thus, the parrot 
descried a cat within the palace’. Said he to himself, 
‘Let me haste away while I have still feathers on my body ;’ 
so with his bare life he fled till he saw trees of the forest’. 
He fied with his bare life to the forest tract, where the 
birds met him, and showed him great honour’. They 
ali brought and laid [ food | before the branch [on which 
he sat]; for, so long as [God] prepareth food for man, it 
never faileth**. He ate the food and his soul was pleased, 
and all the sorrow which had been his he forgot. O God, 
great is thy protecting power, Thou who givest food to 
every living creature. Even the insect amongst the stones 
Thou hast not forgotten; and where Thou hast remem- 
brance, there Thou givest food. 

The sorrow of separation lasteth but so long as the 
belly is not filled. Then is it all forgotten and becometh 
but a memory: yea [the meetings of former years] are 
become like a meeting in a dream’. 

2. The house-keeper came to Padmavati [at the lake], 
and told her that a cat had entered into the house. 
‘The parrot which would give answers when asked hath 
flown away, and the empty cage no longer speaketh.’ 
When the Princess heard this her soul did dry up’. ‘Twas 


Canto ए. 


(1) Here one or two printed editions insert a long account of the reason 
for the parrot’s flight. He sees a maidservant stealing Padmévati’s flowers, 
and remonstrates with her. The maidservant in a fury, plucks him, thrusts 
him into a pot, and throws him down a well, from which he escapes by the 
aid of a friendly fig tree. The whole is written by a bad imitator of the real 
author, and is plainly not original. 

(2) “peal the meaning of bana-qdhakha, see 1{10) 3 note (22). 

(3) wi प} usually attack end kill tame ones; but, such was Hira- 
mani’s virtue that they came forward to receive him and showed him honour. 

(4) +%.e., wherever & man may go will he find that God has placed food 
ready for him there. 

(a) Grierson reads Ans dhare agai eab eakha : bhuguli na वः ५४४ lakhs 
rabha. Shukla reads ani dhare agai phari amkhn : bhuguti bheat 12४८ lahi bidhs 
rakha (They brought fruit bearing branches and {५ thein [ before him ], 
presents of food so far as God had provided them therewith). 

(४) Grierson reads janu sapne bhai bhent. Shukla reads jab eampati bhat 
bhest (when there is good fortune, there is meeting again). 

(0) Grierson reads svkh jiu gaeu, Shukla made sabhin sukh gaew (her 
happiness departed utterly). 

q 


50 THE PARROT 8: 2-3 


as though night fell, and the day had set. An eclipse had 
seized the effulgence of the moon, and the sky became 
filled with stars°’—her tears. "T'was as though the dyke of the 
lake had burst [with a spring tide], and the waters had 
begun to flow away. The lotuses sank beneath the flood, 
and the hovering bees fled away*. The star-tears fell and 
dropped, as though, deserting heaven, they rose from the 
lake which now they filled*. Her necklace of pearls broke 
and its pearls were scattered’. They fell and repaired the 
flood breaches in the banks of the lake’. 

‘Whither hath this parrot* flown? Seek, friends, for 1ts 
abode. Is it on earth or in the heaven, for the wind itself 
cannot overtake it °’ 

3. Her fellows stood all around, comforting her and 
saying, “Thy parrot is gone. How can we now find him’? 
So long as he was in the cage, so long was he thy slave, and 
did serve thee continually. But now he is released from his 
bonds, and how will he again come back unto his prison? 
He ate the flying-fruit’® on the day that he became a bird, 
and found wings to his body. He hath left the cage to her 
to whom it did belong, and is gone, and each hath got his 
own. T'was a cage with ten doors’’', and how could he escape 
the cat ? How many such hath this earth not swallowed up ? 
So strong-bellied is it, that it never looseth them again. 


(5) A lunar eclipse can only occur at full moon, when the stars are not 
visible till rendered so by the darkness of the eclipse. 

त (6) ६.९. her lotus face was drowned in tears, and her bee-like eyes were 
en. 

(१) Grierson reads bhar: : Shukla reads mahan (in). 

(e) Grierson reads chhthuri (scattered) : Shukla reads (not 80 well) chthur 
(from her hair). 

(7) The poet first says that her tears caused the lake to overflow and 
burst its banks. Then, to explain how the neighbouring city was not washed 
away, he adds that the pearls of her necklace fell and filed up the breaches. 

(8) Tho ta in suaty¥ is a diminutive of endearment. 

(9) There is a double meaning throughout this stanza. The parrot is 
taken to represent the human soul; the cage, the body ; and the cat, death. 

(10) The Udana-phara is a fruit which confers the power of flight. It 
18 eaten by every bird. 

(11) Areference to the ‘nine doors’ or orifices of the human body, through 
which breath is expired at the moment of death. The poet counts ten 
counting, instead of the mouth, the two orifices of the throat divided by the 
auvula. The ordinary list is the mouth (1), the two ears (3), the two eyes (5), 
the two nostrils (7), the organs of excretion and generation (9). The friends 
now suggest that the Parrot is dead. ; 

(f) I think it is better to take the tenth door to mean the Yogio brah- 
marandhra. cf. note (cc) to 2(18)1, 


) 5; 3-4 THE PARROT 5१ 


‘Where there is nor night nor day’’, where there is nor 
air nor water, in that'forest doth thy dear parrot dwell. 
Who can bring him back to thee °’ 

4. The parrot passed ten days there in happiness, when 
one day came a fowler hidden behind a screen of leaves. 
Step by step he came, weighing heavy on the earth, and 
when the birds saw it their hearts became filled with fear. 
‘See’, cried they, ‘this wonderful, this ill-omened sight. A 
tree walketh along towards us. All our lives have we lived 
in this forest, nor ever have we seen atree to walk. If to-day 
a tree doth walk, it bodeth no good. Come, let us flee, and 
leave this forest’. So all the birds flew away, and sought 
for another forest, only the learned parrot mistook [the 
portent] in the weariness of his soul. He gazeth upon the 
branches round him, and fancied them his kingdom. He sat 
there secure while the fowler approached. 

The 217 * had five forks, each smeared with birdlime. 
These became entangled in his body and his feathers'*. How 
did he escape without being killed 2 

5. Captured thus was the parrot in the midst of his 
delight, and the fowler broke his feathers and thrust him 
in his basket. Thereupon many birds became distressed’, 
lamenting among themselves. ‘How can grapes produce 
such poison seeds, by which hath come his death, and his 
crushed frame and wings? Had he not had a desire for food, 
why should the bird-catcher have entered [the forest] with 
his lime, and hidden himself. By this poison-food hath 
Hira-mani’s wisdom been deceived, and death hath come 
with his [limed] stick in hand. This false illusion of the 
world hath led us astray, and hath broken our wings, even 
as our body began to swell [with egoism]". This heart is 
hard that dieth not at once when struck; and, intent on 
seeing food, seeth not the net*”’ 


er  , ~~ _ — Ae ee 


(12) The abode of the soul after death 

(13) See Bihar Peasant Life, 381, where the whole process is described 

(14) Literally, his body filled with feathers 

(£) Ishould prefer to translate ‘In that basket many birds were 
chattering 

(h) Grierson reads chirai pankh ८85 tan phula. Shukla reads jych pankhi 
tareas tan phiila (as we are 01708, so has our body swelled [ with pride] 

(16) All this is Védantik philosoph 

(i) Grierson reads jar=jal. Shukla reads kal (death) 


+ 


<2 THE 24८२0 Bs 594 


"Rating thus this poison-food, we have lost our wisdom ; 
but thou, O Parrot, wast a pandit, how didst thou became 
entangled? ?’ 

6. The parrot said, I also thus went astray. The 
cradle of my pride, in which I swung, broke down. I took 
upmy dwelling in a plantain forest, and there fell into com- 
panionship with jujubes [or enemfes]’’. My food, eaten 
happily in the home of my tribe’’*, became poison when the 
fowler approached. Why did the tree of pleasure bear such 
fruit, so that from behind it as a screen he hath caught 
birds? Secure I sat behind the screen, and knew it not till 
the gin struck my heart’. Happy and secure men count 
their wealth and deeds, and have no care that in front of 
them is death. So also I was led away by that pride, and 
forgot Him from whom I had received these things. 

“When” there is no anxiety in eating, then only is eating 
pleasant. Now that the noose is on my neck, what good is 
there in weeping ?’ 

7. On hearing his reply they wiped away their tears, 
and said “Who fixed wings on things with teeble wisdom 
such as birds? Brilliant is not the wisdom of birds, or how 
could a cat seize a learned parrot ? Why doth the partridge 
thrust forth its tongue in the forest, and why doth it utter 
the call which placeth the noose upon its neck’*. On the day 
on which our feathers first grew and our name of “bird!” 
was invented, on that day also was born the hunter to take 
our lives. Greed with covetousness hath become our dis- 
ease*”, We see the food but see not the hunter. Because of 


° (j) Grierson reads phanda. Shukla reads bajhw. The meaning is the 
same. 

(16) Here there is a series of elaborate puns. Satr} means an enemy, 
and also the jujube tree, which is covered with thorns. 

(17) Kuramra is for kulaluya. Pharahurt is the same as pharuhurt in 
2(4)4 and means trees which bear 87081} fruit. The translation khurhur 
is a alip of the pen, based on a reading since discovered to be incorrect. 

(k) 1 should prefer to translate kurwar ‘pecking’. (The fruit diet 
which इ happily pecked at). 

(1) Shulle places v. 5 after v.7. 

(m) Grierson’s reading jab is better than Shukla’s jrw. 

(18) Fowlers track the partridge by its loud evening and morning cry. 
ef. 9(6) 9 note (19). 

(19) Literally, feathered one. 

(20) Here there 18 the play upon the word biadha, a hunter, and biadhi, 
disease 


§:.9—#: 1 THE BIRTH OF RATNA-SENA 83 


our lust he spread the bait : because of our pride he desired 
to slay us. Because we were secure he came stealthily. 
What fault was the hunter’s? Ours was the sin. 

‘Why shouldst thou do that sin, in the doing of which 
thou givest thy life? Now there is naught to be said, and, 
O king of birds, silence is the best.’ 

6. THE BIRTH OF RATNA-SENA 

1. Citra-sena' was King of Citra-pura (Citaur), who 
built a fortress and a castle, decorated as a picture.’ In his 
line was born the illustrious Ratna-sena. Blessed was the 
mother that gave birth to such a boy. Pandits calculated 
according to the lore of body-marks and looked upon him. 
They gazed on his beauty and found his special stellar con- 
junction®. Said they, ‘In Ratna-sena*®, have many gems 
taken bodily form’. Brilliant is his form as a jewel. On his 
head gleameth* the precious stone [of good fortune]. A thing 
glorious as a gem‘ is written as his mate®. Glorious will they 
be, as the sun and moon together. As the bee is distraught 
apart from the jasmine, so will he be for her, and become an 
ascetic. To Simhala will he go, and there obtain her, and 
having become successful in his quest’, to Citaur will he 
bring her. 

‘E’en as Bhoja® enjoyed delights; e’en as Vikrama’, 

Canto VI. 

(1} Some Mas. have 8८111. See p. 15, note 2. 

(2) Citaura is a corruption of nd Sa the picture—fort. We shall 
henceforth use the more familiar name of Citaur. 

(a) Grierson 76848 lagan: Shukla lakhan (marks). 


(3) Ratna means jewel. 
(b) Grierson reads bahu nag autary : Shukla yah kul-ntrmara (he of pure 


(c) Grierson reads ९०7 : Shukla par# (lies, is situated). 

(d) Grierson’s padik (ruby) is better than Shukla’s padum (lotus). 

(4) Throughout the poem, the comparisons of Ratna to a diamond, 
and of Padmivati to a ruby are of frequent occurrence. 

(5) Or perfected in spiritual knowledge. There is a double meaning 


(6) Bhdja was the celebrated king of Dhara in Malwa, in whose reign 
(about the 10th or 11th Century A.D.) the civilization of India 16 traditionally 
said to have reached its culminating point. ; 

(e) Grierson reads correctly Bho} } bhog : Shukla Mog (a misprint) bhoj. 

(7) Vikrama or Vikramiaditya,—see page 9, note 2, The well-known 
sambat-era is referred to him. It is considered the height of glory to be the 
founder of an era, and such eras are temporarily founded at the nt day. 
For instance qn era is used by some peop lo dating from the Poet Hariecandrs 
of Benares, who died the other day. (It is called the Harigcandra-sam bat), 


here 


54 THE MERCHANT 6: i—4: £ 


founded an era, so will he.’ Thus having tested Ratna, the 
jewel, like jewel-testers, did they write down all his marks. 


7. THE MERCHANT 

71. A certain merchant of Citaur went to Simhala to 
trade, and there was a very poor Brahmana who went thither 
with him when he set forth. From some one did he borrow 
money in the hope that perchance by going thither he might 
increase it. The way was hard, and much toil did he pass 
through, and finally he crossed the ocean and arrived at the 
Isle. He gazed at the markets, so yast that he could not 
see the other side, and of every thing was there much and of 
nothing little. But very high is the trading there. The 
wealthy man getteth what he wanteth, but the wealthless can 
only gaze in wonder. Things were sold there by myriads 
and by millions ; to things worth thousands did not any one 
bend himself. 

All [his companioris] bought and returned to their home. 
What would the Brahmana get there, for very small was 
the money in his poke.’ 

2. [He lamented, saying], “Dried up do I stand. Why 
did I come? I have got no merchandize and naught has 
remained to me but regret. I cate here to market, expecting 
a profit, and by walking on that road. I have lost even my 
capital. Why have I learned the lesson of dying? I am 
come to die, for death was written in my fate. While I had 
still power to move, I made a foolish bargain. I see no 
profit, but only the loss of my capital. Did I sow parched 
grain’ in a former life, that I am come and have eaten even 
the savings of my house? The merchant with whom I did 
my business,—if he wait at my door for payment of my 


Canto VII, 


(1) Gath: is the knot in a man’s waist band in which he carries his money. 
The word literally means sugarcane. Sathi-natht, means crushed sugarcane, 
whenceall the juice has been expressed. It is hence used to mean ‘squeezed out’, 


hence ‘without wealth’. From this idiom e&thi has come to mean ‘wealth’. 


[ Vide 2 (14) 9, note (४)]. 

(2) He refers to his karma, or (good) actions in 8 former birth. These 
he compares to seed which he then sowed, and of which he should now be 
enjoying the fruit. He now says, he must have sown parched seed (f.e., have 
done something to nullify his karma), which has produced no fruit. 


५ | 


T: 2-4 THE MERCHANT 55 


debt, what am I to give him ? How am I to enter my house 
empty 2 What answer am I to give him if he ask me? 

‘My companions are gone. My fair fame [will be] des- 
troyed*.: Between us are oceans and mountains. Hopeless 
of hope do I return. O God, give thou unto me subsistence’. 

3. Just then the fowler came up with the parrot, all 
golden in its colour and matchless in its beauty. He offered 
it for sale in the market. where the’ price of jewels and rubies 
was settled. But who would buy the parrot, the fly of a 
Madara tree*, which was looking intently to see where it was 
to go? The Brahmana came up and asked himself, ‘Is 
this parrot possessed of wisdom, or wisdomless and empty °’ 
Said he, ‘Tell me, thou mountain-born, if wisdom be with 
thee and conceal it not within thy heart. Thou and I are 
both Brahmanas*, and everyone asketh another his caste. 
If thou art a pandit, then recite thou the Veda; for without 
asking is no essential attribute discovered. 

‘I am a Brahmana and a learned man. Tell me thine 
own wisdom. For if a man recite before him who is well 
taught, the gain is two-fold.’ 

4. The parrot replied, ‘Sir, I once had wisdom, when I 
was a bird escaped from the cage. Now what wisdom doth 
thy disciple’ possess, forhe is a prisoner, thrustinto a basket 
and brought for sale. Learned men are not brought to 
market. But I wish to be sold, and therefore is all my 
learning forgotten. ‘IT'wo paths’ see I in this market: along 
which of them will God’drive me? Weeping blood my 
countenance hath become red, and my body pallid. What 
tale can I tell? Red and black upon my throat are two 
collar-like marks. They are as it were nooses, and I fear 


(a) Grierson reads sat bichal# : Shukla satg bickhuraz, not so good, as it 
merely repeats what goes before (my companions have left me). 

(3) According to 7(1)7, prices ruled high. 

(4) The Madara or Arka (Asclepias gigantea) is a plant used as medicine. 
It is of little account, except that its flowers are offered to the mad God Maha- 
०९१४, This in fact is one reason for its light estimation. A bright कक fly 
settles on it, which, of course, is of still lesa value, and to it the bright green 
aati 18 compared, The parrot is anxiously looking to see what its fate is 
to be. 


(56) The Parrot is the Brihmana of the bird tribe. 
(9) Shukla’s comma after datd spoils the sense. 
(6) One to the east, the other to the west, 


56 | THE MERCHANT T 46 


for my life exceedingly’. Now have I recognized these 
nooses on my throat and neck. Let us see what these nooses 
are about to do. 

‘Much have I read and studied, and that fear 15 _ still 
before me. I see the whole world dark. All my knowledge 
have I lost, and I sit bewildered.’ 

5. When the Brahmana heard these words he entreated 
the fowler. ‘Be merciful and slay not birds. O cruel oné, 
why dost thou take another’s life ? Hast thou not fear of the 
guilt of murder? Thou sayest that birds are food for men’, 
but he is cruel who eateth other’s flesh. Weeping dost thou 
come into this world, and with weeping dost thou depart ; 
yet, natheless, dost thou sleep in enjoyment and happiness. 
Thou knowest that thine own body will suffer destruction, 
still nourishest thou thy flesh with the flesh of others. If 
there were not men so greedy of others’ flesh, why then 
would fowlers capture birds? So the fowler who continually 
captureth birds, selleth them, nor desireth them in his own 
heart.’ 

The Brahmana bought the parrot, when he heard its 
knowledge of the Vedas and Holy books. Then joined he 
his fellow travellers and started for Citaur. 

6. In the meantime King Citra-sena had gone to Civa’s 
{2780156 ] and Ratna-sena had become monarch of Citaur : 
and behold there came a report to him : ‘O King, merchants 
are come from Simhala. There are pearl oysters filled 
with elephant-pearls, and many goods of Simhala’s isle. 
A Brahmana hath brought a parrot, all golden in its colour, 
and of matchless beauty. Red and black upon its neck are 
two [lines like] necklets, and its wings and shoulders’ are all 
inscribed with scarlet. Its two eyes glow like rubies, ruby- 

(7) Male parrots, when full-grown, have two ring-like marks, one red 


and the other black, round their neck. These are often compared to nooses. 
Compare 9(2)6, and 9(6)9. 

(c) Grierson reads pankhi-khaduk (bird-eaters) manava (mankind) : 
Shukla pankhi ka dos 1 (what fault does a bird show? ) Bhagwan Din 
punctuates, Lakes pankhs ‘tain byadh manava.’ (The bird said, “You, 0 fowler, 
are & human being)”. A speech by the parrot is wanted, to explain the end of 
the stanza, 

(१) Grierson reads Siva ककि :; This might be a corruption of the 
Sanskrit sivasa yujyam ( ee: gathered to Siva t.e., death). Shukla reads sar रकतं 
(had received funeral rites, lit., had adorned hia pyre). 

(8) Paths or pattha is the joint of the wings with the body. 


T: OF THE MERCHANT 5 


coloured is its beak, and its speech is nectar-like. On its 
forehead is the castemark, and on its shoulder a Brahmana’s 
thread. ‘Tis 2 poet like unto Vyasa, and ‘tis learned like 
unto Saha-deva’. 

‘What words it speaketh have meaning ; and those who 
hear it wag their heads in admiration. So priceless a parrot 
should be in the King’s palace’. 

7. Forth went the King’s command, and they sent 
men running, who quickly brought the Brahmana and the 
parrot. The Brahmana gave his blessing and began his 
supplication : ‘Never would I separate myself from this 
parrot, which is like my soul; but this belly is a devourer 
of the universe’, before which bow, yea, all ascetics and 
devotees. If a man hath no coverlet or bed, he can lay him- 
self upon the ground with his arm beneath his neck. A 
man’s eyes may refuse to see, and then he is but blind. His 
mouth may refuse to utter words, and then he is but dumb. 
His ears may cease to hear, and then he is but deaf: but this 
belly never loseth its peculiar function. Many and many 
a time is it continually at fault, and must go begging from 
door to 0007179, or else it is not satisfied. 

‘This is that which calleth me here, and which bringeth 
me hunger and thirst. If there were no enemy such as 
this, what unsatisfied desire of aught would any have’ ? 


(9) Vyisa was the celebrated com i. or arranger of the Mah&-bharata. 
Saha-ddva was one of the five Pandava brothera, heroes of the Mahia- bh&rata, 
and was celebrated for his learning. [The half verse is repeated in 38(1)2}. - 
(e) I should prefer to translate bisytst, as elsewhere, ‘untrustworthy’. 
The word should really have the contrary meaning but Jaisi was not a Sanakrit 


r. 

(10) The word bara has many meanings, owing to many Sanskrit words 
having phonetically developed into it. The following story illustrates this. 

89780882, the celebrated blind poet and singer, once sung the following 
verse in Akbar’s court. 

Jasud& bara bara yaha bhakhai 
Hai kou 111 hamard Braja men calata Gopalahi rikhai. 

The Emperor asked the meaning of the words bara bara. Some said it 
meant ‘repeatedly’ (Skr. v7#ram-varam) ; othera that it meant ‘at every door’ 
(dv%rash-dvAramh); others ‘to all children’ (b4lam-balam); others ‘to all the girls’ 
(6alam-balam) ; others ‘stopping continually’ (varja varja kara); others ‘may 
I be sacrificed’ (balasy# 12 (2 kara); others ‘lighting lamp after lamp’ (d§paka bara 
bara kara); others ‘with water water’ (Skr. wri vari), i.c., weeping; others 
‘day by day’; others ‘raving’ (varvara). At length the Emperor asked the 
poet, and he explained that the verse meant ‘every hair’ (Skr. bala bala) of 

508 cries out, ‘is there any friend in Vraja, who will take care of GBp&la 
(the infant Krsna) as he crawls about’. 

(f) Grierson reads Kehu पण kas Ws. Shukla reads Kehu na kehu kai we 

(no one would have any use for anyone else). 


58 THE MERCHANT 7; 8-9 


8. The parrot gave a blessing, promising mighty pomp, 
mighty prowess, and an unbroken rule. ‘Full of fortune 
hath God created thee. Where there is good fortune, 
there beauty standeth reverently in attendance’*. Some 
men come to a man in the hope fof obtaining a favour], 
while he who is without hope sitteth silent on his seat. 
Others without being asked say their say ; and when they 
speak, their say, as clay, is worthless. When a man is 
learned and educated, and knoweth the mind-secrets of the 
Vedas, then, when he is spoken to, he replieth like unto 
Saha-deva’’® ५. No learned man praiseth himself, but if he is 
brought for sale, he desireth to speak ; for so long as his. 
virtues are not made manifest, so long no one knoweth the 
secret concerning them. 

(Therefore say I] ‘I ama pandit learned in the four 
Vedas. Hira-mani is my name. With Padmavati did I 
sport”, and there used I to serve her’. 

g. Ratna-sena recognized Hira-mani as a learned bird, 
and bought him from the Brahmana for a hundred thou- 
sand rupees. So the Brahmana gave his blessing and 
departed, and the parrot was brought into the royal palace. 
How can I describe this parrot’s speech ? Blessed be he that 
first dubbed him Hira-mani (or the diamond-jewel). When- 
ever he spake, he looked towards the King, and his words were 
like the pearls ofthe necklace which has the hearer’s heart 
for its thread. All that he spake was rubies and coral, 
otherwise he remained silent like one that is dumb. [He 
would tell tales of love, and], as it were, strike [his hearers] 
dead, and then would he revive them with words of nectar. 
He became a spiritual guide, and the whole world became 
his disciples. He used to tell the tale'* of the sun and moon, 
and with the story of passion did he ravish all hearts. 


(11) ०.९. Thou art not only fortunate but beautitul. 

(12) See 7 (6) 7 note 9. 

(g) Perhaps this should be ‘Sahadeo, though he was learned etc., only 
replied when he was questioned’. 

(h) Grierson reads Padmavatt sauh math ranvaurz: Shukla (better) 
Padmmvatt saunh meravaun (I will bring you to a meeting with Padm&vatl, 
and I will serve you there). 

(13) <A side reference to Ratna and Padmavati. The tale of the sun 
and moon seems to mean that he gave lectures in astronomical physica, He 
wed to combine instruction with amusement, 


1: 9--8: 2 NAGAMATI AND THE PARROT 59 


Alf who heard him wagged their heads [in admiration], 
and the King’s love for him became unfathomable. [They 
would cry]: ‘So wise a parrot is there not aught other. 
Whom will he drive distracted** ? 


8. NAGAMATI AND THE PARROT 


1. When five or ten days had passed, the king departed 
somewhither to hunt. Nagamati, his beauteous queen, 
was the chief of his harem. She adorned herself, and took 
a mirror in her hand; and, as she looked at the reflection, 
she became filled with vanity. Smiling went the Lady to 
the Parrot, and offered to him a touchstone of polish’ *. 
‘Parrot’, she said, ‘Thou art worthy and the beloved of my 
Lord. In the whole world is there any so fair as I? Test 
thou the colour fof my beauty]. How fair is this gold, and 
how fair is thine Isle of Simhala ? How fair to look upon are 
the beauties there? Am I the more fair to see, or is the 
Padumani (Padmavati) ? 

‘Parrot, if thou tell me not the truth,—I adjure’ thee by 
the King. Is there any on this earth so fair as I?” 

2. When he thought of the beauty of Padmavati, the 
parrot laughed and looked the queen in the face. Replied 
he, ‘In the lake to which the swan cometh not, there the 
paddy bird in the water is called a swan. God so perfectly 
did make this world, that every creature excelleth® another 
[in some beauty]. Vanity becometh no one’s soul. The 
very moon waneth and is devoured by Rahu*. Who can 
call a woman fair or unfair? Fair alone is she, who is 
beloved of her lord. Why askest thou me concerning the 


५ (14) १.९. some day, he will drive some one to distraction with his tales 
of love. 
Canto VIN. 

(1) Bo literally. It means that she called upon the parrot to apply 
the touchstone of beauty to her. Opanz is polish, and aupana-wart means 
that which gives polish, or which shows the true polish of the gold which is being 
tested. There is a pun in the words so nart, ‘the lady’. They may also be tran- 
slated as son7trin ‘the goldsmith’s wife’, who owns the gold to be tested. 

(a) Shukla wrongly transposes verses 4 and 5. 

(2) Ana equals the Skr. काति. 

(3) Agara=agrya, excelling. 

(4) We are unable to trace any legend of the vanity of the moon being 
the cause of ita waning or of its eclipse. Rahn is the demon of eclipao who 
swallows the moon on that occasion, see 9(5)7 note (16). 


60 NAGAMATI AND THE PARROT 8; 2-4 


worhen of Simhala, for the dark night cannot be compared 
with the day. Their bodies are fragrant as flowers. Why 
should I describe their feet’, to whichevery head[is bowed]? 

‘Compounded are they of gold and fragrant essence. 
Filled are they with beauty and good fortune ?’ When the 
queen heard this she was enraged, as if salt had been thrown 
upon her heart’. 

3. [Cried she], ‘If this parrot remain in the palace, he. 
may sometime tell this unto the King. If the King hear 
he will become enamoured. He will desert his kingdom and 
become an ascetic. By storing poison it becometh not 
grapes’. See that this chanticleer of love’ give not forth his 
note’. She called her quick-running* maid-servant, and no 
longer able to restrain® her anger in her heart, gave unto her 
the parrot. ‘See this parrot. He is an evil-worker. He 
doth not even belong to her who cherished him*. With his 
mouth he sayeth one thing, and in his belly dwelleth another; 
and for this fault hath he been sold in half a score of markets. 
Keep not a bird that speaketh such evil things. Take him 
and kill him where no one can see thee. 

‘This is the day-time, that I ever dreaded. In the 
night, have I hid my sun’. He desireth to give [the sun] to 
the lotus, and to be to me a peacock’®”. 

4. The maiden went off with the parrot to kill him, but, 
while she considered, wisdom came into her heart. “The 
parrot,’ quoth she, ‘giveth ease unto my lord. He whom 
the master loveth should not be killed. Heis a pandit with 


(5) The humblest part of their body. Hz pede Herculem. 

(6) Her heart was like a blazing fire, which crackled ominously when 
salt was thrown upon it. 

(b) Grierson reads bikh rakhenh nahin hot anrgtrt. Shukla reads 
ए rakhiya nahin, hoi anktira (do not keep poison, it is sure to sprout). 

(€) Grierson reads birah : Shukla 600 (at dawn). 

(7) The cock-crow of love will awaken the king, and warn him to search 
for the day of Padmévati, now that the night of Nagmatt! is past. ॐ 

(१) Grierson reads dhamint: Shukla damint (lightning,—as & name 
for the maid-servant). 

(९6) Grierson reads na sambhart : Shukla क्का (grievous). 

(8) ६.६. He deserted his late mistress. 

(9) Né&gamati was black but comely, Padmf&vati fair as the day. Na&ga- 
mati has kept her beloved (her sun) devoted to the night (herself). Now he 
will leave the night, and seek the day. 

(10) The peacock eats anakes. Na&gamati refers to her name, in which 
niga means enake. The lotus is Padmivati. 


8: 4-8 NAGAMATT AND THE PARROT $% 


his passions all subdued’, and blame lieth at the door [not of 
such, but at the door] of him who looketh not before him. 
She who understandeth not a woman’s actions, falleth into 
error and afterwards lamenteth. Nagamati hath but the 
wisdom of a serpent'’, and no parrot ever hath become a 
peacock. What hope can there be in the arm’ of a woman 
that obeyeth not her Lord? Perhaps when the King return- 
eth at nightfall, the bird will be sought for, and then will 
the horse’s disease fall upon the monkey’s head’. 

‘Two things, murder and sin, cannot be kept hidden, 
even though a man try to hide them. In the end they 


cause destruction, themselves bearing the witness’”’. 


5. So the maiden made up her mind and put the parrot 
[in a place of safety]; and at even, when the King returned, 
he sought for him. The queen replied in angry tones, ‘A 
cat hath carried off thy parrot. I asked him about the 
Padmini of Simhala, and he replied ‘What art thou, O 
Nagini? She is like the day and thou art as the dark might. 
Where spring is ever blooming, who [careth for] a garden of 
the thorny {8111214 °? What is thy husband but the king of 
the night? Doth an owl know the nature of the day time?’ 
So, what is that bird but a pawn in a fort’’', whose little 
tongue’ speaketh such mighty words ? Whene’er he speaketh, 


(f) Grierson reads khandst pai raga: Shukla reads (better) khaddi 
bairAgt (in whose asceticism there has been a breach—for which reason he 
has been reborn as a parrot). 

(11) Again La bem on the name, see note (10), A serpent cannot dis- 
tinguish between good and evil, and bites every one (good and bad) indifferently. 

(¢) Grierson reads baah@7: Shukla (better) wht (that woman). 

{12) +.¢., The punishment due to the queen will fall on me. According 
to tradition, if you wish to keep your horses well, keep a monkey in the stable. 
It is believed that all diseases, to which horees are lable, leave them and fly 
to the monkey. 

(13) Here again the postposition (sat) precedes the noun (72४) to which 
it belongs. Cf. 4 (7) 3 note 41. 
ति (14) Capparis aphylla, Roxb., a thorny leafless plant which grows in the 

esert. 

(1) Grierson reads ahaa basaat karl ko bart: Shukla reads kaha basant 
karW ka bart (where is spring, and where is a garden of thorn bushes? 1.e., there 
is no comparison between you.) 

(15) Go}t, which I have translated pawn, is a wooden or stone back- 
gammon piece, or such like. In a great castle, such a petty thing 18 ofnoaccount. 

(i) Grierson reads kots ahaa ०५६ : Shukla (not so well ) kd} musA kate 
(his mouth [full of] powdered poison). 

(j) Griergon reads kah: Shukla mukh (the amall tongue in his mouth 
[speaks] mighty words.) 


62 NAGAMATI AND THE PARROT 8: 56 


he distifleth blood*. Whether he eat or be without food’, 
his face is red?*. 

‘Set not a parrot on thine head, even though it be exceed- 
ing fair. Why shouldst thou wear a golden earring, if it 
tear thine ear 11? 

6. The king heard these words and became desolate, 
as Vikrama’’ lamented in his heart. ‘That Hira-mani was 
my scholar-parrot, from whose mouth distilled nectar 
when he spake. A scholar whose sorrows have been sub- 
dued”, of blameless life. A scholar from whom fell no guile. 

A scholar whose tongue and mouth were pure. A scholar 


(k) Grierson reads ruhir (blood) : Shukla jahar (poison)—not 80 well. 

(1) Grierson reads bhojan binu bhojan : Shukla reads as hatiyar lie mukh 
rata (his face is red because it wields such weapons)—but haty#r means 
murderer in the next stanza. 

(16) Alluding to the red colour of the parrot’s face. His face is ever 
red, whether you feed him or not. A red face implies anger. Hence he is angry 
even when you treat him kindly and feed him. 

a (17) This 18 8 well-known proverb, phaja pare waha sona, jehi 52 191९ 
na. 

(18) Regarding Vikrama, See 1 (17) 2 note (42) and 6 (1) 8 note (7). The 
story of Vikrama and the Parrot is as follows.—He had a parrot named, like 
the parrot of the text, Hiré-mani, who one day obtained leave to take a holiday 
in the forest, promising to bring back an amara-phala, or fruit of the Tree of Life. 
the eating of which prevented old-age and death. The leave was granted, 
and after a time, the parrot returned from his travels with an amara-phala in 
his beak, which he presented to his master and mistress. The king gave it to 
his gardener, with instructions to plant it and grow १ fruit-bearing tree from 
it. This the gardener did, and in time it sprouted, and began to bear fruit. 
The king gave orders that as soon as a fruit ripened and fell from the tree, it 
was to be given to his queen. It happened that, at length, one night, a ripened 
fruit did fall, and that, attracted by its scent, a poisonous snake approached 
it and licked it all over. The fruit thus became poisoned, and lost its own 
property. In the morning the gardener picked it up and presented it to Her 
Majesty. As it was a new kind of fruit, she first fed a dog experimentally with 
it. Thereupon, the dog, there and then, fell down dead. The queen, enraged 
with the parrot for bringing so poisonous a fruit into the house, had the bird 
killed at once, and told the king what had occurred. Some time after, the old 
wife of the gardener had a quarrel with him, and determined to commit suicide. 
As the easiest way of doing this, she decided to eat a fruit of the terrible poison 
tree, the seed of which had been brought by the parrot. She went and ate one, 
and immediately became young and beautiful. Her old husband went out 
searching for her, and at length found her under the tree, and, to his amazement, 
entirely changed in appearance. She told him what she had done, and what 
the consequences had been, so he took another fruit himself, and equally imme- 
diately, became young and handsome. Afterwards, when he oe ht the 
customary morning basket of fruit to the ing: , the latter noticed his g looks, 
and asked and was told the reason, Then the king knew that his parrot Hira- 
mani had, after all been faithful, and that he had been unjustly put to death 
by the queen, Thereupon, he lamented so much that the phrase, ““Lamenta- 
tions like those of Vikrama’’ has become a proverb. 

० Grierson reads dukA-khandit: Shukla tumA khandit (you have des- 
troyed). 


8: 6-7 NAGAMATI AND THE PARROT 63 


who ne'er said a foolish” word. A scholar, who gave me 
wisdom and who led me on The Way. ‘Tis the way of evil 
that stich a scholar loveth not. A scholar wise hath a 
lovely'’ countenance. It is a murderer whose countenance 
seemeth red as blood. Either, Nagamati, bring thou me 
back the life of my body, or else go thou, and with the 
parrot immolate thyself.’ 

(Saith Muhammad), ‘Think not that, by committing sin, 
there will be a reign of bliss within thy palace. When once 
a husband’s command hath been broken, then who hath 
aught result but misery 2 

4. Bea lady as glorious as the moon, natheless is she 
eclipsed by her beloved’s wrath. She could not carry out 
perfect happiness [by consoling her Lord], for when she 
failed in her devotion misery alone was born. So great’ a 
fault had she committed that her Beloved was wroth, so 
that though she call him her own, ‘twas false. Wuth such 
vanity let no one err: she, alone 18 the greatly beloved one 
who feareth her husband. The queen approached her 
maid, her hope in the silk of the cotton tree of the parrot’”®. 
In the midst of the [molten] gold of my love hath fallen 
lead. The gold is scattered, and will no more combine. 
Yea, naught but the dark mark of the lead 15 visible. Where 
is there a goldsmith that I may go to him, to apply a flux 
and unite the gold together’’. 

‘Trusting in my beloved’s affection, I showed vanity 
in my heart. Through his anger have I obtained but des- 
pite® ; for I, O clever maid’, have made my beloved wroth.’ 


(n) Grierson reads nibudht: Shukla birgdht (contrary, unfriendly). 
(19) शकि means both red and beautiful hence the allusion. 

(0) Htansé in stanza 9 38 translated ‘co amali’, and this is the ordinary 
meaning. I should prefer to translate here by ‘committing 80 small 9 fault she 
has enraged her husband: whoever claims to posses the Beloved is lying’. 

(20) +.e., she was hopeless. The simal or silk cotton tree 18 the proverbial 
re Ace of disappointed hope. It is beautiful to look upon, but ite fruit is 
only : 


(p) Grierson reads sua bhum (cotton-wool) senvari kai ase. Shukla 
reads suv? muy (the parrot died [of hunger] when it put its trust in the silk- 
cotton tree). 

(21) A pun on the word ऽति, which means both the flux borax, and 
wedded ha (व 

(१) ६ ukla explains (perbaps better) ‘I was careless about his anger.’ 

(7) Grierson reads nagart : Shukla’s nagur with nath is better, Nagar 
ig a suitable expression for a hero of romance. 


Ga NAGAMATI AND THE PARROT $ 89 


8. 33I‘nen answered wrathfully the maiden’, ‘From 
anger doth one’s own wisdom [become an ogress] and eat 
other unoffending ones. Lady, I said unto thee, ‘Be not 
enraged, who hath not been ruined by this anger?’ Thou 
wast full of anger, nor didst thou look before thee. In anger, 
for whom hath ever wedded bliss been born ?‘ Upon anger 
is born dis-love and discord, but no one beateth him who 
beateth down his own wrath. She who hath anger, to her, 
meetly, love cometh not; and without love she becometh 
yellow as turmeric’®. Therefore let her not create anger 
and wrath‘, from which she dieth; and lether not abandon 
love, from which she liveth. The love of a husband cannot 
be gained by 2 mere wish. She only obtaineth it, who hath 
fixed her heart upon him. 

‘She who obeyeth the behests of her mate, and humbly 
offereth her service, appeareth like unto a spotless moon, 
and her life hath no stain.’ 

0. *°The queen felt in her heart like unto a gambler who 
hath gained once more what he hath lost, and she brought 
the parrot and gave it to the king. ‘Heed thou my words ; 
I was not vain. I but wished to test thine affection, O my 
love. Wouldst thou destroy for so small a fault one who 
hath faithfully been thy slave from year’s end unto year’s 
end? [So pitiless art thou, that] even though one humbly 
bend his neck before thee, thou dost not dismiss him without 
an otder for his death. Even when I meet thee, thou art 
as it were far away : and hence, O dear one, is my heart full 
of fear [that thou lovest me no longer]. 1 thought that 
thou dost pervade me alone, yet now I look and see that 
thou art enshrined in every heart. Whether Queen, or 
whether slave-girl, she alone is good, on whom thou showest 
mercy. 

(22) This stanza is a 86168 of puns on the words risa ‘anger’, and rasa 
‘love’, both of which are written similarly in the Persian character, thus 

(+= [7 consider that the pun is proof itive that Jaisi wrote in the 
Persian character, a question on which there he been some sacra | .1 
(8) I should prefer to translate ‘Anger devours itself, wisdom devoura 
others’ (i. ९. defeata its opponents). 
(४) Shukla transposes verses 4 and 6. 


(28) The jaundiced gaze of jealousy. 
(24) Aiea moans inward anger, of which kradha wrath, is the outward 


expreasion. 
(25) The maid must be presumed to have given the parrot to the Queen. 


Bs 9-4-8; 2 SHE KING AND THE PARROT 65 


1, ‘Na one can conquer thee. The 81087" and Vararuci are 
defeated’ before thee. But one doth not learn to seek for 
thee, till after one hath lost himself?’’. 


9. THE KING AND THE PARROT 


1. The King said, ‘O Parrot tell me truly. Without 
truth unto what art thou like? Thou art [useless] like unto 
the fluff of the silk-cotton tree’. From speaking truth the 
face acquireth beauty. Where there is truth, there virtue 
is its companion. Creation itself hath been composed in 
truth. Lakshmi’ herself is the handmaiden of truth. Where 
there is truth, daring gaineth success, and the speaker of 
truth is known as “‘the truthful man’*.’”’ For the sake of truth 
doth she who becometh suttee” prepare her funeral pyre, and 
for truth [at the marriage ceremony] do women put four fires 
[round the couple]. They who cling to truth pass through 
this world and the next, and beloved of the Almighty are 
they who speak the truth. He who abandoneth truth, 
destroyeth virtue. [So tell me Parrot], didst thou form in 
thine heart a truth destroying thought, [when thou didst 
tell the tale of the 2241111 | ? 

‘Thou art a learned scholar, speak not that which is 
false. Tell thou me now the truth, to whom hath injustice 
been done *?’ 

2. ‘O King,’ quoth the parrot, I will tell the truth ; 
and may life depart, but still I will not speak untruth from 
my mouth. My truth was all that I brought with me to 


-— —_— Oe 


(26) Regarding Bhdja see 6(1)8 note (6). Vararuci, the celebrated gram 
marian, was one of the ‘Nine jewels’ who attended his court 

(27) 4%.¢e., Had seen that I was not an individual, but only an emanation 
from the Supreme. The well-known Védantik theory. The whole verse may 
be interpreted throughout in a Védantik sense 


Canto 9. 

(1) See 8(7)5 note (20). 

(2) The Goddess of ates rity. 

(a) An alternative translation would be ‘Where there is truth, there 

and fortune are found, and the trath teller is called a man indeed’. 

(9) Sutteo is literally sati, the base of which word 18 the same as the base 
of the word satya (truth). 

b) Grierson reads K74 mats hias Linh esat-nasya. Shukla b44 matshin 
dharm kari nowt (he becomes bereft of sense, destroying virtue) 

(4) 1t.e., Has Nagamati told true or false stories (त you when she said 
that you had spoken evil of me. 


9 4 


66 tHe KING AND THE PARROT 9: 2-3 


this country’, or else should I have been* in the king’s palace 
in the isle of Simhala. Padmavati is the king’s daughter. 
The Creator in her hath made incarnate a moon of lotus- 
odour. Her face is like the moon, and her limbs are odor- 
ous of sandal. Scented gold is she, and perfect in all her 
parts’. Many are the Padminis in the isle of Simhala, but 
in fragrance and in beauty, they are but her shadow. [, 
Hira-mani, was her bird, and 1n her service did I become 
full grown*. Thus did I gain the speech of men; otherwise 
what would I have been but a bird,—a fistful of feathers. 

‘As long as I live, night and day, do I e’er bear her 
name in memory, and, [85 I do so], I die® [ग shame, that I 
serve her no more]. My face is red, and my body green, and 
them will I carry with me in both worlds, [for I speak the 
truth]'.’ 

3. As Hiramani described the lotus, the king, like 
the fabled bee’, became enamoured. ‘‘Come hither, my 
bright bird. This island hath killed the serpent’. Thou, 
who hast dwelt in the home of golden fragrance, how art 
thou not well named Hira-mani (diamond-jewel)? Who 
is the king? How lofty is that island, at the mere hearing 
of which my soul hath become a moth enchanted by a 
candle’. When I hear it mine eyes become agitated like the 


, (©) Grierson reads ehi pated (lit. to this address) : Shukla ehs bitte (in the 
strength of it). 

(d) Grierson reads hate: Shukla Ataie (from). 

(5) Compare the modern Hindi barah bans, accomplished, perfect, 
possessing the twelve colours, or the twelve different kinds of brilliancy. There 
are twelve Adityas or forms of the sun, each of which lends a different kind 
of brilliancy. 

(6) Literally, the two lines (black and red) round my throat. which 
indicate full growth, appeared, cf. 7(4)6 note (7). 

(€) This is the rather awkward translation of Grierson’s reading eazven 
marauh oht ntun. Better Shukla’s saavaraunh oht kar naun. 

(f) 4.¢., if I were a liar, my face would he black and body yellow. 

(7) The love of the bee for the lotus is one of the common-places of 
Indian poetry. 

(8) This is impossible to translate literally. It has two meanings. It 
may mean either ‘this light (diya) which has hitherto killed merely small moths, 
has killed me, the Brest serpent’. Orit may mean ‘this (deacription of the) 
island has killed the snake (t.e., Nagamatl), and I cease to care for her’. 

(zg) Grierson reads kuhe so dtp panig ke mare. Shukla (better) kahaa 
so dip pataag kai mara (where is that lamp—or island—which has made a moth 
of me and slain me ?) : 

(9) Here again, there is a pun on the two meanings of the word dtpa, 
an island, and a light. 


9: 3-5 THE KING AND THE PARROT 60 


Kilakila 066801०. Tell me of the spotless fragrance of the 
lady. Hath she found a bee for a companion, or is she 
still but a bud, and not an opened flower? And tell me 
also of the beauteous Padminis there, and how the fate of 
each is in her own abode. 

‘Come, tell me all the tale of them. I long to see that 
isle. My desire hath arisen at hearing thy recital.’ | 

4. ‘O King, how can I tell all that? The isle of Simhala 
is like unto Kailasa''. Whoe’er hath gone there hath been 
fascinated, and ages may pass, but none hath e’er retuined. 
In every house are Padminis of the thirty-six ९४5६६51 9, 
and it is ever spring both day and night. With 
whatever here a flower-garden bloometh, there, of that 
colour, flowereth a fragrant damsel. Gandharva-sena is 
there the mighty king—created by God like Indra” amidst 
his heavenly nymphs. This Padmavati is his daughter, 
glorious amongst all lights. Suitors from all lands have 
bowed themselves for her, but to all, in his pride, the king 
refuseth an answer. 

‘Even as when the sun riseth, the moon concealeth her- 
self in his glory, so there all hide themselves before Padma- 
vati's beauty.’ 

5. When Ratna, the Jewel, heard the name of the Sun, 
his face became flushed'*. ‘Tell me, Learned One, again 
this tale. Thou hast told me of her fair complexion and of 
her form, and they are now imprinted like a picture on my 
heart. Her form hath, as it were, become the Sun, which 
hath taken up its dwelling in my soul, and which, filling my 
whole being, hath become manifest in my heart. Now, 
though thus I have become the Sun, and she the Moon, 
yet ‘tis I who borrow my radiance from her [and not she 
from me]. Were this not so, I should be but a fish without 
1(2) 1, note (8). 

(11) Qiva’s heaven. The poet, as usual, confuses it with that of Indra. 
(12) The castes are usually enumerated in a catalogue of thirty-six 
{ap. 20(3)1 note (h)]. 
Grierson reads Indar lidhi सकत : Shukla indraean saj7 (he has made 
his throne among the nymphs). 
(13) Or, if we take Ratna as meaning ‘a jewel’, especially the gem called 
sfirya-kainta, or Sun-stone, which gives out a blazing light in the Sun, the line 


means, ‘The jewel became ruby-coloured in the blaze of the Sun’ mentioned 
at the end of the last verse, 


68 WHE KING AND tH PARROT 9: 4 


water,—a body without blood. In the radiante of her 
beams, shoots of young love have sprung up [within my 
hearts). Even if this Moon be in the heavens, I, as the Sun, 
will meet her there’4, Her rays are thousandfold, and bewilder 
my soul. Where’er I gaze, the whole universe seemeth 
to be but one lotus'*'; and where that lotus is, there my 
soul hath become the bee, and the moon hath found itself 
in debt to Rahu’’. 


(14) Tn his agitation, the king compares, sometimes himself, and some- 
times Padm&vati to the Sun. 

(15) This absorption of one’s whole self, and ail one’s sentient powers, in 
one idea, is expressed in Hindi by the phrase “The worm has become the ichne- 
umon’ (cp. L1(7) 7]. The dhrnga, or ichneumon, is a wasp-like insect, of the 
order Hymenoptera, the female of which, by means of its ovipositor, first stings 
and stupefies sume other insect or caterpillar, and then deposits its eggs in its 
boily. In process of time, the larve are hatched, and find their food by de- 
vouring, bit by bit, the interior of their living, but still stupefied, boat. When 
nothing but the empty shell remains, they come forth into public life. The 
bhpnga is wrongly described in the dictionaries as a kind of wasp. The Indian 
tradition differs from the actual facts of natural history. It is said that when 
the ichneumon stings the insect, the pain to the latter is so severe that it is 
filled with terror, which renders it motionless and compels it to remain night 
and day doing nothing but meditating in rapt absorption on the ichneumon. 
So intent is this absurption, that the insect gradually abandons its own nature, 
and ultimately, itself, becomes an ichneumon. This is a favourite simile of 
teachers of the Vedantic school. Like the insect stung by the ichneumon, 
the soul, by absorption in contemplation of the Deity, gradually becomes, 
itself, a portion of the Deity. Here Ratna-sina represents 1108611 as gradually 
becoming, in the same way, one with Padm&vatl. The more usual Hindi name 
for an ichneumon is bilan. 

(i) Shukla (by 8 printer’s error) omits a verse after (5)6 Tahan bhanvar 
2१४ kakvoala gandhi, bhas sass rthu ker rins bandht. 

_ (16) +.¢., a8 Rabu, the demon of the a , covets and claims the 
moon, 80 I covet and claim her. When the Gods and Demons fought for 
possession of the nectar produced at the churning of the Ocean, Visnu took the 
form of a beautiful woman, named Mohini, and she persuaded the combatanta 
to make over the jar of the precious liquor to her, to divide amongst them. 
She arranged the Demons in one line, and the Gods in another. To the former, 
she only gave the wine which also appeared from the Ocean when it was churned, 
and to the latter she distributed t he immortality- eine nectar. The Demon 
पक, who was the ascending Node of the Moon, disguised himeelf, and stood 
in the row of the Gods between the Sun and the Moon. Mdhinr handed him 
the jar of nectar in his turn, and as he commenced to drink, the Sun and the 
Moon told her that this was a Demon, not a God and that he had no right to 
be there. In her rage, Mohini there and then cut off R&hu’s head with 
Vignu’s discus. Owing to the nectar which he had drunk, Rahu’s head and 
oe remained alive, though severed from each other. To console him, 
Brahms gave him the boon that whenever the Sun and the Moon came into 
conjunction, he might swallow one of them, and that all dedications, sacrifices, 
and good works done during the time of swallowing should be his by | t. In 
this way, it 38 said that the Sun and the Moon are in debt to Rahu, and he has 
the a to seize them in a bcs ent of his debt. The swallowing of the Sun cr . 
the Moon causes an eclipse of that heavenly body, but as Rahu's head has been 
cut off, he only swallows it, to let it out at the back of his head where tt Was 
separated from his trunk, 


9: ˆ «9 THE Kittc AND THE PARROT 64 


` “The three worlds, the fourteen regions, have all come 
before my vision. But, except Love, naught else that पपर 
heart can understand, ts fair.’ 

6. ‘At hearing the tale of love be not distraught, O 
King. Love is hard, and unless one offer his head for it, 
it adorneth not. If a man fall into the noose of love, he 
escapeth not. Many have given up their lives, but that 
noose breaketh not. It hath so many pangs as the chame- 
leon hath changes of colour; sometimes turning red and 
sometimes yellow and sometimes white. The peacock 
knoweth this, and hath become a hermit in the forest, and 
beareth on every hair the marks of the serpent-lasso’’. 
Again and again doth this noose fall upon his wings. He 
cannot fly for it, and remains bound in its entanglement. 
Crying night and day ‘mueun mueun,’ ‘T am dead, Iam dead,’ 
in his rage doth he devour snakes'*. The turtle dove and the 
parrot have the same marks of the noose upon their necks’ ; 
and on whose neck it falleth, he must give up his life. 

‘The partridge hath the noose upon his neck, and ever 
proclaimeth his guilt. Else, why calleth he out till the 
hunter’s noose falleth on his neck? Vain is the hope that 
death will give him release’’”. 

7. The king heaved a deep sigh, and cried, ‘Say not 
so hopeless a speech. Whether love be full of happiness 
or sorrow, it is hard; but, still, he who hath played the 
sport of love, hath safely passed this world and the world 
to come. Within [the casket of] sorrow is placed the honey 
of love, and he who tasteth it must bear contempt" and 
death. Why doth he e’er come upon this earth, who layeth 
not his head upon the path of love? Now have I placed 
my head in love’s noose’. Thrust not aside my feet [from 

(17) The Naga-p&ga or wi a nt-noose, is the name of a special kind of 
noose used in battle; a kind of 0. 

(18) The round spots on the peacock’s tail are the marks of the noose. 
The peacock is said to be a great devourer of snakes. The poet’s fancy is that 
his hatred for the reptile is caused by the Naga-paca, the serpent-lasso of love 
in which he is entangled. 

Grierson reads kanth : Shukla (wrongly) kaak (kite). 

(19) Cf. 5(7)3 note (18). The Partridge’s lamentations attract the hunter, 

and it is killed ; but even then the lasso mark remains upon its neck. 
Grierson reads ganjan : Shukla jag nahtz (he who has tasted it never 


7 
किकः eath in this world). 
(1) Grierson reads phayd : Shukla paath (way). 


79 LOVE'S INVENTORY 9: 7-10; ॐ 


the path], but take me as thy disciple. He alone can tell 
of the door of love who hath seen it; and how can he who 
hath not seen it, know its secrets? Till the beloved is met, 
so long must pain be felt ; and when she is met, the pain of 
ali one’s life is wiped away for ever. 

‘As thou hast seen the matchless one, so now describe 
to me her beauty from head to foot?®”. Hope havelI of 
meeting her, if the Creator but bring us together.’ 


70. LOVE'S INVENTORY 


xr. {Quoth the Parrot], ‘My Liege, how can I tell the 
tale of her charms. Charms verily hath she, but such as 
become her alone. Imprimis—A head’ crowned with 
musk-scented locks, before which Vasuki, not to speak of 
earthly kings, doth immolate himself*. ‘The Princess is as 
it were a jasmine, and her tresses are black bees, attracted 
by her fragrance and impetuously struggling to imbibe her 
nectar. When she looseneth the braid and shaketh out 
her hair, darkness o’erspreadeth the universe from Heaven 
unto Hell. Soft and waved are her tresses like black 
snakes seated in wavy undulations on a mountain. 
For pervaded is she with the sandal odour of Mount Malaya, 
and therefore have they climbed her head and drag their 
slow lengths around it®. Full of deadly poison are her 
curls, chains of love ready to fall upon the neck of the 
beholder. 


(20) Lit. ‘From toe-nail to top-knot’? A nakhadikha is a technical term 
for a class of postry describing a woman, limb by limb. 

(m) An article by Pt. Chandrabali Pande in the Nagri Pracarini Patrika, 
year 43, p. 255, aims at proving that Jaisi’s Nakhastkhaisimitated from Manjhan’s 
Madhumalati. (see note (Il) to 23 (17)). There is also an incomplete Nakha 
aikha in Canto 41, in the notes to which I have given stanza-wise references 
to Canto 10. 

Canto 10. 

(1) In describing a divine being it is usual to begin at the feet and work 
up to the head. In describing a human being the order is reversed. 

(2) Véasuki is the king of serpents, the most potent of which are black. 
So are Padmf&vati’s locks, but they are also odorous, thereby surpassing the 
Lord of Snakes who immolates himself in consequence at their shrine. "Phere 
is, however, a pun in the original. Késa the word for hair also meana Vignu 
whom Vasuki would naturally adore. 

(3) Mount Malaya is celebrated for two things, its sandal trees and its 
anakes. Padm&vati's head has the sandal-fragrance so that, the snakes imagine 
it to be their natural abode. This comparison of wavy hair with serpents 16 


un न to European taste but is one of the most ular commonplaces 
of Indian poetry. a : 


40: 1-2 LOVE's INVENTORY yt 


The locks upon that head are nooses which inevitably 
snare each neck, and hence all the eight tribes* of serpents 
are tangled in the fillets of her hair. 

2. ‘Item—the parting of her hair yet untotiched by 
vermilion®, Pure white shineth it as though it were a shaft 
of light beaming bright upon a path through the night”. 
‘Tis like unto the bright line left by gold upon the [black] 
touchstone; ‘Tis like the lightning flashing through the 
clouds. "Tis a bright sunbeam shining across the sky ; 
"Tis the shining stream of the Sarasvati in the midst of the 
[black torrent of the] Yamuna. Pink is it like an ensan- 
guined sword-edge ; [slightly uneven is it] as though 1t were 
a saw laid upon the braids. On it lieth a string of pearls, 
white as the stream of the Ganges amid the Yamuna’. At 
this holy confluence there thus lieth ready the saw for cutting 
the devotee in two [who sacrificeth himself that, perchance], 
she may take his blood and use it for vermilion’. 


(4) The eight tribes of the nagas or serpents are (1) Vasuki, (2) Takgaka, 
(3) Kulaka, (4) Karkdtaka, (5) Padma, (6) Qankha-cida, (7) Mah&padma, (8) 
Dhananjaya. 

(5) The Mang (Skr. marga, or path) is the parting of the hair. Vermilion 
is first put upon it when a girl is married and she uses it during her married 
life. The flat folds of hair on each aide are termed patiya. When a topknot 
18 worn it is called cho{t. The ends of the paftyms and of the hair hanging down 
behind are tied into three braids (bent). When these three are twisted together 
at the back of the head, the coil is named ए छक. These three bénts are known 
as tribeat. When & woman is separated font her husband she ties her hair 
in one bén? instead of three (Compare Valmiki-Ram., ए, 65,14). Whena woman 
becomes a widow she washes the vermilion out of the parting of her hair, and 
never applies it again. 

sting (6) The night, of course, is the two black pajtyws on each side of the 


(7) The Ganges and Jumna meet at Allahabad. There also is said to 
flow the Sarasvati by an underground channel. The three streams unite and 
form the tribént (Compare note (5) above). Each has waters of a different 
colour. The Ganges-water is plain to every eye for some way below the con- 
fluence. The Jumna (Yamun%) waters are much darker. 

(8) This is an elaborate comparison between the parting of the hair and 
the Pray&ga or confluence of the three rivers (with a aa on the two meanings 
of trtbent). At this confluence a saw is supposed to be laid down. 1४5 object 
is for the devoted lover to sacrifice himself with it, so that his blood may supply 
the vermilion of her parting, and thus make her a married woman. This is a 
reference to the true confluence (trifeat) at Prayfga (1.e., Allahabad). According 
to tradition a saw was kept at this holy place, wherewith devotees cut themselves 
in two in order to obtain final emancipation. The action was considered 80 
meritorious a one, and the self-sacrificers were considered so holy, that large 
crowds ured to attend these dreadful functions, the women anointing the 
partings of their hair with the blood of the victim in the hope of obtaining Jong 
and happy wedded lives. It is said that Shih Jahan put a stop to the practice 


92 LOVE’S INVENTORY 10: 2 


It is gold perfect in all its qualities, and longeth for its 
flux’, The stars and planets are its slaves. It is the Galaxy 
shining in the skies’. 

3. ‘“Item—A forehead, bright as the young moon of its 
second day,—but where in the world is the young moon so 
bright ; for the thousand-rayed sun himself who shineth in 
the sky setteth in shame when he beholdeth that brow. 
How can I compare it* with even the full orb of night? for 
the moon is blemished, and it is without spot. Moreover 
the moon suffereth eclipse while it remaineth ever in its 
glory. And on that forehead lieth a beauty-spot, like 
Dhruva seated on his new-moon throne’’. Like a monarch 
seated on a golden throne, he hath been endowed with 
every charm-weapon from the armoury [of love]. Before 
him none can remain firm’’; for [the destruction of] what 
[poor mortal] was such a union made? 

For she hath endowed this monarch with a scymitar, 
with bows and discus’ twain, and with [a quiver-full of] 
arrows'*’. ‘‘World-Slayer’ is his name. At these words 
Ratna-sena fell fainting and cried: “Alas, those weapons 
have all smitten’ me in a mortal spot! ’ 

4. ‘Item—Two eye-brows, black bows ready strung, 
from which she speedeth mortal shafts at whomsoe’er she 
casteth but a glance. Upon each eye-brow is fixed this 


ज —e ae 1 


by destroying the saw. The parting of the hair is compared to a saw because 
ita edges are slightly jagged 
(9) Here again there is a pun. Sohwgu means both the flux which is 
added to gold to enhance its brilliancy, and also happy married life, (saxbhagya) 
Regarding the gold ‘of twelve colours’ see 1(2) 4, note (5) 
(10) The Galaxy is the Ganges flowing in Heaven; which, of course, 
the stars and planets worship. 
(a) (Grierson reads k@ sart barnak dieun : Shukla ka sarvari tehs <". The 
meaning is much the same 
(11) The tilaka, ४.८. forehead-ornament, which I translate by ‘beauty- 
_ is compared to Dhruva, or the pole-star, seated on the new-moon as on a 
ne. Dhruva was the son of Uttinapida. One day his step-mother thrust 
him from his father’s arms, and placed therein her own son instead ae 
under the वः ht he wandered forth and took to severe austerities, At leng 
Vignu at his devotion, made him the pole-star so that he might oocupy 
the highest and most immoveable position possible. He has remained there 
ever since, With all the stars circling round him in his honour 
(12) Just as no star except Dhruva is immoveable ; all must go circling 
round him 
(13) The acymitar is her nose; the bow, her eyebrows; the discuses, 
the pupils of her eyes; the arrows, her glan 
(b) Grierson reads bdhae: Shukla hae, which is probably the same as 


hane (struck) 


10: 4-5 LOVE'S INVENTORY 73 


bow’, and [who knoweth] who it was that fashioned this 
weapon of Death. This was the bow which Krishna bore ; 
this was the bow which was grasped by Rama’s hand. With 
this bow was Ravana slain; with this bow did Kamsa meet 
his fate'“", With this bow [Arjuna] smote the 0571" “; with 
this bow was Sahasra-bahu sent to his last account’®. It is 
this bow which I recognized to be in her possession, and with 
it she, like a fair huntress, hath turned the world into a heap 
of slain’. None hath e’er obtained the mastery over it. 
The Angels of Heaven, nay the well-guarded Goddesses"' 
themselves, have hidden themselves before it. 

No other bow beareth comparison with the brow-bows 
of this lady huntress. Indra’s rainbow itself when 1t riseth 
in the sky, seeth them and disappeareth 1n its shame. 

5. ‘Item.—Two eyes, arch beyond compare, which 
rise and fall like the ocean in its pride. Therein two black 
bees flutter upon a coral-pink lotus. Intoxicated with its 
fragrance they dart around and seek to flee. Like are 
they to horses that obey not the bridle, but rise and rear 
until they touch the skies'®. The tempest bloweth, the 


{c) Grierson reads oht dhanukh ohi bhaunhahin charhe : Shukla hanai 
dhunat unt bhaunhant charhe (these brows are bent to strike and smite). 

(14) Vigsnu’s bow was named Qarnga. Krsna slew Kathsa, and Rama 
slew Ravana. Both were incarnations of Vignu. 

(15) R&hwt is said to be for (ठत, the name of a kind of fish. ‘There is 
a well-known story in the Mahi-bharata of how Arjuna won Draupadi for his 
bride by shooting a fish, after merely aiming ot its reflection. His bow was 
named Gandiva. 

(d) &&४प is also the demon of eclipse, which was cleft by Visnu’s discus 
(cp. 51(4) 7). Tam inclined to think that there was some confusion in Jaisi’s 
mind between the two stories. Elsewhere he uses the form १०१४४ for the fish, 
e.g. 45(2)1. 

(16) Sahasra-bihu’s daughter Rénuka was married to seats fi i, & 
famous saint. Jamadagni was subsequently murdered by his father-in-law in 
order to obtain the famous cow of plenty. In revenge for his father’s death 
Jamadagni’s son Paragu-rama slew Sahasra-bahu and exterminated all the 
Kgattriyas (to which caste Sahasra-bahu belonged) from the face of the earth. 
Paragu-rima was one of Vignu’s incarnations. His usual weapon was a halbert 
(paragu). 

(€) Grierson reads bojh : Shukla (perhaps better) oejhk (pierced). , 

(17) So gopit&a is explained in Sudhakar’s commentary. The word 
might also be interpreted as meaning the Godpis or herd-maidens, beloved of 
Krena [as in 11(4)2 and 49 (10)8}. 

(18) It must be remembered that the simile of the ocean is preserved 
throughout, The lotus (7.e., the eyeballs) over which the bees (the pupils) 
hover are growing in this ocean, and, if we take manasamuda in the sense 
of the sea of milk which was churned by the gods, then the greatest of all 
horses, Uccaih-cravas, iasued from it on that occasion. 


10 


74 LOVE'S INVENTORY 10: 5-6 


waves arise and dash up to heaven and again fall to earth’. 
When this eye-ocean moveth, the whole world is moved, 
and it threateneth to overwhelm all creation in an instant’®. 
Beneath those eye brows are a pair of whirlpools, which, 
when they are set in motion, seize the very skies and drown 
them. When they turn from side to side, the sea moveth 
its waves, khanjana-birds quarrel among themselves, 
and deer wander lost through the forest’’. 

Each eye is an ocean of milk’*’, filled with gems and 
waves. In each is a deep-black whirlpool which carrieth 
away all who approach its bank. ) 

6. ‘Item.—Eyelashes passing description. [Over each 
orb] they are as it were two opposed armies with their 
arrows drawn’’. The troops of Rama on the one side and 
of Ravana on the other are in array, and between them lie 
the two eyes,—the Ocean*!. On each shore is the line of 
atrows ready drawn; and at whomsoe’er they are aimed, 
to him they give the tortures of a poisoned wound**. Who 
is there who hath not been smitten by these shafts, for the 
whole universe hath been pierced by them ? The bright stars 
in the sky, which are beyond all count, have all been wounded 
by those arrows [8114 lie there cold and still]. Everything 


(19) A simile to the rapid rise and fall of the eyes. When they rise the 
hopes of the beholder are raised to heaven, when they full his hopes are dashed 
to earth. 

(20) That is to say, the whole world will be drowned 111 the flood of the 
ocean, 

(21) A malOpamaé or ‘garland’ of similes. The glancing eyes are first 
compared to the waves of the sea, Next they are compared to khanjana-birds 
(motacilla alba). (This bird is a favourite subject of comparison when des- 
cribing a ladys eyes. It has a jet black neck, and a very swift and darting 
manner of flying. When a number of them quarrel amongst themselves these 
peculiarities are of course heightened). Next they are compared to deer 
wandering lost in the forest. The large and liquid eyes of a deer are never at 
rest. This peculiarity is heightened when it is lost and anxious. 

(22) The celebrated ocean of milk which was churned by the gods. 
{f) Grierson evidently translates Subhar white (Sanskrit subkra), but 
elsewhere Jalsi uses it as-=full (Su+bhar) e.g., 49(10)4. 

(23) The upper and lower lashes areeachanarmy. Each hair represents 
an arrow. 

(24) In stanza 5 the eyes have been compared to the ocean. Ra&ma 
had to cross the ocean in order to attack Ravana. The upper eyelash repre- 
sents Raima’s army, and the lower one Ravansa’s. The commentary (Sudha- 
kar’s) points out that on the lower (४.८, Ravana’s) side are Padm&vati’s lovely 
neck (su-griva), jaw (hanu), and armlets (aayada), although, according to legend 
Hanum&n and Afgada were allies of Rama. 

(25) The mere aiming is sufficient to wound the unha wight upon 
whom Padmavati’s glances fail. ॥ Ne 


10: ९7 ` LOVE'S INVENTORY 25 


upon the earth have they pierced ; the very branches stand- 
ing out upon the trees [are not branches} but are the arrow 
of her eyelashes. So is every hair of the down on men’s 
bodies, which they have pierced and in which on every 
space*® they are firmly buried. 

So were these evelash-arrows created*, that they have 
smitten alike the warrior on the field” and the tree in the 
forest. Under the form of hair have they pierced every 
animal, and, under the form of feathers, every bird. 

7. ‘Item.—A nose, thin as the edge of a glaive. With 
what' can I compare it, foi it is thinner than a sword and is 
joined unto her face?‘ 2 When it saw her nose the parrot”® 
tribe was filled with shame. The planet Venus herself 
came down to be the pearl-stud that adorneth it. On 
account of it even I, Hira-mani thy parrot, have become 
yellow in my jealousy ; and, in that case, why need I, my 
Liege, tell the fate of others. I, thy parrot, who sing her 
praises’”’, have a slender beak it is true, but it is hard, and 
her nose 15 tender and is adorned with a sweet flower-like 
mole. Every flower and every scent liveth in but one 
hope, to wit that some day it may be brought near that 
nose and have its odour thereby inhaled. Over her lips 
and teeth its loveliness calleth to mind a parrot gazing at a 
pomegranate with soul entranced’"*. On each side of that 


(26) Literally on every suf or thread. The sé is a unit of measure- 
ment, about the 16th of aninch. Four stt=1 pain: 4 172 = 1 lash ; 24 ८.११ 
=1 tmaralt gaz or ‘mason’s yard’. A tasii is about an inch. 

(g) Grierson reads upant: Shukla opahan, which perhaps means ‘are 
bright’. 

च h) Grierson takes ‘ran’ ४० = 080४6 and translates ‘the warrior on the 
field’, Shukla and the Hindi Sabd-s&gar derive from aranya and translate 
‘forest’. Ran-ban ia a common expression for Jung le’, 

(i) Grierson reads kehi : I do not understand Shukla’s kah. 

(27) An ordinary sword is held by the hand, not by the face. 

(28) A nose is frequently compared to a parrot’s beak. 

(29) A pautriya is properly a rhapsodist who sings the praises of the 
Pravara or Pramara clan. Hence any panegyrist in general. (j) Paawart 
can mean a panegyrist ; but a better meaning here is that given by Shukla and 
the Sabd-Sagar, a blacksmith’s drill for piercing iron. ‘A parrot’s nose (beak) 
is hard like a blacksmith’s drill’. 

(30) Parrots are very fond of pomegranate seeds. The colour of these 
is partly a delicate pink and partly a pure white. Hence the-comparison with 
the lips and teeth. 

(x) Grierson reads daruik dekhi sua man lobha : Shukla reads dartith ९५१४८ 
dekhi suk lobhw (like a parrot gazing at [white] pomegranate [aeeda] and [red] 
bimba fruit with soul entranced), 


76 LOVE’S INVENTORY 10: 7-9 


parrot sport two khanjanas*'. Who is it that is fated to 
have the bliss of tasting the nectar (of that pomegranate), 
and who 15 fated not? 

When it beheld the nectar of those lips the parrot trans- 
formed itself to that nose. It abideth ever by that shrine, 
for thither the zephyr of her breath doth waft the nectar’s 
fragrance. 

8. ‘Item.—A lip, scarlet, full of nectar. The blood- 
red wild गात because of it hath humbly hbetaken itself 
to the depths of the forest that it may bear its fruit. Poets 
have called the midday-fiower’’ crimson, but it is when she 
speaketh that it really raineth its blossoms. Then 15 it 
as though diamonds** were swimming in a stream of 60181, 
and when she smileth, the whole world becometh full of 
light. Her lips have become a still deeper scarlet’’ with 
the betel dye ; and before them the red saffron flower appea-~ 
reth as though it had faded away. Brimful are they of 
nectar, for up till now they are untouched and none hath 
sipped it. The betel within her mouth ever poureth" new 
colour into 1६ ; [happy will he be] for whom that fragrant 
nectar is destined. At the sight of that blooming beaute- 
ous one the whole world is inflamed with passion ; but when 
she fully smileth those lips yet become more encarmined, 
and appear fiiled with the vital fluid. 

Such, my Liege, is the nectar of her lips, that every 
world hath hopes but for them. For whom hath that 
lotus blossomed forth ? What hee will sip its honey ? 

g. ‘Item.—Her teeth, like diamonds on a pedestal: 


(31) The eyes. See stanza 5. 

(1) Grierson reads asram (shiine) : Shukla reads aw ram (he dallies thus 
and does not leave the neighbourhood). 

(32) The छश (momordica monadelpha) is a forest gourd with a bright 
red fruit to which lips are frequently compared. In Sanskrit bimbtsthi is a 
synonym for a pretty gir) with coral Izps. 

(33) The Dupahart or bandhujtva (pentapetes pheenicea) is a plant with 
deep ruby bunches of flowers. They bloom at midday, and immediately wither 
and fall off. The poet says that when Padmavati speaks, her lips appear like 
the shower of the red flower of the dupahurt 

(34) Her teeth. 

(35) Majith ia the dark red madder dve. When she chews betel, her 
lips become redder still, 

(m) Grierson reads dha@rahia: Shukla dh@rahin (her mouth is impreg- 
nated-rae74-with streams of betel juice). 


10: 9-10 LOVE'S INVENTORY 77 


\ 

between each, deep deep black”®". Like a gleani of lightning 
in a dark Autumn’! night, so are these thirty-two caused to 
flash. Their sheen exceedeth that of diamonds,—nay, the 
sheen’ of diamonds is but their reflection. From the day 
that that sheen was created, the sheen of many things is 
but their sheen. The sun, the moon, the stars, jewels, 
diamonds, rubies, pearls all owe their glory but to it. 
Whene’er she openeth her lips, the smile that cometh 
thereby scattereth drops of light around. The brightness 
of summer lightning cannot equal it; verily, no other 
brilliance approacheth it. 


When she smileth or laugheth adamant blazeth forth 
in glory, the pomegranate could not equal her teeth in 
beauty, and hence its heart did burst’*? 


10. ‘Item.— A tongue, whose words are full of savour 
inflaming the heart of him who heareth its nectar speech. 
It hath stolen the song of the cataka’’ and of the cuckoo ; 
nor can the melody of flute and lute compare with it”. 
The cataka and the cuckoo abide not’" with us, for they 
hear her voice and hide themselves in shame. It speaketh 
words full of the wine of love, and he who heareth it be- 
cometh drunken, and staggereth in giddiness. On it is all 
the wisdom of the tetrad of the vedas,—all that 15 within 
the Rc, the Yajus, the Saman, and the Atharvan**. Not 
a sentence speaketh it that hath not four different 
meanings*?. Indra is amazed and Brahma wags his head. 


(36) The pedestal is the gums. The interstices between the teeth arc 
blackened with mist, which 15 a powder made up of yellow myrobalan, gall-nui, 
iron-filings, vitriol, and other ingredients. (7) But here Shukla (and Sabd- 
siigar) take chauk to mean, not pedestal, but the four front teeth. For blacken- 
ing as an adornment to teeth cp. 36(11)4 note (w) and Shukla’s introduction p. 
217, note at foot of page. Also 49(16)6. 

(37) Bhadod is an Autumn month of the rainy season. Ita nights are 
black with clouds. The mist represents the dark clouds. 

(0) Shukla has jaf? for joti. A misprint. 

(38) It has already been stated (note 30) that teeth are often compared 
to pomegranate 86८48. When this fruit ripens it burats and scatters its seeds 
The poet said this is a case of a burst or broken heart. 

(39) The pied cuckoo (cuculus melanoleucus). 

(p) Grierson reads bin bans wei bayan na mila : Shukla reads binu 
basant yah bain na mila (without spring you cannot get this voice). 

(40) These two birds only sing during spring and the rainy season. 

(41) The names of the four v&das, 

(42) Students of Indian classics need not be told of the immense 8 1229178. 
tion exhibited for language capable of being interpreted with a double meaning. 


78 LOVE’S INVENTORY 10: 10-12 


‘The Pandits cannot surpass her at interpreting the Amara, 
the Bhagwat, the Pingala and the Gita’. 

She could read Bhasvati and Vyakaran‘, Pingala and 
Puranas ; she could recite from the mysteries of the Vedas 
so that good men were pierced to the heart. 

II. ‘Item.—two beauteous cheeks; how shall I des- 
cribe them? They are like two priceless halves of one 
orange. Composed of flower-pollen and juice of nectar, 
who has kneaded these sugared comfits, fair of hue? On 
the left cheek there is a mole. He who sees this mole ts 
enkindled in every molecule’. Ratti berries are, as it were, 
black-faced with this mole: it is like an arrow of love 
aimed straight. This mole appears like a fire-arrow. One 
sidelong glance and a million are slain. This mole is never 
effaced from the cheek, and the cheek becomes a source of 
destruction for the world. When eves see it its reflection 
comes into them and from it they become black and red 
above it. 

Seeing this mole on the cheek, the pole star has remained 
fixed in the sky. It rises one moment and sets another, 
but it never changes its position with relation to the mole. 

12. ‘Item.—two ears, pearly shells fashioned to be 
lamps : brilliant are the ear-pendants, fashioned of gold. 
These jewelled pendants shine with wondrous beauty, as 
it were lightning flashing in opposite quarters of the sky. 
On both sides they shine, like moon and sun: with their 
starry host no one can look on them. On these pendants 


od 


~ — ee न ~~ [ 7.1 —_—. ---~ ~~ [रा ae 


It is one of the great testa of learning. One time Krgna was in company with 
six herd-maidens 

The first asked him for a leaf platter for her food. 

The second said ‘come to my house to-day.’ 

The third said ‘fasten ory ear-pendant.’ 

The fourth said ‘give me a light.’ 

The fifth said ‘pluck me a flower.’ 

The sixth said ‘bring me water.’ 
[त he anowered them all with »77rt nahin, meaning, respectively, 


There is no servant, It is not lit, 
Not your turn, There is no garden, and 
There is no pendent, There is no water. | 


(q) Here end Grierson’s translation and notes. His notes of various 
readings aud Sudhakar’s commentary continue up to the end of Canto XXV. 

(r) Grierson reads Amara, pingala, bharatha au oy: Shukia’s text 
replaces the [Maha] bharata by the Bhagawat [Purana] 

(8) Amara (koga) lexicography : piagala, prosody : bhasenti, astrology 
rytkaran, grammar 

(t} There ia a pun on til =(1) mole (2) molecule 


10: 12-14 LOVE'S INVENTORY 79 


are the two drops like lit lamps; the drops are fixed like 
two pole-stars. She wears ear-studs inthe fashion of 
Singhal-dip which are like pearl shells encrusted with gems 
like the Pleiades. When she holds her veil up to her head 
from time to time, it is like lightning flashing in opposite 
quarters of the sky; the gods in Singhala are alarmed, 
lest a flash of this lightning should fall suddenly. 

[God has] given her such a pair of ears that all the stars 
of heaven do them service: the sun and the moon stand 
in attetidance on them”. What such other ears are there 
in the world ? 

13. ‘Item.—a neck, which I will describe. It is like 
a conch shell. It is like the neck of a vase overlaid with 
gold thread. A neck that seems to have been turned on a 
lathe ; the peacock is defeated by it, and stands as though 
he had been drugged and robbed. The pigeon stands as 
though his heart had been taken away ; with all the greater 
pleasure does he stretch out his neck. It is as though a 
mould had been made for it by turning it on a wheel : it 1s 
like the neck of a horse straining at the bridle. The peacock 
and the game cock, vanquished by her neck’, both proclaim 
[their own defeat | in the evening and in the morning. 
Again, three lines” are marked thereon, through which the 
marks of betel juice which she swallows are all visible. 
Blest 15 the neck to which God has given such charni ; 
to whom will He bring and join it ? 

A kanthsert (gold ornament) and a pearl necklace are 
the glorious adornments of this neck. Who will have such 
fruition of a life of self-denial as to become its garland? 

14. ‘Item.—two arms (upper arms and fore-arms) like 
golden shafts ; they appear to have been turned on a lathe. 
They are like a pair of young plaintain shoots, and the 
palms of their hands are red like lotus flowers. These 
palms are steeped, as it were, in blood: [their redness is 
not like that of] the sun at dawn, [for that] is hot and they 

(ध) Grierson reads gahane (are their ornaments). — 

(v) Reading 0४४ (Grierson) for gae (Shukla). 

(w) Cp. 40(5)2 and Du Maurier’s description of the ideal beauty of the 
0५९0688 of Towers in ‘Peter Ibbetson’ :—‘‘Round her long thick throat two 
slight creases went parallel, to make what French sculptors call le rollse, de 


Venuas’’. The rest of Jaisi’a description is not so happy (see Shukla’s Intro- 
duction p. 124). 


80 LOVE'S INVENTORY 10: 14-16 


are cool. It isas though she had torn out hearts with her 
hands and her fingers had therewith become covered with 
blood. She wears also jewel-studded rings: the world 1s 
without life, its life being 1n the grasp of her hand. On her 
upper arms are armlets and lovely bracelets: when she 
sways her arm the effect of the motion is charming : it 1s 
like a daucing girl displaying her movements: with the 
swaying of her arm men’s souls are ravished. 

The lotus stalk is not to be compared to her arms, and 
it is this thought that makes it thin : 1t 1s pierced with holes 
in many places and continually draws deep sighs. 

15. ‘Item.-—a bosom likea tray on which the breasts are 
like golden sweet-meat balls, yea, they rise like beauteous 
golden bowls. They are like golden cups fashioned on a 
lathe. They are two jewelled caskets closed fand coti- 
taining! ambrosia. They are like Ketaki flowers which have 
impaled humble-bees on their thorns : they are ready to 
pierce through her jacket: they are like arrows* of youth, 
impatient of restraint, ready to leap out and pierce the 
hearts of men. They are like two fire-arrows aimed straight; 
they would pierce all the world if they were not fastened. 
They are like [165 on a high branch, carefully guarded : 
who could touch the royal garden’ ? They are like pome- 
granates and grapes whose fruit is as yet untasted ; for whom 
have such oranges been kept 2 

Many kings have killed themselves by austerities, 
placing their heads on the ground ; but none has succeeded 
in touching, and they have gone away wringing their hands. 

10. ‘Item.—a stomach, thin and overspread, as it 


(\) For ban (arrow) Pt. Ranta Nath Pande conjectures baje (horse), which 
would suit better with (नत (bridle), but 1 doubt if 1४ 1s a word which Jaisi 
would have used. Agn: ban in the next verse (and els*where) may mean 
‘bullet’? and not fire-arrow. Burton (Terminal Essay) suggest, that agniban 
treans some kind of incendiary or explosive ballet, and alae that the use of thi» 
and similar words in Sanskrit literature indu ates that the knowledye of explo- 
aives was catlice than 14 generally sapposcd. Tod (Rajasthan) mentions indi-- 
tinct notices of firearms in (hand Bardai, ‘especially the nal-gola or tube-ball ; 
but whether discharged by percuswion or the expansive force of gunpowder is 
dubious’. The fire-arms used im later cantos are of course an anac 1 । 
guns weTe first wred in india by Babur. 

(४) A pun on bart=(t) garden (2) maiden. For the simile cp. Sappho’s 
COMpPArlyon uf a maiden to the apple on the topmost branch, which the apple 
gathorers have not been able to reach. 

(2) Shukla has parat for patar (a misprint). 


40: 16-17 LOVE’S INVENTORY ` 8r 


were, with sandal paste, of a fair colour, like turmeric or 
saffron. So dainty is it that it does not feed even on milk: 
its sustenance is [the juice of] betel leaves and [the scent 
of] flowers. The line of hairs, like a black serpent, goes 
from her navel towards the lotus {her face]. It passes 
between the two oranges [her breasts] but halts in alarm 
when it sees the peacock fher neck]. It is like a line of 
black bees which has settled there, intoxicated with the 
fragrance of the columns of sandal wood; or it is like the 
Jumna, which, distressed by separation, makes its way to 
Prayag and to [the junction with the Ganges at} Arail. 
In the hollow of her navel is Benares. Who can face it ? 
Death dwells therein. | 

Many have sawn off their heads or have burnt their 
bodies on slow fires“ in hope of obtaining her; many have 
suffocated themselves with smoke and died ; all hopelessly, 
for she gives a [favourable] answer to none. 

17. Item.—her back. It is an enemy which she has 
put behind her: it is like a fully dressed Apsara who has ' 
turned round. Her back 15 dight like the Malaya mountain 
whereon her hair braid climbs like a black serpent: in 
sinuous waves the serpent climbs down her back and the 
clothing in which she is wrapped is the slough which covers 
it. For whom has this hair-braid been made so [beautiful] ? 
The serpent has taken the fragrance of the sandal-tree. 
Krishna’’, in his splendour, rides upon her forehead : the 
serpent got away then but now it cannot, being fastened. 
The black snake is seen holding the lotus [Padmavati’s 
face] in his mouth, or it is asthough Rahu" were placed just 
behind the. moon. Who 15 it that can attain to the sight of 
this serpent ? It is he in whose forehead is the jewel” of 
good fortune. 

The serpent holds the lotus in his mouth and thereon 
sits the Khanjan bird. He who sees this [auspicious omen] 


(aa) s.¢., have undergone the most extreme forms of penance practised 
at 4 or Benares. €. 10(2)7, note (8) and 50(4)5. 

( ४ Alluding to a story of Krishna which is told in the Bhigavata-pur&na, 
8. X, adhy&iya, xvi. ६ 

(cc) Some astrologers hold that R&hu (the demon of eclipse) has the 
form of a serpent. 

(dd) Reading manthahs mani (Grierson) for jehi ke sir (Shukla), 

1} 


82 LOVE'S INVENTORY 19; 17-79 


to him come all the attributes of royalty and wealth”. 


18. Item.—a waist: no one on earth has a waist like 
it. I might speak of the lion, but yet even its waist does not 
rival this. People speak of the thin waist of the wasp, 
but this waist is even more slender : it is through envy on 
account of this that the wasp has beome yellow and uses 
his needle to sting people. It is as if a lotus stalk had 
been split in two and the thread in the middle had been 
left as her waist: this thread quivers when she but turns 
her bosom ; how will it bear its weight when she moves 
her feet ? Her girdle with its tinkling bells ravishes kings ; 
it might make music in the hall of Indra. You mught 
imagine it a chdrus of maidens with Inte in hand singing 
all the [six] Rags and the [thirty-six] Raginis". 

The lion cannot surpass this waist if he competes with 
it: defeated, he has taken up his dwelling in the forest, 
and in anger at his defeat he drinks men’s blood and eats 
their flesh when he has slain them. 


19. Item.—her navel: it is [scented with} breezes 
from Malaya: it whirls round like a deep whirlpool in the 
ocean. Many whirlpools have become whirlwinds but they 
could not reach this and have gone off to heaven. It is 
like the track of a doe in a forest of sandal-wood : who will 
be the Prince fortunate [Raja 28101] who will win it? Who 
for its sake has accomplished austerities in the Himalayas ? 
For whom is this written [in his forehead| ? Who has found 
such delight ? Her body is fragrant with the scent of lotuses : 
her garments float elegantly over it like waves of the sea, 
and a tassel of silk and jewels swings there. With whom 
was the god of love wroth when he made such [warlike] 
preparation? As yet this body is but a lotus bud : who 
knows for what bee it is preserved ? 


Its fragrance impregnates the word, tlhe sweet savour 
of scented powder of musk. All the bees smell it greedily 
and will not be parted from the fastening [of the tassel.] 


(ee) Literally ‘umbrella, throne, kingship and wealth’. Sudhakar quotes 
Var&hamihira 87,20 for the favourable omen of a king-crow perched on a snake's 
head. cp. 12(10)3 

(ff) For the Rags and Raginis see 43(13) note (ह) and 43(14) note (t). 


10: 20--11: 7 LOVE 88 


, 20. Item —buttocks, which are the ornament of her 
waist and [by reason of which] she has the gait of an 
elephant, the sight of which entrances the mind. The two 
thighs attached to them are exceedingly beautiful, like 
plantain stalks planted upside down. The lotus feet are 
very specially rosy : they always remain on her couch and 
never even see the earth. The gods hold these feet in 
both their hands : where she would place her feet, there 
they Jay their heads. What man has such good fortune 
written in his forehead that he may take those lotus feet 
and set them on his head ? Her anklets are like the sun and 
moon for brightness: their circlets make music like the 
waves : her toe ornaments” are like the constellations and 
stars : who can approach her feet ? 

I have told the tale of her charms, yet I know not 
rightly how to tell of all her members from top to toe, 
how pure they are. I have not found anything like them 
in the world which I might offer as a comparison worthy 
of them. 

Ir. LOVE. 


1. Even as he listened, the king fainted away, as 
though stricken by the sun. No one knoweth the pain of 
the wound of love save he whom it afflicts : he knoweth it. 
He fell into the shoreless ocean of love, where wave 
follows wave in confusion. His love longing eddies like a 
whirlpool* in this ocean, and from moment to moment hts 
life comes and goes like a wave: at one moment, his life 
departs, drowned in a deep sigh: at another it emerges, 
issuing forth in frenzy. At one moment his face is yellow, 
at another white: at one moment he is conscious, at 
another unconscious. The condition of love is more 
grievous than death, for in it life doth not depart’ and the 
‘tenth state’ [death] doth not come. 

Death’s messengers do not take away the [King’s] life, 


(gg) Anwa} an ornament for the big toe : bichhiy# an ornament for the 
other toes. 
Canto 1}. 
(a) Omitting Shukla’s hyphen after birak. 
(४) Reading jae (Griereon) for jiyat (Shukla). 


84 LOVE 33; 143 


but they harass and terrify it. The only utterance that 
comes to his mouth is to say ‘Save me, Save me’. 

2. All his family and dependents, his princes. and 
lords, all came speedily. And all the magicians and the 
curers of snake-bite came, and the sorcerers and the 
physicians and the wise men were summoned. They 
, examine his symptoms and feel his pulse: ‘‘The medicine 
[they say] is not near: it is there in the garden®. The 
king is in the condition of Lakhan"; an arrow of might 
{the Saktiban] has pierced his heart’ and caused him to 
faint. Rama is not here: Hanuman is very far away : 
who will bring hither the root Sanjivan?”’ All his barons 
address him respectfully, “What have you done m your 
spirit? What idea have you entertained? Tell us your 
distress. What is it that you stand in need of? The 
ocean [with all its jewels} and Mount. Sumeru [with all 
its gold] will come if you require them. 

‘Send your runners to the place : offer a million m 
cash. Whatever garden’ that plant may be in, all will 
bring it as a gift to you.”’ 

3. “When he became conscious he arose to renuncia- 
tion: he awoke as from sleep, like one distraught. As a 
babe weeps when coming into the world, so he arose 
weeping and saying ‘‘Alas, I have lost the knowledge [I 
had attained]. I was in the city of Immortality. How 
have I come here to the city of Destruction ? Who has 
done me this service of [causing my| death? Who has 
called for Sakti and taken away my life? I was sleeping 
under branches of happiness. Why did not God let me 
stay sleeping there? Now my spirit is there, and here 
is ouly my empty body ; how long will it endure, without 
the vital principle ? If the spirit is consumed by the hand 


I भप 


(९) There is the us 0 on b4rt—{1) garden (2) maiden 

{9) The Ram&yana 8 how an was wounded by Meghanida 
son of Ravana with the jv Saktiban and was oured by Hanum&n with the 
root Safijivanl which he brought together with the mountain on which it grew 
He was in & hurry as Lachhman’s life depended on his being treated before 
day-break. 

{e) Reading htye (Grierson) for kas (Shukla) 

(f) There is the usual pun on bart, and berok is either a gift of fruit and 
flowers or the gift made ४९ a bridegroom at the betrothal, 

(g) yf the king’s condition is that of a mystic awaking from 
a trance (see Shukla’s Introduction p. 78) | 


14; 3-5 LOVE ` 84 


of fate it is not well for the body" which does not have 
the spirit for company. 

“The body of three and a half cubits 1s like a lake and 
the heart is like a lotus in the midst thereof. It seems 
near to the eyes, but for the hand to reach it [the water 
is too] deep.” 

4. They all said ˆ.€ advised in your mind, O King. It 
is not seemly to fight against fate. Fight against him who 
can' be defeated. Krishna could not', and left the herd 
maidens. Do not entertain love for any one: love’s name 
is sweet, but eat the sweet and you will lose your life’. 
There 15 delight in love when it is first jomed, but after- 
wards it is dificult to bring it to a conclusion. The body 
[of the beloved], though only three and a half cubits, 15 
like Mount Sumeru : it cannot be approached, so winding 
is the way. The sky“ can be reached by the sight, but 
love is invisible and higher than the sky. The pole star of 
love rises higher than the pole star of heaven : only he who 
cuts off his own head and sets his feet thereon’ can 
touch it. 

“You are a king and a happy one: enjoy the happimess 
of your kingdom. By this path [ the path of love, or of 
Yoga | he arrives who endures the distress of separation.”’ 

5. The parrot said “O, King, be instructed in your 
mind. To be a lover is a difficult undertaking. You are a 
prince, and always eat cooked food (enjoy life) : you have 
not met the day lotus : you have met the night lotus. This 
the bee knows, who has been robbed on that way ; he has 
given his life, and, in spite of giving it, he has not escaped. 
The kingdom of Singhala is a difficult thing, you will not 
attain it by warlike preparation. That way is a way on 
which he goes who has renounced the world : who is a Yogi, 


(0) There is a pun on ghaj—(1) diminish (2) 

(i) Reading 10 na (Grierson) for janat (Shukla). (Kyishna understood 
[that it was no use fighting against )) 

(j) Reading natv mh khae jiu Eig (Grierson). Shukla’s कद क msjas 
> jw dijas would mean ‘your name be effaced : why should you eacri- 
fice your life’ ? 

(k) Grierson) for jn4n (Shukla) and omitting the hyphen. 

(1) An expression tor complete व of the disciple’s will to the 
a 9 guidance. So in Kabir, sts धद bhusa dhare tupar rakhas pane dis 

abun yor kahat aism hoz to mv, and ep. 13(3)2 


86 LOVE 11: 5-7 


an anchorite, an ascetic or a hermit. if by pleasure one 
could attain true happiness, no one would abandon such 
pleasure in order to practice austerities. You are a king 
and desire to obtain pleasure : it does not beseem a man 
of pleasure to practise Yoga. 

“Perfection cannot be attained by wishing for it, nay, net 
till penance has been performed. This the unfortunate 
wretch knows who cuts off his own head (४.८. renounces 
everything). 

6. “But what is the use of telling the tale of Yoga ? 
Ghee is not produced without churning curds. So long as 
a man does not lose himself, so long will he not attain what 
he seeks. God has made the mountain of love difficult of 
access : only he can ascend it who climbs with his head”. 
On that path the sharp point of a stake arises: a thief will 
be impaled thereon, or a Mansur’. You are a King : why 
should you clothe yourself in rags ? You have the ten ways’ 
at home (2.९. in your body). Lust, anger, greed, pride, and 
delusion, these five thieves never leave your body. They 
are lookimmg out for the mine entrances, and will rob your 
house by night or by day”. 

“Awake now, O senseless one, the night is becoming 
dawn. Nothing then will come to your hand when these 
thieves have robbed you.” 

7. Hearing these words the King awoke to conscious- 
ness. He gazed fixedly’, not winking an eyelid. From 
his eyes rolled down pearls and rubies (7.e. tears and 
bleod) : he was dumb as one that has eaten (drugged| gur. 
The light in his heart looked like a lamp to him, and 
other lamps (or the islands—dip—of the world) seemed 
darkness." His gaze turned away from illusion in 


(m) १.९. laying down his head, in the sense of abandoning himself to his 
guru's imstructions 

(n) Mansur a celebrated Sufi martyr known as Anal-hag. He was 
learned in the Vedanta and took the name of An-al-haq (the so’ham of the 
Upanishads—‘I am He’). This was पथ as blasphemy, and he was 
impaled at Baghdad by order of the Khalif& Muktadir. (922 A.D.) 

(0) The ten body openings op. 2(17)3 note (67) and 2(18)] note (cc) 

(p) ५.९. unleas you can control your passions, it is no use attempting 


to practise Yoga 
takjaka lagu (Grierson) for pem chit l. (Shukla) love 


(q) 
was fixed in his min 

(7) For the esoteric meaning of what follows, see Shukla’s Introduction 
p. & 


14: 7-8-13: 1 THE YOGI 82 


anger and returned not thither, knowing it for false. 
(He meditated thus] ‘‘When worldiy things are all uncer- 
tain, .why should one choose to live in this desolate 
world ? The guru is he who brings the spark of love: he 
who receives it and kindles fire with it is the true disciple 
Now I would be like an insect with the ichneumon fly’ 
I would become a bee for her for whose sake I have been 
burnt 

“Roving from flower to flower, I will inquire {for her] 
and if I reach that ketaki, I will sacrifice my body for 
union with it like a bee which gives up its life.” 

8. His kinsmen and friends gave him much good coun- 
sel, but the King did not heed anyone’s cajolery. If the 
pains of love have arisen for anyone, the advice of others 
only makes them greater. Though words of ambrosia were 
spoken, he thought them poison, while he thought that 
words of love were sweet. Ask him about the sweetness of 
love who has eaten of it after subduing the senses’. Ask 
Bharthari" about it : he left his ambrosial kingdom when 
he had eaten poison. Mahesh (Shiva) is called a great 
siddha, and yet he affixed poison to his throat. |The 
King said] ‘‘ The rays of the sun are about to be display- 
ed : who will be like Hanuwant” and give hope? 

‘“So do you all prav for my success. With 241" auspi- 
cious beginning may accomplishment be brought about 
What guru will not set his disciple on the path of the 
secret which he himself has attained 2” 


12. THE YOGI 
1. The king left his kingdom and became a Yogt. 
Lover-like he took his violin his hand. His bodv was un- 
cared for, his mind was distraught and drooping: love was 


me न णु भ ~ = क भ क क = cig a a क, -> ~~ ~ ५ 


(8) For the ichneumon fly, cp. note (15) to 9(5) 

(t) Thete is a pun (here and in २,6) on btshai (object of sense) and 
bish (poison) 

(ण) Bharthari or Bhartribari, the poet prince of Ujjain, brother of Vi 
kramiditya, who renounced the world on learning that his wife was unfaithful 
He ia the legendary founder of one sect of Yogis, who pox ballads about his 
re र some atories his guru was Jalandharnftha, in others Gorakhn&tha 
imse 

Alluding to Hanumiin’s 0 the antidote for Lachhman’na 
den (न the of the sun — . 
(w) Lit, Ganes who is the God of good beginnings. Cp. 33(3)9 


88 THE YOGI 12; 2 


fixed [in his mind] and a tangled knot of hair was on his 
head. He whose face was bright as the moon and whose 
body was fragrant as sandal wood, reduced his person to 
a clod of earth, smearing it with ashes. [He was provided 
with}* string girdle, horn whistle, ring and gorakh- 
dhandha, with Jogbat, rudraksha necklace and crutch. 
Clothed in patch-work he gripped his staff in his hand, 
with a view to becoming a siddha’, as Gorakh* prescribed. 
In his ears were ear-rings, round his neck a rosary, in his 
hand his drinking bowl, on his shoulder a tiger’s skin, on 
his feet were wooden clogs, and he had an umbrella over 


— (1 were -- ~ ~ ~ - णी "9 es al 


[क छ 1 EE a रीण 


Canto 12. 


(a) Jaisi’sdesoription here and in 50(2), 50(8) and 51(2)6,7 of the ५७ 
व 8 corresponds with what is worn and carried by the present day Go - 
n& ogis. Boe Briggs’ 1 . 6-22. Mahant Digvijai Nath of 
Gorakhpur, with whom I have discussed, does not accept the acouracy of 
Briggs in some details. He also dislikes the title of Briggs’ book Gorakhnath 

the ४ Anima Yogts. They prefer to be known as क कार. 

Mekhal, (a one girdle worn round the waist). The word is also applied to 
the janeo or sacred thread, of 9 strands of wool, worn round the neck. To this 
is attached the Singhs or singhné&d (® horn whistle about two inches long) by ॐ 
ring (Briggs’ preitr3) which is probably Jaisi’s chukra. The dhandAart is the 
gorakhdhind4, a puzzle of iron rings and rods about 3 feet long. च व्क can only 
mean the way of Yoga: the textis probably corrupt; Grierson has jogot7, 
another unknown word, which Sudhakar ch a lains as either ‘purifying Yoga’ or 
‘the support of Yoga’. Rudraksh, the nec of large seeds of the स + UB 

नुक Adhkart : the Sabd sfigar explains as either ‘wallet’ or ‘crutch’. The 
rakhnaithi Yogi carries both these, but calls the first jholt and the second 
phaori from its mattock shape. Jaisi probably means the second. Kanthn 
is patchwork clovhing, of which a good instance is shown in the photo of the 
Mahant of Puriin Briggs’ book. Dand 18 a short ebony wand supposed to have 
healing and magical properties, Mudra is the ring (generally of rhinoceros 
horn) worn in the large opening made by splitting the cartilage of the ear. 
Ratansen's ears are not actually split,—see25 (22)5. The japmait is the rosa 
of amall rudréksh beads, generally 108 in number. The udapan (or kaman १५) 
is the drinking vessel, carried by a handle, and made of gourd or of metal. 
Bagh chhtla: a hide is generally carried, but it ia the hide of a deer. The 
tiger skin would be very unusual, and is perhaps an indication that Ratansen 
is not really a Yogi but a monarch in disguise, Panwart (clogs or pattens) and 
chhaim (umbrella): it would not be strictly correct for a Yogl to carry these; 
this also may be an indication that the Y og dress is only a disguise. 
Khappar 18 the begging bow] made of cocoanut shell. The red (or ochre) robe 
ia worn in memory of the cloth stained with her own blood given by Parvati 
to Gorakhaath. 

(b) For Siddha see 24(2)1 note (c), but here the word may mean only 
‘succesafnl in attainment of an object.’ 

(c) The reference to Gorakhn&th here probably means no more than 
that Ratansen disguised himself as a Gorakhnathi Yogi, but the connection 
between Gorakhn&th and Chitor offers an interesting field of research. We 
learn from Tod that Samarss, prince of Chitore (brother-in-law of Prithviraj 
and an ancestor of Ratansen) was addressed as Jogindra, or ‘chief of ascetics’, 
and there are legends connecting Gorakhn&th with the foundation of the king- 
dom of Mewar (Briggs p. 245 ff), and also of Nepal. 


13: 1-3 THE YOGI 85 


his head. He carried a begging bowl and had put on red 
attire. 

He set out to beg for happiness, having made outward 
show of penance- and Yoga in his body. “ May I win 
Padmavati [he said] whose love is implanted in my heart.”’ 

2. The astrologers made reckoning and said “ It is not 
(a time for] departure to-day. Choose an [auspicious] day, 
that your business may be successful.’ [He answered] 
^“ [पच € who is on] love’s path does not look to days or 
hours ; he will do that when he is of right understanding. 
When love is in a man’s body, where is his flesh? There 
is no blood in his body and no tears in his eyes. The wise 
men are wrong, they do not know the right day for setting 
forth : fate does not inquire about an auspicious day for 
taking a man’s life. Does the distraught widow ask the 
wise men [if it is an auspicious day for committing Sati], 
and, [if not], remain at home and arrange the household 
utensils? If a man dies and fhis body] goes to the 
Ganges, does anyone prescribe an auspicious day or hour 
for that? Where have I obtaimed any house or home ? 
Only for an hour is it mine : in the end it is another’s. 

“I am a wayfarer and a bird: I have set out roving 
to find the grove where I would be. Do you go to your 
own houses.”’ | 

3. Drummers carried the order in all directions. 
“The King’s army has been mobilised. All you who are 
the captains of the host, take provisions for the journey : 
the expedition is a distant one. It is to Singhala-dvipa 
that we are to go, where you will not be able to buy 
commodities. You will exhaust all your substance [in 
getting] there and, without substance, a man’s face is 
in the dust. The King has set forth, making himself a 
Yogi: let all the folk make themselves ready speedily 
and set forth with him. Let him who used proudly to 
ride on horse-back now walk upon the earth with his 
eyes fixed on heaven. Accept initiation® and be his 
companions : wait upon him, all of you; and go before 
him. 


(9) Mantra is the initiatory verse which the disciple receives from his 
guru or some other Yog! (Briggs, p. 28). 


12 


90 THE YOGI 13: 3-5 


“(Why art thou careless, O mortal? Occupy thyself 
with thine own mind. Be wakeful and take [heed] 
beforehand, that thou mayest not repent later in thy 
mind.”’ 

4, Ratansen’s mother besought him saying, ‘‘You have 
the umbrella of sovereignty above your head and the royal 
dais ever beneath your feet. Enjoy the countless wealth 
with which fortune has favoured you and do not leave your 
kingdom to becomea beggar. Your body was always anoin- 
ted with sandal-paste and now behold it is covered with 
dust. You used to spend the whole day in enjoyment: how 
will you now perform penance and austerities? How will 
you endure the blazing heat without any shade ? How will 
sleep come to you [lying] on the [bare] ground? How 
will you clothe yourself in rags and tatters ? How will 
you go upon your journey on foot ? How will you endure 
hunger at ali times 2 How will you eat dry crusts ? 

“Your royal throne, your army, and your court are all 
bright in your light alone. Remain seated [on your 
throne} and enjoy pleasure and bliss. Do not go away 
and leave them in darkness.”’ 

5. ‘Mother, speak not to me of such temptations. 
No one can reckon happiness, or even his body, as his 
own. When, in the end, the body must become ashes, 
who would nourish this clay*, only to be crushed by the 
burden of it? Why should I be entranced by these 
sandal perfumes when every hair of my body is an enemy ? 
Hand, foot, ear, and eye, these all will join to bear witness 
against me in the next world. Every particle of my body 
imputes sin to me. Say then by what way can salvation 
be attained. If kingships and enjoyment were good things, 
Gopi Chand‘ would not have engaged in Yoga. When he 
saw that all created things were transitory (bird like)*, he 


(9) ep. Hamlet’s ‘Who would fardels bear, 

To grunt and sweat under a weary life’;.......... 

(f} Gopichind, a king of Bengal who renounced his kingship and became 
an ascetic under the influence of Gorakhnath. Like Bharthari, he is the hero 
of ballads sung by Yogis. ° 

See Grierson : The song of Manikch&nd. J.4.8S.B.1877 and 1888, 

(g) Reading with Grierson Uhau sisiji (creation) jo dekh parewa ; 
Shukla’s Unh hiya-dtihi jo dekh paréwa might mean ‘When he saw with the 
vision of his heart that [his own condition was like that of} & bird.’ 


128 : 5-7 THE ४०८५] gt 


left his kingdom and took up his dwelling in the Kajari 
forest". 

“Seeing that all things must in the end be so, my Guru 
has given me his instructions. I shall go to the island 
of Singhala. Mother, give me your permission.’’ 

6. Nagmati weeps in the harem, “Who has exiled you 
to the forest, my beloved? Now who will make me a 
happy woman? I too will go with you and become a 
Yogini. Either you must take me with you, or you must 
slay me with your own hand before you depart. [What 
else is there for me] when you depart, a husband so dear? 
Where Rama is there Sita must be with him. So long as 
my life does not depart from my body, I will do you service 
and will wash your feet. Granted that the beauty of a 
lotus lady is marvellous, still no one is more beautiful than 
I am. However the eyes of men may rove they should 
not’ turn their backs on those whom they know.”’ 

All his queens join in giving him their blessing: “May 
the umbrella ever be above thy head. Keep thy royal 
state in the fortress of Chitaur and maintain us, our beloved 
lord, in wedded happiness.”’ 

7. “‘VYou are women, and deficient in sense. The man 
is & fool who takes advice of women-folk at home. When 
Raghava (Rama) took Sita with him, Ravan carried her 
off, so what success did he obtain? This world is like a 
dream : we are separated as though we had never seen 
each other. You have heard of the wise King Bharthari : 
he had sixteen hundred queens in his palace: they 
cherished the soles of his feet on their breasts: but he 
became a Yogi and took none of them with him. What 
business has a Yogi with enjoyment? He does not desire 
either wealth or wife or kingship. All he wants is dry 


(h) Kajali ban, a legendary forest where dwell the Siddhas (note (£) 
to 24(2)1), and in which is the tree (or the fountain), of life. See Sudhakar, p. 
252/3, and his quotations from Mab&bb&rata, Vanaparva 145-6. It is also 
identified with Zulm&t, the land-of darkness of the Alexander legend, see note 
(31) to 1(13)5 and 42(5)1. The text has kadali in some places and kajali or 
kajari in others. In 42(21)8 where it 18 a simile of darkness, kajali 18 clearly 
correct. Kadali of course means banana. 
_ (i) Reading with Grierson jinh jan tinh dinh na pwht for Shukla’s 
jinhin jan tinh dtnht piiht (verily the eyes of men are roving: they turn 
their backs on those whom they know best.) 


92 THE YOGI 19 : 7-9 


crusts to be had by begging : what has a Yogi to do with 
warm rice ? 

The King did not heed what they said: he left the 
whole crowd of them. He went off leaving them weeping 
and would not turn back to console them 

8. His mother weeps [and says] ‘“‘My son returns not. 
Ratan, my jewel, has departed and our home has become 
dark. My son who rejoiced in kingship has been led away’ 
by a mountain-dwelling parrot.”” The queens weep and are 
ready to give up their lives: they tear their hair and 
scatter it like straw on a threshing-floor. They break to 
pieces therr necklaces and garlands saying: ‘‘Now for whose 
sake shall we adorn ourselves? He whom we were wont 
sportingly to call our beloved has departed; for whose 
sake isthis existence ?”’ They wish to die but cannot 
manage to do so: when the flames arise, everyone puts 
them out. For a short space of time there was a great 
outcry : afterwards the weeping was exhausted. 

Nine maunds of pearls were broken : ten maunds of 
glass [bangles] were smashed. They did away with 211 
their ornaments. There was a dance of lamentation. 

9. The King issued forth, blowing a long blast on his 
horn. He left his city, after covering himself with dust. 
All his barons and lords made renunctation : sixteen 
thousand valiant youths became Yogis. They abandoned" 
all illusion and error: they realised that in the end they 
could not keep these things with them. They all aban- 
doned their folk and their families: they became separate, 
leaving both happiness and unhappiness. They thought 
only of the King in whose path they had set forth, be- 
coming his disciples. Leaving everything, they went from 
town to town, from village to village, and from place to 
place. Who possesses any place of abode or any house 
and property ? All things are His, of whom are the spirit 
and the body. 

The army of Yogis set forth, all of them having dyed 
their clothes red. It was as though the dhak had flowered 
for twenty Kos in all directions. 


(1) Omitting Shukla’s comma after कामत. 
(x) Set Awth=-Anth ee (were lost from their hands) op. 4(7)3 note 41. 


19: 10-12 THE YOGI 93 


10. The soothsayers observed the omens in front. 
“On the right is a fish in a silver dish. A young woman 
approaches carrying a pitcher full of water. A milk-maid 
calls ‘who willtake my curds ?’ A gardening maid comes 
with a coronal of flowers which she has woven. A king 
crow sits on the head of a snake. On the right a deer 
comes running out of the forest. On the left a partridge 
calls and a donkey brays. A black bull bellows on the right. 
On the left a white kite draws near, and a fox shows 
himself. A copper-smith bird on the left, a Saras (crane) on 
the right. You will reach fruition to your heart's content. 

‘He who has such omens and sets forth in hope of 
attaining an object, he has the eight great 5140015, as 
the poet Vyas hath said.’’ 

Ir. “The expedition started and the King set forth. A 
blast was blown on the horns of the Yogis. ‘‘To-day’’, they 
said, ‘is a short stage. To-morrow the march wil] be a long 
one. He who reaches the camp at the end of that march, 
him we will call a good and true man. It is a mountain 
way which lies before us with craggy peaks and very 
difficult passes. Between the mountains are rivers, caves 
and gullies : in many places dacoits are lying in wait. We 
shall [go to where we shall] hear the shout of Hanuman’ : 
who knows who will cross the strait, and who will be too 
weary? Realising these things in your minds, prepare 
beforehand ; tread in the steps of your leader.” 

[Daily] they rise at dawn and set forth, and perform a 
march of ten Kos. When travellers really go on the way, 
how can they remain stationary ? 

12. Be watchful and steady, O travellers. Look ahead 
as you place your feet on the ground. Those who have 
missed the road and have got lost, they have been slain. 

(1) Jaisi’s list of auspicious omens is a longer one than I have found 
elsewhere, ¢.g., in Crooke’s Popular Religion. The king-crow sitting on a 
snake’s head has been mentioned previously—10(17)8. The donkey bray ing 
on the right was a favourable omen with the Thugs, by whom it was call 
pithan as I am informed by Mr. J. H. Frere of Gorakhpur. 

(m) For the 8 siddhis see note (v) to 11(8)8. 

(n) For the allegorical meaning of the journey, see Shukla’s Introduo- 
tion p. 81. Itis the way to Yogic emancipation, as well as the way of love. 

{o) %.¢., to the southern extremity of India, where Hanuman # his 


double) was posted as watchman over the straits between India and Lanka. 
See Sudhtikar’s Commentary p. 272. 


94 ‘HE YOGI 18; 12-13 


They knew not how one shall journey on the way. Let all 
of you don clogs on your feet, so that thorns may not 
pierce them and pebbles may not become imbedded in 
them. Now you have come into the region of jungle and 
mountain, where there is the dense wood of the Dandak 
forest’, On all four sides the thick dhak forest 15 in flower : 
in great distress will be he who loses his way there. 
Leave the road which is beset with thorns: do not tear 
your clothes by getting them caught in brambles. On 
the right is Bidar, Chanderi* on the left. Of these two 
places, which is the way ? 

One way goes to Singhala, the other to the neighbour- 
hood of Lanka’. Both roads are before us; to which 
island are we to journey ? 

13. Thereupon spoke the sagacious parrot : ‘He leads 
the way who has beheld the road. How can he fly who 
has no wings on his body? He clings to the dhak when 
the sal-wood is sinking’. He is like the blmd who accom- 
panies the blind: he cannot find the road in such com- 
panionship. Hear my counsel, if you wish to succeed in 
your object. In Bijanagar 15 the king of Byaygiri. You 
must come to where the Gonds and the Kols are, leaving 
on your left Andhiyar and Khatola. To the south, on your 
right, dwell the Tilangas and to the north on your left is 
the fortress of Katanga. In the midst is Ratanpur and 
Singh Duwarat. Keepthe Jharkhand mountain on your left. 

“Further on you have Orissa: leave that way also on 
the left and, taking a turn to the right, go down to the 
ocean-shore.”’ 


(p) The Dandsk-aranya, the scene of Rima’s exile, between the Vin- 
dhya range and the Godavarl. 

(q) See Shukla’s introduction p. 232-4 for the geography of this stanza 
and the next: also Sudhakar, p. 277-282. Identifications are uncertain, and 
probably the places were only names to Jaisi. Shukla identifies Bidar with a 
place of that name in Borar (not with the place near Golconda). Chanderi 
Is in Gwalior State, west of Lalit ‘se 

(८) Jaisi did not realise that Singhala and Lanhk& are both names for 
the same island,—-Ceylon, cp. 2(2)2 note (10). 

8} The simile 18 not very clear, but there may be puns on 24175 == (1) 
dhak (2) leaf and on s#khu=(1) aaél (2) branch. Dhak wood floatsin water 
while 881 wood sinks, 

(४) Singh Duwara—Chindwara. Jharkhand between Chhota Nagpur 
and Orissa (Chattisgarh). 


13:14—18:2 THE KING’S TALK WITH GAJAPATI Qs 


14. They march every day and they bivouac in the 
deer forests. Mats of kusa grass are their bedding (lit. 
mattress and sheets) and they lie down upon the earth. 
When they have marched tei leagues their bodies are wet 
with dew : they apply ashes to them and rub them in. 
The disciples all sleep, each in his place: the Kmg him- 
self alone keeps awake. He in whose heart the passion of 
love has sprung up, how can he feel hunger or find sleep 
or rest? In the [dark forest,”] in the dark night, in the 
month of Bhadon, love is exceedingly grievous. He gras- 
ped his viol in his hand like a Bairagi, and from all the 
five strings the one sound” came. 

His eyes were fixed on the way that led to the island 
in which Padmavati was, just asthe chatak in the forest 
or the shell in the water waits upon the Sewati". 


13. THE KING’S TALK WITH GAJAPATTI. 

ए. A full month was spent in travelling on the way 
until they came down to the shore of the ocean. ‘Ratan- 
sen has become a Yogi ascetic’,—hearing this news the 
Gajapati* came to meet him. ‘You are a Yogi and all 
your host are disciples: to what island do you wish to 
fare? It is well that you have come: now do mea 
favour and bid me show you hospitality.’ “Hear my answer, 
O Gajapati. I and thou are alike, but our dispositions are 
different. Entertain him who has not this disposition : 
you will ruin him whose affections are absolutely set [on 
Yoga.] It will bea great thing if I can get boats and 
journey, by your aid, to Singhala dvipa. 

“Whither I have to go myself, thither would I take my 
army across. If I live, I shall bring her [Padmavati] back 
with me’: if I die, it will be at her door.”’ 


(प) Perhaps ‘in the frest of Andhiyar’,v. 42 (12 )4. 

(v) 4.e¢., the name of the Beloved. There 18 a pun on dhunt=(1) sound 
(2) absorption of thought. In relation to the latter meaning, the five strings 
symbolise the 5 senses. 

(छ) Sev&ti or रुषत्‌ is the 15th asterism, in which 9 drop of water 
falling from the clouds enters the closed shell and becomes ४ pearl : see 23(18)4. 
The Ch&taka (p&piha) also waits for the Svati in order to quench its thirst, 
v. 23(10)9 note (w). 


al a — 


Canto 13. 
(a) Gajapati was a title of the kings of Kalitga (See Sudh&kar’s Com- 
mentary p. 2886). 
(1.) Reading tab let phiraua (Grierson) for Shukla’s tas bahuraus (then 
I will return). 


96 THE KING'S TALE WITH GAJAPATI 18 : 2-2 


2. Gajapatisaid ‘‘On my head be your demand: thereshall 
be no lack of boats and ships. I shall bring them all and give 
them to you, newly built ones: flowers which are offered to 
Mahesur (Siva) are flowersindeed. Still, I have one thing to 
urge respectfully on your Holiness: the way is difficult, how 
will you travel on it? There are seven oceans‘, vast and 
boundless, where crocodiles and alligators slay men. The 
waves rise up and cannot be controlled. It is only by 
good fortune that an occasional merchant gets through. 
You enjoy happiness and are a king in your own home : 
‘for what purpose shall you endure such risks? Some one 
may perchance reach Singhala dvipa if he takes his life in 
his hand. 

“The salt ocean, the ocean of milk and of curd, of water 
and of wine and the enormous kilkila: who can sail 
through these oceans and cross them,—who is it that has 
such strength ?”’ 

3. ‘Gajapati, a man’s mind 15 the limit of his strength. 
Still, if a man has love, what does he care for life? He 
who lays down his head" before he places his feet in the 
way, what can death do to him? He is dead already. 
I have given up pleasure and have taken sorrow as my 
provision for the way; and so have I set forth with my 
face towards Singhala. It is the bee who knows the love 
of the lotus ; he it is on whom love’s distress has fallen. 
And he who has seen the ocean of love, he will count these 
oceans amere drop. Truth has brought the seven oceans 
into order, just as the mountains are no burden to the 
earth. If a man has tied his life to the raft of truth, even 
though life is lost, he will not turn back for anything. 

“(€ whose puppet I am’, my guiding string is in his 
hand. Let him seize the string and draw me, and nothing 
will turn my head.”’ 

4. “The ocean of love is exceedingly deep: there is 
no boundary on this side and on that nor any bottom. He 
who falls into this ocean of milk, if he lose his life, may 


(¢) For the seven oceans mde 1(2)1 note (£). Only six are named in 
v. 8 below, perbaps because M&nasarovar, the seventh, is a quiet one 
(d) ५५३ 11 (4) 7 note (1) 
ere 18 & pun on n#fh=(1) an actor (2) 8 nosestring. There is 2 
similar allusion in 24(7)8 


18: 4-6 {HE KING’S TALK WITH GAJAPATI 9 


still become a swan’ and fly to the other side. I*am 
Padmavati’s almsman. I have no eyes for the ocean or 
for the Ganges. I am going by that road where I may 
meet her for whose sake I have rags and tatters on my | 
‘shoulders. Now I will lie in this ocean | of love | as one 
that is dead : when one is dead, what can water do to 
him? Iam dead and float with the current: let it take 
me where it will. So long as I am on the way to her, any 
creature may seize and devour me. I will throw myself 
into the ocean, knowing that, if Iam devoured, I shall 
speedily attain salvation. 

“My head is in heaven, my body is on the earth, my 
heart is the ocean of love. My eyes are like king-fishers 
which keep on picking up drops from it, and flying up 
with them.”’ 

5. The distress of severance awakens a grievous fire : 
burning or dying [ the lover] finds surcease. He loses 
there both fear and shame : he sees nothing, neither water 
nor fire: if he sees fire, he runs to meet 1६ : if he sees 
water, he plunges straight into it. Such a senseless one 
cannot be made wise by instruction : he [ only ] sees clearly 
the road on which he goes. He recks nought of the fear of 
sea-monsters : all he desires is to get across and see the 
beloved. Lions and tigers will not devour him : he 15 drier 
even than wood. Body and illusion are not with him : 
[the Guru J, to whom he has given up his spirit, is his 
companion. 

The king bestowed all the money that he had with him 
in gifts to men and [ he said ] “There is no knowing but 
that God may bring me across the ocean in recompense for 
some merit.” 

6. Blessed are that man’s life and heart, whose 
light/largesse® is set on high in the world. Such a light/ 
largesse is above all prayer and penance : there is nothing 
in the world equal to this light/largesse. From one light/ 
act of largesse there is tenfold gain: beholding such light/ 
largesse all the world desires to look on it/the face [ of the 
giver.] Such a light/largesse makes all before it bright: 


(f) Hats hasa double meaning (1) swan (2) the emancipated soul, 
-haha. 
(&) Throughout thie stanza diy has the double meaning of lamp and 


98 THE SHIPS 13: 6—~14; 1 


where there is no light/largesse all is darkness. A light/ 
largesse makes a dwelling bright at night : if there is no 
light/largesse thieves rob the house. Hatim® and Karna’ 
learnt how to give and their largesse has been recorded 
in the scriptures or, the flame of light of Hatim and Karna is 
a light which has been recorded in the scriptures. The 
light/largesse is of service in both worlds : all that a man 
gives in this world he gets in the next’. 

He who has a lamp in his hand/given anything with 
his hand - {185 made his road bright. No man will take 
anything with him [ at death |, only the light/his largesse 
goes with him. 

14. THE SHIPS. 

^. Gajapati saw that the king would not yield, but 
was sincere both in his true resolve and in his liberality’. 
He who has given his life beforehand [ in order to go on ] 
that way, his body is not his own, it is nothing but a 
clothing of rags*. The King set forth resolutely, abandoning 
the doubt in his spirit: where there is courage, there 
will be success. He set forth resolutely, abandoning 
his kingdom: [Gajapati] gave him ships and gave him 
all their equipment. The King went speedily on board 
and the ships were rowed away. Happy is the man who 
goes forth on [the way of] love. He who reaches his bourne 
on the road of love never comes back to mingle with these 
ashes. He attains the most excellent Paradise, wherehere 
is no death but eternal dwelling in happiness. =, 

What is the hope of this life? It is like a dream that 
endureth half the twinkling of an eye. (Saith Muhammad) 
those men who have died while still living, it is they whom 
you should call Sadhus. 


(h) Hatim. See 1(17)2 note 43. 
(i) Karna. See 1(17)2 note 44. 
{j) Cp. ‘What I gave That I have’, in the English funeral verse, 


Canto 14. 


(a) In Grierson’s text, this is the last stanza of Canto XIII. 

(0) For the parable of Datt and Sat see Canto XXXII stanza 17. 
Here, the king’s observance of these virtues bring’ him safely across the seven 
seas : there, his transgression brings him to disaster in Canto. XX XIII. 

(९) I have followed Grierson’s reading Apun nwhin kaya pas दयन. 
Shokla reads Apnehi kaya apnehi kaatha, which might mean The king-had 
of his own accord clad himself in rags and had given his life beforehand...... 
Perhaps the second mpnzhs conceals the word +त +, 


ॐ 


14 2-4 THE SHIPS 9 


2. Asa herd of elephants roves in the forest, so the 
ships set forth and the ocean was covered. The ships 
speed, swifter than thought: they travel a thousand lea- 
gues in the twinkling of an eye. The ocean is boundless : 
it seems to touch the sky. He who is an ascetic does not 
count heaven a trifle. At that moment a Chalha’ fish came 
into view like a snow-capped mountain. When the Chalha 
was angered there arose such a disturbance that the waves 
reached the sky, and beat upon the land. All the young 
warriors say to the King, ‘‘Such monstrous fish are there 
in the ocean. We are quite willing to go by such a way, 
but you must be prepared not to return again. 

“Thou art our Guru, O King: we are thy disciples and 
thou our lord. Where the Guru places his foot, there the 
disciple should place his forehead.” * 

3. The mariners laughed when they heard this talk. 
‘The frog who lives in a well does not know what the ocean 
15. This is a Chalha and does not attack any one. What 
will you say when you see the Rohu? You have not yet 
seen that fish, into whose mouth a thousand fishes such as 
this would enter. Above this Rohu hovers a Roc (royal 
bird) whose shadow spreads for a thousand leagues: he 
seizes’ this fish in his beak and carries him off and places 
him in his young ones’ mouths to feed them. When this 
bird utters his cry, the sky thunders : the ocean heaves 
when he flaps his wing. There {in the ocean] the moon and 
the sun are lost to sight : only he who knows the way al- 
ready should embark on it. 

One man in ten makes the journey, [by virtue of] his 
good deeds, his virtue, his penance and his obedience to 
rule. When the ship reaches the further shore, then only 
is there happiness and peace 

4. The King said “I have devoted myself to love 
where love is, how can there be happiness and peace? Do 
you row on if you can do so: bring me across, as you cross 
yourselves. I have no such care for happiness: happy 
would it have been if I had never been born. ‘The earth 


‘a (9) Except in these perilous seas, the cha&lha or chelhud is a small fish 
ike s sprat. 
(e) Reading goss (Grierson) for bhart (Shaokla) filling his beak with. 


too TH SEVEN SEAS 14; 4—15: 2 


and the sky are the nether and the upper millstones: no 
one who comes between them can preserve his life. There 
is one happiness though, for which I now pray, that having 
pledged my truth, I may not fail on the way of love. If 
there is truth in the heart, it is a light to the eyes and the 
diver will not fear to plunge into the ocean. I will search 
and sift the ocean, until Ratan (the jewel) and Padarath, 
(the treasure), are joined. 

4.5 [Vishnu] searched’ the seven hells and brought out 
from them the sacred Vedas, so will I climb the seven hea- 
vens and speed on the way which leads to Padmavati.”’ 


15. THE SEVEN SEAS. 

I. He who has full truth in his heart can cross oceans : 
if he has truth in his spirit, the coward becomes a hero. 
By this truth, fleets of ships are moved: by this truth 
the winds give them wings, as it were. Truth 35 
the companion, the spiritual director, the helper’: 
if truth rows it will take you and bring you to the 
other side. Truth keeps a look-out fore and aft wherever 
there are sea-monsters and turtles. The waves rise and 
stand erect like mountains, they go up to heaven and sink 
down to hell. The ships are thrown about and receive the 
shock of the waves: at one moment they are down below, 
at another they are up above. The king had made fast 
truth in his heart, that truth by which one can support 
mountains on his shoulders. 

He crossed the salt sea and came to where the sea of 
milk is. These seven seas are connected”, though their 
waters are separate. 

2. How shall I describe the water of the sea of milk? 
It is white in appearance, and like milk to drink. Rubies 
~~ ¢) Reading jaskarheu (Grierson) for kai ktrhava (Shukla), (I will 
search the seven hells and drag out the sacred scriptures). With Grierson’s 
reading a subject has to be supplied for karheu. I have su pplied Vishay 
but Viahnu (in the Matsya-avatar) recovered the Vedas, not from hell, but 


from the bottom of the 868. : 
Caxto 15. 


(a) Reading sai guru sahivmra (Grierson) for sat kar saneart (Shukla) 
‘the world is Troth’s. 

(b) In the Puranas, the seven seas are separated by continents. For 
the seven seas in both Muslim and Hindu tradition, see Dar& Shikoh'’s Majma- 
ul-Bahrain, XVII, Discourse on the divisions of the earth. 


15: 2-4 THE SEVEN SEAS 161 


and pearls and diamonds rise and fall in it : seeing such 
riches, the mind is unstable. The mind desires riches and 
enjoyment, but they make it lose the way and are des- 
tructive to yoga. Ifa man isa Yogi, he controls his mind : 
the riches which his hand holds he will throw into the sea. 
Let him who is a Raja take riches: of what use are they 
to him whois a Yogi? To the pilgrim on his road riches 
are an enemy : they are like a Thug, a footpad, or a thief 
in his company. He is a pilgrim who is estranged from 
riches : many who have collected riches have been looted: 

{The King] crossed the sea of milk, and came to the 
sea of curds. They who are love’s frenetics, for them 
there is neither heat nor shade. 


3. The sea of curds is in appearance burning hot‘, but 
love's frenetic 15 initiated in burning. Happy 1s the spirit 
which love has burnt: he makes the curd set and churns it 
and extracts the Ghi. One drop of curd makes all the 
milk set: one drop of acid destroys the water. The 
breath is the string, the mind is the strong churning stick : 
unless the heart is smitten, the butter will not break its 
way out. He who has love in his spirit, for him fire is 
like €001 sandal: he who is without love turns away and 
flies in fear. If anyone is burnt by the fire of love, his 
distress is not in vain. He who knows the truth will set 
fire to himself : he who has not the truth in his heart can- 
not attain the truth. 

They crossed the sea of curds : what can restrain love, 
whether water fall on the [lover's] head or burning coals ? 


4. They came to the boundless sea of ocean* whose 
conflagration burns earth and sky. Such is the fire that 
is born in this sea that Lanka was burnt with a single 
drop of it. Tove’s distress arises and is extracted® from 
this: it is never extinguished but spreads through the 
world. He who suffers love’s distress, will not pay regard 


(c) The meaning of this stanza, which is a not very clear allegory of 
Jove (sacred and profane) and butter-making, is further obscured by puns on 
dadhs (curds) क dadha (burnt). 

(d) Udadht samudra. It was called the jal udadht in 13(2)8. 

(6) Reading ददात (Grierson). Shukla's gasha would mean strong. 


102 THE SEVEN SEAS 18: 4.6 


to [any other] fire’: he will stand up to it and be bumt ; 
he will not turn his back. Terrible in this world is the 
edge of the sword, but more terrible yet is the flame of 
love’s distress. If the road were not so inaccessible everyone 
would attain success merely by wishing for it. The king 
plunged into this sea : he was ready to be burnt, but not 
2 hair of him was burnt. 

As oil bubbles in a cauldron, so all the water bubbled 
and seethed. [The king| was the Malaya mountain’ of 
love, and the breeze from him impregnated the sea. 

5. Then the king came-to the sea of wine, which 
swells proudly", drunk with mahua spirit. He who drinks 
of it experiences vertigo: his head goes round, and he 
cannot set his feet on the road. He who has the wine of 
love in his heart, why should he sit in the shade of the 
mahua trees? [The king] had drunk the grape-wine (of 
love] with his Guru and had brought his mind under control 
after subduing the babul-tree-like enemy. In the flame of 
love’s distress he had made his body a still and had burnt 
his bones like fire-wood for it : he had distilled' with the 
water which flowed from his eyes ; the liquor that ran out 
was [as hot] as a burninglamp. Love's distress roasted his 
flesh on spits and tears of blood kept falling. 

(Muhammad saith) By means of the wine of love they 
attained that island/lamp’ Until he goes into the 
lamp, giving his head for it, like a moth, a man shall not 
get this food. | 

6. Next they came to the sea Kilkila. Their fortitude 
deserted them and they were terrified at the sight of it. 
Its surge rose with a noise like its name, as though the 
sky were broken in all directions. Waves rose like moun- 
tains and swept round for a hundred leagues. It swelled 


(f} Reading jsnh ao birch teht Agi na. ए (Grierson). Shukla’s वफ 
so birah gi kah (ष might mean ‘where there is this love, what notice is taken 
of fire?’ if kah be taken to=—kah7n. 

(£) The Malaya mountain is noted for its forests of sandal, the charac- 
teristics of which are fragrance and coolness. 

(h} Literally ‘displaya ite chest’. I have placed the hyphen (with 
Bhagwan Din) between mahu7 and mad. 

(i) Pot# is the technical term for a water-cooling jacket used in dis- 
tilling. 

(j) The usual pun on dtp (1) island, (2) lamp. 


15: 6-8. | THER SEVEN SEAS 103 


from earth to-heaven : it was as though the whole sea 
were standing upright. The water was turned upside 
down, so great was the roar of the sea im its churning. 
You could see the sea sweeping round for a hundred 
leagues as a potter’s wheel revolves. When it came near 
it was like the annihilation of the last day: when a 
man dies, it is annihilation for him. | 

They all lost their senses when they saw the swelling 
of the sea; it looked as if it would swallow them as it 
approached, so did it glare at them. 

47. Hiramani said to the king ‘‘By coming to this sea, 
truth is shaken. If one does not win through to Singhala 
Dvipa, {it is because] there is difficulty for everyone in 
this place. This is the deep sea Kilkila: only he who 
has special qualities’ can reach the further shore. Here 
is a path’ in the midst of the ocean stream, dividing it 
like the blade of a sword: thirty thousand leagues the 
way” stretches, but it is so narrow that an ant cannot 
walk on it. Its sharpness" is sharper than a sword and 
its thinness thinner® than a hair. For this place you 
must take your Guru with you: if your Guru is with 
you you can make the crossing. 

“Death and life are on this path : on it are hope and 
despair. He who falls goes to hell: he who gets across 
goes to paradise.”’ 

8. The king gave pan” to his army [and said] “Quit 
you like men and let your minds be firm. If the leader: 
is a hero then his soldiers will also themselves be heroes. 
So long as the widow who is to perform Suttee does not 
make a firm resolve in her soul, so long the porters will 
not shoulder the litter. I have built my raft on the sea 
of love, compared to which all these seas are but a drop 


(p) Bitra aroll of betel or pan leaf given as a pledge of loyalty to a 
person engaging on a dangerous undertaking. : 


104 THE SEVEN SEAS 15: 8x20 


of water. I do not desire the kingship of heaven, nor 
have I any concern with hell: what I desire is to ob- 
tain the sight of her who has taken and set me on the 
path of love. What is difficult or easy foi a piece of 
dried wood [like myself]? It will not sink in the ocean 
gsea-monsters will not swallow it 

He seized the tiller and pressed forward into the sea, 
and all the others followed. None paid heed to any 
other: each was for himself 


9. Some of the ships fly like the wind : some speed 
like a flash of lightning : some race like splendid steeds 
and some go like stubborn bullocks. Some are like a 
light carriage being driven and some go heavily, weary 
with a heavy burden. Sqme crawl like ants: some are 
broken and become* like dust. Some fee! the buffets of 
the wind. Some quiver like leaves. Some fall into whirl- 
pools in the water: they keep on whirling round with 
no one to rescue them. The king’s ship was in front, 
with the bird, the parrot, as pilot at the prow. 


Some arrived early in the day, others after mid-night. 
According as eack had equipment, so did each come to 
the land. 

10. They came to the seventh sea, the Manasar: in 
virtue of the courage they had shown in their minds 
they obtained fulfilment of their desires. When they 
saw the glorious beauty of M4anasar, rapture spread in 
their hearts like lotus petals. The darkness departed : 
the inky blackness of night was removed : dawn came 
and the rays of the-sun burst forth. "‘It is well: 
it is well’’, cried all the companions. ‘“‘We were blind, 
but God has opened our eyes.” ‘The lotuses open wide 
like laughing faces on which the bees settle and suck 
their sweets. The swans laugh’ and disport themselves : 
they pick up jewels, pearls and diamonds. He who 
arrives thus having accomplished penance and yoga 


q) Reading sari (Grierson) for tar (Shuk!a) ‘down below 
(r) 45६1, aett, as in 265(23)1 and 54(1)6, 18 probably an exclamation of 
delight Hurrah | Orit may merely mean ‘There i 
(8) See Shukla’s Introduction p.216/7 for his explanation of thia passage 
(४) Theré is the usual pun ont as (1) swan (2) laugh 


15; 10—16; 2 SINGHALA-DVIPA 105 


will attain his hope in the enjoyment of the 
Manasar.- 

The bee which has made up its mind to come to the 
Manasar, reaches it and rifles the sweets of the lotus : the 
weevil, which could not find the courage to do so, eats 
accordingly dry wood.” 


10. SINGHALA-DVIPA 


1. The king said “Say, parrot, my Guru, [what is 
this?] I cannot tell what" [day-star] ha$ arisen today. 
The breeze wafts a cool fragrance and applies as 11 
were sandal to my body which was burning. Never 
has my body been so cool: a breeze from the Malaya 
mountain has fallen on the flame. The sun’s beams are 
issuing forth: the darkness has departed and I see the 
world bright and clear. But it seems to me that a cloud 
rises in front, and lightning flashes, reaching to the heaven : 
above this it appears that the moon is displayed and this 
moon has swallowed the constellation Kachpachi (the 
Pleiades). Other constellations are bright on all sides 
like lit lamps in different places. ` 

“Vea andin the southern region, near-by, a golden Mount 
Meru shows itself. As though the season of spring were 
approaching, such is the fragrance that comes to the 
world.”’ 

2. ^“ 0 King, thou art altogether like Bikram,’ thou art 
like the truthful Harichand® or Bain. Thou hast surpassed 
Gopichand" in Yoga and Bharthari‘ did not attain equality 


(४) [ have adopted २५ conjecture of my friend Pandit Rim Naresh 
Tripathi manasar bhogd for the accepted reading man ras bhoga (honour, 
delight and enjoyment) 

(ष) Sudhakar, pp. 344/5, cxplains this whole canto as an elaborate 

त ry of Hatha Yoga practice, in which the seven oceans represent the 
chakras or internal lotuses 


Canto 16. 


(a) Reading kaha (Grierson) for Shukla’s kahwa (where). 

(b) Bikram—Vikramaditya. See 1(17)2 note (42). 

(५) Harichind—Haridécandra, the celebrated king of Puranic tradition, 
a model of truthfulness and liberality. Bain—Prithu the son of Ben, a bene 
factor of mankind, whose deeds are told in the Puranas 

(५) Gopichind see 12(5)6 note (f) 

(९) Bharthari see 3 1(8)5 note (1) 


106 SINGHALA-DVIPA 16: 2-4 


with thee in renunciation. Gorakh' has given the {eight] 
siddhis* into thy hand and Guru Machhandamath" has given 
thee the key. Thou hast conquered by love both earth and 
heaven: this Paradise of Singhala has been revealed to thy 
sight. That cloud of which you speak 1s the fortress which 
reaches to heaven the lightning the golden ramparts on 
every side. Over this the moon which 15 filled with the 
constellation Kachpachi is the king’s palace of gold stud- 
ded with jewels. The other constellations which you behold 
on every side are the mansions of all his queens 
The sky is the lake : the moon is the lotus | Padmavati): 
the night lotuses are the stars around it: you have risen 
like the sun, and, to you, as to a bee, the hreeze has come 
bringing the fragrance [of the lotus]. 

3. “Behold the fortress, O King. It is loftier than the 
sky. Eyes cannot see nor can hands reach [to the top of 
it]. A wheel of lightning’ whirls round it in all directions 
and death’s lethal weapon revolves. If any man intet- 
tionally runs up against it, struck by the wheel he 1s cleft 
in sunder. The moon, the sun, the constellations and stars 
one and all, from fear of this, revolve in the firmament. 
The wind sought to reach thither but was smitten so that 
it returned to earth and stayed there. Fire rose [against it], 
but it was burnt out and extinguished in the end : smoke 
rose but disappeared half way. Water rose, but could not 
reach thither to touch it: it fell back weeping and came 
dripping to earth. 

“Ravan desired to attack it : his ten heads were cut off. 
Shankar laid his forehead to the earth [before it], and who 
but he is lord of the Yogis ? 

4. ‘There behold the beauteous maiden Padmavati. 
No bee can approach her. and not even any bird. Now I 
will give you a device of Yoga [by which] you may first 
attain to sight of her and then to enjoyment. Where a 


-- - ~ - _ ~ ~ -* “~ — — = 


»(f) Gorakh see 12(1)5 note (c) 
(£) Siddhis see 11(8)8 note (भ) 
(h) Machhandarnith or Matsyendranath, the guru of Gorakhna&th in 
Yogi tradition (sce Briggs, Gorakhnath, passim, Sudhakar comm, p.240, 356) 
(i) of a sword the flame, 
Wide-waving, all approach far off to fright’. Milton P.L.X1,120/1 
A similar revolving flame, the chakra sudaréan, protected Krishna's palace 


16: 4-6 = SINGHALA-DVIPA 107 


mountain of gold shows itself like Meru, there there is a 
temple of Mahadeo. Its parts are like Mount Meru: to 
reach that Meru it is a very wide circuit. In the month of 
Magh, at the beginning of the second fortnight, 1६ will be 
Sri Panchami.’ The door of Mahadeo’s temple will be 
opened and all the world will go to worship. Padmavati 
too will come there to worship and this will be the occasion 
for you and her to see each other. 

“Do you go to that temple and I will go tou Padmavati. 
When she comes to celebrate the spring festival, then the 
desire of your heart will be satisfied*.”’ 


5. The King said “If I may get sight of her, what is a 
mountain? I would run up to the sky. The mountain 
on which that sight is to be obtained, I would climb it on 
my head, not to speak of my feet. A high place is pleasing 
to me: on high I will call on the name of my beloved. A 
man must keep a high heart and must from day to day set 
his feet higher and higher: he must ever attend at the 
doors of the exalted and must do business with those that 
are high. If you gu on high, you will see the high quarters 
[of the earth]: in the company of the high, the mind under- 
stands high wisdom. You should always associate with 
the high : for a high object, you should give your life. 


“He whose ambition is set on what is high becomes 
higher day by day. Even if, climbing on high, he should 
fall, still he should never abandon that which is high'.”’ 


6. When Hiramani had spoken thus and told his tale 
he went to the place where the princess Padmavati was. 
When the parrot departed, the king too went to the moun- 
tain", meditating on that lotus plant (Padmavati). Climb- 
ing the mountain, what does the king see? A high temple 


Sri Panchami, the festival of Basanta, the companion of Kamadeo, 
sec 30(13) note (aa). Jaisi, here and m Canto XX, treats 1६ as the festival of 
spring, though it actually comes two months earlier than the spring season 
(also called Basant). 

_ (k) There is a pun on pyjas—(]1) worship (2) fulfil. 
(1) Compare George Herbert’s 
‘Pitch thy behaviour low, thy projects high 
So shalt thou humble and magnanimous be 
Sink not in spirit : who aimeth at the sky 
Shoots higher far than he that means a tree 
(m) ‘There is a pun on parbat (mountain) and parbata (parrot) 


108 THE VISIT TO THE TEMPLE 16: 6—17: 2 


all bedecked with gold. Ambrosial fruits" are planted 
there in sullest abundance and there too is planted the 
root Sajivan’. Four-faced is the temple, with four doors, 
and in all four doorways Gods re seated. Within the 
temple four pillars are fixed : sms fly away from those 
who touch these. Here resound snultitudinous conches 
and bells and much hom is offered and many prayers 
recited. \ 

This is the temple of Mahadeo’; men come thither 
from all the world. Whatever wish any man has in his 
mind, such fulfilment does he obtaim. 


17. THE VISIT TO THE TEMPLE. 


I. he king was distraught, the victiin of luve’s dis- 
tress : with him were thirty thousand Yogis, his disciples. 
In the hope of beholding Padmavati, he prostrated him- 
self on all four sides of the temple. Entering by the 
eastern door he bowed his head and, bowing it, came 
before the deity. ‘Hail, hail to thee, O god Narain : how 
am I worthy to do thee service? Thou showest mercy 
upon 211 creatures, and dost not look for any man’s service. 
I have no virtue; my tongue has no pleasing wurds : 
thou art merciful and givest virtue to the virtueless. Do 
thou fulfil my hope of seemg {Padmavati]: at every’ 
breath I draw, I am looking for the way [to ला. 

“JT know not how to worship tn the way im which thou 
shouldst be praised. Look favourably upon me and let 
my wish be fulfilled.’’ | 

2. When the king had praised [the deity| and offered 
many prayers a tremendous’ voice sounded in the temple. 
“Man by love becomes a denizen of paradise : else what is 

(n) Reading phal sab lagu (Grierson) for sadaphar hare. Sadapha! 
18 the name of various fruits, one of them being the custard-apple. : 

(0) See 11 (2)4 note (d). 


(क) Mahadeo (Siva) is the tutelary deity both of Kajpuls and of Yogis, 
and it is in the fitness of things that Ratansen should go to his temple. 


Canto 17. 


(a) Reading hari (Grierson) for dhart (Shukla) ~tholding my breath’ 
(in suspense). 

(b) Shukla explains akwi here as ‘sudden’ and in 20(10)2 as ‘heavenly’ 
The usual meaning is ‘vast’, as in 13(2)8. 


.17:2—-18: 1. PADMAVATI'S PASSION 109 


he? A handful of ashes. Love is penetrated by the 
essence of severance, as ambrosial honey dwells in the 
waxen cell’. If the wicked man run until he die, what use 
is it? What the good man does, even sitting still,—in that 
there is profit. If once a man does service, giving his 
mind to it, the deity is pleased by the result of his 
service.’ When he heard the voice whith echoed through 
the temple, the king went and sat at the eastern doorway. 
Smearing on his body ashes, as much as it would hold, he 
became as dust, he who in the end would become dust 
indeed. 

Dust if put to sale will not fetch any price, yet all 
things which are for sale are dust. He who looks upon 
{ everything] as dust, his dust (body) becomes priceless. 

3. He sat upon his tiger’s’ hide as an ascetic and = 
recited the name of Padmavati over and over again. His 
trance-vision was fixed on her, for the sake of beholding 
whom he had become an ascetic. He grasped his viol 
and played upon it aimlessly : morning and evening he 
ever blew on his horn. His ragged garment burned as 
though fire had been set to it: the flame of love’s dis- 
tress when it burns cannot be put out. His eyes are red 
from watching the road at night, like the eyes of a fright- 
ened® chakor fixed on the moon. He held his ear- 
rings and placed his head on the ground [saying] ‘May 
I be the foot-stool on which her foot [rests]. 1 would 
untie my tangled hair and sweep her doorway : I would 
sacrifice my head on the path by which she came. 

“I would circle round all four quarters and not remain 
motionless for a moment: like ashes driven with the 
wind [I would speed] to where she is, the support of my 
life.”’ - 
16. PADMAVATIY’S PASSION. 

I. Padmavati by the force of this Yoga {practised 
by the king] fell into the power of -love by reason of 
separation. Sleep did not fall on her when the night 


(£) There isa pun on main—(1) love (madan), (2) wax, and also 
perhaps on madhu—(1) wine, (2) honey, and on basa—(1) dwells, (2) wasp 

(d) Singh ordinarily =lion, but it is a tiger’s hide in 12(1)6 

(6) Reading chakit (Grierson) for charhe (Shukla) which does not 
give such good sense 


10 PADMAVATI'S PASSION - 18: ३.2 


came : it was as though someone had placed nettles’ in 
her bed. Moon beams and sandal—(scented] ratment 
burned her: deep distress of love scorched her body. 
The night lengthened out for her like an eternity : every 
instant of it was as oppressive asanage. She seized her 
lute if perchance the night might be made to pass, but 
the [deer which drew] the moon’s vehicle’ only stood stull 
to listen. Again the maiden began to draw a picture 
of a lion’: in such distress she remained awake all the 
night. ‘‘Where is that bee, the rifler of the essence of 
the lotus 2 Would he would come to me dnd alight like 
a homing pigeon" 2” 

The maiden became like a moth in love’s distress, 
longing to be burnt in its lamp. When one’s lover does 
110६ come in the form of an ichneumon fly’, what 15 the 
use of anointing the body with sandal paste 2 

2. Padmavati had fallen into the forest of love’s long- 
ing and was as it were a prisoner there : where’er she 
looked it was impenetrable to feet and to sight. 
She gazed in all directions as though she had lost her 
way, [saying], ‘“Where is the forest in which the Malati 
blossoms ? In that forest the lotus will get its bee: 
who will bring me to it and extinguish the burning of 
my body?” In every limb her body was like a lotus : 
its heart was yellow with the pain of love.’ She desires 
to unfold her petals to the vision of the sun: it is as 
if her bee-like eyes were fixed on the sky. Her nurse 
questioned her, ‘‘Tell me, girl, what is the matter? You 
are rosy red like a lotus flower but your heart has be- 
come the colour of 5877011 ` it would seem that some 
trouble has arisen in your mind. 


wee “~----- ~~ ee -- ee | 


Canty 18. 


(a) Kewznch or kapikachchu a stinging fruit. 

(b) See Shukla’s Introduction p. 228 for a similar simile from Sur Das. 

(0) In order to frighten the deer and make the moon 7७५४९ un. 

(५) Ghirint: Platts gives ‘tumbler’, not correctly. Thakur Suresh 
Singh writes ‘The girahbaz kabutar {the homing or carrier pigeon) when it 
ae up or comes down always makes a few circles in the air like a ghirns 
‘pulley).’ 

(e} See note 15 to 9(5)6 for the ichneumon fly. 

(f) Reading pem kai pira (Grierson) for Shukla’s kahai par-pira 
which could only mean ‘by telling the woes of others’. 


18: 2-4 PADMAVATI'S PASSION 177 


“Where the wind cannot enter, there the bee cannot 
sit.” How have you become like a lost doe as though you 
had seen a lion ?”’ 

3. “O nurse, it would be better if a lion slew and 
ate me, or if I remained such as I ९३5 28 a child. I 
have heard that in the forest of youth’ there is fresh 
spring season, but into that forest a raging elephant 
has burst. Who now can preserve the garden of youth, 
wherein the elephant of severance is destroying the 
branches? I thought that youth was [the season for] 
enjoyment of delights, but in youth severance is a 
grievous distress. Youth is a heavy and immovable 
mountain: ethe burden of youth cannot be bome. 
There is no creature so furious as youth : the elephant 
bows its head when there is an ankus [but not youth]. 
Youth is like the Ganges, swellmg in the month of 
Bhadon : it gives [rise to} waves which the limbs cannot 
contain. 

“Ah, nurse, I have fallen into the unfathomable depth, 
into the profound ocean of youth. I gaze in every direction 
to see who will clutch me and bring me to the shore.” 

4. “O Padmavati you are cheerful’ and wise: the 
ocean cannot fully compare with you, O queen. The river 
goes to the ocean and is contained in it, but if the ocean 
be moved, where shall it be contained? Your heart is as 
yet a lotus bud: there will come a bee who will be your 
match. Seize and control the steed of youth with your 
hand and do not let it go where it would. This force of 
youth is like a ‘mast’ elephant :, grasp the goad of wisdom 
to make it stand still. You are as yet a girl and have not 
played the game of love ; how can you know how difficult 


se = 


~ चः i ~ ne ee -------- ---= - -“~् ee Nee न्च 


(g) Perhaps the meaning is that the bee (lover) cannot enter the lotus 
unless it unfolds. The lotus bud only shows a yellow heart if it opens 
Padmavati has hitherto been like a closed bud. 

(h) Jo ban=which forest, Joban=-vouth (adolescence). The sense 
requires both meanings, not merely a pun. 

(i) Samud probably=sa-mud (cheerful) and is used punningly in 
connection with samtd (ocean) later in the same verse. Bunt it 8180 
suggests the meaning of ‘deep’. 

cp. She was the miller’s daughter 
And lived beside the mill, 
Deep was the flowing water 
But she was deeper still. (The Country Girl), 


772 PADMAVAT!'S PASSION 18: 446 


itis? Turn downwards your gaze that is fixed on the sky : 
you may see the sun, but he will not come to your hand. 
“Vou must control the anguish of love until your beloved 
meets you, as the shell endures penance for the sake of the 
Sewati’ in the midst of the ocean waters.” 
<. “Ah, nurse, youth is scorching my soul: it is like 
ghi that has fallen into the flame. I could bear to be sawn 
asunder but the burning of youth is unbearable: sever- 
ance“ is an ocean which is full and uncontrolled : it casts 
my soul into a whirlpool and beats upon it with its waves. 
Severance is a serpent which climbs to my head and strikes : 
it 15 a fire which takes up its abode in sandal paste. 
Youth is the bird and severance is the fowler : it is the 
lion for the doe which is tts food. Why has youth been 
made like golden water only for severance to afflict it by 
bringing it to’ the boiling point ? Severance is like ink 
which infects the water of youth: it 15 like a bee to its 
blossom and like a parrot to its fruit (१.९. destructive). 
“Vouth arises like a moon: severance attends it like the 
demon of eclipse. I have been consumed by gradual wast- 
ing : I cannot tell anyone { my trouble ].” | 
6. Her eyes revolve in all directions like"wheels : her 
nurse rebukes her, but her eyes are still restless. The 
nurse says, ‘‘ My child, if grievous’ love has arisen in your 
heart, then be resolved on truth and let not your mind 
waver. He who has truth in his soul for a guardian”, 
though a mountain fall on him, he will not shift a hair’s 
breath. ‘he Sati who burns for truth to her lord”, if there 
is truth in her heart then the fire is cool. Youth, which is 
like the moon at full, is set on fire again by the spark of 
separation. That Yogi who can control the wind [7.e., his 
breath] is a true ascetic : that woman who can control love 
is atrue Sati. Spring is coming, when the garden will 


(j) Sewats v. 12(14)9 note (u). 

(ए) Shukla’s hyphen after birak here and in the next verse is not 
necessary. | 

(1) I have followed ms. 1 a. quoted by Grierson, which gives better 
sense by transposing lars and bhvrt. 

(m) There isa pun on कर्तितः (pahart, watchman) and pahar (pahar, 
mountain). 

(०) Grierson reads pem pia lags : Shukla reads pem sat (क. Perhaps 
the eorrect reading shonld be pia sat lagi. 


18: 6-19: 1 PADMAVATI'S MEETING WITH THE PARROT 173 


bloom with flowers, and all the maidens will go to the door 
of the God 

‘Do you too go, taking with you [the flowers of] spring 
worship and entreat the deity, [saying] ‘I have received 
life by being born into the world : may I receive a husband 
by doing service.’ ”’ 

7. Until the appointed time arrives, the days pass like 
aeons for the love-lorn maiden. Appetite and sleep both 
desert her by night and day : she weeps as one who 15 
broken hearted. It is as though ants were attacking her 
at every pore, or thorns piercing her at every fibre. 
She burns like ghi in a blazing cauldron : her lord comes 
not speedily like [a cool breeze from] the Malaya mountain. 
‘To what deity shall I go and touch [1115 feet] so that by 
his means I may clasp my beloved’ to my heart with my 
arms? The flower that was hidden is revealed in my 
breath which now is full and burns in my body. If 
there were to be meeting it would only end in burning: 
what is the use of enjoyment if the person who should 
enjoy it is gone ? 

“Youth is tickle and bold and performs unprofitable 
works. Happy is the lady who maintains the honour of 
her family, being ashamed of youth in her mind.”’ 


19. PADMAVATI’S MEETING WITH 
THE PARROT. 

I. Hiraman came to fher inj her torlorn state: 
it was as though Padmavati had recovered her life. She 
fondled the parrot affectionately, and wept over him : 
very great is the pleasure when that which was lost is 
found.» Her grief arose like fire from the depths of her 
heart : it came to her eyes and flowed forth as water. 
When the lotus princess wept on and on, all her clever 
companions laughingly questioned her, ‘“‘I‘rom finding a 
thing there should be double joy : why do vou weep at 
finding that which was lost’?’’ In answer to this Padma- 
vati said, “Sorrow at the loss filled my heart, but at 
hnding {what was lost| happiness came and filled my 


DLL Tir cree ष्य LP re pa a ण भीम 0 ae 


fo) Sumeru may mean ‘beloved’ (= Sudb&kar) or/and the principal 
bead in ॐ rosary 
15 


ti4 ` | PADMAVA‘I'’S MEBTING WITH THE PARROT © 193 143 


heart, and that sorrow has become water and Has flowed 
out of my eyes 

“When that which was lost is found, be who has love 
knows [what delight it is]. The Canopus" of happiness 
arises and sorrow is shed like rain from a cloud.”’ 

2. Then the princess, smiling, asked about the parrot’s 
welfare [saying] “Why did you depart, leaving your 
cage empty?’ ‘‘Princess, may your throne be happy 
for’ ages : the bars of a cage do not suit a bird. If a 
creature has wings, how can it remain steady ? It desires 
to fly if it has feathers” on its pinions. When your bird 
was imprisoned in a cage, a cat came and prowled round it. 
Some day it will certainly come and lay hands on me ;— 
in fear of this I flew off to make my dwelling in the forest. 
A fowler came thither and prepared his limed twig. There 
is no escaping from the noose of death. He caught me 
and sold me into the hands of a Brahman: with him I went 
to Jambudvipa (India). 

“There 15 the carven’ fortress of Chitaurgarh, the king- 
dom of Chitrasen. He [Chitrasen] gave over the succession 
to his son, aud himself went to the funeral pyre. 

3. ‘He who has been installed in the kingdom in the 
place of his father is named King Ratansen. How shail I 
describe the jewel-rich country in which such a resplendent 
gein has 1€€11 00771 2 Blessed may that mother and father 
be called from whose line such a ray proceeded. He has 
the thirty two marks" of excellence and is of pure race ; 
his beauty and his glory cannot be described. It was he 
who acquired me; such was my good fortune; borax 


-- ~~~ 8) --- क का = = an 


Canto 19 


(a) Suhelu (Arabic) =-idgast (Hindi) 24(9)4=Canopus, the star which 
tises at the end of the rains, heralding the dry weather. Cp. Tulsi Das, 
Ramayan Kishkindhakand Udst agast panth jal sokha, jimi lobhahi sokhai 
sahtokh”.’ See Shukla’s Introduction p. 236 

(b) Reading 27 24 (Grierson) for Shukla’s pankhs (a bird desires to 
fiv if it has wings) 

(©) Chitra, artistically painted or carved, (more or‘ 1688 a pun on 
Chitrasen and Chitaur). The most notable feature of the now deserted city 
of Chitorgarh is the marvellous sculpture covering the towers of Fame and 
Victory, 6(1)1. note (1) 

(त) The thirty two qualities of a great man are detailed by Sudh&kar 
at the end of bis note on the 82 points of woman. (Sudhikar Commentary 
p. 77, note on 2(25)8), but here the reference 18 rather to the 32 good qualities 
ol a Yogi prescribed by Gorakhn&th 


19 3-5 PADMAVATI'S MEETING WITHTHE PARROT II5 


desires to go where gold is. When I saw this jewel I con- 
ceived this wish ‘This jewel Ratansen is a match for the 
precious metal, Padmavati: indeed this sun 1s worthy of 
themoon’. I [therefore] sounded your praises in that place. 

‘‘Where is the jewel in the mountain’ of jewels, and 
where the gold in Mount Sumeru? If God has written 
that both are to be joined, they will meet by some way 
or other. 

4. ‘‘When he heard me the spark of severance fell upon 
him. If only [he thought] the jewel could obtain the gold 
bracelet’! Tove is hard and severance is a grievous 
distress. He left his kingdom and became a begging Yog!. 
As is the bee for the sake of the Malati flower, so he became 
frenzied and wandered forth with wits distraught. ‘Let 
me be a moth,’ he said, ‘and get the lady. Tet me go 
to Singhala-dipa* and sacrifice my life.’ Then noone left 
him solitary: sixteen thousand princes became his 015- 
ciples. Who can count the other helpers who went with 
him? He arrived at the temple of Mahadeo. ‘This sun- 
like man is gazing for the sight ot you as a Chakor gazes 
for the sight of the moon. | 

“You are a maiden for whom the delight of love is fit- 
ting as the scent is for the lotus. So I have made the sun 
reveal himself and have brought the bee to a meeting with 
you.” 

5. When Hiraman said these words, Padmavati, hear- 
ing him, fell in love with Ratansen". As the sun is blazing 
hot to behold, even such was the distress of separation, 
and love's army raged. But when she heard the description 
of {the king as a} Yogi, there was pride in Padmavati’s 
mind. Pure gold does not find pleasure in glass, but if it 
is a true gem, then it acquires splendour. If you heat 
gold and try it on a touch-stone, then you may know 


(e) Reading ratnagi: (Grierson) and not ratnagar (jewel-mine or 
ocean) with Shukla. The jewel-mountain is under the southern pole-star, 
and Sumeru under the northern, as far apart as ible, just as (conversely) 
Padmavati is in the South and Ratansen in the North. 

(f) In 1(21)7 Grierson translates kanchan kala as ‘pure gold’, and 
this meaning would suit in 19(5)4 and 19(6)1, but ‘golden bracelet’ suits 
better here and in 36(6)6. 

६ ) There is the usual pun on dipa—lamp and isiand. 

») Literally, the precious metal became red with the ruby. 


7758 - PADMAVATI'S MEETING WITH THE PARROT 19: 54 


whether it is yellow or red. Itis the mlayer whe knows 
the secret of the gem. He sees and praises the gem which 
is suitable for inlaying. ‘“Who now will put his hand in the 
lion’s mouth? Who will move the matter with my father ? 

‘In heaven Indra trembles with fear [of mv father] 
and Vasuki fears him in hell. Where is there an acceptable 
suitor for me on earth or in the whole world ?”’ 

6. “You, princess, are the moon; you are pure gold : 
he is the jewel without flaw, the sun without spot. What 
difference 25 there between severance and a devouring fire? ' 
He who touches the flame will be consumed by it. Any 
fother] fire can be extinguished if abundant water falls on 
it, but that fire cannot be extinguished : it increases of it- 
self. The fire of severance makes the king burn and 
tremble : he burns night and day with the same conflagra- 
tion : now it rises to heaven, now it descerids to hell : it 
does not remain stable, this illimitable fire. Happy is the 
being who can endure such burning: he is consumed in 
himself alone and tells no one else of it. Scorching 
inwardly, he becomes black, but openly he does not even 
mention his distress. 

“What shall I say to him who has taken upon himself 
such irretrievable’ distress ? On the dav when he meets 
vou, he will get rid of this fire.” 

7. When the lady heard how the king’s body was thus 
set on fire, there was love in her mind and kindness in her 
heart. ‘‘Let me go and see how the sun (Ratansen) burns 
[she said] : 1f gold burns, its brightness is enhanced If 
he should die from disappointed love, the blood-guilt will 
be on me, for whose sake he is a Yogi. O Hiraman, [after] 
what you have said, I shall remain in love with Ratansen.* 
If he completes’ his practice of Yoga, sitting on his [tiger] 


(i) T have omitted Shukla’s Pa between Osrah and bejagi. Or 
we may read dach for hitch (conj. Pt N. Pande) ‘How shall anyone escape 
the flame ? 


(j) Reading na met (Grierson) for rime? (Shukla). I do not find 
any dictionary authority for the latter, to which Shukla gives the same 
meanin 

(i) Reading Hiramani jo kaht tumhA bain, rahthaun ratan-padarath 
कदि (Ggierson), though it is not satisfactory to refer both rafan and 
pedaratXk to Ratansen. Shukle’s Sunt kat ratan padarath rata, hiramani 
sauh kah yah bain, (hearing that Ratan—the jowel—was in love with Padma 
yati—the precious metal, she said as follows to Hirimaa) is cut of place 


10: *9 PADMAVATT'S MEETING WITH THE PARROT 117 


skin: he will obtain delight and I will also give him a 
garland of victory. Spring is coming ; tf 1 am fortunate 
I will come to the temple on the pretext of worship. B 
‘my Guru’s instruction, I have woven [a garland of} flowers 
when I behold him with my eyes, I will place it on his 
forehead 

“Vou have described' the bee on the lotus: I have 
accepted him as such. If he is asun”, why, the sun needs 
its moon.” | 

8. When Hiraman had heard her words full of charm 
he accepted betel leaf" and his mouth became red. The 
parrot started to go, and then the princess said, ‘‘That 
which was winged /another’s, how can it remain? That which 
ever practises its wings for flight, even if it remains today, 
who can keep it tomorrow? I know not where [my day- 
star] has risen to-day. You have come back to me but, 
having come, you have gone away again, my parrot. To 
meet and then separate is another form of death’. Why 
did you come if you must in the end depart?” ‘‘Listen, 
princess, I should [gladly] remain with you, but how can I 
remain when I am bound by the promise I have made ? 
His vision rests in your service just as a bird remains 
[happy] in its bower’. 

“The fish dwells in the water on {the surface of] the 
earth, the mango dwells in the air. But if there is love 
between the two they will in the end meet together’.”’ 

g. The parrot came to where the pilgrim was sitting, 
his eyes fixed on the way, a pilgrim of severance. He 
arrived and spoke his message full of love’s charm: , “I 
have met Gorakh'; I have obtained instructions. Your 
Guru has shown you great kindness: she has given her 
behest, and has declared the first thing’. One word she 
has spoken, one alone, that the Guru 15 like the ichneumon 

(1) Bee 19(4)8,9 । 

(m) pun on s%r—(1) sun (2) hero 


i As a sign 
0) Parter o'est mourir un pew. Cp. 24(10)3 


Pp) mahaft (one ms. quoted by Grierson) for man 

(q) Not one of Jaisi’s ee piest aimiles. The fish and the mango meet 
when the fish is cooked with a flavouring of mango juice 

(६, पुनर क a ( ध त refers to Padmsvati 

8) 9.९ secret ove’s in on n Din has awan 
kahs dimhz, has bid you come to her 


118 . - ` THE SPRING , ` ,493 0-20; 2 
fiy' and the disciple like the moth. .The ichneumon fly 
seizes the moth and at one blow steals its life and gives it 
back again. Such kindness does the Guru do to his dis- 
ciple, giving him a new incarnation and a new body.. He 
who dies and lives again becomes immortal, and, as a bee, 
reaches the lotus and drinks its honey. 

“When the season of spring comes, then comes the bee 
and the fragrance. If the Yogi thus practises Yoga, he 
obtains the fulfilment of his object.’’ 


20. THE SPRING. 


7. Somehow or other the [cold] season was.passed : the 
spring festival came round. There was rejoicing in the new 
season: both sunshine and shade were pleasant* at every 
moment. Padmavati called all her friends, as many maid- 
ens as were in Singhala-dvipa. “‘ To-day is the new spring- 
tide, the king of the seasons. It is [Basant] panchami and 
all the earth hedecks itself. The forest trees have put on 
new adornment : vermilion is laid on the head of the dhak 
plant’. The flowers unfold and blossom with many odours : 
the bees approach them greedily from all quarters. The 
yellow leaves of sorrow are shed from the leafless trees : 
the fresh shoots of happiness burgeon rosily. 

“The appointed time has fully come for the wish which 
I had formed in my heart. Come to the temple of the 
God in my company, for I desire to do worship.’’ 

2. The order went round: the seasonable musical 
instruments were sounded, and all the maidens prepared 
their adornment. ‘The lotus-bud princess Padmavati was 
like a Malati in her unfolding*®. She wore a lovely star- 


~¬ =-= ~ SS eee ee ----* SO a _ = 


(t) Vide note 15 to 9(5)6. 
CaNnTo 20 


(a) Reading khinan for khin na. Sudhakar accepts khin na, 
observing that the alternation of light and shade is a defeot of apring. But 
Jaisi is not here concerned with defects. 

(9) Asa bride’s head 18 adorned with a painted vermilion line, so the 
dhak plant is adorned with scarlet blossom 

(c) +.¢. she was like a pink lotus, but when she laughed, her teeth 
. wore like the white Malati flower ८ 


20: 23 THE SPRING 13 


spangled ऽप" and her head was covered’ with priceless 
[jewels like] constellations. Ten thousand companions were 
with her, like water lilies, all with their limbs anointed 
with perfumes. They are all daughters of kings and 
noblemen, and all wear saris of different colours. All are 
beautiful, all are lotus maidens (Padminis) by race, and all 
are red with pan, with flowers and with vermilion. Merry 
and bright, they make sport [among themselves], and all 
are wet with perfumes and sandal paste. | 

So bloomed the flower garden‘ that there was sweet 
fragrance’ on all four sides. They were enamoured of the 
spring and the spring became enamoured of them. 

3. There was a sound of acclamation as Padmavati set 
forth : [maidens of] the thirty six castes" were her goodly 
company. The Gaur maiden was in attendance there 1n 
silk attire, and the Brahman, twisting her limbs in a thou- 
sand places. There was the Agarwal, with the gait of an 
elephant, and the Bais, placing her feet with the step of a 
swan. The Chandel takes short and cautious steps: the 
Chauhan walks with a jingling of ornaments. The Sonar 
maiden proceeds happy and bright, and the Kalwar drunk 
with the wine of love. The Bantya girl sets out with a 
vermilion mark on the parting of her hair; and the 
Kayasth bursting with joy. The Patain goes clothed in a 
brightly coloured skirt, and the Barain chewing betel leaf. 

All the menials proceeded in company with baskets of 
flowers and branches in their hands, to do worship to 
Vishwanath, together with Padmavati. 

'3. (a) The Thather maiden came: she had adorned herself 


(५) The ‘starry sphere’, a particular kind of embroidered skirt. 

(e) Grierson reads au pahtrai sasi nakhat amolw. Shukla reads 
bhare sts sab nakhat amol#. Neither makes good sense. Perhaps the 
reading should be pahirs sis nag nakhat amola, (she wore on her head gems 
like priceless constellations.) 

(f) १.९. the metaphorical garden of girls (bart meaning both). 

(£) Reading subasny (Grierson) for 50 bvent (that fragrance) 
(Shukla). 

(४) Cp. 9(4)3 note (12) and Sudhakar’s commentary p. 154 where a 
list of the 36 castes is given. Shukla here explains as the 36 clans of 
Kshatriyas, but of thenames in this and the next stanza (only 29 actually) only 
same are sub-castes of Kshatriyas (९.0. Bais);.some are definitely other 
castes (e.g. Brahman), while some may be either one or the other. 

(i) Shukla omits this stanza, but it appears in all the mds., Grierson’s 
1.8. being the only exception, and in that a page is missing 


120 गड spainc ` -ॐ9; - 9 


richly, The Ahir maiden came: she had applied lamp 
black [to her eyelids]. The Gujar maiden came : she. was 
drunk with cow juice. The Tambolin came: she was red 
with the stain of much [betel juice]. The Lohar girl 
came: she had sharpened her eyes. The Bhat maiden 
came with sweet words in her mouth. The Gandhi 
maiden came, steeped in scent, and the Chhipi who had 
died her clothes and printed them with flowers. The 
Rangrez girl had a brightly coloured dress on het body. 
The Nau and Bari girls went with a lively pace. The Mali 
girl went with flowers which she had woven in a garland. 
The Teli girl went with scented essence on her head. 
Many Besava girls went, titivated and adorned. All the 
buds which had been closed spread their petals. 

The Nat girl, the Dom, the Dhobi, the Sahnai and 
the Bherikar, all these women went dancing with delight 
to the instruments of music and laughing and sporting. 

4. The flower-like girls set out in attendance on 
the lotus ,Padmavati|]. They all pelted each other with 
fruits and blossoms. They bow and beck to each other 
isaying| “This spring festival is a universal holiday. The 
‘Manora Jhumak’* must be chanted. Bring fruits and 
blossoms, all of you. When we have played the spring 
game we will burn the Holi fire: we will collect dust and 
throw ashes in the air. Perform the celebrations to-day ; 
no second day will come’: play the game of spring and 
perform worship.” Padmavati gave orders saying, ‘‘We 
shall not come again to make a visit here. Such guard 
will be kept over us that we shall certainly not be able to 
reach this garden. | 

“We shall return to our own homes after worshiping 


(j) There is a pun on J'hather—copper-smith and 44#thar—adornment. 
(ष) Manora Jhumak; the Holi song, sung by women in the month of 
Phaigun. The Sabdsfigar (sub voice) says that this verse of Jaisi is the 
refrain of the song as sung now-a-days. cp. 30(8)6 note (प). Phag: Holi 
aports, specially the throwing of coloured 1 For Holi celebrations see 
30(12)(13) notes (3) and (aa), also atanza 7 below, notes (m) and (n). 
(1) Compare Lorenzo di Medici’s carnival song, 
‘Chi vuol esser lieto sia 
Di doman non o’e certezza’, 
With ita reminiscence of the Pervigilium Veneris 
Cras amet qut nunguam amavit, quique amavil crus amet. 


20: 4-47 THE SPRING 42x 


Bisesar [the lord of the universe]. Whoever will disport 
herself, let her take her sport and her laughter to-day.” 

s. Some seized branches of mango, and some of jamun 
[whose fruit was] scorched by [the fire of] severance. Some 
took orange boughs, some bushes of chiraunji: others took 
jack-fruit, barhar and lichees. Some took pomegranates, 
some grapes and some khirni fruit, some custard apples, 
lemons and citrons. Some took nutmegs, some cloves, 
some areca nuts; some took cocoanuts, some gua and 
some dates. Some took bijaur and some bunches of 
corinda: some took tamarinds, some mahua, and some 
khajur dates. Some took harpharevari and kasaunda, 
some myrobalan and some rai-karaunda. Some seized 
bunches of plantains and some had nim berries in their 
hands. 

Some found these near by, others went to some dis- 
tance, For some the game was poison, for others it was 
ambrosia. 

6. Again, her companions plucked all manner of flow- 
ers, ransacking all the plants in the neighbourhood. Some 
picked the screw-pine, some the champa or the jasmine: 
some the ketaki or the aganosma of the garden : some the 
hundred-petalled marigold, the Indian jasmine or the citron 
blossom : some the Arabian jasmine, the rose-chestnut, or 
the scented lime : some basil, or rose-apple, or kuja-rose : 
some found the oleaster, suitable for oblations : some found 
maulsiri or the abelia flower: some rup-manjari or the 
white jasmine: some found the weeping nyctanthes near 
by and some the dogrose in the shade of the Kadamba. 
Some flowered as it were with sandal flowers and some 
were lost beneath the tree of forgetfulness. | 

Some found flowers and some found leaves; just as 
either came to hand. Their necklaces and clothes were 
caught, for there were thorns wherever they touched. 

7. They all filled baskets with fruits and flowers, 
and, assembling in a crowd, sang songs in a high key. 
Drums and kettledrums and horns are sounded, and 
drums, bugles and cymbals on every side. Horns, conches, 
and tambourines made music, and flutes and pipes 
mingled their notes with them, All the goodly. instru- 

16 


122 | ‘THE SPRING | “20: 79 


ments of music that you could name were sounded in 
procession, each in its own way. All the maidens mounted 
on waggons, resplendent with beauty, and set out for the 
monastery temple, conducting the procession of Spring. 
Young and fresh is the spring, and young and fresh are the 
maidens : there 15 a carnival battle" with vermilion pow- 
dered mica. At one moment they go forward, at another 
dance in a ring”; they are all carried away by dancing and 
leaping 

The vermilion dust so flies about that the whole sky 1s 
red ; red is the whole earth and red are the leaves of 
the trees 

8. Sporting in this manner the princess of Singhala 
reached the temple of Mahadeo. All the deities looked on 
her and in that instant all their defects of vision fled away. 
“These [they said] are Achharis’ of Indra’s Kailas : or 
Parmesari has come from somewhere’. One says ‘These 
are lotus girls who have come’’, but another says that they 
are the moon and stars and constellations. One says, 
“Tt is a garden which has burst into flower : behold all 
these flower-like maidens. What with their beauty and 
what with the adornment of vermilion” it is as though 
a lamp had been lit over all the earth. All who look on 
their faces are entranced like a deer dazzled by a mirage. 

One fell down as if he was a bee that had smelt the 
scent of champak ; another was like a moth in the [flame 
of a] lamp’ and fluttered with half-burnt body. 

0. Padmavati went to the door of the God and entered 
the temple. The God was alarmed for his life; [he 
thought] (€ temple is beset on all sides : in which 
direction shall I flee?’’ Padmavati made obeisance once 
and twice, and at the third time she came forward and 
offered her oblation. She caused the whole temple to be 


(m) Dhamar:t; the Sabdsagar explains as ao special Holi song, but it 
ppeare to mean here the Holi revels in which red powder is thrown. 
पाशु is mistaken in v.8 in describing the powder as sendur (vermilion) 
what is actually thrown is #bir (red mica) or gul#l (meal stained with red 
vegetable dye) 

(n) Chanchart; a rag to which Holi songs are sung 

(०) See 3(8)8 note (€) 

(p) Reading sefdur (Grierson) for euzdar (Shukla) beautiful a 

(५१) Reading hot (Grierson) for Shukla'’s second ko; a 


20: 9-10 ` THE SPRING 123 


filied with fruits and flowers, and the [image of the] 
deity to be washed with sandal and aloes. With vermilion 
in her hands she stood before the deity and, after touching 
him, fell at his feet. ‘All my companions have been 
wedded, but for me, Lord, there is no bridegroom any- 
where. I am void of virtue in that I have not done thee 
service, but thou, Lord, art the giver of virtue to the 
virtueless.' * 

“Do thou bring me to meet a suitable bridegroom. I 
will vow to make an offering,” and then depart. On the 
day that my wishis filled, I will straightwavy come and 
present my offering.”’ 

710. Wishing her wish again and again, the princess 
prayed as best she knew how, and then stood up with hands 
clasped. ‘‘Who shall give an answer? The God 15 dead,” 
—-a tremendous voice sounded in the temple. ‘Likea 
bird which is thrown away after [its wings have been] cut 
off, even so the Lord is dead," not to speak of any other 
(>०५.”* The barbers’ and the priests had become without 
life, the shew-bread was poison, the sacrificial cakes were 
death. Anyone who looked at Padmavati, it was as though 
he had been bitten by a snake. Seeing this state of affairs, 
Padmavati laughed [and said] ““Much good have I done by 
coming and praying to the God; he seems to have gone to 
sleep. Who will take notice of my devotion? Who will 
fulfil पार wish and remove my distress? He whom I came 
to worship has gone to sleep.” 

‘Whomsoever [of the temple attendants] the companions 
lay their hands on and lift up, his head is feeble and he 
cannot move. No one knows which is body and which is 
living soul”: their mouths babble nonsense 


(7) Grierson reads gun nirgun, Shukla gunt nirgun. 1 should prefer 
gun nirguas 

s) Lit. ‘vow a pitcher’ the ordinary form which such votive offerings 
take being that of a pitcher filled with milk or milk and bhang (Sudh&kar) 
or with water and twigs of five sacred trees (Bate) 

(४) See 17(2)1 note (b) 

mart bk (Urierson) for Shukla’a scex (has gone to 

sleep). In the second half verse, Bhagwan Din has uteru ko dewa (who will 
give an answer), an improvement, though there is no ms. authority for it 

(v) Reading sad navat (Grierson) for nahia Awat (Shukla) and does 
not come 

(w) Reading dhur jiu koi na janas (Grierson) for Shukla's dhkar kos 
jum na jinaun 


‡&4 ‘ite अशयत ॐ< २०.25 


11. At that moment one of the companions laughed 
fand said] ‘Do look, princess: you have not noticed a 
curious thing’. Yogis have taken shelter at the eastern 
door of the temple : I know not from what country they 
have come. It would seem that they have practised 
the mystery of Yoga with their bodies and have all 
journeyed forth as disciples in order to become perfect in 
the way. One of them, who is called their Guru, it would 
seem that someone has given him sweets (gur) and drugged 
him. He is a prince glorious with all the thirty-two quali- 
ties’ : he speaks one thing only and that is the tenth quality 
(४.९., the truth). I think he is the Yogi Gopichand’, or that 
he is the lovelorn Bhartari*. Bhartari for the sake of Pin- 
gala went to the Kajari forest : for whose sake has this 
one come to Singhala ? 

“With such a form and such a posture I have never seen 
any ascetic. To my mind he is not a Yogi but some King’s 
son.’ 

12. Hearing these words, the princess mounted her 
waggon, [saying], “Where is such a Yogi? Tet me see him in 
the temple.’ Taking with her her friends she went round to 
the place. The Achharis came and surrounded the Yogis. 
Their eyes were cups full of the wine of love: when their 
glances met, the Yogts fell unconscious before them. The 
Yogis met glance with glance: fixing eye on eye, they gave 
up their lives. He whom intoxication assailed, fell into its 
power : he had no consciousness left even at a single cup. 
The disciple of Gorakh fell down in a stupor, as if drunk: 
his spirit left his body and departed to heaven. The viol 
which the pilgrim was grasping still sounded the same strain 
at the time of his death. 

The business on which anyone has his mind fixed is 
that which will appear to him even in his dreams: it is 
for this reason that ascetics practise asceticism and afhx 
their minds to love. 

13. Padmavati beheld [the pilgrim] as he had been 
described to her, like the thousand-rayed sun. She put 
(x) Reading ek (Grierson) for क (Shokla). 
४) See 19(3)4 note (d). 


{z) Gopichind, see 12(5) note (f). 
(a8) Bhartari, see 11(8)5 note (ण). 


ॐ; 13-25 tae spring - =. 188 


sandal-paste on him ८०. see if he would awaken for a 
moment, but he only slept more deeply when the coolness 
affected his body. Then with the sandal-paste she wrote 
these letters over his heart "श जा have not learnt the yoga 
of asking alms. When the time came, you fell asleep. How 
will you obtain fulfilment of your desire? Now if you, the 
sun, are in love with the moon, come to her, climbing the 
seven heavens.’’ Having written these words, she said to 
her friends ‘‘This is the occasion that I was trying to avoid. 
If I reveal myself there will be destruction : everyone will be 
like the moth in the candle-flame. 

‘“He into whose eyes I look dies upon the spot. It 1s 
on account of this misfortune that I never go abroad, for 
who would incur such blood-guiltiness ?”’ 

14. They set forth and all drove their waggons : leaving 
the mountain they made for the fortress of Singhala. All 
the mighty gods were made a sacrifice’” and their slayer 
went away with the guilt of blood on her. Who is sucha 
friend as to grasp the arm of one who is dead, when life is 
not in his body? So long as a man has life, everyone 1s his 
friend : without life, none is a friend. Brother or kinsman 
or dear friend, without life you cannot keep them for an 
hour. Without life, the body is a heap of ashes: he who 
mingles the dust with dust, he is fully a friend. It was by 
loss of such life that the king was now dead. Who could” 
rise and sit up and proudly utter a voice of thunder : 

The body falls rolling on the earth. Where is the spirit, 
mighty": as Bhima”. Who will raise it [the body] and 
make it sit up except its beloved spirit ? 

15. Padmavati entered her palace and went laughing and 
sat upon her throne. She slept that night after hearing a 
tale of roving. Dawn came and she called one of her 
companions and said, ‘‘When Ihad returned yesterday after 


(bb) १.९. they were made senseless by Padmévatl’s beauty. (There is 
a pun on dbali—sacrifiee and balt~-mighty). The victim changes in the 
succeeding lines to the king. 

(cco) ४.९. the ane could ००४, 

(dd) Balt, Sh ex ae as king Bali, for whom gee 1(17)2 note 41: 
or Pandit Kanta Nath de suggeate more probably that bal mbalt 
(mighty). 

(ge) Bhima. The mighty man of the Mah&bb&rat, one of the five 

Vas. 


t26 «KING RATANSEN’S sitit-rumoraTIon 20; 15—-B4:'% 


worshipping the god, I saw a dream in the night, girl. It 
was as if the moon had arisen in the eastern region and the 
sun in the western. Then the sun went:and approached 
the moon and the twain, sun and moon, were joined. It 
was as though day and night were the same. Rama came 
and besieged the fortress of Ravan. What happened 
cannet be told; it is unseemly : the fish was pierced by 
Arjun’s arrow’. 

“It was as though all Lanka was nfled and Hanuman 
ravaged the garden™. As I saw this I awoke and started 
up. Friend, consider and tell me the meaning of my 
dream.” 

16. Her friend considered the dream and said “‘{It 
comes from] your going yesterday to the god’s door. 
You performed worship and prayed with great devotion™ 
the god was pleased and come to you last night. The sun 
[in your dream] was a man, and the moon was yourself, 
O princess: such a bridegroom the God will bring to meet 
you. It is some king: of the western clime: he will come’ 
and be:a bridegroom to you. There will then be some 
kind of fight for your sake, lady: a battle will be fought 
against Ravan. There will be marriage of the moon with 
the sun: he will ravage the garden and will pierce the 
fish. [It will be] as Anirudh came to 31124. That which 
is written from a previous existence cannot be effaced. 

“Joy and married bliss are“* in store for you and enjoy- 
ment of the essence of pan leaves and flowers. This is to 
come about to-day or to-morrow, such is the union [fore- 
told in] your dream.”’ 


27. KING RATANSEN’S SELF-IMMOLATION. 
I. When Padmavati departed after celebrating the 


spring festival, the king awoke to the consciousness of 


- ५“ — —— — — 


Ne R&hu, the fish shot by Arjun at Draupadi’s wedding, see 10(4)5 
note (14) 
) There are probably puns on lanAk#=(1) the island (2) waist, 

loins and on b47r3=(1) garden (2) maiden 
(bh) Reading binzit (Grierson) for bhants (Shukla)}—in many ways 

(ii) Reading का (Grierson) for Shukla’s aw (has come) 

i) Ushé& first came to Anirudh in a dream, see Sudh&kar p. 443 

Reading hai (Grierson) for jo (Shukla) 


91: I-2 KING RATANSEN’S SELF-IMMOLATION 127 


spring. But when he [fully] awoke, there was neither spring 
nor garden/maiden there was not that festival nor the girls 
who had disported themselves in it. There was not that 
charming beauty of Padmavati: it was lost and no longer 
came to sight. The flowers were shed, the garden was 
dried up: all things that came to sight were withered and 
reduced to 23068. ‘‘Who has destroyed this established 
spring? That moon has departed : she has set, taking the 
stars with her. Now, without her, the world has become 
a pit of darkness: she is the blissful shade and I am burning 
in the glare of distress. Who will extinguish the furnace of 
severance when it blazes? Who will bring me to the pre- 
sence of my beloved ?”’ | 

Then, seeing the sandal paste painted on his breast, 
[showing how Padmavati] had come to him and written 
and departed, he wrung his hands and beat his head and 
wept [lamenting] that he had slept so carelessly. 

2. As the fish is unhappy at severance from the water : 
it is dragged out of the water and placed on the fire—[so 
it was with the king]; the sandal-paste marks lay like a 
burning brand on his bosom: those blazing letters would 
not be extinguished. They were like flaming arrows which 
pierced to his heart : they set fire to the whole forest” so 
that the lions were branded® on their bodies. The deer of 
the forest region are burnt with that flame: and they also 
are burnt who sit on their hides". -‘‘Why were these marks 
drawn while I slept ? Can it be that the letters are the 
cause of severance from her? It is like the severance of 
Sakuntala from Dusant, of Kama-Kandala from Madhava- 
nala, of Damavati from Nala® ; Padmavati closed my eyes 
and hid herself. ॥ 

Canto 21. 

(a) Reading 9 त (Grierson) for Shukia’s bars (garden). 

(b) Reading ban (Grierson) for Shuk!a’s tan (body) also tan for ban. 

(c) Dag in vv. 3 and 4 may be either the Hindi dag (burning) or the 
Persian (brand). Possibly Jaisi confused the two, as one might also the 
English word brand. 

d) 8.८. Even a Yogt can be burnt by the flame of love. 

(e) The erat of Sakuntala and Dushyanta 18 to be found in- the 
Mahabharata, Adi Parvan, Adhy&yas 68-74 (as 6160 in K&lidxaa’s play): of 
K&makandalsé and Madhavanala in the hasana battisi, tale. 21; and of 
Nala and Damayanti in the Mababharate, ana Parvan, Adhyd&yas 52 to 89 


(as also in Sri पि Nalgadha), But Jaisi, no doubt, knew these .storien 
from oral tradition. soit hl 4 a re i: a as 


५१३९ 


128 KING RATANSEN’S SELF-IMMOLATION 9 $4 


. “Spring came and then hid herself, disguised in a garment 
of flowers. In what manner can I become a bee and find 
ler ? What sage will instruct me ?”’ 

3. He wept. [His tears were] like rubies [which fell 
from] a broken necklace. Whert he stood, there was 
a heap of them, ‘Where is the spring and the voice 
of the Kokila? Where is the flower which pierced 
my eyes like bees? Where is that form which fell on my 
vision and which entered my bosom and drew forth my 
life? Where is that [good fortune] of which the benefit 
is to see and touch’ [my beloved]? If there is spring, 
what concern is it of the Karil? The tree which flowers 
when it loses its leaves is the mahua, which weeps thus in 
its passion. The mahua flowers fall dropping like tears,— 
tears which are shed like mahua flowers in spring. My 
spring is the lotus maiden, without whom spring is waste 
and desolate. 

“T have found again the new spring with much sorrow 
and with much desire. This I know not, whether, in the end, 
the leaves will fall and fresh shoots will appear. 

4. “Out on it, thou vile untrustworthy God, wherefore 
did I come and do thee service ? He who allows another to 
embark on his vessel ought to row and ferry him across. It 
was to gain benefit that I touched thy feet, but thou hast 
been for me like the silk-cotton for the parrot". He who 
, wishes to cross [a stream] by embarking on a stone, will, 
like me, be drowned in mid-stream. How can a stone be 
softened by service? It will never in its life be moistened 
however you wet it. A fool is he who worships a stone: 
who can take a second burden on his head? Why do you 
not worship that passionléss One, by hope in whom the 
mind lives though it dies ? 

‘‘He who grasps a swimming lion gets across along with 


(f) I have followed Sudha&kar’s interpretation of Grierson’s reading 
(daras paras) instead of Shukla’s deg dares, which gives no satisfactory sense 
But the reading is not satisfactory. Possibly paras conceals the reading paras 
(dhak), and there ~~ be some reference to the dhak which flowers in the 
spring, whereas the Karil doea not. Cp. Bhartrihari’s 


“qet नैव यदा ettafaze दोषो वसन्तस्य किमू |” 


(If the karil doesn’t bud, what fault is it of the spring 1) 
(£) See 8(7)5 note (20) 


81: 4-7 KING RATNASEN’S SELF-IMMOLATION 129 


him, but those fools are drowned who hold a sheep's tail in 
their hands.” 

5, The God said “Listen, thou foolish king. The God 
himself had been struck by a thunder bolt before [you were] 
How can he who has already fallen on his own head be any- 
one else’s supporter? Padmavati, the King’s daughter 
came with her companions and displayed her countenance. 
It was like the moon with all the stars in attendance: I 
fell in a swoon when I saw this radiance. Her teeth flash- 
ed like lightning : the orbs of her eyes whirled the sword of 
death around. I fell like a moth into that flame: the god 
of death took away my life and placed itin heaven. After 
that I know not what became of her, and whether she went 
to Paradise or elsewhere 
_ “Now 1 shall die for want of breath, for breath comes 
not into my bosom. Who will attend to the needs of the 
sick man when the physician himself is fasting ?” 

6. ‘How shall I blame anyone else [but myself] ? 
Even my body, my [inseparable] companion", has no com- 
passion fon me]. There has been severance from my 
beloved friend. I did not go with her, but went to sleep 
myself. What good have I done by nourishing this body ? 
The blame is mine: she is blameless. She, fair damsel, 
departed after disporting herself with the Phag game of 
spring and after placing the.Holi fire of severance on my 
body. Now how shall I place the ash of this fire on my 
head ? If I become ash, I will play the Holi game [ with my 
own ashes]. Why did I leave my kingdom and perform 
austerities ? My food and drink were lost and I did not 
obtain the accomplishment of my purpose. Though I have 
become a yogi and an ascetic, I have not attained [my 
desire]. Now I will ascend the funeral pyre and be bumt 
like a Sati 

‘My beloved came and departed again : the spring came 
but did not reach me. Now I will cast my body on the 
Holi fire and burn it and reduce 1t to ashes.” 

7. As the bird Kakanu' constructs its pyre, so the 


(४) Sangt. Sudhakar translates ‘companion of my body’ and refers it to 
Padm&vati, wrong! 
0) Arabic gagu&s, a mythical bird with similar characteristics to the 
x 


11 


430 ` PARVATI .AND MAHESH ' 1: 7--9: ‰ 


king constructed his and desired to be burnt on it. Ali the 
Gods approached near, wondering what was about.to take 

jm the precincts of the God. “The fire of severance 
ney said] is a vast levin flame: if this hero burns with it 
it can never be extinguished : such levin flame will arise 
from his burning that all three worlds will catch fire from it 
and burn. At this very moment such sparks are flying that 
the mountains will be burnt and all the roeks will be split : 
all the gods will be reduced to ashes : you will not find even 
their ashes to gather up. Earth and heaven will all be red 
hot. Is there any who can preserve them, O Lord?” 

Thus says Muhammad, the spark of love [is a thing] 
at the sound of which earth and heaven are alarmed. 
Blessed is the distressed lover and blessed the heart in 
which such a flame can be contained. 

8. The hero Hanuman, who set fire to Lanka, was 
on that mountain as a watchman. He sits there and keeps 
watch on Lanka : every sixth month he rises up and gives 
ashout. With the burning of Ratansen, he began to burn 
again: he jumped over Lanka and fell upon Palanka’. He 
went to the place where Parvati and Mahesh were and 
there spoke to them this message ;, ‘‘There is a certain Yogi, 
the victim of severance. He has sown the seed of fire in 
your temple. My beautiful red tail got burnt there and I 
got my face blackened in escaping and running away. I 
began to burn with that levin flame and although I am 
‘levin-limbed’ I rose and fled, burning as I was. 

“I set fire to Rawan and Lanka: he has come to set fire 
to me. All the mountains have become clotted [with the 
heat]. Who will clasp his feet and restrain him?’ 


22. PARVATI AND MAHESH 
1. Atthat instant, Mahes arrived at the place: his 
vehicle was a bullock, his external appearance was that of 
a leper. He had-rags on his body with a string of bones 
fastened round him: he had a rosary of skulls and death" 


(j) Here and in 30(15)3 Palanks& means an imaginary island beyond 
Lanks ; but both Sudh&kar and Shukla give the tame explanation ‘he fell on 
his bed’ (p&lahg) 

Canto 22 


(९) Haty&. See 22(5)8 note (f). 


Pe ` PARVATI AND Marttsrt rgt 


om his shonlder. The serpent Sesnag was his necklet: on 
his’ body were ashes and an elephant hide’. On his wrist 
was {a bracelet of] coriander seeds, the moon on his forehead 
and the Ganges in his tangled locks. Chauri, bell and 
drum were in his hands : Gaura Parvati his wife accom- 
panied him. The hero Hanuwant also came with him, 
having the appearance of a young monkey. As he came, 
the God said “Do not set fire [to the pyre] : I adjure you by 
her for whose sake you are burning. । 

‘‘Have you not succeeded in carrying out penance, or 
have you destroyed [the efficacy of] your Yoga? Why 
are you, while still living, taking away your life? Tell 
me about your distress in love.” 

2. The king said ‘‘You are delaying me with talk. Have 
you no fear of blood-guiltiness ? Let me be burnt: 1 am 
burning [already] with boundless distress. Let me get deli- 
verance and depart once for all. As Bharthari was [dis- 
traught] for the sake of Pingala, so am I for the sake of 
Padmavati of Singhala’. I moreover left my kingdom and 
enjoyment : at the sound of her name I undertook penance 
and Yoga. I came to this temple and did service, being 
without hope. She performed her devotions and departed, 
without fulfilling’ the hope of my mind. She* has burnt this 
life of mine which was burnt already : half of it has departed 
and half remained in my body. That which is half-burst 
admits no delay : if it is delayed it suffers much distress.” 

While the King said thus much with his mouth, the 
flame of love’s distress arose. If Mahes had not extinguished 
it, it would have spread to all the world. 

3. In Parvati’s mind there arose a desire “Let me see 
the truth of the prince’s disposition | Is there division bet- 
ween Padmavati and him or is [this division] filled by 


PRED oe 2 mereka te ne Pa ae pA A oe ee EET 

(b) The hide of the elephant Gajasur, slain by Siva with his trident. 

(९) Literally ‘As Bharthari was for the sake of Pingala, so is Padmavati 
tome’. A guaint chiasmus. For Bharthari see 11(8)5 note (४). 

Pingala is in some 1 > भव the wife of Bhartari, in others a courtezan 
through whom he learnt of his wife’s unfaithfulness. Ina bazar copy of the 
Bhartari song, one of his wives comes from the country of nese he also 
appears as the wife of king Bhoj (Briggs p. 244). See Sudhukar's 
श te p. 252. ; ध si 

( ere is & pun on piyi—{]) performing dev (2) fulfilling. 

(6) Reading teth (त, for mats (Shukla). In the second half 
verse I have placed the comme after mibaes and not (as Shukia). aftet rch. 


132 | PARVATI AND MABHSH OF: 58 


love ? Are they one in body and mind or are their roads 
different?” She became as beautiful as if she were an 
Apchhara‘, and laughingly placed the hem of her garment 
in the prince’s hand. ‘‘ Hear, my prince, one word from me : 
no other is bright with such beauty as is mine, The creator 
has also endowed thee with beauty : the sound of it has 
gone up to Siva’s heaven. Thereupon Indra sent me to thee. 
The lotus-girl has departed and you have gained an Achhari. 
Now leave off [the idea of] burning and dying, of penance 
and yoga, and enjoy bliss with me for the whole of your 
life-time. 

 , ` “Jam an Achhari of Kailas, whom none can rival. If 
you leave me and die in the memory of her, what advan- 
tage will you have ?”’ 

4. ‘‘O Achhari, bright may be thy beauty, but I care 
not to speak to any but toher. This is the advantage that 
I have from dying in the memory of her—(why dost thou 
ask about what thou seest with thine own eyes?)—that, 
eyen now, when I have not been able to give my life for her, 
such a heavenly nymph as thou stands [by me] and appeals 
to me. If I give up my life in the hope of her, I know not 
what may happen in Paradise. And what should I do even 
if I gain Paradise? She is my Paradise for whose sake I am 
dying. At her door I will not spare my life : I will remove 
my head and make sacrifice of it. If any one should come 
and tell me news of her, I would give him glory in both the 
worlds. 

“ She is indifferent to me but I set my hope on her. For 
this indifferent beloved what shall I give if I give not my 
life ?”’ 

२. Then Gaura smiling said to Mahes ‘‘ Assuredly he is 
being consumed by the fire of severance. Assuredly he is 
being burnt on account of her : the fragrance of love can- 
mot be hid. Assuredly he is awake to the anguish of love : 
he has been tried on the touchstone and has proved to be 
gold. His face is sallow, his eyes stream with water, both 
clearly telling a tale of love. Hein this life is inflamed 
[with love] for her: he does not desire any other, but his 
delight is in her. O Mahadeo, father of the Gods, it was by 


(फ Wor Apohhar& or Achhari see note (£) to 3(6)8. 


ॐ: 5-4 PARVATY AND MattHsH . 133 


thy protection that Rama was victorious in battle; show 
like favour to this one also ; fulfil his hopes, or else be res- 
ponsible for his death 

“You are grievously at fault in that you carry two 
dead bodies’ on your shoulders. Take this third on your 
forehead, if you are set on taking it.” 

6. When he heard Mahadeo’s speech", the King per- 
ceived in his mind that this was one who was a Siddha (an 
adept in Yoga). The Siddha is one on whose limbs flies do 
not settle: the Siddha does not close his eyes for an 
instant. The Siddha is one who is not attended by a 
shadow : the Siddha is one who feels neither hunger nor 
confusion of thought. He whom the Lord has made a 
Siddha in this world, none can recognise him whether he 
be revealed or disguised. This one, riding on a bullock and 
with the outward appearance of a leper, is truly Mahes the 
Lord of Girija. He can recognise him who is engaged in 
seeking for him——as were Bikram and King Bhoj. He who~ 
seeks him by secret spells’ is lost if he meets with him. 

The way cannot be attained without a spiritual guide: 
he is in error who disregards this. The Yogi becomes a 
Siddha when he comes to a meeting with Gorakh. © 

- 9, Straightway Ratansen was disturbed in mind. He 
burst into violent weeping’ and fell at the God's feet, clasp- 
ing them. ‘Why [he said] did my mother and father give 
me birth and nourish me if love was to cast such a noose 
around my neck? Earth and heaven had both met toge- 
ther : who has parted them and caused this severance? 
I have lost the precious amulet from my hand.” Ratansen 


(g) Cp. 22(1)2. The reference to two Aatiya’s on Siva’s shoulders is 
obscure < Sudhakar (p. 472) gives two explanations, both far-fetched. ` 

Siva for some time carried Sati’s dead body on his shoulders. He was 
also responsible for the death of Kaimadeva. Perhaps these were the two 
deaths 


(h) This can hardly be the speech in 22(1) to which the king has 
already replied in 22(2), but no editor has suggested any gap in the text.. 
For Siddha see 2(6)8 note (33) and 24{2)1 note (e) 

(i) Grierson reads Kai jsu iati mani 502, harm. Shukla reads jo ods 
tant satt sauh Aerz, and explains iaat as tates, truth. I would read 
jo okt tant maal saun hera. Tho Sabdasigar also qu the reading tatt.manrs 
(8.V gp a peor spella, op. 23(5)9. But in 27(2)8, 31(14)9 taat mass may 

reason 


mean wits 
(j) Reading chhwrt gdaphar (Grierson). Shukls’s rowdy, ककम (leaving 
off weeping) is not the req 26186. \ 


144 PARVATI AND MAHAH Mar 7 


wept, and his tears were like falling rubies. As when in the 
sky the clouds rain heavily and the earth is covered and. 
the water flows along, the reservoirs burst and the peaks 
are levelled : nowhere can a ford be seen across [the flood]; 
everything become wind and water and melts away”. God 
forbid that anyone should fall into the noose of love | 

He weeps as though his life were set on fire, and his 
blood and flesh were melted’: tears pour from every pore™ 
and fill every fibre. 

8. Weeping, he was drowned and rose again in the 
world. Mahadeo then became compassionate. He said “‘ Do 
not weep. You have wept much. Now you are rich and 
have lost your poverty. He who suffers sorrow will have 
happiness. Without sorrow one cannot go happily to Siva’s 
heaven. Now you are perfect, having received initiation : 
the mildew has been cleared away from the mirror of your 
body. I will now say a word of instruction: straying 
stranger, keep to the way. Until the thief makes a hole in 
the wall, he cannot rob the King’s strong-box”. If he climbs’, 
he can jump in by that door; if he falls, his head will be 
[cut off and] the hole he has made will be stopped with it. 

“I will tell you of that fortress of Singhala: the ascent 
is Of seven storeys. No one who has set his foot on the 
heavenly way has returned as a living being. 

0. ”* The fortress is as upright as your body: man, as 
you may see, is an image of it. It is not to be attained by 
fighting [ever so] stubornly ; those who do attain it are 
those who know themselves. There are nine gates in that 
fortress and five constables patrol therein. There is a tenth 
gate, asecret postern‘ : inaccessible is the ascent to this and 


(k) Reading garahta (Grierson) for gtrat (Shukla)—falls 

(1) reading garat (Grierson) for girat (Shukla) 

(m) There is & pun on roucs (lit. short haire) and rovahtz (weep) 

(ण) Pet. Both Shukla and Sudhakar explain as—painz hat; but petm 
peit (box) would suit the sense better. For the metaphor of the burglar, cp 
22(9)7 and 24 (1) 4 सन 21 (| a? . 

(0) Reading rhat ८९, (Grierson) for rhe najas (Shukla), 
which does not give the = uired sense : but the whole verse is obscure. 

' (p) एणः the Yogi ory of this and the next stanza see Shukla’s 
Introduction p. 81-83. See also 2(16)-(18) where there is a similar description 


of 

) Beading »tka (Grierson) for tka (Shukla) which would mean 

perry | may 08 ecems; Griorson's text actually has avait, rhyming with 
Akt, कत्व is the usual form 


99-998: 1 THE KING'S ASSAULT ON. THE FORTRESS 135 


the way is exceeding steep. Only he can penetrate that 
pass who has obtained the clue’ and climbs hike an ant. 
Beneath the fortress is a pool, and there is atunnel therein : 
through this is the path, as I declare to you. As the thief 
enters in’ by working a breach in the wall : as the gambler 
sets [his stake] on the winning throw in the game : 

“Ag the diver plunges into the ocean and only then does 
the pearl come to his hand ; so he who seeks out the door of 
heaven will make the ascent of Singhala-dvipa 

Io. ‘The tenth gate is [narrow and tall] like a palm 
tree : he who turns his eyes upward to look at it can see it 
If a man will go there, he must restrain his breath and his 
mind, as Krishna when he dived into the Jumna. Do thou 
bridle thy mind by restraining thy breath ; if thou must 
die, destroy thyself’. Openly, do thou speak the words of 
wordly affairs : secretly, fix thy mind upon its beloved. By 
egoism all intelligence is lost: if you get rid of egoism 
everything is yours. He who in life once dies", what is death 
to him? Who can slay him? He is the Guru and he 33 
the disciple : he is everything and he is alone : | 

“He is death and living again, he is body and mind: he 
can make himself what he will; who else has anything to do 
with it ?”’ 

23. THE KING’S ASSAULT ON THE FORTRESS 


1. The King received* ‘Siddhi-gutika’. Thereupon he 
obtained enlightenment, having worshipped Ganes. When 
Sankar had given him the charm, there was a hubbub and 
the Yogis assailed the fortress. All the lotus maidens clim- 
bed up [on the roofs] and looked : Yogis’ huts had arisen, 
besieging Singhala. As when a thief has made his plans 
against a well-filled house, in the same way [the Yogis| 

(r) There is a pun on Dhedas | aia ray: and bhed (secret). 

(8) Reading pastht (Grierson) for batjh (Shukla)—sits. 

(t) Reading apu (Grierson) for abAta (Shukla) 

(४) Reading jo re (Grierson) for juras (Shukla)—is joined. 

Canto 23 


(a) Siddhi-gutika, a pill or wooden bead b ing which in his 

mouth a Yog! is phe to obtain the eight siddhis oy note (33) to 2(6)8 

Sudh&kar fing 46 Briggs Gorakhn&th p. 226. Shukla reads rajat jab pawn 

॥ the न received), which may refer to 22(8)4 and mean that iva gave 
the Si gutika then. But it is better to omit jas, with Grierson, 


136 . ‘HE KING’s ASSAULT ON THE FoRTRESS ` ` 88: +3 त्र 


desire to break into the fortress. He is the true thief who 
remains hidden: if a thief is revealed he will not save his 
life. At each gate of the fortress the doors were closed 
and a shout reached the King [Gandharvasen]; “The Vogis 
have come and assailed the fortress in a band: we know 
not from what country they are come roving.” 

. The King gave command, ‘Look to it and see what 
beggars areso bold. Quickly drive them away and return.” 
[So saying] he sent two men as messengers. 

2. The messengers descended and, after saluting them, 
[said] ‘‘Are you Yogis or travelling merchants? Our King 
has ordered that you should go roving further away, that 
you should leave the base of the fortress and band your-. 
selves together somewhere else. By whose instructions 
have you planted yourselves here? -You have come to die 
and have taken your lives in your hands. Here there is a 
King who blazes like Indra in glory: when he is angry, the 
sun hides himself for fright. If you are travelling mer- 
chants, then purchase merchandise: take all the commo- 
dities you desire. If you are Yogis, then beg suitably”: 
take food and when you have taken it go on your way. 
Here such beings as Gods have been vanquished ; what 
are you, you beggarly insects’? 

“You are Yogis and Bairagis; do not feel anger at what 
we say. Ask for and receive some alms and go roving 
elsewhere.” 

3. [The King replied] ‘‘The alms which I came to take 
15 something different. How should I not accept it if the 
King gives it? Padmavati, the King’s daughter, it is for 
her sake that I am a Yogi and a beggar. With begging 
bowl in hand I have been asking [alms] at [the King’s] 
door: if he gives me this food", I will take it and go on my 
way. This is the getting of food which will satisfy me: 
where else shall I go? There is no such other door. Now 
is my body here and my soul there [where Padmavati is}: 
let me be reduced to dust, yet will I not cease to call on her 


(b) A play on the words jogt and juguti (yukti) 

(9) a 24(५)8, where the phrase is more to the point 

(d) १ what the messengers said in 23(2)6, but by 
bhuguit (satisfaction) he means, not food, but Padmava 


ॐ: 35 > ‘THE KING’s AscAULT ON THE एवाः ` च 


name. As without the vital spirit the body is an empty 
thing’—on my honour I will tel] you what you ask. You 
are messengers from the king: be witnesses with respect to 
this alms that I seek 


“That Yogi comes to the door who has hope of obtaining 
alms. If he has no hope, he remains firmly seated: why 
should he go to anyone’s house?”’ 


4. :When the messengers heard this, anger rose in their 
‘minds. When the barley is crushed the weevils wilk be crush 
ed also’. “Let noone[they say] call such a fellow a Yogi 
you should speak such language as is fitting*. He [Gan- 
dharvasen] is a great King: his throne is like that of Indra 
Who can lie on the ground and lick the sky"? If this word 
should reach there [to the King], the elephants of Singhala 
would be let loose at once. And if the thunder-balls are 
fired, your satisfaction will be forgotten and you will all be 
crushed’. You, a beggar, stretch out your hand to a place 
to which noone’s sight reaches at fullest stretch. Look ahead 
before placing your feet, disciple of Gorakhnath, and do not 
make your quest where your head will be broken. 


“She is a princess, a match for him who has a kingdom 
and athrone. The fair lady will go to the King’s palace, 
the Yogi will be bitten by the ape’.”’ 

5. ‘Although a hundred apes may bite the Yogi, still 
Yoga is one, there is no second way. Other achievements 
come by practice, but the achievement of Yoga comes by 
self-immolation. The accompaniment of Yoga brings one to 

the goal": the hand reaches even further than the sight’. 


(6) There seems to be an aposiopesis here. Supply perhaps “80 am I 
without Padm&vati 
(0) +.e., the messengers thought (proverbially) ‘If we take back such a 
message we shall get beaten as well as t ogis 
(४, A play on the words jogs and jog 
) A proverbial expression, somewhat similar to the English ‘doa’t 
bite off more than you can chew 
(i) Lit. (flattened like) pancakes 
(j) An allusion to the story of the Yogi, the Banya’s daughter, the 
dar ०8 and the ape, told in full in Sudhakar’s Commentary p. 489 from the 
thasaritaigara 3, 1, 30-53 
(k) Reading str pahuachav kar satha (Grierson) for Shukla's sari 
pahunchre jogi kar ऽत क which would mean ‘the company of a yogi brings 
one to equality 
(1) Referring to र. 6 of the previous stanza. 
18 


138 ‘THE KING'S ASSAULT ON THE FORTRESS ॐ: 5 


If you have™ elephants of Singhala, my elephant is the Guru 
who is my companion. He makes the existent non-existent” 
‘without delay: he makes the mountain as the dust beneath 
one’s feet. It is he who throws down all the fortresses that 
there are: the fortresses which showed pride bow down. 
Noone knows about the final departure [from this world] : 
he who comes [into the world] wants to make it his own’. 


“The Yogi must not be angered, and so I do not feel 
wrath. The true essence of Yoga is like water: what can 
fire do to it??” 

6. The messengers went and told what he had said. 
When the King heard he was red with rage. All the 
princes in their several places were indignant [saying] ‘“‘Who 
has preserved this Yogi's life till now’? Do you immediately 
and swiftly take suitable action. Slay him in such a way 
that there will be no blood guiltiness.’’ His counsellors 
said ‘‘ Stay and consider in your mind. There will be no 
glory for you in fighting with Yogis. If you slay him, a 
mere beggar, what profit is there? If you admit defeat, it 
will be a disgrace to you. No good will come from being 
slain and no deliverance from slaying: fault attaches to 
either event alike. Let them be if they have assembled 
beneath the fortress: how can Yogis exist without roving ? 


“If they are beneath the fortress, let them be: do not 
raise this question. If there they eat the stones, who else 
has such teeth in his head °?”’ 


7. When the messengers had departed, they did not 
return again. The King [ Ratansen] said “They have taken 
a very long time. I know not what [is happening] in heaven 
[that] no-one has come back and brought news. I have no 
wings to my body, my feet do not [move on] the wind : how 


m) Reading jau re (Grierson) both here and in v. 6 for jor=:Persian 
zor ‘strength’ (8 
(n) Grierson reads hasats nasat (He destroys the elephants). Shukla 
reads 0९71 nei, (He makes the existent non-existent), I prefer hasti nati 
ken from a Kaithi ms. in the possession of Sir Richard Burn 
This could be capable of both interpretations, and this was no doubt Jaisi’s 
intention. Cp. 24(7) 6. [1 find Bhagwan Din haa this reading] 
“pan chahk kinha (Grierson) for Shukla’s so apan Hahn 


(0) 

(p) Cp. 24 (5)7 

(q) Reading ‘be rakhe (Grierson) and not kei ab land 
309, kot "त ९, (Shukla)—who has taken aud preserved Yoga ? 


$8: 7-9 - THE KING’S ASSAULT ON THE FORTRESS 139 


shall I reach her? On whom shall I depend’? When he 
remembered { Padmavati] [tears of] blood filled his eyes and 
fell : weeping he called upon the parrot as his intermediary. 
The tears which fell like drops of blood went crawling like 
red velvet insects. With this same blood he wrote a letter: 
when the parrot took it, his beak became red. He tied it 
round his throat and a red ring was burnt upon it: how 
can the burning of severance be annihilated ° 

His eyes [provided] the ink ; his eyelashes were the ne 
weeping he wrote things which could not be spoken. Tae 
characters burned so that none could touch them. He 
gave it into the bird’s hands. 

8. ““ Also do you, O bird’, give my message by word of 
mouth, after first having told her of my fullest devotion. 
Thereafter tell her asecond message, thus: he who worship- 
ped and did sacrifice to the Gods is still intent on a like 
sacrifice’: when his life was sacrificed, his body could not 
keep awake. Rightly have you also made sacrifice to the 
Lord : where it pleased you, there you made sacrifice’. 
Although you did an act of kindness in coming [to the 
temple], yet, when you showed your face, you shot me 
with a poison dart. If anyone has, like me, his hopes turned 
to another, that other will not slay the unfortunate one in 
his misfottune. My beggar eyes do not heed instruction: 
they go running ahead to obtain a beggar’s dole. 

‘‘When eyes have been pierced by eyes, those arrows can- 
not be withdrawn. The characters which you wrote upon 
my bosom have completely taken away my life. 

. ^^ How much shall I write about those poison darts? 
With the blood that flowed [from my wounds] the earth has 
been soaked. He who sweats blood knows [what it is to do 
so]; the happy man knows not the secret of the unhappy. 


(r) Reading hour kehi कक त (Grierson) for Shukla’s hot kas chinya, 
(being a shadow), and taking chhay# as past participle of chhanz. 

(8) Reading au mukh saua bach kahesu parewa (Grierson) for aw mukh 
bachan jo kaha parewa (Shukla), which might mean ‘and he also gave this 
message orally, 0 bird’ ’...... 

(t) Reading tateat ठ lagna (Grierson) for ४४१५४ eev na (तत (Shukla) 
which appears mesningless. + 

(नवाण bhalehi ts tumA Au bals ककत : jahaa tumk 26 तए ladae 
००१ kt (Grierson) for bhaleAs इञ AW tumh bali dinha : Jahan tum tahaz 
bh bali kinks (Shukls) which again appears meaningless, 


140 THE KING'S ASSAULT ON THE FORTRESS 3B: g-It 


He who is free from pain, what has he to care for? ‘The 
beloved is always cruel like this. To whom shall I speak 
the language of love’s distress? He to whomI speak it 
will be burnt to ashes. With the fire of love’s distress the 
body becomes a forest” and is burnt : with the water from 
my eyes all the oceans are filled. I have written this letter 
remembering thy name: the characters, written in blood, 
have become black [in the fire of love’s distress]. The 
characters burn: noone can touch [the letter]. Seeing my 
distress, the parrot has taken it and set forth. 

“Now I am dying indeed. My letter has gone to the 
hands of my beloved empty: if my life went with it, it 
could meet her and weeping recite my sorrows.’’ 

10. Binding the letter to his neck with a golden wire, 
the parrot took it and went to where the bright lady was. 
She was like the lotus which, in hope of the sun, though 
the water is up to its throat, dies of thirst: forgotten were 
her enjoyment, her repose, her happy home: where her bee 
was, there was all her delight. She had fortitude so long as 
she had not heard [news] of her beloved: when she did 
hear, her soul did not remain [steady] for the briefest space 
of time. There was happiness in her heart until love took 
root there: where love 15, how can there be happiness or 
repose? Unguents of aloe and sandal burnt her body 
thoroughly, and the clothing upon her limbs was like fire. 
As she listened to tales and stories her spirit was burnt: it 
was like ghee falling upon a fire. 

In love’s distress, she cannot control herself: her clothes 
are soiled, her head unkempt. Calling ‘my love, my love’ 
night and day, like the papiha”, her mouth is dry. 

17. Atthat moment Hiramani arrived. She was like 
one who has found shade when dying of thirst. “‘It 1s well, 
O parrot, that you have returned. Tell me, is it well now 


(v) A punon ban (forest) and ban (becoming). 

(क) Grierson distinguishes between the papliha, 2 (5) 4 note (28), (the 
hawk-cuckoo, hierococcyx varius Vahl) and the ch&taka, 10 (10) 3 note (38), 
{the pied cuokoo, cuculus melanoleucus) but Jaisi gives them the same 
characteristics. The nate of the papiha is ति to be piu, ptu or pi प्क, 
‘where is my beloved ?’ (Less poetically, the lishman represents the same 
sounds by ‘Brain-fever Brain-fever’). Piu, besides beloved, may mean ‘drink’, 
and there is perhaps here a play on this meaning in the mention of a dry 
mouth. cp. 30 (7) 3 note (q). 


O98: 11-3 ‘THE KING'S ASSAULT‘ON THE FORTRESS सवैर 


with my’ beloved? I know not the way [to him]: the 
mountain is ‘inaccessible. When hearts have once met, 
there can be no separation. He who 15 athirst knows the 
secret of water. He who is in the midst of water, how 
should he need it 2“ [The Parrot replied] “Princess, why 
do you ask such a question? God forbid that anyone 
should be [so utterly] lovelorn. In order to attain the 
sight of you, he became a pilgrim of love, and was a 
Yogi in the temple of Mahadeo. You went there, taking 
the [festival of] spring, and after worshipping the God, 
you came to him. : 

“With the arrows of your glaned you so struck him 
that he was wounded on the spot. He could not utter 
any other word; but only spoke the name of Padmavati. 

712. ‘As every pore was pierced by these arrows, 
blood poured in rivers* from the mouths [of the wounds]. 
From his eyes too proceeded a stream of blood : his 
ragged robe was soaked and became red. The sun was 
drowned and rose again red hot, and the majith and 
dhak in the forest became red. It was like Spring : 
all the forest shrubs were red, and so were all the 
Yogis and ascetics. The earth which 25 soaked 
all became red ochre coloured and all the birds and 
winged creatures became red. All the bodies of Satis in 
the fire became red: the clouds in the sky became red 
from its reflection. The mountains were soaked and be- 
came deposits of vermilion : yet not a hair of yours was 
even damped’. 

“Pity has entered 11६0 the hearts of the Chakor and 
the Kokila which are there, and their eyes have filled with 
blood : but you have not even turned to glance at him. 

13. ‘‘No indeed, this is the spring game which you 
play,—you mix the blood ‘of others with the vermilion 
powder’. You indeed came back to your home after play- 


(x) Reading sofahin sot (Gmerson) for Shukla’s stitahtnz sit (at every 
hair's breadth), with which reading mukh would be meaningless. 
(y) pastjny—(1) be compassionate (2) sweat. Lit. ‘you did not 
melt ४ 
न्‌ ta ® single pore’. 


(2) The red powder scattered in the Holi celebrations is not sender, 
See 20 (7) 6 note (®), 


142 THE KING'S ASSAULT ON THE FORTRESS ॐ; 727 


ing your game: what his condition was God afone knows. 
He said ‘‘Who would die“ over and over again? Tet me 
once for all be burnt to ashes. When he Had made a fune- 
rai pyre and wished to set fire to it, Mahadeo and Gauri 
learnt the news. They came and put out [the fire] and 
showed him the road to where the game of death is 
approached [7.e., the road of self-sacrifice.} The road to 
love’s door goes backwards: he who would rise to heaven’”, 
falls to hell. Now the King wishes to press in, in hope of 
that [love]: he may either obtain his hope”’, or die in hope- 
lessness. 

‘He has written and sent a letter in which he laments 
all these sorrows. Is his life to remain or to depart ? What 
is your royal command ?”’ 

14. Having said this, the parrot unfastened™ the letter. 
It was like the flame of a lamp totouch, so hot was it. 
Where it was fastened round his neck by a golden thread, 
his throat had begun to burn red and black’. Fire and 
breath issued together hot from his mouth: tall trees were 
burnt by the King’s letter. Weeping sorely the parrot told 
the whole" tale: his face became red with tears of blood. 
‘‘Look,”’ [he said], “It began to burn my neck, so I threw 
it down. How must he be burning whom love has encircled 
in like manner ? His bones have been consumed by fire and 
have all become lime: what use is the flesh upon them 
when it is devoid of blood? He for your sake has let his 
whole body be burnt. The fish is burning. Throw it into 
the water. 

‘For your sake he is a Yogi and has burnt his body and 
reduced it to ashes. , You are so cruel and indifferent that 
you do not even ask after him.” 

15. [Padmavati] said ^ ¢ parrot, hear what I say. If 
I wish, I will meet him to-day, since he is enamoured of me. 
But he in his simplicity does not know the secret [of 
love]: that man knows love who has died to bring it to 


cm a te 


(aa) Reading mara: (Grierson) for Shukla’s jaras (be burnt). 
(bb) Reading so (Grierson) for jo (Shukla). 

(cc) Reading कऽ (Grierson) for कत? (Shukla)—breath. 

(dd) Reading chhari dai (Grierson) for jo chhareet (Shukla). 
(ee) For the rings on the 8770६18 throat see 7(4)6 note 6, 
(0) Reading sad (Grierson) for so (Shukla). 


98; 15-17 THE KING'S ASSAULT ON THE FORTRESS == 243 


union. I know that he is not yet burnt through: the 
colour of love has not wrought on him as a fast colour. 
He has not become fragrant with the scent of the Malaya 
mountain: he has not become a sun and mounted to 
heaven. He has not become of the colour of a bee [४.९. 
burnt black]: he has not become a moth in the lamp 
flame. He 735 not got into the condition of the ichneumon 
fly“: he has not himself died, having lost his life. He has 
not been welded together with love and become one: 
nor has fear departed from his heart. 

“How can that be called remaining in life when it is for 
the sake of the beloved that [the lover] remains ? Wher- 
ever he hears [that the beloved is] he will plunge in 
whether it be into water or into fire.” 

16. Then the lady called for gold-water for ink: in 
writing an answer she bedewed"" the jacket upon her body. 
“For such gold [as I am] a flux of borax'' is needed: the 
jewel [८.८. Ratansen], if it is pure, will be set in it. When 
I in my simplicity went to the temple of Siva, why did you 
not there tie the knot”? ‘You were discomposed when 
you ‘saw my eyes. I was shy of my companions: what 
could Isay? Under colour of sport I threw sandal paste 
upon you: I thought that if you woke up I might give you 
the victor’s garland. Even then you did not awake, 
but slept. It is in waking, not in sleeping, that meeting 
takes place. Now if you are the sun and will climb the 
sky, it is only if you give your life that you will come near 
to me. 

“Ravan could not enjoy bliss while Sita was with him. 
In what confidence shall I now say anything? My life is 
in another’s hand. 

17. ‘‘Now if the sun climbs the heaven, he will become 


(gg) For the ichneumon fly see note (15) to 9(5)6 and 11(7}7, but there, 
and elsewhere, it is not the ichneumon fly but its victim which is compared to 
the true Yogi or lover who dies and lives again. 

(bh) hether with gold-water, or tears, or (88 Sudhakar suggests) with 
perspiration, is left to the im si aa 

(ii) The usual pan on soAagy=—(1) flux (2) married happiness, cp. 10(2)8 
note (8). 

(jj) In a Hindu marriage, the bridegroom would not tie the knot,—a 

int of detail which Jaisi might not have known. It would be tied by the 
family priest or by the barber's wife. 


144 THE KING’S ASSAULT ON THE FORTRESS ` 28; 17-338 
the planet of eclipse and will win the moon”. Many 
have thus risked their liyes : how are you alone, 0 Yogi ?" 
Bikram entered the doorway of love: for the sake of 
Sapnavati he went to hell: Madhupachh for the sake of 
Mugudhavati became a mendicant and went to Gaganpur. 
The Rajkunwar went to Kanchanpur and beeame a Yogi for 
the sake of Mirgavati. Prince Khandavat performed Yoga 
and endured love’s distress for Madhumalati. Sursari be- 
came a siddha for the sake of Premavati. Anirudh put on 
211 his strength for the sake of Usha. 

“TI am the princess Padmavati: my dwelling is upon 
the seven heavens. I will come into the hands of him 
who first destroys himself. ध 

18. ‘I also am”” enamoured of thee in like manner. 
A letter from the beloved is half a meeting. If love's 
fulfilment is within your reach, [you must be like] the bee 
[which] does not see the thorn of the Ketaki ftower. 
You must be the moth and seize lamp-flame with your 
lips. You must be the diver and plunge” into the sea to 
grasp me. You must be passionately enamoured as the 


‘kk) The sun and moon stand, as usual, for Ratansen and Padm&vatl. 

(1) For the stories referred to in this stanza, see Shukla’s Introduction 
1 4 and the essays by Brij Ratan Das, Ganesh Prasid Dvivedi and Chandra- 

li Pande as well as the histories of literature by R&m Chandra shukla, 
Shyam Sundar Dasand Ayodhya Singh U padhya mentioned in the bibliography. 
Most of these accept the view that Jaisi is referring to previous (न 
sources, but the evidence is not convincing. 

There are textual variants of the names of the pairs of lovers :—Bikram 
(Vikramaditya)’s beloved isin Grierson’s text Champavati and not Sapnavati. 
(In the Sifghasana battisi her name is Singhavati}. 

Shukla’s text has Madhip&chh and Mugudhavati, while Grierson’s has 
Sudai Bachchh and Magadhavati, whom Sudhakar connects with the Vatea 
king (Udayans) and the Magadha princess (another Padmavati) whose story 
is told in the Kath&saritsigara. Pt. Chandrabali Pande has Siribhoj and 
Khandariavati. 

Both Shukla and Sudh&kar have Raj Kutwar and Mirgivatt. These 
were the subject of a poem by Shaikh Kutban of which some fragments are 
said to have been traced (Nagari Pracharini Sabha’s research report for 1900) 
and to be dated 909 Hijri—1502 A.D 

Shukla has Khand&wat and Madhuméalati ; Gricrson has Gandhawat. 
These were the subject of Manjhan’s MadhumAalati. Pt. Chandrabali P&nde, 
who gives the prince’s name as Manohar, finds evidence that Jaisi imitated 
Manjhan, particularly in the catalogues of beauty in cantos 10 and 30. Mas, 
of a Madhumélati are extant, but they are later and not by Manjhan. The 
story of Sursari (Grierson has Sar Sur) and Premfvatiis not known elsewhere. 
That of Usha and Anirudhbha is in the Bhagwat Purana. 

(mm) Reading ahaut (Grierson) for कवक (Shukla). 

(nn) Reading lehu (Grierson) for lest (Shukla) which would mean ‘you set 
fire to the sea’. 


$3: 18-20 THE KING’s ASSAULT ON THE FORTRESS 145 


jamp. flame is red® in colour. You must close your eyes 
and become like a shell [waiting for] Sewati. You must 
be the Chataka bird and call ‘Piyasa, [‘thirsty’, or ‘she 
is my beloved’] : you must drink no water, in hope of the 
Sewati. You must be like [one of] a pair of Sarases who 
have been separated ; your eye must be like the Chakor’s 
[fixed on] the moon. You must be the Chakor, with his 
glance fixed upon the moon. Ay, and you must be the 
sun in the midst of a bed of lotuses. 

“T too am [enamoured] of thee in like manner. If thou 
canst, bring [our love] to fulfilment. Be Arjun and pierce 
the fish and win Draupadi in wedlock.” 

70. On the other hand the king had been so dried up 
by austerities that, burnt by love’s distress, he was like a 
heap of ashes. He had closed his eyes and become 
senseless : he was without life: he had given his life to her. 
He had grasped’? the ‘Pingala’ and ‘Sukhaman’” arteries 
and his gaze was absorbed in vacant contemplation. He 
was like a drop of water that is mingled in the ocean: he 
was lost and could not be found by seeking- As water“* 
that is mixed with dye, so he had lost himself and had be- 
come the beloved. When the parrot arrived and saw his 
miserable plight", tears of blood filled his eyes. ‘‘He 
always suffers hardships on account of the beloved: her he 
forgets not, but, forgetting himself, he gives up his life.’’ 

(The parrot] brought the root ‘Sajiwan”™ and placed it 
in his mouth, after mixing it with water. As Garuda flaps 
his wings, so the parrot distilled ambrosia”. 

20. He was revived from death when he received this 

fragrance. He drew breath and the life returned to his body. 


(००) Ratu rang has both meanings, enamoured and red. 
(pp) Reading gaht (Grierson) tor kahan (Shukla). Pingala and 
ushumng are two of the main narte in Yogic physiology. The narts are 
lines of vital forcesin the body: see Briggs, Gorakhnath, p. 307-8. 
Tarai=-Traitek, a form of Yogic contemplation. Beene p. 328 quotes 
from the Hatha-Yoga-pradipika ‘Having the ए fixed (in meditation), 
one should look fixedly at @ small object (mark) until the eyes are suffusef 
with tears. (This) by adepts is called tritaka.’ 
(qq) Reading pans (Grierson) for pan (Shukla). 
(rr) Reading n¥e8 (Grierson) for {कड (Shukla)=—him. 
(as) For the root Sajivan see note (०) to 16 (6) 4. 
(४४) Perhaps alluding to तुक by which certain birds are 
trained to fly through an aseembly prinkling attar of roses from their 
feathers. 


19 


7146 शश्र KING'S ASSAUL? ON Ht FoRtRESS 98: 20-24 


re 


He awoke and looked: the parrot bowed his head; he gave 


him the letter and also recited the message by word of 
mouth. ‘The words of your Guru have reached your two 
ears. She has looked favourably upon you. Come quickly, 
O disciple. She has made you the bee and she herself is 
the lotus: she has sent me, making” me, 2 bird, her inter- 
mediary. Restraining her breath, she has made fast her 
mind to you. She watches your way, laying her eyes 0६९ 
a carpet thereon. How you have immolated your body on 
the fire, this has all become known to your Gurn. It is on 
this that she has written and sent a letter [telling the] 
tale. Come quickly: she desires to give you the accom- 
plishment of your purpose. 

“Come, [she says] lord of auspicious marks: my life 
dwells in your name. Your way is in my eyes, and your 
place is in my heart.”’ 

21. When he heard of this loving kindness of Padma- 
vati, it was spring-tide {for the king]; a new body -was 
created [for him]. The parrot’s speech was like a breeze 
which reached him: he arose from sleep and awakened 
like Hanuwaunt [t.e., invincibly strong]. The moon {Padma- 
vati] had given hope of meeting: the sun [Ratansen] revealed 
himself with a thousand rays. He took the letter and, 
taking it, placed it upon his head ; he was like a Chakor 
whose gaze has found the moon. When anyone longs and 
thirsts for another, even if that other upbraid, he still will 
seek"’ for him. ‘“‘Now what water is this that I have 
drunk, that wings have grown on my body and that 
I have come to life again after dying like a moth?’’ His 
heart rose swelling and could not be contained [in his body]: 
his ragged cloak was torn to pieces. 

“Where the beloved dwells, this life is a sacrifice on the 
road thither. If she calls me [to come] on my feet, I will 
go there on my forehead””.”’ 


(22. The way‘ which he had obtained by worshipping 


(uu) Reading kas (Grierson) for guru (Shukla). 

(vv) Resding so (Grierson) for sahunz (Shukla), 

(ww) Alluding to a method of performing pilgrimage which is still to 
be seen in India ; at each pace the pilgrim measures his length on the ground, 
touching it with his forehead. 

(xx) He was given instruction about the way by Mahadeo in 23 (8). 


93: 2e-—O4: I KING GANDHARVASEN AND HIS MINISTER 147 


Mahadeo, that way had become closed”, but he plunged 
into it. Where the steep fathomless cavity is, there he fell 
in, but could not find bottom. Senseless and blind by the 
stroke of leve he pressed straight on ; he could see nothing 
clearly ahead. He obtained fulfilment and controlled his 
breath and his mind ; Machhandarnath”, the Guru, supported 
him. Even if the disciple is far behind, still he does not 
give up following : the disciple is the fish and the Guru is 
like the tortoise’. As the diver plunges into the ocean, 
so his eyes were opened and blazed like lamps. He sought 
out the gate of heaven’’’: (the doors], closed like adamant, 
were opened. 

Steep was the ascent to, the heaven of the fortress : 
dawn came while he was climbing. There was a shout on 
the castle heights “The thief has broken in and climbed up*”,’ 


24. KING GANDHARVASEN AND HIS MINISTER. 


1. The king [Gandharvasen] heard that Yogis were 
climbing the fortress. He enquired of the learned pandits 
who stood by him: “‘As for these Yogis who have broken 
into the fortress and are approaching, say a word of counsel 
whereby I may obtain success.’ The pandits learned in the 
Vedas study their Vedas and reply “A Yogi is like the bee 
which pierces the Malati flower. As the thief makes a 
hole in the wall and places his head therein, so both 
Yogi and bee play at hazard with their lives. They do 
not walk in the way as it is written in the Vedas : they have 
learnt* to go to heaven by mounting the stake. They are 
thieves, and it is on the stake that they will get deliverance: 
he who impales them on the stake does no wrong. A thief 


(yy) Reading so mund (Grierson) for samud (Shukla). A reference to 
the ocean would be irrelevant here. 
(zz) For Machhandarnath see 16 (2) 3 note (h). 
(asa) The tortoise is an emblem of steadiness, the fish of the reverse. 
(bbb) Allegorically, the Brahmarandhra ए. 2 (18) 1 note (cc). 
(ooo) Grierson ends canto xxiii after the next stanza. 


Canto 24, 
, (9) Or, ‘let them go to heaven, mounted on the point सकत of the 
© . 


748 KING GANDHARVASEN AND HIS MINISTER 24: 13. 


makes a hole in the wall’ and robs the house : he opens 
the casket which is the king’s treasury. 

“As these have at night broken into the royal palace, 
so do you stop them and slay them by impaling them on 
stakes.”’ 

2. His prudent ministers said ‘This kind of thief is 
assuredly a Siddha®. A Siddha wanders fearlessly by night 
and by day : where he has fixed his eyes, there he approa- 
ches’. A Siddha is so fearless as regards his own life that 
when he sees a sword he bows his neck. A Siddha goes 
verily to the place where life is destroyed : where else are 
such wings of death® upon any other person? If [a Siddha] 
climbs up to heaven in anger it will require no small pre- 
paration to slay him. If a King sets out to battle with a 
jackal, it is seemly that he should equip himself as for [battle 
with] a lion and then set out. Siddhas are immortal : their 
bodies are like mercury. It is only by stratagem that they 
can be slain : they cannot be slain by force. 

“Stratagem was Krishna’s method when’ kings attacked 
him in anger. Siddhas are like vultures, and can see to the 
ends of heaven; without stratagem nothing can succeed 
[against them]. 

3. “Do you now make preparation for battle*® through- 
out your kingdom, let everyone come with bands playing. 
Let all your feudatory princes be prepared: let all your host 

assail and seize the Yogis now.’”’ Twenty four lakhs of 


(b) Both Grierson and Shukla read pukars which does not appear to 
have any meaning, though Sudhakar explains as ‘encouraging one another by 
shouts’. One ms. has चात क, which mig ht mean ‘making a hole in another 
man’s wall’. Possibly some word for is lost. 

(c) A Siddha is one who has attained to a semidivine existence through 
the practice of Yo go gee 22(6) for his attributes. See also note (33) to 
2(6) 8 and Briggs Gorakhnath p. 137. The chief Sidda’s were 84 in number. 
Sudhakar (p. 601) gives their names. There are 84 corresponding Asanas in 
Hatha-yoga,—those by which they obtained emancipation. 

(0) Reading upasavahta (Grierson) for apasavahta (Shukla) =departa. 

(6) Wings of death are wings such as those of the ant, which only 
lives a short time after becoming ve ed. 

(f) This translation requires the reading charhe for charhain. With 
the latter reading, the meaning would be ‘Krishna worked by stratagem : 
kings attack with wrath’, which is not so good. 

(g) Reading kadarmae (Shukla’s variant) for gudar mis which might 
possibly mean on & of a durbar (guzar, 6९०, == 7०७०१), not 
(Sudhakar) for dealing h the yogte (gudartesrage). The Shabd-sagar 
explains kadarmas aa=fighting, with reference to this verse, 


94: 3- KING GANDHARVASEN AND HIS MINISTER 149 


tuling chiefs" made them ready : fifty six crores of soldiers 
sounded their instruments of music: twenty two thousand 
Singhala elephants [marched] : the earth with all its moun- 
tains was shaken. They all pressed the earth flat : Indra 
was afraid and Vasuki’s heart trembled. Millions’ of 
chariots came harnessed : the mountains became dust and 
flew up to the sky. As they marched it was as though an 
earthquake had fallen on the earth : the back of the tortoise 
was broken and its heart was terrified. 

The sky was covered with umbrellas and the sun was 
hidden. You might see the night in the day time, as [the 
army] set forth like Indra in anger. 

4. When they saw the army and the furious elephants 
the campanions of Ratansen said ‘‘An immeasurably great 
army is approaching : be assured that there will be a battle. 
O King, you have come here roving 852 Yogi: it was for 
this day’s sake that we became your disciples. Where 
the master is in straits, he is a servant indeed who does not 
desert him. That which we envisaged in our minds as the 
day of our death has today come upon us having ful- 
filled its period. Let life go rather than the plighted word: 
our loyalty to our king’ is like Mount Sumer which cannot 
be shaken. If we receive our Gurw’s order, we will face the 
foe and hurl our quoits. 

“This day we will do battle like the Mahabharat, since 
we have given our truthful word once for all. Let truth 
see the whole show and then let truth bear witness.”’ 

5. The Guru [Ratansen] said ‘‘My disciples, you must 
be Siddhas. Standing at love’s door you must not display 
anger. If you have bowed your head and given it as an 
offering to anyone, it will not be right if you lift it on high. 
He in whose spirit love is has become like water : whatever 

colour he meets, he will be of that colour. If love is to be 


ne, 


a It is by an excess of hyperbole that these subordinate chiefs are 


called chhatrapats, the term properly applying to an Emperor, and have 
umbrellas over their heads (ए. 8). In 2(23) Gandharvasen sitting in darbar 
has the chhatra, while the princes have (ककम, which Grierson translates 


(i) 48 0106 व Koti)=10 million, one arabe=100 kror, one kharabu 
100 arab, one nil=.100 kharab and 1 padam=100 nil, a padam of Krors 
would be 1,000 billion. See 32(16)9 note (n). 

(j) Omitting hyphen after eat, 


4 


९0 KING GANDHARVASEN AND BIS. MINTER. 34: 9-9 


fought with, why do wise Siddhas perform austerities and 
die? Ample truth is this", that you shall refrain from fight- 
ing: when you see the sword you should become water 
and meltaway. What can the edge of the sword do to water? 
He who strikes [water with a sword] becomes water himself 
in return. Whatcan fire do to water? It is extinguished 
if water falls on it’. 

“I have already given my head as an offering, laying 
it at the feet” of love. Now let me bring that love to com- 
pletion : let me go roving as a Siddha. 

6. “Even though the king [Gandharvasen] assails 
and seizes all the Yogis, still the lover must endure one 
distress upon another. My spirit will not be agitated 
if anyone seizes me: I will have no fear either of dying or 
of living. She has cast the noose” round my neck: there 
is neither any joy nor any sorrow in my spirit. She who 
gave me life has taken it away : I shall not forget her so long 
as there is breath in my body. With viol in hand she will 
sound the strings and her devotee will sing the song of love 
It is well that she has brought the noose and placed it round 
my neck: there is no sorrow in my heart and all anger 
is quenched. I placed the noose around my neck on the 
day when I set out roving on the way of love. 

‘‘Her name 15 in its fulness in everything whether open 
or secret. Wherever I look, there she is : there is no other 
to whom I should go. 

7. “So long as I had not recognised my Guru, countless 
curtains were fixed between us. When I recognised her, 
there was no other but her : she was everything, body and 
mind, spirit and life. I said ‘I, I,’ making vain repetition : 
when one has become a Siddha, there is an end of shadows. 


(४) Reading yah sat bahut jo j¥jh nahin kariye (Grieraon) for «ht 
sehit bahurt jujk nahin kariye (Shukla), ‘for this reason do not return and 
fight’. Bahurt would be meaningless here, and sat is required. The Yogia 
have appealed to truth at the end of the previous atanza, in advocating 
resistance to force by force: Ratansen argues that the real truth is non- 
violence,—the doctrine of satyigraha. 

(1) ep. $3 (5) 9 

(m) ng gpae (Grierson) for pant (Shukla) 

(ए) Nag-phahese=nag-pus, 880 used as a warlike weapon, e.g. by 

the Valmiki Rim&yan. See 9 (6) 4 note (17) 

(0) Reading neh (Grierson) for thas (Shukla) 

(p) For the allegorical meaning of this stanza see Shukla’s Introdue- 
tion p. 191/2 


G4: 7-§ KING GANDHARVAGEN AND HYS MINISTER = x51 


Let'the Guru stay or let the Guru give life ; who else can अध? 
All men come into the world to die. Fix me on the stake, 
er crush me beneath an elephant : I know nothing : it ts 
the Guru, who knows. “The Guru rides on existence/the 
elephant’ and sees [everything]: even if the world is non- 
existent, he still sees the non-existent. It is as when a 
blind fish darts through the water: life.is like the water, 
unstable and invisible. 

‘‘My Guru has fastened my heart as a horse is fastened 
with a twitch’. She makes movements within with her 
hands and the wooden puppets dance outside. 

8. ‘This Padmavati is the Guru and I am the disciple. 
It is for her sake that I have practised the secrets of Yoga. 
If I leave her door I know not of any other: on the day 
that I meet her my pilgrimage will be completed. I will 
yield up my life and will place my forehead on the ground : 
I will give her a throne within my breast. Who will aid 
me to touch her feet, and give me a new incarnation,—a 
new body? She is dearer to me even than life’: if she 
demand my life I will give it in sacrifice. If she demand 
my head I will give it, neck and all: if she take my life I 
will bend‘ all the more. I have no desire for my own life : 
standing at love’s door, I ask for her. 

‘The sight of her is like the fame of a lamp: I am the 
beggarly moth". If she should saw my head off, I should 
die without flinching । 

9. Padmavati was like a lotus or the radiance of the 
moon: her smiles were flowers: her tears were pearls 
Her father restrained her smiling and her weeping : he posted 
informers: a continual watch was kept. When eclipse 
came on the sun’, the lotus had knowledge of it immediately 
in her mind. When the Canopus” of severance arose out 


(q) A pun on hash =(1) elephant (2) existence, oD. 28 (5) 5, note (n) 

(£) Reading ¢Aath (Bhagwan-D ere is ms. authority 
for this, and it is obviously the correct word. ® पताक is a cord twitoh a pplied 
to refractory horses. The mention of the cord suggests puppet strings in the 
next verse, (cp. 13 (3) 8, 9.) 

(8) Reading so (Grierson) for jo (Shukla). 

(४) Reading navaws# (Grierson) for taraneé (Shukla). 

(u) cp. 28 (2) 7 note (c) 

(v) 4.6. when Ratansen was surrounded by Gandhsrvasen’s army 

(ऋ) See note (a) to 19 (1) 9 


152 KING‘GANDHARVASEN AND HIS MINISTER 24: 9-22 


of due time’, the lake of joy was all dried up. She could 
not openly let her tears fall : her flesh wasted away secretly 
and was destroyed’. As though night had come in the 
middle of the day, the blooming lotus faded away. Her 
rosy face became white : the circling bees [her eyes] became 
still. 

When the lady meditated in her mind, she wept at every 
pore. Enduring a thousand woes, sighing deeply, shé fell 
into a swoon and lost consciousness. | 

70. Her clever companions who were with Padmavati 
passed the whole night until dawn counting the constel- 
lations. The water lilies know the secret of the lotus: 
seeing the distress of [their] love-lorn [mistress] they wept. 
Severance is grievous : it is the image of death’: it cannot 
be borne,—death is far better. Death draws forth the 
living spirit and carries it away : the death which 15 severance 
slays twice over™. Severance adds flame to fame: it lays 
wound upon wound like a levin stroke : it shoots forth arrow 
upon arrow : it heaps affliction upon affliction : it is a fresh 
woe upon an old one : it 1s a grievous death beyond death. 

The body is Ravan who mounts the pyre: severance 
is Hanuwant. It inflicts burning upon burning, and reduces 
thought and mind to ashes. 

Ir. Some of her water-lily [companions] press’’ her 
legs with their hands: some sprinkle sandal scent on her 
body : some shed cool water on her face : some set a breeze 
in motion with the folds of their garments: some bring 
ambrosia and squeeze it into her mouth : it was as though 
they gave her poison ; the lady slept all the deeper. Her 
companions watch her breath from moment to moment, 
to see when life will return, a bird with wind for wings”. 
Severance planted itself in her heart like death: it drew 

(x) Bisamau also=distress asin 24 (6) 3, and there is possibly a play 
on the two meanings here 


(y) Cp. she let concealment like the worm ४” the bud Feed on her damask 
cheek. (Shakespeare) The lotus simile is carried further in the next two 
verses. 


(z) Cp. 19 (8) 5 note (0) 
(98) 1 १ body and spirit. F 
(bb) ng kar parasakt# (Grierson) for pasarahtn (Shukla) which 
eis = त mean stretch out र । । 
oc) Akharawat 51, soratha, where the soul is described as pavan 
bind of the wind) 


ॐ 11-13 KING GANDHARVASEN AND HIS MINISTER 153 


forth her life and grasped it in its hand. At one moment 
it clenched its fist“, at another it opened it. It grasped 
her tongue and no speech came from her mouth. At one 
time it struck and pierced her with its darts: the lady, 
trembling, was dying with discomfort. 

In no way would love’s distress leave her. The moon 
was swallowed by eclipse. The constellations wept all 
around her: there was darkness on earth and in the sky. 

12. Thusforatime™ she was swallowed by eclipse: there- 
after, God revealed light in her heart. Sighing heavily, she 
drew a deep breath : she had support and fresh hope of life. 
Her friends respectfully said ‘“I'he moon is freed from eclipse. 
Your brightness is brightness for all. You, the moon- 
faced, irradiate the world : who has taken this radiance 
away and made darkness? You are proud and stately 
with the gait of an elephant : how 15 it that you, our com- 
panion, abandon hope? ‘You have defeated the lion by 
stealing his waist : how is it that you now, being defeated, 
recite the name of the Lord?" You are the Kokil-voiced 
one who delights the world : who has become a fowler and 
seized you pitilessly < 

“You are a lotus bud, a Padmini®™. The night has 
departed and the dawn has come; yet still you do not open 
your closed petals, when, lo, the sun has arisen upon the 
world.’’ 

13. Hearing the name of the sun, the lotus opened 
her petals and the bees returned™ to obtain the fragrance 
.of the honey. When her face, like the autumn moon, 
was disclosed, her eyes, like Khanjan birds, arose and 

(dd) Reading khan ek muths © क्छ (Grierson) for khinahin maun 
bradhat (Shukla), which would mean ‘At one moment she 18 dumb, at 
another her dumbness is relieved.’ This hardly agrees with the second part 
of the verse. 

(ee) The actual time is four gharia of 24 minutes each. 

(ff) Reading Ab kas hari karas: hai he Aart (Grierson) for Shukla’s 46 
kit Atri karats hai hiya hart, which would mean why do you feel dejected, O 
stealer of hearts ? There are puns on hart=(1) lion (2) having taken (3) the 
Lord; and (ए = 0666650. 

(88) See 2 (1) 1 note (2). 

(hh) Shukla (see also his introduction p. 144) takes the bees to refer 
to Padmavati’s eyes, and the reference to these as khanjan birds in the next 
line does not make this impossible. Sudhakar explains that the lotus 
(Padmavati) revives: its scent:is renewed and spreads, and the bees there- 


fore return to it. Or the bee (eingular) returned to the lotus may mean that, 
when Padmavati revived, she thought of Ratansen, 


20 


54 XING GANDHARVASEN AND HIS. MINISTHR 94: 13-25 


disported themselves. Owing to love’s distress, no speech 
came to her mouth : speech was crushed in her spirit, as 
she died. Grievous severance pressed upon her : her heart 
trembled : the enclosure of love’s distress could not be opened. 
Severance like an ocean displayed waves: her eyes went 
round and round : no word came from her mouth.” The 
waves followed rushing one upon another: there was a 
whirlpool in which her spirit could not find bottom. 
‘Bring poison, girls, and give it to me that I may die. My 
life is not dear to me, why should I fear to die? 

“At one moment it rises [above the flood of severance] 
at another it sinks, so is the lotus of my heart distressed. 
Call Hiramani, my friends. Eclipse is seizing my spirit.” 

14. Her hand-maids and her nurse, hearing her, ran 
at the instant and fetched Hiramani after calling him. 
It was as when a physician brings medicine and the patient, 
dying of disease, receives life. Hearing his blessing, the 
lady opened her eyes, and spoke with a lovelorn voice like 
a Kokil, ‘‘As the pain of severance increases for the lotus, 
it becomes saffron hued with deep pain“ at heart. How 
can the lotus obtain buds of love if eclipse seizes the sun in 
day-time? The lotus leaf gives shade to the lotus bud : 
so you have heard all my distress and have taken it away. 
The wise man does not talk to anyone [of his purpose] : 
if he does talk [of it] he will carry it through to completion.” 

Uttering so much speech with her mouth, she again 
became unconscious. Who should again restore her to her 
senses? Her face became white while she satd this. 

15. And as for the burning, what shall I say of it, 
limitless as it was? A widow who commits Sati would be 
burnt with a fire of such violence. Someone has become 
Hanuman and has invaded, and has begun to carry out the 
burning of Lanka". When Lanka caught fire, that fire 
was extinguished : this devastating flame cannot be exting- 


त i Reading birah samud (ms. Burn), for udadhi samud (Grierson and 
a 


(ji) I have omitted yah sunt, which I do not understand, any more 
than Sudhakar appears to have understood the variant yah eujhé adopted 
by Grierson. 

(kk) Reading pw (Shukla), but perbaps Grierson’s piari (yellowness 
is better. The heart of the lotus is ना ध र | 

(४) There is the ysual pun on Lanka=(1) the island (2) loins, reine, 


$6:15-1¥ XING GANDHARVASEN AND HIS MINISTER 135. 


nished. It is as though mountains of fire arose : yea, coals 
of fire settle on all her limbs. Her flesh is cut into morsels 
and threaded on a spit, and ali her flesh weeps teats of 
blood. At one moment her flesh is as it were slain and 
roasted, at another it is brought to life™ and roars like a lion. 
Better than such burning it is that one should die : the bur- 
ning is intolerable : rather should one give up life. 
Though all the sandal paste of the Malaya mountain 
and all the water of the ocean should come together to 
extinguish it, the fire of her body could not be extinguished. 
16. When Hiramani saw the lady, [he realised that] the 
plant of love had sprung up in the garden of her heart. 
He said ‘‘Why should you not be unhappy: you have been 
caught in the plant of love and passion™ ? God forbid that 
anyone should be caught in the plant of love: if he is, he 
will never get free even if he dies. The plant of love burns 
the body in such a way that as it sprouts there is happi- 
ness but as it spreads sorrow spreads. Who has sown the 
plant of love as 1f it were everlasting? It increases day by 
day : it does not decrease. The plant of love is accom- 
panied by limitless distress in love: heaven and hell are 
burnt with the burning thereof. The plant of love alone 
grows and spreads : no other plant can spread [sol]. 
‘‘When one 15 caught in the plant of love, there 15 pleasant 
shade and delightful branches. When the beloved comes 
and meets the lover, the lover tastes the juice of the vine.”’ 
17. Padmavati rose and held his feet. ‘‘Through thee 
I behold the shadow of the beloved. I am ashamed to 
speak and [if I speak not] my life will not remain: on one 
side is fire, on the other freezing cold.°° The sun has lost 
his way while climbing the mountain of sun-rise ; eclipse 
has seized him, and the lotus has faded.”” Being distant 
from him I am withered and am dying: it would be better to 
die near than far. We are near in the body, but meeting 
(mm) Reading शष्के. ,,,..१०...-.., gyms (Grierson) for b4r........ 
का ee ee chaba: (Shukla). The latter reading might mean ‘at one 


time [love] roasts her flesh: at another it chews it, roaring like a lion 
- Reading pem prttt kai belt (Grierson) for pem jo ptfam bels 


(00) Reading ® छ (Grierson) for piu (Shukla) 
(pp) १,९. Ratansen has been made prisoner while ascending the for 
tress, and Padmavati is distressed. (See Shukla’s Introduction p. 75) 


156 KING GANDHARVASEN AND i18 Mitist#e 94: 17-26 


is difficult : though he comes near, he does not reach me, 
so circuitous is the way. You are my ferryman, my Guru, 
my divinity : row me in such a way that I may reach the 
further shore. [You are like] the swan which ‘Drought 
Damana and Nala"* together, you, who are called by the 
name of Hiramani. 

“The root Sajivan 15 far away: the dart Sakti" pierces 
me. My life is now on the point of departure : show me 
the sun speedily.”’ 

18. Hiramani placed his forehead on the ground: 
“Q Princess, may your throne be fortunate from age to age. 
He in whose hand is the root Sajivan, he, you may know, 
is not far away now. Your father is in enjoyment of his 
kingdom ; he reverences Brahmans, but he has Yogis put 
to death. For all that constables sit at every gate, love's 
votary made his way in by a hole. While he climbed the 
fort by night, it became dawn: as he came to the door, 
they seized him, treating him as a thief. Now they have 
taken him and gone to impale him”: for this reason you are 
filled with the deepest woe. Now you are the life, and that 
pilgrim is the body: it is the sick man who knows what 
bodily sickness 1s. 

“By placing his life in your beauty, he has reconstruc- 
ted his body“. He himself has been lost: death cannot 
find him by searching.’’ 

19. When Hiramani had said these words, the eclipse of 
the sun seized the moon. The moon was afflicted with the 
distress of the sun : how great was the distress which that 
black-featured” one suffered. ‘“‘Now if the pilgrim dies 
for love of me, I shall be with him on earth or in heaven. 
If he remains fon earth] I shall do him service all my life: 
if he departs, this spirit will take wing and be with him.”’ 
She said, ‘“What is that practice by which one may enter 


V—— eee 


(qq) Sudhakar explains “‘you will deserve the name of diamond gem if 
you — us together, as the swan did Nala and Damayanti,"’ vide 21 (2) 7 
note (6 

(rr) For Sajivan and Sakti see 16 (6) 4 note (0) 

as) Reading den gae (Grierson) for gae det (Shukla) 

(४४) By a Yogic practice of entering into a fresh body, para-kaga— 
pravea of the next stanza 

{uu} Alluding to the spots on the moon's face and to Padmavati’s 
BOITOW, 


9९-20-24 KING GANDHARVASEN AND Hts MINISTER 1457 


into another’s body. How does that road return roving 
by which the disciple becomes the Guru and the Guru 
becomes the disciple? In what place can one remain 
so hidden that if death comes it will search [in vain] and 
depart? 

“That disciple obtains Siddhi who is not separated from 
his Guru. If the Guru shows compassion the disciple 
will attain the secret.”’ 

20. ‘‘Why, Princess, you are the Guru and he its the 
disciple. Why do you question me as if I were a new ini- 
tiate? You were pleased with your disciple and allowed 
him to see you when you went to the temple. The disciple 
beheld the beauty of his Guru : it entered his mmd like a 
picture and was contained there. You took away his 
spirit and departed : he became the body and you became 
the spirit. The heat and cold which assail the body, the 
body knows them not, it is the spirit which knows them. 
Your enjoyment went and reached him and the distress 
that was his came to you. You are in his body and he is 
in you. Where will death now find his shadow ? 

“Sothat Yogihas become immortal by entry into another 
body. If death comes, it will see the Guru there and will 
do him reverence’’.”’ 

27. When she heard the feat by which the Yogi was 
immortal, death due to the woe of severance passed from 
her. Like a lotus bud her spirit unfolded, as though the cold 
had departed at the sight of the sun. ‘“‘Who can slay one 
who is so complete a Siddha? Ata glance of his eyes they 
will be burnt to ashes.“~ Go now and tell my message 
‘Abandon your Yoga now and be a king. Think not that 
Iam far from you. That stake [which is prepared for you] 
is infixed in my eyes. If you lose [8 drop of] sweat from 

your body, I will without delay lose the life from my body.** I 


(vv) ‘Ades’="des (command). Ades guru is a respectful form of 
greeting among Sadhus. 

(ww) Reading nirakhat main hot jari chhara pie ihe Din) for | 
Shukla’s nipurush tes Dela hk, chh, (It is the unmanly who will be burnt to 
ashes) ‘Grierson has a 1685 satisfactory text, niua ras tain jo hoy chharz, which 
Sudhakar explains (with reference to Vaidio prescriptions), ‘If he is such 
a Siddha, who would make quicksilver dead when it becomes ashes by the 
effect of lemon juice.’ 

(xx) There is the usual pun on ghaj=(1) decrease (2) body. 


tsS THR EMPALEMENT of RATAN HN 84: 21-852 > 


have made a throne for you within my bosom : you are now 
my King in both the worlds. 

“Tf we live we will have mutual delight :* if we die, 
it will be together. Let nothing happen to thy life; if it 
is to be, let it happen to my life’. 


25. THE IMPALEMENT OF RATAN SEN, 


1. They bound the Yogis and brought them to where 
the stake was. All the citizens of Singhala assembled. They 
brought the Guru (Ratan Sen) first to impale him; but, 
seeing his beauty, everyone felt regret. The people said 
“This is not a Yogi : it is some wandering love-lorn prince. 
For someone’s sake he has become an ascetic : on his bosom 
is a rosary and he mutters® prayers with his mouth.” 
As the trumpet sounded for putting him to death, he, like 
Mansur’, laughed as he saw the stake. His teeth shone 
and there was a bright radiance: wherever people were 
it struck them like lightning. [Gandharva Sen said] ‘Make 
inquiry of the Yogi: perchance he may be King Bhoj’.® 

They all asked ‘‘Tell us, O Yogi, your caste, your birth 
and your home. Say what is the humour which made you 
laugh where the place for weeping is.”’ 

2. ““Why do you now ask our caste? We are Yogis 
and begging ascetics. What caste, O King, is there for a 
Yogi, who has no anger if he is insulted, no shame if he is 
beaten? The mendicant is shameless: he has lost all 
shame: let no one become involved in inquiry about 
him. He whose spirit dwells in death, how should he not 
laugh when he sees the stake? To-day there will be release 
from love : to day I willleave the earth and have a dwel- 
Img in heaven: Today the bars of the body’s cage are 
broken : today the bird of life escapes. Today I shall be 

) Reading mili ¢ karahia (Grierson) for mils gar rabehia, 


(yy 
(Shukla) (we will be embracing each other), which gives better metre but 
not such good sense 


CamTo 25 


(a) Reading karat (Grierson) for karahu (Shukla) 
( Manstir, the Sufi martyr who was impaled, see note (n) to 11 
(6) 4. Grierson has man efru (the hero smiled in his mind), which maker an 


excelient 
king (9) प king Bhoj see 68 (1) 8 note (6). Here probably any prosperous 
is 


QB: 4-4 THE IMPALEMENT OF RATAN SEN #§9 


separated from love: today along with love the beloved 
departs. 

“Foday the limit is reached: I shall be made of a bright 
countenance’. Be quick and slay me: do not delay this 
matter.” . 

3. They said ‘Meditate upon whomsoever you wish 
to meditate upon’: we are going to make you a bee on a 
Ketaki'.”” He said ‘‘I meditate on her at every turn: 
I am hers whether dead or living. Yea, I meditate on the 
lady Padmavati, to whose name this spirit of mine is a 
sacrifice, As many*® drops of blood as are in my body all 
say ‘Padmavati, Padmavati’. If these drops stay [in my 
body] her place is in each drop: if they fall, they do so 
taking her name. Every short hair of my body is bound 
up with her: every particle is breathed through and puri- 
fied by her spirit : in every bone there is that word [४.९., 
her name]: in every vein the sound of it arises. 

“Where love’s distress is awakened, what is loss of 
and of flesh? I have become a mould in which her marrow 
beauty 15 contained.”’ 

4. "When such distress fell upon the Yogis, Maha- 
deo’s posture changed. He said, smiling, to Parvati: 
“It would seem that something like an eclipse has seized 
the sun. ‘Today the Yogi has climbed up on the fort: 
the king has seized him, and the sun has thereupon been 
hidden. A fine show has been seen today in the world : 


—— rr — 0, 1 


(d) Mukh rat is a translation of the Persian Surkhrt (literally) red- 
faced, (figuratively) of a cheerful countenance. There 18 a grim jest here, on 
the two meanings (1) Today the point of the stake will reach my head, which 
will be red [with blood], {2} Today the limit will be reached and I will ‘be 
cheerful. 

(6) ५.६. prepare for death by performing your last devotions to your 
patron deity. ‘Say your neck-verse’. 

(f) Ket=ketakl, the flower on whose sharp thorn the bee is suppesed 
to impale himself. Grierson and Platts identify the ketaki with the ०५ 
or fragrant screwpine (Pandanus odoratissima), but they are mentioned sepa- 
rately in 20 (6) 2. 

(g) Reading jat (Grierson) for Shukla’s jas. 

(0) From here to 25 (14) the mss. differ widely in the arrangement of 
verses and stanzas, See Grierson’s critical notes pp. 47, 48. I have followed 
Grierson’s order of stanzas, according to which Shukla’s 25 ‘8) (Grierson’s 
277) comea after Grierson’s 276 which is Shukla’s 25 (13) and, in fact, after 
Shakla’s 25 (14) which does not appear at all in Griergon’s text or critical 
note. 

(1) There ie a play on words in this and the next veree,—sir=sun 
and hero, tapa=blazing and ascetic, gahanuseigure and eclipse, . 


160 . ‘THE IMPALEMENT OP RATAN SEN 98; 4-6 


they have made preparation for slaying the ascetic.” 
When Parbati heard, she fell at his feet : ‘““Come, Mahesh, 
let us see [this show] at once.” They took the disguise 
of a glee-man and glee-maiden, and took the hero Hanuvant 
with them. They came in order to watch, concealed them- 
selves, and to see how true and how favoured by fortune 
was that figure [Ratan Sen]. 

The king [Gandharva Sen], seeing his enormous army, 
was proud. He saw not the disposal of God,—to whom 
He would give the victory. 

5. The Yogi [Ratan Sen] remained in his seated posture 
and muttered ‘Padmavati, Padmavati’. His mind was 
in a state of trance, absorbed in her for the sake of beholding 
whom he had become a Bairagi. “Her form and name 
are contained in me: there is no other door visible to which 
I should go. And I will do reverence to Mahesh who gave 
me instruction with regard to this way.” Parbati, hearing’, 
praised his truth, and turned and gazed on Mahesh, ‘li 
Mahesh is in his heart,’’ said Parbati, ‘‘why should this 
stranger bow his head? Even at the point of death it is 
your name that he has taken : it is you of whom he has been 
thinking on this occasion. 

“They are slaying“ the stranger. Save him at this time’. 
No one is anything to anybody who does not go all the way 
with him to the further side.’’ 

6. The parrot took the message” and went to the place 
where they were impaling Ratan Sen. Seeing Ratan Sen, 
Hiramani wept, saying, “People have, by their perversity, 
lost the Raja’s life.’’ Seeing HMiramani’s weeping, all the 
people weep and gaze on the king’s [Ratan Sen’s] face. 
They all, weeping, pray to the Creator, saying, ‘Do’ this 
kindness that someone may deliver him.” [The parrot] 
spoke the message and told all [Padmavati's] misfortune. 
“She is much distressed, mure than can be told. She has 
taken out her life and sits with it in her hands, [saying] 

M Reading suns (Grierson) for punt (Shukla), 

(x) Reading Aas’ (Grierson) for At (Shukla). 

(1) Reading bar (a ms. quoted by Grieraon) for fir (Shukla) which 
could only mean save the hero. This involves a conjectural emendation in the 
next verse (for rhyme’s sake) of na {ड} to na par. 


(m) The measage given to him by Padmavati in 24 (21), 
(n) Reading karn (Grierson) for ka} (Shukla). 


25: 6,7.9 THE IMPALEMENT OF RATAN SEN 161 


‘Tf he dies, I will die: [if he lives], I will live with him.”’ 
Hearing the message, the king then smiled and said ‘‘My 
life lives in her life, and my body in her body.” 

The parrot and the gleeman bard’ were together ready 
to give their lives. [They said to one another] ‘‘Come: 
go and see [what can be done] there where the king 
[Gandharva Sen] 15 sitting.” 

7. The king [Ratan Sen] remained with his eyes cast 
down, but the gleeman bard could not stay [where he was]. 
He said, as he took a dagger in his hand, ‘‘To sit in a box 
does not become a man. When Krishna slew Kans in his 
anger, then it was known that he was of manly birth.” 
Where Gandharva Sen was, greatly angered, the bard went 
and stood before him. Gandharva Sen spoke in wrath, 
“What kind of Yogi is this and what kind of ill-mannered 
bard? While all the princes and nobles stand and look on, 
he has given his blessing with his left hand? [The bard, 
2.९., Mahadeo, said] “The Yogi is water, and you, O King, 
are fire : it is not fitting that water should war with fire. 

“Water is quenched by fire. War not, O King, be wise. 
He is holding his begging bowl at your door. Give him alms 
and not war.”’ 

g. * The king spoke ‘Who is this ul-mannered bard 
who has given his blessing with his left hand? What such 
Yogi is there in my city who would break in and climb my 
fortress in order to steal? Indra fears me and ever bows 
his head. Krishna, who muzzled the’ black snake, fears 
me. Brahma, who has four faces, fears me: and in hell, 
Bali and Vasuki fear me. The earth quivers and Sumeru 
quakes: the sun, the moon, and the sky and Kuber. 
The clouds in whose glance is the lightning, fear me: 
the tortoise, on whose back the earth rests, fears me. 
If I wished, I could smash* all these, seizing them by 
the hair : and who is this king’, a mere worm or moth ?”’ 

(0) १,९. Mahadeo in disguise. 
a (p) Reading Kirisan garai दति jei natha (Grierson) for janat kran aes 
_ jew nth, (Shukia)—Krishna knows this, who muzzled (lit. put a nose-string 
on) Sesnag. Kali was the snake which Krishna muzzled, not Ses. 

(q) Reading so ab bhavjaun (Grierson) for क m@agawé (Shukla), which 
does not make sense. 

(८) The mention of a king is premature ; Gandharvasen does not yet 


know that the Yogi is king Ratansen. 
* See note A, page 159, 


9 


169. (28 MPALEMENT OF RATAN BEN’ 26: पर 


The bard said “Listen, O King. Pride does not bessem 
the spirit. Bhima" was rescued from drowning in the skull 
of Kumbh Karan. 

10. “Ravan in pride quarrelled with Rama, and through 
the same pride battle took place. Who was so mighty as 
Ravan, who had ten heads and twenty strong arms, whose 
kitchen the sun heated and whose garments the sea’ washed 
continually 2 Suk" was his counsellor and the moon -his 
torch-bearer : the wind cohtinually swept his door. He 
fetched Yama [the God: of death] and bound him to his 
bed-post : there was none other who could challenge him, 
even in adream. He who was like adamant, not to be moved 
for any moving, even he died when struck by two ascetics. 
He had ten crores of grandsons and sons, but not a single 
person was left to weep for him. 

“Tet noone display pride, esteeming any one as small 
and weak If God is with the small and weak, he gives 
him the scroll of victory ”’ 

Iz. Now the bard who was there in front [of the king] 
rose respectfully when the king was angered, [and said] 
‘“‘A bard is the image of Sankar: a king keeps a bard as a 
barrier before him. The bard who looks on his own death’, 
who would be angry with him?’ King Gandharva Sen 
said ‘‘Why have you mounted the ladder of death? Why 
do you hold such unseemly discourse ? It 1s confusion that 
you make and not bard’s work” If you area bard by caste 
why do you bring disgrace on your caste by giving a bles- 
sing to a king with your left hand? When you call yourself 


(r) Bhima boasted that, if Kuambha Karan were alive and present, he 
would throw him into the ocean. Soon after, he himself fell into a lake and 
was nearly drowned. After he had been rescued, he learnt that this lake was 
contained in the skull of Kumbha-Karan. (Sudhakar quotes this as a 
traditional story, ए. 590). 

(४) All authorities have basandar or baisundar (fire), but samundar 
(ocean) seems an obvious emendation, althongh the usual form of this word 
in Jaisi is samud. 

(a) Sukra, the regent of the planet Venus and the guru of the 
Daityas v. 4) (13) 4. 

(v) Reading jo Apant (Grierson) for pat Apuna (Shukla). 

(w) I have followed Grierson’s reading kthe apbant as dharat, karad 
bttand bhajaat na karat and Sudhakar's interpretation. Shukla’s 1 ould 
mean ‘Why have you recited a different speech ? You do not act wisely, #0 
af to extract a gift,’ 


$62.12+13 श" TMPALEMENY OF RATAN got #63 


a.bard, how shall I take your life? Speak at once, bowing 
your neck. 

“You are a bard and he is a Yogi. What have you and 
hein common? What do you gain by this deceit? What 
lunacy is this?’’ 

12. ‘If you ask me truly, King Gandharva Sen, I will 
speak truly, even though’ lightning should fall. .What 
has a bard to fear from death? The dagger is in his hand 
with which he will stab himself and die. In Jambu-dvipa 
is the country of Chitaur : Chitrasen was there, a mighty 
king. This is Ratan Sen, his son: he is of Chauhan’ race. 
[That which is written] cannot be extinguished’. In sword 
play he is immoveable like mount Sumeru™: he would not 
yield ground though the world came against him. In 
liberality he is like Sumeru, he never stints in giving: he 
who asks alms of him [need never] ask of any other. I 
have raised my right hand to him: who else is there to 
whom I should thus give my blessing ? 

‘My name is Mahapatra’’, and I am his bold beggar-man. 
Even if anger arises from the saying of a hard word, still 
a messenger should say it 

13.° At that moment Mahes again was ashamed in his 
mind : being in the guise of a bard he addressed the king 
respectfully : ‘“Gandharvasen, you are a great king: I am 
the image of Mahes : hear what Isay. One should say that 
word which will result in good in the future : what is the 
use of losing one’s temper? This isa prince, he is not a Yogi: 
he has become a pilgrim of love, on hearing of Padmavati. 
Heis the son of a kingly house of Jambu-dvipa : that which 
is written cannot be effaced. Your own parrot went and 
brought him : she whose [lover] he is has accepted him as 


(x) Reading kin = kyua naA¥a (Grierson) for nahsa (Shukis) 

(y) As Shukla pointa out (Introduction p. 241) Jaisi has made: a 
कक न resenting Ratansen as a Chauhan. The rulers of Chitor were, 
and are, as 

(४) Op. 25 (13) 5 where the same thing is said more clearly and with 


(aa) Sumeru, which in the previous verse was an emblem of firmness, 
being situated at the North Pole, is here an emblem of liberality, being made 
of gold. But some mss. have samuad (ocean) here 

(bb) A bardio title of honour 

{oc) This stanza repeate part of the preceding stanza, and ‘the first 

two vorses (which are not in some mas.) in the narrativ 


164 ‘te IMPALEMENT OF RATAN SEN 296: 23,048 ` 


a bridegroom. Furthermore, this matter has been heard in 
the heaven of Siva. Perform the marriage: it is your 
duty. 

“He 15 holding out his begging bowl and asking alms: 
even if he dies he will not leave your door. Be wise and 
give him alms in a golden bowl: slay him not.” 

144. “Avaunt, you begging bard. Why do you thus 
insult me? Who in the world can he worthy of me? 
He on whomI fix my gaze goes to hell. If any Yogi 
or ascetic comes hither, he is terrified even at hearing of me : 
he takes his alms and goes on to beg elsewhere, 
but this one has remained ail night at the approach 
to my fortress. I would like to give him according to his 
wish, and, if not, to impale himon a stake and take his life. 
Any one who has such a desire to lose his. life will lament 
like a moth tn a lamp flame. Gods, men, Munis and all 
Gandharvas and Devas (who would reckon him?) do me 
service continually. 

“‘Who can rival me? Hear me, O false bard. He will 
be dust if I set in motion my troops of elephants.”’ 

8.° While the Lord spoke in the guise of a bard, 
the hero Hanuwant could not be restrained. Instantly 
he crushed the stake and seized it and put it in his mouth 
like a radish. Mahadeo rang the bell for battle : hearing 
the sound, Brahma came : Bisun” the flute player advanced 
with his weapons: all Indra’s heaven came to the rescue. 
The lord of serpents thrust his hood out from hell: all the 
eight tribes® of snakes stood by: thirty three crores™ of 


(dd) This stanza is not in Grierson’s text, or in his critical notes. 

(ee) See note (h) to 25 (4) for order of sianzas, I have followed 
Grierson’s text of this stanza. The first two veraes in Shukla do not fit the 
context,—‘He is no Yogi, he is 800} : if you know the secret, engage on the 
search. If battle ia joined, it will be a Mahabharat : all the warriurs will come 
to aid’. 

Grierson’s text of the first two verses is ‘Bh&t bhes isar jas bb&kha, 
Hanuwanht bir rahai nahin rékba&. Linh 0007 tat khan wai stril, dhari mukh 
melesi jainahin muri.’ The order of the other verses is different. 

(ff) There does not seem to be any ms. authority for Shukla’s Krsna. 

(gg) Cp. 10 (1) 9 note (4). 

(hh) Sudhakar (p. 601) explains the number thus : there are 11 deities 
ap iece for heaven, earth antl hell in the Rigveda, and in the Puranas each of 

esa has 10 million offapring. He is also at pains to find Puranic authority 
for the numbers of clouds, flames and mountains which follow. 


95:8,15,16 ‘tHe IMPALEMEN?T of RATAN SEN 165 


deities made themselves ready and ninety stx clusters of 
clouds thundered. Fifty six crores of flames blazed and a 
lakh and a quarter of mountains quivered. 

the nine Nathas’ approached, and all the eighty 
four Siddhas’, The earth blazed with the three and a half 
thunder bolts"*: the sky [was filled] with Garud and his 
vultures. 

15. The Yogis all gathered in a circle behind : valiant 
and mighty, they advanced with their loins girt for battle. 
The ministers said “Listen, O King, now you may see 
the work of the Yogis. As we told you, you should not go 
to battle : a huge", immeasurable army approaches. In a 
moment it becomes a dense throng: he who advances 
in the host and remains is the conqueror.’ Mustering his 
resolution, the king then raged : Angad™" came and planted 
his feet in the battle. Five elephants which had charged 
in the van, these Angad seized by the trunks and swung 
round. He flung them away and they went up to the sky : 
they did not return but remained fixed there. 

The Yogis watched the marvel : the elephants came not 
back. “It is for Yogis to fight like that, with their feet 
not touching the ground™.”’ 

16. They tell the news ‘‘The Yogis have come now: 
ina moment they will attack. Beforethey attack, do you 
manoeuvre thus,—make the whole troop of elephants 
charge. When the elephants, charging, are in the forefront 
of the battle, them make a cavalry charge along with them.” 
The troop of elephants advanced in front : then Hanuwant 

stretched out his tail. As they came to battle in the midst 

(ii) The nine Nathas are the principle gurus of the Gorakhnathi Yogis. 
Sudhakar (p. 241) gives a list of names. They are worshi re by Ba a at 
initiation (Briggs, p. 33. He gives other liste in Chapter 1 f his ). 

(jj) For the 84 8140088 see 24 (2) note c. 

(kk) Reading, with Grierson Ahujs bajar, Bhagwan Din notes that 
the correct traditional nu:nber of thunderbolts is three and a half. Shukla 
has 7८921 bajar (the eight thunderbolts) in 26 (17) 5, 43 (3) 1 and 48 (17) 5 
where also I think the correct leading should be ahujs or ahujhaw. Here 
Shukla has त mahabitrat, chale gagan garud au gidh (Garud and the 
vultures flew up in the sky [saying] “today there is a Mahkbh&rat.’’) * 

(ll) Reading bahut (Grierson) for jagat (Shukla), 

{mm) Angad, a warrior monkey, son of Bali, who assisted Rame in the 
rescue of Site. 


(nn) a being supposed to have attained the power of levitation, 
one of the eight Siddhis,mnote 23(1)1 note (c). 


766 ‘et patient of अ. enw 8698: rod 


of the armies, he swung his tail and enfolded them ail. 
Many were broken into nine pieces : many were thrawn into 
the depths of the universe: many, whirling, adorned the 
firmament : what had been exceeding great became exceeding 
small 

Many fell in the ocean and, when they fell, not a trace 
of them was found. Where there had been pride. there there 
was distress : where there had been laughter, there there was 
weeping. 

17. Then what did the king see before him? The 
Lord’s bell sounded in the battle, When Bisun heard it, 
he blew” a blast on his conch. In the van was Hanu- 
want’s tail. [Vishnu] carried about with him the universal 
world. Up to heaven and down to hell everything was 
filled with dust. Bali, Vasuki, Indra, king of men, Rahu 
and the constellations, the sun and the moon, all the Dana-~ 
vas of the city of demons, and all the three and a half thunder- 
bolts’’, all came massed for battle. All that the King 
had prided himself upon had now turned and arrayed itself 
against him as an enemy. Where Mahadeo was standing 
in the battle the king bowed his head and fell at his feet. 

“For what reason are you wroth? I am your servant 
and disciple. The girl is my Lord’s: give her to whom 
you will.” 

18. Now once again Mahes acted as a messenger : 
before, his message had been bitter, now it was sweet. 
“You, O King Gandharvasen, are esteemed by all the 
world: you have all the fourteen virtues :** who else 
is there who can instruct you? MHiramani, who 15 your 
bird, went to Chitaur and there did service. Summon 
him and question him about that country, and whether 
[{Ratansen] 1s a Yogi or is king there. If you do not 
trust my word, let what he says be relied upon. Where 
the maid is, there: her bridegroom has come: perform 
the marriage: it is a duty strongly incumbent on you. 


(00) Reading ao (Grierson) 1 (Shukla). Literally ‘he filled the 
conch’ op. ‘Sound, sound the clarion 
{ ading ahujhau (Grierson) for ajhau (Shukla), see 25(8)9 note 
(kk) and &3(3)1 note (c) 
g gives & list of the 14 scsences at p. 612. These may be 
what are intended here 


$5: 18-20 TRE IMPALEMENT OF RATAN SEN 16H. 


Thottgh {a man] may at first not esteemt a thing in hie) 
mind of accept it, yet when he tests it [ and finds it is] 
a jewel, he will fasten it in his pouch. 

“Ratansén is a jewel which cannot be hid : if there is any 
tester, let him test it. Give him what he begs for in a 
golden bowl which has been tried on the touch-stone’”’. 

19. When the king heard of Hiramani, his anger 
departed and he considered the matter in his mind. The 
order was given ‘Call him. From a pandit there can be 
no deception.’ At the word of one thousands ran: they 
swiftly brought Hiramani. They brought the cage before 
[ the king ] and opened it : the parrot came forth and met 
[the king] after estrangement of many days. He met 
him, praising him in many ways: the king listened, and 
there was peace in his heart. It was as though water had 
fallen on burning fire: his heart blossomed and was filled 
with joy Then the king, smiling, asked him a question : 
‘How has your body become yellow and your face red? 

‘You are learned in the four Vedas, and have read 
the Shastras and the Vedas. Where have you brought 
up these Yogis who have come and broken into the for- 
tress ?”’ 

20"  MHiramani began to speak elegantly: giving 
[ the king] his blessing and reciting his praise, he said, 
‘QO great king of Gods and God of kings, if you are angered 
when you hear me, I can say nothing. Still, your servant 
will say fearlessly that which will be good in the end, even 
if it rouses anger. Your parrot has indeed sought out a 
delicious and ambrosial fruit: do not, O King, be like 
Bikram or Bhoj™. I am your servant, you are my first 
master: J will do you service so long as I live. He who 
has given me life and has shown me a country [ to live 
in ], may he live for ever, O King. The bird which medi- 


(rr) Throughout this stanze, Hiramani confuses Gandharvasen with 
the deity, partly hyperbolically, partly allegorically. This and the next 
stanza (which is missing in several mss.) contain practically the ssme matter. 
न pr प would be obtained by combining the first verse of 20 with verses 

to 9 of 21. 

(४०) For Bikram and the parrot see 8(6)1 note 17, For Bhoj, see 

6{3)8 note (6), 


95: 20-22 ‘MH IMPALEMENT OF RATAN SEN « 168 


tates on God, reciting ‘Thou art the one’, that bird is 
red-faced in this world. 

“My sight, my speech, my hearing, all are by your 
favour: this is my service evermore that I should pro- 
nounce blessings on you. 

27. “If a servant be such as has mortified himself 
with penance, then ambrosia dwells on his tongue. That 
servant’s destiny is at fault who, in doing service, occasions 
his master’s wrath. And, if blame attaches to him though 
blameless, a servant will be afraid and will fly for his I1fe. 
If he is a bird, how shall he stay fixed? He will go where 
he looks, since he has wings. Roving I saw the seven 
continents, O King, and finally I arrived at Jambu-dvipa. 
There I saw the high fortress of Chitaur : it is a high and 
mighty kingdom, reaching equality with thee. This is 
Ratansen, who is king there: J have brought him here 
in the euise of a ४0१1. 

‘I, your parrot, have brought an excellent fruit: by 
virtue of this my face is red. If my body is yellow, it is 
for fear of this,—that I remember the story of Bikram.”’ 

22. First there was the Bard, speaking the truth: 
then spoke Hiramani as witness. The king was convinced 
and believed in his mind. They released Ratansen, who 
had been bound, and brought him. The king asked him 
what was his race, and learnt that he was a high-born 
Chauhan : a jewel does not lose its radiance by being 
tied up. His diamond teeth were set off by the stain of 
pan : when he smiled all men gazed as at excellent lightning. 
The Yogi ear-fings were fastened to his ears with wax””’. 
All the attributes of kingliness, which had been suppressed, 
were revealed. They brought a savage stallion: he was 
told to ride it, and he mounted. He rode the horse with 


(tt) +. €. Single-minded service has its reward. kai tuht, according 
to Sudhakar, isthe local name in Oudh for a particular bird. In 2(5)2 the 
turtle dove says दवः एक, butit has not a red face. The parrot explains 
his own red face in reply to the king’s question in ए, 8 gf st. 19. Red-faced 
also means cheerful, v. 25(2)8 note (d), 43(3)8. 

(ua) v. 26(12)4 note {$}. 

(vv) Reading main saun (Grierson) for vinay secur (Shukla) the mean- 
ing of which is not clear. As Ratansen is only a pretended Yogi, the 
cartileges of his ears are not split and the thick rhinoceros-hide (crystal in 
26(2)5) earrings are fastened to them with wax, 


95:22~4 (छ IMPALEMENT OF RATANSEN. 100 


all the thirty six””exercises of the manege : all the citizens 
of Singhala praised him. 

‘‘ He is a prince with all the thirty two™ marks: he 15 
like the sun with a thousand rays. Why should you test 
him on the touch-stone? He is purest” gold.”’ 

23. Seeing the princely bridegroom worthy of the 
lotus”, all the people made acclamation. He came, 
a glorious scion of his race: the bridal-gifts were given 
and the betrothal was then arranged. ““If the garland 
of victory was decreed to Anirudh, who could cancel this? 
Banasur was defeated. To-day Usha came to Anirudh: 
the gods had happiness, the daityas’ heads ached. The 
91111 is in heaven, the lotus is in the lake on earth : the bee 
comes from the forest and takes the honey. Bridegroom 
of the west, bride of the east : if the union is decreed, they 
cannot be separated. Man may devise countless devices 
in his mind, but that will take place which: God brings 
200६००१. 

The instruments of music which had gone forth playing 
for the slaughter of the prince in battle, the same instru- 
ments again made merry in connection with the festival 
[ of his betrothal***] 

24. [Gandharvasen said? ] ‘“‘I have accepted what 
my Lord says. What fitness is there in [ giving] any 
other answer?” He accepted what was said and joy 
spread in his spirit : the bridal gift was given, the betrothal 
was performed. The twain came together: good omens 


(ww) Reading khurt (Grierson) for kurt (Shukla). Shukla connects 
with ainghdlpurt (ail the 36 castes of citizens of Singhala); the 36 castes would 
be those mentioned in 20(3)1. Butit 18 better, with Sudhakar, to connect 
with horsemanship, translating khurt as paces. Sudhakar refers to treatises 
on equitation for the 36 paces. The references are not exact; in one there 
are 3 uses of the whip in connection with 12 qualities or vices : in the other 
there are only 6 paces, which Sudhakar multiplies by 3 (slow, medium and 
rv to make 18 and again by 2 (comfortable and uncomfortable) to-make 
3 


(xx) v. 19(3)4 note (त) 
(yy) v. 9(2)4 n 
(zz) Reading kafwal (Grierson) for kaAchan (Shukla) | 
aaa) This and the following verse allude to the bridal of Anirudh 
grandson of Krishna, to Ushas, daughter of Vanasur 
(bbb) ‘Man proposes, God 8 26(16)2 
(occ) Reading «कक (Bhagwan Din) fot Shukla’s unhe 
Here end Grierson’s critical notes and Sudhakar’s commentary 


170 WHDDING OF RATANSEN AND FADMAVATI 25: 24-96: <2 


were invoked: one noble being came to another 
{ Ratansen ] drew down to him her for whose sake he had 
performed Yoga: he who performs austerities will obtain 
bliss. Since he was sincere in mind and thought, he would 
not change his word though men should slay him. If any 
man thus makes hazard of his life, the Gods come and do 
him service for evermore. He who beholds sorrow for 
the ten days’ of life, for him there is happiness that 
cannot be reckoned, for ages and ages. 

I shall describe the wedding of Padmavati with Ratansen. 
The palace was quickly made ready, and the drums and 
clarions made jubilee. 


26. THE WEDDING OF RATANSEN 
AND PADMAVATI. 


1. The auspicious time was fixed and arrangements 
were made for the wedding. Invitations were sent forth 
to everyone in Singhala. Five hundred million instruments 
of music were sounded: there was rejoicing through all 
Kailasa. Padmavati had attained that day for which 
she had continually been invoking God. The sun and 
moon were as jewels of good fortune on her forehead : 
and all the constellations sang the wedding song. A 
bower was built, fashioned with rubies, and scarlet floor- 
cloth was spread on the ground. Pillars of sandal wood 
were carved in many forms: ruby lamps burned by day 
and night.’ In every house leaf garlands were wreathed 
on the doors: throughout the city songs echoed. 

In every square and road of Singhala, wherever one 
looked, there was scarlet. Happy was the princess Padmavati 
who had such a bridal. 

z. Raiment was brought for Ratansen: diamonds 
and pearls and precious stones were fixed therein. Ten 
thousand princes of good fortune came: they made their 
salams and attended on the King. “ Take [ they said ] 
the kingdom and enjoy the bliss for the%ake of which you 


(ddd) Bhagwan Din reads ‘Bigrakh 4p Ap ga chaly’ (Dissension departed 


of ita own oa ee 
{eee) Op iri Kalam 10(2) where the poet speaks of himself as a ten 
day's guest in Jais. | 


96: 2-4 THE WEDDING OF RATANSEN AND PADMAVATI 177 


have trained your body to Yoga. Anoint yourself with 
oil : take off the ashes [ smeared on your limbs}: bathe 
your body and adorn it with cosmetics all over. Remove 
your ear-rings which are of crystal and unpleasing, and 
put on ear-drops of gold studded with jewels. Give up 
your matted locks, take scented lotion, comb your hair 
and place a diadem on your héad. Take off your rags 
covered with patches and clothe yourself in a fair cloak 
of scarlet. 

“Teave off your clogs and set your feetin the stirrups of a 
gallant steed. Fasten on your diadem, take the umbrella 
above your head and be mounted speedily”. 

3. The King made himself ready; the instruments 
of music sounded : both armies called the God of love 
to help with a-voice of thunder. A chariot of scarlet and. 
gold was equipped : all the princes joined the bridal pro- 
cession. With music and shouting the King took to horse : 
211 the people of Singhala bowed and did obeisance. With 
constellations and stars for torches on all sides, the sun 
climbed up to the place of the moon. As he had been 
burning all day in his heart, so at night he obtained the 
shade of bliss. Above him the night was spread like an 
umbrella : all the inhabitants of Indra’s heaven came to 
see. To-day Indra met his Achhari, and bridal songs 
resounded throughout Kailas. 

Earth and sky on all four sides were filled with torches. 
Making music, they came to the palace in which the aus- 
picious ceremony was to take place. 

4. Padmavati went up into her tower to see what 
manner of sun it was for whom the moon was fashioned. 
Seeing the bridal procession, she said to her friends, 
‘Which of these is that Yogi? Who is it who undertook 
Yoga and carried it through to the end, who has become a 
sun and has arisen to wed the moon? Who is this one and 
only initiate who has set his head as a stake in the game 
oflove? By whom has my sire been so worsted in contro- 
versy .that he has not been able to give an answer", and 


(a) 8.८. > refusal, cp. 3(4)7, 


7172 ` THE WEDDING OF RATANSEN AND PADMAVATI 26: 4:6 


has given him his daughter? To whom has God given 
such a spirit that he has conquered in battle and won the 
garland of victory? Happy is the man who, like him, 
will not yield to any force, and who shows himself a hero 
in a foreign land. 

“Who is such a mighty hero? I have a desire to see 
him. He is about to go to the bridegroom’s chamber ` 
my friends, show him to me speedily.”’ 

5. Her companions point him out, waving their arms : 
“ Vou are like the moon and your lord is the sun. The 
sun’s radiance cannot be hidden : when the lotus beholds 
it, its mind is expanded. He is bright above the world : 
if the world is bright, it is his reflection. Look: as the 
sun rises at dawn, so does his umbrella rise in the midst 
of the bridal procession. In the midst thereof is he, the 
bridegroom, and all the others are with him as his bridal 
train. God has fashioned his beauty with a thousand 
rays:’ he advances, mounted on a _ golden chariot. 
There is a jewel on his forehtad : his aspect is radiant : 
it is impossible to gaze straight at him. 

‘He is beautiful’ as a mirror. Happy are you, whose 
lover ‘he is. You have obtained your heart’s desire, as 
delightful as could be wished.”’ 

6. The moon beheld how the sun was adorned: love 
smote her in all its eight forms." Her eyes quivered 
with joy, drunk with the wine of sight : her lips quivered 
with joy, red with the juice of passion : her face quivered 
with joy, having received the splendour of the sun: her 
bosom quivered with joy, it could not be contained in her 
stomacher : her breasts quivered with joy, so that the 
ribbon which bound them was burst: her arms quivered 
with joy, so that the bracelets on her wrists were broken : 
her waist’ quivered with joy, that today Rama and 


(b) op. 25(22)8. ध 

(०) _ #€p here and in v. 6 above perhaps has the double meaning of 
beauty and stlver. | 7 

(१) The astau bhav of love are the 8 forms of erotic pleasure. 
Shukla quotes a variant sahasan (1000). The Sabd-sagar (8. ए. bhtiv) also 
has 1,000 and reads tan for janu (Love smote her body with a thousand 
क ). र | 

e) ere are puns on laak—=(1) waist (2) Ravan’s kingdom of Lanka, 
and on r#van=(1) Ravan (2) lover. “a 


26:6-6 THH WEDDING OF RATANSEN AND PADMAVATI 173 


| 
Lakhan had preparéd an army against the kingdom of 
Ravan. Today the sun has arrived in the house of the 
moon : today all her ornaments will be broken in pieces : 
today love has assembled his army: today there will be 
battle with ‘ severance ’. 

She quivered with joy in every limb so that none of 
them. could be contained anywhere. She kept of swooning 
and faintness came upon her, body | 

7. Her friends sustained her and gave her water to 
drink. ‘‘ Princess,” [they said] “‘why have you faded 
away? We only showed you your lord and you drooped 
like a flower. What came over your spirit?’ “ Listen, 
my friends; everyone is talking of marriage. For me 
it is like eclipse for the moon. What you think of is that 
the bridegroom is coming in full array: but all this beats 
with a dull thud on my head. All the bridal train’ and 
the horsemen have come to take me away. When I 
see their arrival I am distressed; I see no hope of my re- 
maining my own mistress, O my friends. If the wedding 
takes place my departure will follow: I will go to a place 
from which there is no returning. 

“Now where is this meeting: It is severance which 
has fallen upon me. My beloved will tie such a knot as 
will never be loosed in my life-time ”’ 

8. The bridal party arrived with music and took 
their seats: they were all bright with pan, with flowers, 
and with vermilion powder. Where there was the golden 
hall of state, there they brought the procession and dis- 
mounted it. In the midst was a throne erected on a dais: 
they brought the bridegroom and seated him there. Golden 
pillars were fixed there in four rows and ruby lamps burned 
day and night. He who had been a Yogi, roving like a 
bird, was fixed like the pole-star: swelling { with joy ] 
he sat motionless like Mount Sumeru. ‘ Today God has 
made me fortunate : all the woes he inflicted have turned 
out for the best. Today the sun has come to the house 
of the moon: the moon and the sun will, as it were, be 
in conjunction 

“Today I have become like Indra and have come with 
my bridal train in array to paradise. Today I have 


174 THE WEDDING OF RATANSEN AND PADMAVATI 26: 8-46 
obtained my Apchhara: the hope of my mind has been 
fulfilled.” _ | 


9. The banquet began to be served. The dishes 
were served on gold plate. Golden trays, studded with 
rubies and other gems, were placed before princes and 
beggars. Jewel-studded vessels, large and small, were 
placed before the guests, ten pairs to each person. . Dia- 
monds and precious stones were: fixed in the beakers: 
even those whom fortune had blessed were astounded at 
the sight of them. They gave out light like constellations : 
the lamps and torches were obscured. The rays of the 
sun and the moon met together, so pure was the radiance. 
That man who had not the light of his eyes would have 
obtained light if he had seen this light. 

They sat in row upon row, with viands of every sort 
{ before them]: there was gold plate beneath the leaf- 
platters, and of gold plate were the dishes. 

70. First rice was brought and served : it was fragrant 
as though scented with camphor. Jhalars and 2150485 ` 
( different kinds of chapatis) were brought after being 
cooked : they ‘were white to look on as a puggaree newly 
washed. Luchui and Sohari (cakes of fine flour) were 
placed { before the guests ], both hot and exceedingly soft. 
Khandaras and Bachkas and Dubhkauris, one hundred and 
one (? kinds of ) Baris and Kohandauris. Then fragrant 
Sandhanas (kind of pickle or condiment) were brought 
and Murandas (a sweet ) compounded with milk and curds. 
The fifty six’ varieties which were brought, no such have 
been seen or ever eaten. Again Jawari (a dish of butter 
milk ) and Pachhiawari (last dish, dessert) were brought 
and sweets made of ghi and sugarcandy. 

Exceedingly fragrant [ were the foods] in eating, and 
they melted away as they fell into the mouth. He who 
ate a single mouthful would obtain a thousand flavours.’ 

17. The food came, but the lute sounded not. ‘The 
King would not eat without music. All the princes then 
drew back [ saying | “ Eat, lord, and then we will eat with 


(f) Reminiscent of Heinz, but “p parently there are supposed to be 
56 varieties of food generally, not of condiments, op. 36(14)3, 46(11)5, 
(g) op. 45 (3) 5. 


$6; 11-12 tot WEDDING of RATANSEN AND PADMAVATI 175 


you.” The learned pandits respectfully addressed him 
“ Why does our guest” not eat? This is Kailas, the dwelling 


of Indra, where there is neither grain nor fish nor flesh. . 


Every one here eats only pan and flowers: it is for your 
sake that this banquet has been cooked. If a man is hungry, 
stale food is like ambrosia. If a man is in the glare of the 
sun, the [ shade of the ] nim tree is cool. If he is sleepy, 
the bare earth is like bed and bedding. Why try to show 
such niceness ? 

‘For what cause and for what reason have you, our 
guest, become troubled? Whatever you are pleased to 
order we will speedily bring and give you.” 

12. ‘‘ You are pandits and have all secret knowledge. 
First was the sound of the word' and then the Vedas. 
When God created our first father,’ He caused soul 
and body to proceed together with the sound. You have 
not done right in banning sound. God has given it as a 
delight along with feasting. The eyes, the tongue, the 
nose, the ears, I have come to feast all these four 
together. In feasting, the eyes behold and are refreshed : 
the tongue receives sweet savour and knows the charm of 
enjoyment: the nose obtains all kinds of fragrance : 
what hospitality is extended to the ear? If the ear 
have its portion in music, then all four shall have 
satisfaction. 

‘‘And he in whom sense is ithbedded can hear a certain 
other sound. O Pandits, with what idea in mind have 
you refused to allow music to be heard ?”’ ह 


| ॥ Jajmaink ht. Clent, the pergon for whom a Brahman performs 
sacrifice. 

(i) Wad is here used for the ‘word’ that wasin the beginning,—the 
Om,—and also for sound or music. Shukla explains by (नकम nad the 
‘sound in the heart lotus of Hatha Yoga (Briggs p. 341), but Shukla also 
(Introduction p, 100) considers that Jaisi uses these technical terms without 
much relevance or real knowledge. There'is.a reference to this secret sound 
also in भ, 8 of thia stanza. Dara Shikuh identifies the An&hat N&d with the 
Awészi-Mutlak of the Sufis, ‘but this sound is inaudible to all. except to the 
ध ॥ of both the communities’. (Majma-ul-Bahrain, VIII Discourse 
on Sound). 

(j) Shukla explains the first Father as Brahman and Viddhi as 
Brahm&, (these names are not, of course, used by Jaisi). ए षः Din 
explains the first Father as Adam, which is better. I have also adopted his 
reading of kay” for Shukla’s jn4n in the second half verse. 


“i. 


t76 THE WEDDING OF RATANSEN AND PADMAVATI 96:23-15. 


13. * 0 King, hear our answer. It is this. The 
earth would be shaken if it were not for the Vedas. The. 
word, the Vedas, wine, the way, these four, consider care- 
fully what they are in the body. The word is born in 
the heart: intoxication’ in the body: where there is 
intoxication there is not the way, nor its shadow. Such 
a person would become like a ‘ mast’ elephant and fight, 
unless he carried the ankus of the Vedas on his head. As 
a Yogi you have heard that sound by the hearing of which 
the body is burnt four-fold. If the body attaches the 
mind to the highest truth, it spins round in intoxication : 
nothing else that it hears pleases it. Those who have 
travelled by the way of righteousness and become kings, 
if their righteous conduct be heard, it is seemly. 

‘As a man staggers after drinking wine, so does he 
stagger at hearing music. For this reason it is proper 
to ban it : if it grows on a man he reels with enjoyment.” 

14. The banquet was finished: the sherbet went 
round : round went also the saffron water scented with 
mixed perfumes." PAn was distributed, and every one 
went back to his place: the marriage ceremony began to 
be performed in every detail. A pavilion of gold was 
erected up to the sky: garlands were placed on every 
door : a dais was constructed in the shade of an umbrella : 
in it were tesselated squares filled with gems: golden 
pitchers were placed, fillell with water: the Apchhara 
was brought to Indra. The knot of bridegroom and 
bride was tied which shall not be loosed in this world 
or the next. The Pandits recited the Vedas on the spot : 
they called the constellations of the Virgin and the Scales 
by name. 

There were a sun and a moon, both spotless, both most 
excellent in conjunction. The sun was lostgin love for 
the moon, and the moon for the beauty of the sun. 

15. Girls sang songs in the names of both bride and 


ele 


~ - ~ 


(४) I have not attempted to do more than suggest a verbal rendering 
of this stanza. Shukla’s Introduction at p. 187 throws some light on the 
esoteric meaning of it (see also p. 211). 

(1) Mad==(1) wine (2) intoxication (3) spiritual intoxication or egoism 
(4) the condition of a maet elephant. 

(m) cp. 46 (14) 1. 


9821517 THY WEDDING OF RATANSHN AND PADMAVAYI 174° 


bridegroom ; these lotus maidens performed auspicious 
ceremonies, The victor’s wreath was given into the hand 
of the moon (Padmavati) : the moon “ook it and threw 
it on the neck of the sun (Ratansen). The stn received 
a garland from the constellations and stars (the bride’s 
attendants) and attired the moon with it. Thereafter 
the lady took water and filled her cupped palms therewith : 
she gave her youthful life to her lover. Her lover took 
it as the lady gave him her hand: the knot was tied for 
both together. Moon and sun made seven revolutions : 
the constellations (attendants) gave largesse of pearls. 
They both went round seven times, tightening the knot: 
there were seven turns but only one knot. 

The revolutions were performed and the largesse, all 
the royal ceremony was carried out. How shall I tell 
of all the dower? The amount that was given cannot be 
writtett. 

16. When Ratansen had received the dower, Gandharva- 
sen came and bowed his head: ‘‘ A man,”’ he said, ^ may 
propose one thing in his thought, but what God does that 
will be.” Now are you the lord of Singhala-dvipa: we 
are your servants and at your service. Just as the land 
of Chitaurgarh 1s yours, even so are you our monarch here. 
Jambu-dvipa is far distant. What does it matter? Do 
you now rule as King over Singhala-dvipa’’. Ratansen 
did obeisance with folded hands: ‘“‘ Where will I find the 
tongue fit to sound your praises? You are my lord and 
have freed my body from its ashes: you have made me a 
man and have now given me honour. 

“What you have given I have received, life, birth and 
enjoyment of happiness.. Otherwise I should be only 
the dust beneath your feet, I, a Yogi,° worth nothing ’’: 

17. [Gandharvasen] gave him a dwelling in the tower 
where was the seven storeyed Paradise. Ten thousand 
companions were in attendance [on Padmavati] like the 
constellations and stars that accompany the moon. There 
was a halo all round the moon_: the moon received the sun 
and ascended the ‘heaven. Go, 0 Sun, to where the day 


(n) 1 क . 25 (23) 7. 
{o) There is & pun on Jogs and jog, 
23 


178 THE WEDDING OF RATANSEN AND PADMAYATI हः 17-19, 


sets: you will obtain there a spotless moon. The tower 
which Gandharvasen had constructed, he gave it not to 
a king, he gave it to a Yogi. They met on all four sides. 
of the moon : the sun could not suppress the shade. Now 
this Yogi has found his Guru : his Yoga has departed from 
him ; the ashes are washed away. 

Of seven storeys is the tower, and precious stones of 
seven colours are fixed therein. On beholding this Paradise, 
all faults of sight flee away.’ 

18. The seven storeys are seven heavens: how shall 
I describe the mansion which was above everything in the 
world? Diamonds were the bricks, camphor was the 
mortar: it was covered all over with sandal paste from 
the Malaya mountain. The plaster had been made by 
extracting the essence of elephant-pearls: its radiance 
was gteater even than that of pearls. Visukarma* had 
exercised his hand thereon: the seven storeys were each 
occupied by its own apartment. Very bright and spotless 
{was the building], indescribably so : you could see every- 
thing as in a mirror. On the ground floor the plinth was 
like the waves of the sea: the golden columns were 
fashioned like a swing. Brilliant were the jewels and 
precious stones: lamps and torches were lost [in their light}. 

There was the Achhari Padmavati with Ratansen 
they had, as it were, attained the seven heavens and the 
seven Kailasas 

19. Then Ratansen proceeded thither where was the 
bed adorned with nine kinds of jewels’. Pillars had been 
set up carved into figures which stood like living creatures 
all ready for service. In the hands of one was a bowl of 
sandal paste: one held vermilion, another a casket: one 
held saffron such as folk lay on their limbs when they 
desire delight. One held a vinaigrette of scented pom- 
made: ‘the lady, when she wished, could stand and 


(p) Omitting Shukla’s comma after kabilasahinz and taking gv with 
bhag. For disss-pap bhag cp. 20 (8) 2 

(q) Visvakarma, the mason of the gods 

(r) For the nine jewels of mythology (related to the nine planets) 
see 33 (6) 5 note (kx) 

(8) I think a reference to a mirror held by one of the carved figures 
must be missing 


$6: 1987: 2 MENTING OF PADMAVATI AND RATANSEN £79 


see’ her face. One held pan, another tooth paste’: 
one had unguents breathing the sweetest odours. In one’s 
hand was musk. One held one thing, another another,: 
such difference was there among them. 

They were all in row upon row on all four sides like a 
bazar of perfumes. In the midst was fashioned a throne, 
a couch for Padmavati. 


27, THE MEETING OF PADMAVATI AND 
RATANSEN 


1: Above tHe sevén storeys is Kailasa: there is the 
lady’s bed, the abode of delight. Four pillars stand at the 
four corners, studded with diamonds and other jewels and 
precious stones. In ruby lamps pearls were imbedded : 
even in day-light their radiance continued. Above, a 
scarlet canopy was stretched, and on the ground a brightly 
coloured floorcloth was laid. Thereon stood the bed on 
which a couch was strewn: the coverings were scented 
with flowers. All about it were pillows and cushions, 
made of hemmed silk stuffed with down. For whose 
deserts did God make such a bed ? Who is to lie in it and 
enjoy the bliss of dalliance ? 

Exceedingly soft was the couch that was strewn : no one 
could touch it. Even if one looked at it it sank down 
immediately : what would’ happen if one placed a foot in 
it ? 

2. When the King, by his penance, had attained the 
bed {of Padmavati] her friends hid the lady after loosing 
the bridal knot. They said ‘‘O prince, this is our custom. 
To-day we will adorn the princess. We will remove the 
turmeric and apply cosmetics, and then at night there will 
be a conjunction of the moon and the sun. As the mouth 
of the Chatak bird waits for the drop of water in Sewati, ° 
‘even so the king’s eyes were watching. The Yogi was 

cozened of the Achhari who seemed to be with him: the 


*(t) Paste for staining the teeth, not for cleaning them. 


Casto 27, 
(a) Op. 12 (14) 9 note (a). 


180 THE MEER/TING OF PADMAVATI AND RATANSEN 97: 2-4 


Yoga which his hands had accomplished had become 
useless. ‘The maidens by sleight took her away and stole 
, from him a priceless charm. He was left stranded, having 
lost everything, root and branch: he got no interest and 
his principal was a total loss. 

He had swallowed drugged sweets such as Thugs use : 
he had lost his wits and his reason’. The tower was 
like an [uninhabited] forest: he could neither laugh nor 
weep, ` 

०३. In such penance the day went heavily: the four 
watches passed like four aeons. Evening fell, and the 
maidens came again: the moon remained [hidden] while 
the stars arose. They ask him, “Where 15 your Guru, O 
disciple? How is the sun all alone without his moon? 
“You have learnt, O Yogi, to practise alchemy: how 
have you now become unmettled and separated? How 
have you lost that ‘lona birwa’ (lovely plant/herb used 
in alchemy) by virtue of which beauty and sleep/gold 
and silver are to be obtained. Has the orpiment not 
found its mercury? Why has the sulphur devoured a 
coarse crust? Where is our moon hidden without whom 
it is dark night for the world? 

“Your eyes are the king-fisher, your heart 1s the ocean, 
your Guru is the light therein. Unless your mind is re- 
born/is the diver* and plunges in the pearl will not 
come to your hand.”’ 

4. “Cruel maidens, why do you ask me about my 
metal/mettle,. when it 15 you who have hidden away 
my Guru? Where now 15 the charm ‘which I had? I 
have become debased: truth has not remained in my 
heart. There is not that beauty' to which I can dis- 
close my sorrow: my confidence has gone: what am I 

(b) Zant mant op. 31 (14) 9. 

(c) This and the next two stanzas are obscured by punning allusions 
to alchemy (See Shukla’s Introduction p. 100/1 and 154), I have only attempt- 
ed a verbal rendering. 

(d) ei tym == (1) a diver (2) one who has died and lives again. In 
22 (9) 8 and 23 (18) 3 it has only the first meaning: in Akharawat (37) 6 it 
has Only thesecond. Usually, as here, there is a pun on both meanings. The 
rest of the metaphor is extremely tangled. ४ 

(€) Siddbi Gutiks ; see 23 (1) 1. 


f) Thereisa pun here; s0na rip=that beauty is not, sona ruip=gold 
and silver. 


$7; 4-6 THE MENTING oF PADMAVATIAND RATANSEN 281 


to say here? Where there is that lovely plant, who will tell 
a message and bring a letter? If you make a combination 
of mercury and orpiment, you will even now give up 
your life seeing the sulphur. You have made a trans- 
mutation/a conjunction of the sun and the moon: again, 
by separating them, you have incurred a stain. If anyone 
would at this hour bring me to her, I would give my head 
as a sacrifice for him 

“I that was like mica have become like red orpiment 
having been turned in the fire.s My body can become 
yellow gold, if you choose to make it so. 

5. “What does my power avail if my Guru is thus 
minded? [ shall be] like Abhimanyu’ who was slain 
in the Battle of the Maze. If she gives poison, having 
first shown ambrosia, who will put his trust in one so 
merciless ? Let him die who is without qualities: he who 
is without severance does not know what affliction is. 
If mercury cannot succeed in swallowing sulphur, how 
shall I call my life orpiment ?" He who has not got the 
Siddhi Gutika charm, how do you inquire for metal from 
him? Now, without her, I am mere base metal and sway 
about : if I had real substance, I should speak mightily. 
I have been made like mica and then I have been made 
like red lead, so has my body been placed in the fire and 
turned about 

“Tf after I have obtained the beloved she.is separated 
from me, this sets my body on fire. Either by obtaining 
her will the burning of my body be extinguished, or it 
will be extinguished by my death.” 

6. Hearing his words Padmavati’s companions all 
laughed : it was like the stars becoming visible in the 
night. ‘That moon is now hidden in the sky: how will 
you obtain her, O Yogi, by coveting her? We ourselves 
know not where she is: we will make search and will 
speak respectfully to her there [2.८., when we find her]. 
We will say, ‘He is a stranger from a far land. Have 


,  {g) In the Mahabharat, Abhimanyn, son of Arjun, was slain in battle 
(1 of the protection afforded him by a maze (Chakravytha) devised 


) Reading hartai for hatyas (aggariant given by Shukla) 


182 Ti MEETING OF PADMAVATI AND RATANSEN 97? 6-8 


compassion on him: do not incur blood-guiltiness.’ ‘We 
have felt affection for you on hearing of your affliction : 
pray to God that thé like may happen to her. You are a 
Yogi and should rove about doing penance and performing 
Yoga : what enjoyment of royal happiness is there for 
you? She is a princess, and where royal bliss is to be 
enjoyed she adorns herself with ali the twelve ornaments 

“A Yogi should sit in a fixed posture, holding his mind 
immoveable in one place. If you have not heard, then 
hear now the names of the twelve ornaments’. 

श. “First, there is the laving of the body: next, the 
body should be clothed with garments fragrant with 
sandal: then a parting line should be made on the head 
and vermilion placed thereon: then the forehead should 
be adorned by fashioning a beauty mark on it: then both 
eyes should be marked with collyrium: then ear-pendants 
should be worn in the ears: then the nose should have a 
fair nosestud, beyond price: then the mouth should be 
reddened with chewing pan: then upon the neck should 
be worn all the ornaments pertaining to it: then upon 
the fore-arms there should be bracelets: then on the 
waist should be its adornment? the complete girdle with 
small bells: then on the feet should be worn anklets 
with bells: these are what are called the twelve orna- 
ments: these should be worn on their twelve places. 

“Then again there are the sixteen ‘elegances in their 
four noble quaternions,—four long and four short, four 
broad and four narrow.”’ 

8. When Padmavati had adorned herself, God made 
her like the moon in a night of full moon. She laved 
and washed her body: she put on clothing [so bright 
that] the sun went into hiding: she arranged gold spangles* 
and drew the vermilion parting line on her head, and 


(i) Shukla gives 8 more correct list of the 12 ornaments (abharan) and 
points out that Jaisi has confused them with the 16 appliances for decoration 
solah eringar of which Platts gives a list 8. ए, singdr. Jaisi’s solah अश्मका 
referred to in v. 8 of the next stanza, are 16 elegances of the body, catalogued 
in 40 (5) 

(j) See note (i) above. 

(k) See Shukla’s Introduction p. 240 for his exp lanation of the patra. 
४८१४. (There are others. Even jn India, feminine fashions have cha 1n 
the last four hundred years, and the word may now be used in quite a व) 

e). = 


27: 5-10 THE MEETING OF PADMAVATI AND RATANSEN 183. 


filled it with pearls and powdered rubies. She clothed 
herself in sandal-scented garments of many kinds, bright 
as a row of cranes against a mass of clouds. The jewels 
which were strung and fixed on the parting of her hair 
were as bright as falling stars in the night. The beauty 
_matk placed on her forehead looked like Canopus seated 
above the crescent moon. In her ears were eardrops, 
the Khunt and the Khunti, like the stars of the Pleiades 
if they should break and fall. 

Wearing her gem-studded ornaments she stood with 
an indescribable charm. It was as though heaven was her 
mirror and the moon and stars showed themselves in it. 

9. Her side-long eyes and the streaks of collyrium 
were like Khanjan birds seen in the autumn season. As 
she glanced hither and thither, her eyes turned and twisted 
like a pair of Khanjan birds fighting in the autumn. Her 
brows were bows, but the rainbow was defeated by them : 
they took aim with her eyes and shot with poisoned 
arrows. ‘The ear-studs in her ears were exceedingly 
beautiful: it was as though Venus' had become en- 
amoured of the moon’s face and approached it. Her 
brightly coloured lips with pan juice added were beautiful 
as leaf and flowers in union. Her cheek was fragrant as a 
flower and very brightly coloured and upon it swung a 
snake-like curl. There was a mole upon her cheek like a 
bee sitting upon a lotus: anyone who beheld that mole 
would be stung. 

Seeing the wondrous fashion of her adornment love’s 
distress then departed in flight, saying” “This is the 
time of disaster that has come upon me: everything is 
in pursuit of my Itfe.”’ 

10. How shall I describe her ornaments and garlands : 
she was the moon wearing a wreath of constellations. 
She had a lovely robe and a sandal-scented Sari: there 


(1) Reading stk (Bhagwan Din) for sur (Shukla), ¢.e., the moon and 
stars in heaven were only a reflection of the beauty of Padmavati and her 
Jowels on earth. 

{m) There is a somewhat similar image in Dante’s Vita Nuova § ii 
when Dante first sees Beatrice, whom (like Padmavati) he allegorised aa divine 
wisdom. ‘Lo spirito della vita..tremendo disse queste parole; ‘Ecce Deus 
fortior me, qui veniens dominabitur mihi.’ 


184 Ti MEBTING OF PADMAVATI AND RATANSEN 37: 10-P¢ 


were diamond necklaces and priceless jewels thereon 
These covered the black line of hairs on her body: it was. 
like a black serpent ready to bite murderously. Her 
breasts rose like Bel fruits beneath her stomacher: 
sportively they sought to pierce a lover's heart. 
On her arms were lovely bracelets and bangles: their . 
dainty motion was delightful when she swung her arms. 
Ornaments like lotus buds* were fastened on her palms :. 
her wasp-waist divided her into two halves. On her hips 
was a row of small bells on a golden thread : as she moved 
all the thirty six musical modes arose”. 

The anklets and morrice bells and toe rings pay loving 
court to her feet [saying} ‘Just take us to your heart and 
embrace us and enjoy complete bliss.”’ 

II. So was the lady adorned with the twelve and 
with the sixteen®: they beseemed not others: it was 
her? whom they beseemed. Her companions respect- 
fully ask her “Why do you delay? Give life to him who 
has given his own life.’”’ When she thought on the bridal 
bed, there was doubt in the lady’s mind: she stood deep 
in thought with hands pressed on hips. “My lord is a 
stranger to me: I tremble in my mind: what shall I say 
if he seizes me by the arm? My life has been passed in 
maidenhood : I have not known love: I have come to 
maturity and have become lost in passion. I have not 
thought at all of the pride of youth: I know not love, 
whether it be black or white. Now if this lover ask me 
anything, what shall my countenance be, yellow or red?* — 

“IT am a maiden and a bride, my lord is grown up and 
in the flower of youth: I know not how it will be when I 
mount my lover’s bed.”’ 

12. “Tisten, lady: fear should be in your heart only 
so 10118 as your lord does not meet you sportively. What 
bud is there of which its bee is not enamoured ? The branch 
is not broken by the weight of the blossom. Vou will pass 

all your life with that lover to whom your mother and father 


[यि 


(0) op. 101{18}) 7. The 36 r&ginis are catalogued in 43 (14). 

{0} १.९. the 12 abharans and the 16 81 a °p . 27 (6) 9 note (i). 
(p} Reading ०१४ (Bhagwan Din) for Shukla’s At. 

(q) १.९. frightened or cheerful. 


27 : 7214 THE MEETING OF PADMAVATI AND RATANSEN 1884 


give you in marriage. He will keep you all your life 
where he desires: his word cannot be set aside. Do not, 
O maiden, make delay for him: your lord’s command 18 
what must be dear to you. Come speedily, as was his 
command: when your lover calls, how can you stay? 
Do not practice coquetry : be vigorous in love: a vehe- 
ment lover is angered with one who shows coquetry. 


“Your lord has sent for you: his command cannot be 
set aside.’”’ After adorning herself, she went to offer as a 
gift her body, her mind and her youth. 


13. [When they saw] the lotus lady’s gait, swans 
departed far away: elephants, in shame, threw dust on 
their heads. When the moon saw her face, it waned and 
hid itself : seeing her teeth, the lightning was ashamed. 
Khanjan birds hid themselves when they saw her eyes: 
the Kokila hid when it heard her sweet voice. The pea- 
cock hid when it saw her neck: the tiger hid when he 
saw her waist. [Seeing] her eyebrows, the rainbow hid 
its shape: seeing her braided hair Vasuki hid in hell. 
The sword hid [when it saw] the special [straightness] of 
her nose: ambrosia hid when it saw the nectar of her Lip, 
[At seeing] her fore-arm the lotus stalk hid: {at seeing] 
her thigh the plantain hid in the garden. 

The Achharis hid their forms when the lady went forth 
in her adornment: all proud beauties hid themselves, 
ashamed in their minds. 


14. [Padmavati’s] companions clustered around her 
like stars, and taking her, their moon, with them, came 
to the sun. The moon showed her beauty, which was 
{bright as] the philosopher’s stone: seeing it, the sun 
became faint. The moon showed a countenance of all the 
sixteen digits: she took all the thousand rays of the sun. 
The sun set: the stars laughed and said ‘“‘The sun remains 
no more and the moon has shone forth. This is an ascetic 
and not a man of pleasure: he has eaten crusts and gone 
to sleep. Padmavati is as pure as the Ganges: you, her 
lover, are a mendicant Yogi.” They came and awakened 
him ‘‘Wake up, O disciple: your Guru has come: rise 
and clasp her feet.”’ 

24 


186 THE MEETING OF PADMAVATI AND RATANSEN 87 ! 14-E7 


The companions [of Padmavati] say their - word 
approaching near to his ear and laying their hands on his 
forehead. ‘“Gorakh has come and is standing by you 
rise, O disciple.” 

15. When he heard this word, it affected him like 
ambrosia : his sleep was broken and he awakened as from 
slumber. He grasped the lady’s arm and led her to the 
bed: the princess hid, scree :ing herself with the fold of 
her garment. Modestly the maiden was afraid in her 
mind [and said] "(20 not grasp my arm, O mendicant 
pilgrim. Begone, O pilgrim. The smell of crusts reaches 
your handmaid. The very sight of the ashes [with 
which you are smeared] is a defilement to me: the moon 
trembles and flees from the sun. O Yogi, your ascetic’s 
body will throw a shadow upon my limbs. Though a 
beggar, you do not ask for alms at the door: you have 
learnt to ascend to heaven and beg there. 

“No Yogi or beggar can effect an entrance to this house. 
Beg for and receive something in alms and go and stand 
at the door.”’ 

16. [Ratansen said] “It was for your sake, my dearest 
love, that I left my kingdom and became a beggar. It 
was when your love filled my heart that I left Chitaur 
and changed my condition. As the bee becomes ena- 
moured of the Malati, so love arose in me, and I set out 
as a pilgrim. As the bee seeks and finds the lotus, so for 
your sake I adventured my life. I became a beggar, 
lady, for your sake: I became a moth for the lamp and 
endured the flame. He who arrives at his goal after 
dying once, why should he go and die a second time ?’ 
How can there be death for him who lives again after 
having died? He has become immortal: he has drunk 
the honey of ambrosia. 

“When the bee finds the lotus, after much suffering 
and much hoping, the bee becomes a sacrifice; the lotus, 
laughing, gives him an abode.” 

17. [Padmavati said] ‘Praise from one’s own mouth 

(ह) There isan allusion here to the whispered mantra at the initiation 
of a Gorakhnathi Yogi 


(8) Bar-bir. There may be a punning reference to door in 27 (18) 9 
besides the straightforward meaning f time : 


97:.17-19 THE MEETING OF PADMAVATI ANB RATANSEN 187 


15 not beseeming : a Yogi can never be a King. Iam a 
princess and you are a beggarly Yogi: what acquain- 
tance can there be between a votary of Yoga and a votary 
of pleasure ?' All Yogis play frauds like this: you, the 
beggar-man, are preeminent in it. They take the wings 
of the wind and fly up to heaven to visit whomsoever 
they have a mind to. In this manner they trick all 
creation : in this disguise Ravan stole away Sita. When 
death approaches the bee, he hastens to get the fragrance 
of the Champa flower. Seeing the bright radiance of the 
lamp light, the moth comes and falls tnto it, like a beggar- 
man. 
“If the moon’s face is seen in the night, yet the moon’s 
body is hidden. You too, being a Yogi, have made a like 
mistake in assuming the splendour of a King.’ 

18. (R). “Come, lady, you are the moon in the 
night : I am the sun, of which you are but the reflection. 
Whence has the moon her brightness and her rays? It is 
by the brightness of the sun that the moon is immaculate. 
The bee does not get the fragrance of the Champa: where 
the Malati is, there he gives his life. For your sake I 
have become like a moth: I have come flying to Singhala 
dvipa and have fallen into the flame.' I performed 
worship at Mahadeo’s door: I went without food and the 
wind was my diet. So did I tie the knot of love in my 
heart that nothing can cut it, nothing can unfasten it. 
Sita gave alms to Ravan: you were so cruel that you hid 
yourself behind curtains. 

“T° am enamoured of your charms, and have climbed 
up to heaven like the sun. Where the moon is cool, there 
let me perform penance: lady, fulfil the desire of my 
mind.”’ | 

19. “{P]. ““Beggarly Yogi, you talk a great deal: 
you speak of colour/love, but I do not see you really 
in love. One does not get real colour by colourjng cloth: 

the colour which is produced by boiling is good colour. 


(४) Bhogt has the double meaning of man of pleasure and king. 
(ण) There is the usual puo on dtp=(1) island (2) lamp. । 
(४) There are puns on rafg=(1) charm (2) colour and ratewt=(1) am 
in love (2) am red ; perhaps also on fapau%=(1) perform penance (2) be hot. 
The pnns on razg and r#ta continue throughout this stanza. 


188 THE MEETING OF PADMAVATI AND RATANSEN 27 $ 19°25 


How the sun is.enamoured of the charms/red with the 
colour of the moon, the world can see at dusk and at 
dawn. Love is ever burning and becomes like coals: 
with the heat of it the world is scorched. The red dye 
which is boiled with great heat, that is the colour which, 
if it is produced, will never in this life be removed. Love 
burns like the wick of a lamp: it burns within, and 1s 
ted/impassioned above. The dhak burns and becomes 
like charcoal: it is then that the flower of the dhak blos- 
soms and 1s red. | 

“Just as pan, areca nut, and catechu are mixed and 
reduced to a powder: the colour is not produced until 
they are crushed.”’ 

20. ` [2२]. “What, lady, has the colour of pan* or 
what has lime to do with the matter? He in whose body 
love is, is doubly burnt. I for love of you have become 
like a yellow pan leaf, what they call gold-leaf, as it still 
remains on the stalk. When I heard of your fame in 
the world, I undertook Yoga and buried my body. 
When as an ascetic I took my viol in hand, the fire of love 
was renewed. I turned my body again and again in the 
fire and roasted it: I boiled my blood and its colour 
came into my heart. My mind, cast down, was like the 
dried areca nut: I used the saw’ on my head like the 
‘sarauta’. My bones were the lime, which love’s distress 
burnt: only he knows this burning who has endured it. 

“He alone knows this affliction who has such distress 
in his body. If a man is thirsty for blood how can he 
know another’s affliction 2" 

21. [P]. ‘‘Yogis are full of tricks : they do not refrain 
from them. They fall like the drops of water in the 
asterism of Sewati. They fall on the earth, and ‘Kachuru” 
grows: they fall on the plantain tree and camphor is 
produced : they fall on the ocean and its water becomes 
salt: they.fall on the oyster shell and pearls are formed : 


(x) There are puns throughout this stanza on different kinds and pre- 
parations of pin. Barauna and garauna in this verse are two varieties, as well 
as meaning fame and buried. SeeShukla’s Iotroduction p. 101. 

ly) For the saw, see 10 (2) 7 note (£). The sarauta is an instrument 
for cutting areca nut. 

(४) Kachtrf, a medicinal root, zedoary, curcums serumbet (Platts). 


97 : 21-23 THE MEETING OF PADMAVATI AND RATANSEN 189 


they fall on Mount Meru and become ambrosia: they 
fall on the serpent’s mouth and become poison. The 
Yogi and the bee are both cruel. Whose friends are 
they’? If anyone’s, let him say. They do not remain 
steadfast in any one place: they sip the honey and go off 
roving elsewhere. They are at one time householders, 
at another hermits, and at the end both of them are 
treacherous. 


“Who would knit love firmly with such one? They 
remain not in a single country. The Yogi, the bee, the 
beggar-man,—it is best to salute these from afar.” 


22. [1२]. ““On™ every plain there are not gems which 
have radiance : in every sea there are not shells in which 
pearls are formed: in every forest there are not trees of 
sandal: in every body love’s distress is not born. He in 
whom it is born is seethed by it and dies: never in his 
life will he get away from it. The lotus dwells in the water, 
the sun in the sky: if there is love between them, you 
may suppose that they dwell together. Lf the Yogi and the 
bee do not remain steadfast, [it is because} they do not 
find that which they seek. I have found you, my life: 
I will not leave the drop of Sevati to drink anything else. 
If the bee comes and finds the Malati, how will he leave 
it and go to any other flower ? 


™The bee has no love for the Champa, though its 
fragrance increases day by day. If the bee finds the 
Malati he wili not depart from it even if he dies.”’ 


23. [P]. “Not thus will I believe that you are a prince. 


(aa) The same idea isthe subject of a Sanskrit sloka : 
‘Saile saile na ménikyam 
Mauktikam na gaje gaje, 
Sadhavo nahi sarvatra 
Chandanam na vane vane.’ 


{४ is aleo found in Manjhan’s Madhumalati, in the following form 
Ratan ki s&gar sigarhin, gajmoti gaj koe 
Chandan ki ban ban upajai, birah ki tan tan hoe ?’ 
as quoted by Pandit Ajodbya Singh (Hindi bh&sh& aur uske sahitya 
ka vikas), who thinks that Jaisi borrowed from Manjhan,—see note (11) to 
23 (7) 6 and Introduction 


190 श्रं MEETING OF PADMAVATI AND RATANSEN 971 23-24 


Play me a game of "’chequers and then I will acknow- 
ledge it. If the twelve pieces are placed ‘kachcha,’ the 
winning point will be placed ‘pakka.’ There will not 
remain what are called the eight and the eighteen, 
but the sixteen and the seventeen will be kept. He who 
throws seven/keeps truth is a true player: he who- 
casts the eleven (the ten senses and the mind) cannot be de- 
feated. You have taken in your mind the deuce, and then 
you wish to touch the pieces that are a pair (my breasts). 
I will form fresh love/the nine for you [and make] the 
winning move into your heart. Then I will play ‘Chaupar’ 
with your heart in my hand, if my rival/the tierce is 
in my power. 

‘When, by getting a thing, all we get in the end and 
continually is severance and penance, then who would 
endure injury by getting it? Better without it to be 
care free.”’ ति 

24. [Rj]. ““Hear me, princess; I will say a true word. 
A man’s word is his oath and his bond. I have in such 
manner attached my mind to you, lady, that you will be 
with me by day and all the 111211४." Falling at your feet 
"गू have prayed to you again and again: staking my head 
I have brought my spirit to the winning point. I have 
now escaped the quart and the quint/devices and. 
tricks. Kachcha pieces cannot be moved to squares 
where you are. I have raised pakka pieces in hope: I 
have been defeated by you in spirit and you have won. 
Now you have joined me you/that the pair have been 
joined they will not be separated for an age: where is 
the go-between/umpire who will interfere? Now is my 
spirit with you for life after life: I have entered upon 
Yoga and have arrived at Paradise. 

“If one’s spirit lives in another, then in that other is 


(bb) Sari p&sa, a game like backgammon, also called chausar or chaupar 
seo 2 (14) 6 note (62). (It is played on the same board as pachtst tut 
with dice and not cowries) Throughout this stanza and the next and also in 
stanza 31 there are veiled allusions to terms of this game, ¢.g., the ‘12’ are 
the abharans, the ‘16’ are the sing7re as well as being throws of the dice. 

(0९) There isa pun on gaf=(1) seven (2) truth. 

(dd) There are puna on pet =(1) with (2) dice and s7rt==/1) whole (2) 
a piece in the game. 

(ee) Pauus(1) foot (2) last place in the game. 


27: 24-26 THE MEETING OF PADMAVATI AND RATANSEN २०१ 


his support. Gold and borax will not be separated: they 
are united by heating and become one 

25. The lady laughed when she heard his words of 
truth: ‘“‘Assuredly you are enamoured of my charms. 
Assuredly the bee has tasted the nectar of the lotus: as 
one’s mind is, so are the things which dwell in it. When 
Hiraman was your messenger, I went to the temple for 
your sake, O pilgrim. I saw your beauty, a beauty so 
charming that it seemed that you had bewitched me, 
O Yogi. When you worked the charm with your glance, 
by mixing mercury you implanted silver/you brought 
your beauty over and implanted it. In order to give 
bliss I beheld you: you became a bee and settled on the 
lotus of my eyes. My eyes were the flowers, you were 
the bee, and that bee remained and pierced the flower: it 
did not fly away, the greedy creature. 

“Tf any one sets his hopeson another, that other will set 
his hopes on him in return. If the bee is inflamed for the 
lotus, how shall he not obtain the scent thereof.”’ 

26. ““‘What witchcraft was this of yours, [by which] 
the distress which was in you has been produced in me? 
My spirit writhes like a fish without water: I have become 
a Chatak and repeat, ‘p‘u, piu’, (My love, my love/drink, 
drink). I burn with love’s distress like the wick of a 
lamp: watching your road I have become like a shell 
[watching] for the drops in Sewati. Being burnt to a 
einder I have become like charcoal :“* I have become like 
a Chakor, for sleep has deserted me at night. Through 
your love love has been produced in me: I have been 
made glowing hot like red gold in the fire. The diamond 
is bright if the sun irradiates it: if not, how would it, a 
mere stone, have radiance. When the sun is revealed the 
lotus unfolds: otherwise, where would the bee be and 

where the scent २०" 


(ff) This stanza is क by Padmavati, although it is Ratansen’s 
turn in the dialogue which ins with st. 15 and continues to at. 20 
Possibly 25, 26 and 27 are ail three variants of the same. There is eome 
repetition also in 29 

(gg) Koil may mean charcoal, asin 27 (19) 7, or, as in 27 (29) 9, the 
Koel bird or kokila, which is alao black. Perhaps there ia an intentional 

hh) कड (bas) here obviously means ‘scent’; in 27 (16) 9, 27 (2) 8, 
27 (25) 9, it may mean either ‘scent’ or ‘dwelling’, possibly both 


192 THE MEETING OF PADMAVATI AND RATANSEN 27: 26-29 


What veil is there to hide one from him who is, like 
you, the best beloved? I will now sacrifice utterly my 
body, my mind, my youth and my life - 

27. Laughing, Padmavati accepted his word, “‘As- 
guredly you are enamoured of my charms. You are a 
king, of glorious birth on both sides : what I did was done 
to make proof of your nature. But you are a dweller in 
Jambudvipa: how did you know how Singhala could be 
reached ? How did you know that lotus of the heavenly 
lake, on hearing of which you became a bee and adventured 
your life? You had never heard nor seen me: how diiI 
become a picture and enter your thought? As long as 
the fire has not effected separation, so long the attar is 
not boiled and does not distil, How did Shankar 
[Mahadeo] thus reveal thee, and the Invisible meet thee 
and cause thee to taste of love? 

“If a man have truth for his companion, it removes 
his fears. Tell me how you got this truth, which is a gift 
in both ways.” 

28. (R). “I will speak the truth. Listen, Padmavati. 
Where there is a true man, there is Saraswati. I obtained 
the parrot, and he told me his tale : I was convinced when 
I saw his red face". I heard of your most excellent beauty, 
and how no one was betrothed to you. Repeating your 
name again and again I then made a picture of you: it 
found its place in my heart by way of my eyes. Hearing 
of you I became true at” that very hour: you became a 
form of beauty and entered into my thought. I became 
a wooden image, my mind deadened: whatever I do is 
all by your hand. If you move me, then I will move: I 
am dumb : if you give me breath, I will speak. 

“Who 15 if that sleeps and who is it that wakes? Even 
so I became dazed. Revealed or hidden there is none 
other : wherever I look it is thee that I see.”’ 

29. The lady laughed when she heard his true feelings. 
“I am your fair lady (she said] and you are Ravan the 


(ii) Cp. 25(2)8 note (d) 

(jj) There are puns (and probably alchemical allusions) here on 
eTach==n(1) true (2) mould, ghart=(1) measure of time (2) alembic and 
rip=(l) beauty (2) silver 


$7: 29-30 ‘THR MEETING OF PADMAVATI AND BATANSEN 164 


king/mry fover.“* That bee which was in hope of the 
lotus, how ‘should it not enjoy the bliss of its honey and 
fragrance? Just as you, O prince, have spoken truth to 
me, 90 my mind in turn has attached itself to you. Ever 
since the messenger bird spoke, and I heard that a pilgrim 
from a foreign land had come, ever since then my spirit 
cannot endure without you, JI have become like a chatak 
which says ‘My love! MY love!’ : I have become like a 
chakor gazing upon your road: like an ocean shell व have 
opened wide my eyes’: burnt by love’s distress I have 
become black like a Koel: [flitting] from branch to branch 
I have called w:th the Koel’s cry. 

“What day is that on which I will find my beloved, him 
for whom my mind yearns -when he shall see all my 
distress and I shall see his 2 

30. When they had declared their trye feelings they 
fell on each other’s necks: it was like the meeting of gold 
and borax. He was a Yogi for all the eighty four postures : 
a votary of pleasure [skilled in} all the six delights and 
an adept in protracting them. It was as if one obtained 
a garland of Malati flowers or seized the branch of aChampa 
and bent it down. It was the rapture of the bee which 
has pierced the bud: it was the transfixing of the fish™ 
by the arrow of Arjun: it was the setting of radiant 
gems in pure gold: it was the piercing of a pearl by a 
boring needle. The parrot [s.e., Ratansen] set his claws 
on what -he thought was an orange [Padmavati’s 
breast], and took as it were the nectar” of her lips. With 
dainty games they annihilate all their distress: they 
dance and dally like swans in a lake 

There was a fragrance of sweet odours, a perfume of 
sandal and musk. He who has such a lotus lady” for 

queen, it is he who understands this secret 


There are puns on r¥ma=(1) Rima (2) fair lady and ra7van= 
(1) Ravan (2) one who excites passion, or lover 
(il) As the oyster shell opens to receive the drop of water in Svati 
which becomes a pear! 
(mm) Rahu ए. 10(4)5 note (14) and (d) 
(nn) Amrus would be either ‘mango-juice’ or ‘envy’, neither of 
which suits the context. Possibly the correct reading may be a-méiya ras 


(ambrosial juice) 
(oo} The Padmini, the most excellent of the four classes of women, 


ie distinguished by her sweet scent v: 40(4) 
25 


104 THR MEETING OF PADMAVATI AND RATANSEN 97; 33-33 


31. Ratansen was a wise lover, learned in the six 
delights and possessing the sixteen colours. The meeting 
of the man and the fair maid was like that of a Saras pair 
which have been separated. Both together played their 
game of chequers: as a pair’, they reached paradise 
together. The lover clasped the lady and caressed her : 
the lady, united after severance, lay pressed to his heart. 
Satisfied with delight, they staited to play afresh and 
sucked “‘delight from each other’s lips. How could the 
lady’s “nine plus seven and seven plus five remain safe 
from the man’s tén? The lady utterly destroyed love's 
distress and the King was a victor in every act 

It was as if they had been welded together, so did the 
two become one. There was no staying the hand which 
tried the gold on the touchstone”. 

ˆ 32. The clever wit of a woman clings exceeding close : 
where love increases, how should it let go? Dalliance is 
the satisfaction of passion : she who is devoid of dalliance 
is no true wife. In dalliance a lover finds relief: by dal- 
liance a wife gets salvation. She who does dalliance is a 
happy and fortunate wife, she is like sandal paste laid on 
her lover’s" throat. He takes her in his arms like a ball 
[of flowers], though the lady is softer than any ball. He 
tastes the flavour of pomegranate, of grape and of bel: in 
the sport of her beloved the lady has set her life. Spring 
came and the buis opened their mouths: the Kokil sang 
with a delightful voice. 

The lady who had been parched with thirst and had 
been calling “Drink, drink’/‘my love, my love’, like a 
Chatak, was now like the shell into which that drop falls, 
and the pearl of bliss and comfort is produced. . 

33. There was a battle like that between Ravan and 


(pp) न" alsox=the throw of deuce. ^ 

(१५१) Chok# 8180 = 6 throw of quart. Possibly chhaki and nava 
also have a double meanj g, six and nine. 

(rr) The 16 singirs and 12 &bharans, vide 27(6)9 note (i), and the 
ten fingers, for which compare the vulgar Enelish ‘ten commandments’ fora 
woman’s finger-nails. There 18 alsoa pun on dae te rah (remain from the ten) 
and dve terah (ten and thirteen). 

{88} Meaning obscure; perhaps just as well 

(४1) Readinu piv (Bhagwan Din) for sam (Sbukla) 

(uu) Reading Kusum gead jankw kur lat (Bhagwan Din) for gead god 
kai janhu lat (Shukla). . 


$7: 33-33 THE MEETING OF PADMAVATI AND RATANSEN: 198 


Rama: the couch was crushed and hroken in the battle 
of jove. He took Lanka: the golden fort was breached : 
the adornment that she had put on was all stripped from 
her. Crushed and broken too was the frenzy of youth: 
the passion that was destroying her spirit departed. Her 
garments were torn from every limb: the parting of her 
hair was lost and her tresses were dishevelled. Her 
stomacher was torn and her 1100005 were broken: her 
necklace was broken and the pearls were scattered. Her 
bari and beautiful tand were broken: the bracelets and 
0871168 ° on her arms were smashed. The sandal paste was 
removed from her limbs, so strait was the embrace: her 
nose ring was broken and the mark on her forehead effaced. 

Having arranged all the flowers of passion 1n the fresh 
spring of youth, her lover press.d her to his heart like 
mixed scents which he reduced to powder. 

34. The lady Padmavati respectfully addressed him : 
“So drink the cup that sense may remain. I am ready to 
accept my lovér’s commands upon my forehead: I will 
bow my head and give whatever he demands. Yet, my 
love, hear one word of Mine: sip your wine, my beloved, 
a little at a time, He really drinks the wine of love who 
does not let anyone observe that anyone has given it. If 
the wine of the grape has been poured out once, he who 
takes it a second time becomes senseless. He who has 
once drunk it has obtained the benefit of delight in life 
and delight in feasting. 00 you now enjoy the delights 
of pan and of flowers and sip with lip from lip. 

‘Do whatever you wish: I do not consider anything 
good or evil. What is pleasing to you will be so for me 
also: it is your pleasure, my beloved, that I desire.”’ 

35. “Listen, lady, by drinking the wine of love no 
fear of dying or of living remains in the heart. He who 
finds intoxication, where is the world for him, whether he 
stagger about or whether he be drunk? He knows [fits 
effect} who drinks of it: he should not drink his fill, or 
he will fall down and sleep. He who once gets the benefit 


(vv) Reading baliyn (Bhagwan Din) for Shakla’s था 
(ww) Reading Sudhi #0 rahaias piyo अत (Bhagwan Din) for Shukla’s 
Badhi na, eurtht piyeu piyniz. 


296 ‘THE MEETING OF PADMAVATT AND RATANSEN 87: 35-37 


of it will not remain without it: it is this that he wif 
desire. He will fling away his wealth and his goods: le 
everything be lost fhe will say] but let not drinking/love 
go. Night and day he will remain steeped in delight ; 
he will not see advantage or loss. When dawn comes his 
body will flourish again: he will obtain the after effects 
of intoxication with cool water. 

“Fill the cup once and give it: who demands it over 
and over again?” If such a stake is too small, why (says 
Mithammad) should one not call out ? 

36. Dawn came and the bridegroom arose like the 
sun. The constellations and stars came from all four 
quarters. All night on the couch the moon had been in 
conjunction with the sun: her necklace, her clothes and 
her bangles were broken. The lady was like pan leaf, 
her dress like the lime: “*‘simple girl, she had become 
discoloured through amorous sport. She had been awake 
all night when the dawn came and now she was drowsy 
and slept brokenly. A curl of hair lay on the fair lady’s 
bosom: like a poisonous serpent it touched the oranges 
[of her breast.] Necklace and garland were intertwined 
on her bosom ; it was like the Jumna meeting the Ganges. 
It was like Payag with 41211 coming in the midst of it, so 
glorious were her tresses and the line of hair on her body. 

Her navel is the place of acquiring merit: it is called 
the tank of Kasi. [There] the gods immolate their heads, 
but no blame attaches to her. 

37. Laughing, her clever companions awakened her: 
“The sun has arisen; arise, lotus princess.” Hearing the 
name of the sun, the lotus unfolded, as it were: a bee 
had come and taken its honey and fragrance. It had, as 
it were, become intoxicated and stayed all night and was 
now all discomposed and drowsy. "Her eyes were like 
two lotuses in flower: her glances were bewildered like 
deer that have gone astray. On her body, her hair and 
her dress were disordered : her senses were distraught as 
if she were a witless simpleton. The moon waned as 


(xx) A pun on ch#n=(i) lime, which is mixed with betel-leaf for 
pan, (11) ‘torn’, ‘crushed’, Cp 27(19)9. 
Gh AL Reading bhauar @rase (Bhagwan Din) for pauli janu aret 


नि? $7-39 Tm MEETING OF PADMAVA'T AND RATANSEN 167 


though eclipse had seized her: the constellations [of her 
ornaments] were scattered : the couch was full [of them]. 
The yellow was, as it were, seen in the lotus: she had 
thrown away her youth for good and all. 

The plant that was kept.for Indra, whose fragrance 
had not been given to the wind, to it the bee came and 
clung: he pierced its bud and rifled its ‘nectar. 

38. Her clever companions laugh and question her : 
they are like water-lilies which look on the moon’s face: 
“Princess, you are so exceedingly delicate: your body 
is like a flower and your spirit like its fragrance: you 
cannot bear a necklace upon your bosom: how could you 
bear the weight of your lover? Your lotus face used to 
be unfolded by day and by night: tell us how has it now 
become faded? Your lotus lips which could not endure 
[the touch of] pin, how.could they bear it when the sun 
touched your mouth? Your waist’ which bent at each 
step you took, how did it remain when Ravan was en- 
amoured ? Your beloved is like a breeze scented with 
sandal: you have become like a statue: what has hap- 
pened to your spirit ? 

“All your scents have been crushed : your eyes are like 
red berries or [pink] lotuses. Tell us the truth, Padmavati”: 
so all her companions tease her. 

39. “I will tell you, my friends, my true feelings : what 
I tell you is how my lover was enamoured. I trembled when I 
saw the bee upon the flower: it seemed to me like the eclipse 
of the moon. But today I have realised the truth of the 
matter: none is so dear to me as is my beloved. True, 
fear reached my heart when I had not found my beloved, 
but the cold has been dispelled by the sight of sun. The 
moment that the sun shone forth, the lotus bud of my 
mind was unfolded. In my heart affection was produced, 
and the cold departed™. Move not my beloved to 
anger: rather take my life. The distress of severance 
which was immeasurable has been destroyed: it is like 
water that has been dried up by the rising of Canopus. 


(zz) There is the usual pun on lank (Lanka and waist) and on 
ravan (Ravan and lover) : perhaps also on rat (prince and enamoured). 
(aaa) Reading क 4 (Bhagwan Din) forShukla'sau ste, 


198 THE MEETING OF PADMAVATI AND RATANSHN ॐ : 39-4¢ 


“Y produced many delights of lave, as many es the 
waves of the sea: but by the adroitness of my lord, not 
a drop was wasted. 

40. “Why should I adorn myself and go to him? I 
gee him in every place. All that is in my spirit is he, the 
beloved : he cannot be separated from my body or my 
mind. He is contained in my eyes: where I look, there 
is no one else. It is his own nectar that he takes from me: 
it is he who gives me the nectar, clinging to my lips. My 
bosom is a 54] एला, ०० my breasts are golden sweet-meats : 
I have presented them as a gift before him, with deep 
affection’. My waist quivered, pressed against his: 
my lover (Ravan), with joy, drew [the gold on] the touch- 
stone. All my youth went out to him and I was lost 
between them. 

“As a man who has given a thing to be kept collects 
and takes back what is his, even so did he squeeze-out the 
nectar and left me dry and empty.” 

47. (The friends said] ‘‘Go to, charmer. You have 
charms’. Your eyes are reddened (Gull) from keeping 
vigil with your lover. [Your colour} that was like Cham- 
pak and rose-apple has become yellow (Kesar) like oleaster. 
The bee has settled on the orange-garden of your breasts: 
his nails have touched them and lines of colour have risen. 
Lip has been moistened by lip as if by pin: your row 
of curls has been all twisted awry. Vou are red faced 
like a rai-muni bird: for the sake of your bee’s face you 
have become a hon:y-sucker. Now you have been joined 
with your bold lover (Singirhar)’* do you, O Malati, 
always remain blooming. Do you again adorn yourself, 
removing (New&ri) all pretence: sit and cherish (Sewati) 
his feet (Kadam) O loved one. 

“The jasmine buds have all opened together : it is the 
season of spring and of Holi. Do you also blossom and 


(bbb) Cp. 10(15)1. 

(९0९) Thore are the usual punson laak and rf@van and probably also 
on kasauit, op. 27(31)9. | 

(ddd) <A number of names of flowers are brought in punningly in this 
tie (gulél, kesar, aiig&r-b&r, nev&ri, kadam and sevati). op. 32(4) and 


(९९९) Lit. ‘breaker of ornaments’ or ‘rifler of charms’, 


37: 41-44 THE MEETING OF PADMAVATI AND RATANSEN 199 


bear fruit for everlasting happiness, and may your happy 
marriage be fruitful in bliss.”’ 

42. Having said these words, all the companions ran 
off and went and told [their tale] to Champavati: ‘Today 
the girl Padmavati is pale: it would seem that her life is 
dependant on air. Her sandal-scented garments have 
been torn to shreds: hér heart throbs and swells, and she 
speaks not. She who was like a lotus bud full of nectar, 
has been crushed and broken. Go and see how she has 
faded away.’ Hearing of the consummation of the 
marriage, the queen smiled. Taking with her all her lotus 
ladies she came to where the girl Padmavati was. They 
all came and saw her appearance: the line had become 
of the colour of gold. — 

As when one crushes the flower of saffron, so were all 
her limbs pale to the view. Champavati threw herself 
upon her’ and kissed her tresses and the parting of her 
hair. 

43. All the ladies of the palace sat round about her 
as a halo surrounds the moon in the sky. They all said 
“The garden,The girl has faded: sustain her and give 
her sherbet. The lotus bud which was soft and full of 
colour/delight and exceedingly delicate, has been rifled 
like Lanka/has a slender waist. The lady was re- 
vealed like the moon: the sun shone forth with all his 
thousand rays. By hts radiance the moon was, as it were, 
eclipsed : she became pale and the radiance of her face 
was lost. Do you now perform a meritorious act by 
making oblation of your wealth and then take it and give 
it ‘to a mendicant.” She filled a tray with elephant- 
pearls like constellations and made oblation of it to the 
radiance of the moon. | 

Her companions made a preparation of crushed scents 
and bathed her. She became again like the moon of 
the fourteenth night”: the sun’s beauty had been hidden. 

44. Then they brought many garments and laid them 


(fff) Lit. ‘was her sacrifice’ cp. 27\43)6 
2) i.e, with only 14 of the 16 ‘digits’ of perfect beauty. Seo 
40{3}7 note (b), 


200 RATANSEN’S COMPANIONS $7: 44-~@8:2 


out,—sAris and stomachers of striped silk: ८२०७९18 and 
scarlet jackets: chhayals and Gujarati bands were 
brought : dotted silks and beauteous indigo coloured 
cloths on which pearls were fixed and which were stamped 
with gold. There were cloths of Singhala-dvipa of bright 
colours: blessings on the printer who printed them. 
There were pemchas, 0011985 (fine’ check) and chaudh§fris 
(broad check), deep blue, white, yellow and green. They 
were of seven colours and of divers patterns: you could - 
never gaze your fili on them. There were pleated 
skirts and heavy kharduks and muslins and striped 
saris. 

They brought out also many ornaments, studded [with 
jewels] in a multitude of ways. These were what she 
always ransacked and wore according to her mood on each 
occasion. 


28. RATANSEN’S COMPANIONS. 


I. Ratansen went to his own Darbar hall and seated 
himself on the dais round which there were eight pillars. 
His companions of Chitaur came and met him: they all 
gave him their hands, smiling, [and saying]. ‘Brothers, 
wish well to our king, who has shown us this country. If 
our monarch had not brought us [here], where should we 
be and where this land? Blessings on your Majesty : 
you have made your kingship specially excellent since in 
it we have beheld all [that we desire]. We have obtained 
bliss and delight and everything : where is the ton gue 
which can prais2 you aright ? Just now you, after coming 
here, concealed yourself [from us]; do not, O King, deprive 
us of the light of your countenance. 

“Qur eyes are refreshed, our hunger has gone, now 
that we have gazed on you. Tuday there has been 
new birth for us: our life has found fruition.” 

2, Laughing the King gave 1113 royal command: “All 
this I haye done for the sake of showinz myself to your 
gaze. I have disported myself thus for the sake of my 
own Yoga: I myself have become the Guru and have made 


2894. 2-89: 1 THE SIX SEASONS 20 


you. my. disciples. In my volition you see manly 
virtue : you have recognised me as your Guru and have 
shown most excellent Yoga. If you have performed 
austerities for my sake, let there not now be renunciation 
in your hearts. He who for another’s sake endures penance 
and Yoga, should with that other enjoy 01155." He called 
for sixteen thousand lotus maidens, and gave them to all 
his companions : none of them lacked [a maiden]. Golden 
houses were fashioned for all of them : each was a monarch 
in his own house. 

Hlephants, horses, and raiment,—to all he gave new 
equipment. They became house-holders and men of 
wealth ; each in his own house enjoyed kingship. 


29. THE SIX SEASONS’ 


1. Padmavati called together all her companions’ and 
gave them raiment of cloth and silk and necklaces to wear. 
Vermilion was applied [to the parting of the hair} on the 
heads of all of them, and their rosy limbs became still 
brighter. They were covered with designs [drawn with] 
sandal paste and aloes: it was as though they had been 
re-created in fresh fashion. It was as though water-lilies 
were flowering in the company of the lotus: it was as 
though stars had arisen in the company of the moon. 
‘Blessings on you, Padmavati, blessings on your lord, who 
has given every one of us ornaments to wear. The twelve 
ornaments, the sixteen methods of adornment” [are yours] : 
in your presence the moon is not radiant. The moon has 
dark spots and is not [always] full: you are spotless and 
none else can be compared to you 


ja) In Canto X XTX we have a song of the six seasons and in Canto 
XXX a song of the twelve months. Both are familiar forms in Sanskrit 
and Hindiliterature. There 18 a specimen of the former in the Rtu sasathéra 
attributed to Kalidasa, and numerous specimens of the latter in ballad 
literature (see Grierson, Some Bihari Folk songs: च. 2. 4. 3. vol. xvi. p. 196 
and Pt. Ram Naresh Tripithi’s Gramgit under the head B&tahm&sa). In . 
Canto XXIX the happiness of the fortunate lovers 16 described त न Sey 
in relation to each seagon, and 19 Canto XXX the unha 
ted Nagmati is also described in relation to the ciroumstances of each month 
See Shukla’s Introduction p, 65 for a note on the contrast 

(b) Vide 27(6)9 note {i) 


26 


202 THE SIX SHASONS 29: I-4 


One grasped a lute in her hand, another made music 
on a [clay] drum : all showed their gladness and danced 
together with delight. 

2. Padmavati said, ‘Listen, my companions: I am 
the lotus and you are water lily plants. I came back 
that day after vowing to present a bowl to the temple: 
come, let us go and worship and make the offering.” In 
the midst went the vehicle that was Padmavati’s: it was 
like the sun becoming visible at dawn. Round about her 
litter resound kettle-drums, cymbals, clarions, tambours 
and drums. All together, replete with fragrance, they 
alighted and stood at the door of the temple. They bathed 
the deity with their own hands: they filled thousands of 
bowls with Ghi: they anointed [the walls of] the temple 
with aloe and sandal paste and covered the deity with 
mixed scents and garlands. 


They did obeisance and stood before him: they showed 
their devotion in many ways. The princess said ‘‘Come 
home, my companions : night is falling.” 

3. Night came. The lady shone forth like the moon. 
Seeing the King, she turned and dwelt on earth. The 
armies were set in array: the autumn moon marched 
forth: the sun, circling in heaven, prepared to pitch his 
camp. Hearing this, the lady again bent the bow of her 
brows : she gazed askance at him with sidelong looks of 
love. ‘‘Know you not, beloved, that I am making a vow? 
I swear by my father that I will not let you escape me 
today. It will not be tomorrow: your lady is now on 
the earth: today you must battle like a lover. I too 
have drawn up my army of dalliance: its march is my 
elephant-gait : its banner is the swaying of my vesture: 
my eyes are its war-horses* : its sword is my nose : who 
can stand against me as my match in battle? 

“Iam the queen Padmavati: I am the victor in the 
enjoyment of bliss. Do you match yourself with him who 
is a Yogi and your like.” 


4. “I am such a Yogi, as everyone knows: I am the 


(९) Reading eamand (Bhagwan Din) for samud (Shukla). 


29: 4-5 THE SIX SEASONS 203 


victor.in both bravery and dalliance’, In the one J 
{march} breast forward through the enemy’s host: in the 
other my battalions of love are directed against you. In 
the one I mount my charger and marshal my host: in the 
other I suck the nectar of your lips. In the one I slay 
kings with the sword: in the other I destroy your love- 
longing. In the one I am a lion and rout elephants: in 
the other I take away° [the distress of] love from the heart 
of my beloved. In the one I ravage armies and camps : 
in the other I win the victory over your passion. In the 
one I make elephants bow [with my ankus on their] 
temples: in the other I lay my hand on the rondure of 
your breasts.”’ । 

What go-between could interfere? What resistance 
was there for the rule of love? They enjoy bliss through 
all the six seasons, united and being both as one. 


5. First came the fresh season of spring; that fair 
and delightful season of Chait and Baisakh. The lady 
clothed her limbs in sandal scented vesture and laughingly 
applied vermilion to her parting, filling it therewith. 
With flowery garlands and the fragrance of crushed perfumes 
she scattered the scents of sandal wood in the paradise [of 
her chamber]. Sheets and coverlets were strewn with 
flowers: the lady and her lover embraced and dwelt in 
bliss. The lady offered ail her youthful charms to her 
lord’s embrace: the bee and the flower danced their 
spring dance together. It was the spring festival and 
well they joined in the Holi song: they burnt the sorrows 
of severance like the Holi bonfire. The lady was like the 
moon, her lord blazed like the sun: the constellations, 
her ornaments, were all crushed and broken. 


Fair is the season for those whose lover is at home 
with them: since spring comes perpetually. They enjoy 
happiness day and night’: they know not what unhappiness 
is. 

(0) भक्त) (srngmr)-ras and dir (ttr)-ras are technical terms for the 
heroic and the erotic sentiments in literature 

(8) A pun on ‘hars’am(1) take away (2) lion 

(f) Reading sukh baharawatn divas niet (Bhagwan Din) for Shukle’s 
sukh bhars वणप devaharat 


कध्यै THE SIX SHASCKS ` 9; ty 


- ‘6 The hot season : its burning is not felt there where 
a lover is in the house in the months of Jeth and Asarh. 
The lady clothed herself in cloth of gay colours, finely 
woven: her body was covered with pommade and musk. 
Padmavati’s body was cool and fragrant: her father's 
house was her kingdom, her lover was at home with her. 
And very cool was the sleeping chamber there: the walls 
were washed with aloe and curtains were hung gracefully. 
On the couch were strewn sheets and coverlets: they 
took their pleasure there blissfully. On their lips was 
pan, camphor and Bhimsena [a kind of camphor]: fans 
played upon their bodies which were anointed with sandal- 
paste. There was happiness 11 Singhala for everyone : 
for the fortunate there is bliss throughout all the six 
seasons. 

They sipped the juice of pomegranates and of grapes 
and of baskets of mangoes and custard apples. Green 
indeed would be the body of the parrot who had such 
fruit to taste. 

7. In the season of the monsoon it rains, but, if one 
has the beloved, even the months of Sawan and Bhadon 
are exceedingly pleasurable. Padmavati obtained the 
season which she desired: the sky was delightful, the 
earth was lovely. The voice of the Kokil and the lines of 
cranes were both sent forth: women came out like red 
velvet insects. The lightning flashed and rain fell like 
golden water*: the voices of frogs and peafowl were 
wondertully sweet. Lovingly she lay awake with her 
beloved : when the sky thundered she started and nestled 
close to him. Cool were the drops of rain, lofty was the 
pavilion: ali the world was green to the view. Green 
was the ground, and her dress was the colour of safflower : 
the lady, with her lord, set up a swing. 

At the buffets of the wind they felt joy : cool fragrance 
reached them. The lady supposed that this [cool frag- 
rance came from} the wind, but the wind was really at 
her side (7.¢., was her lover). 


, (ह) Shukla explains that rain lit by lightning looks like gold,—see 
also his Introduction p. 116. But there iss saying in Qudh that when rain 
falls in the early monsoon, it rains gold. - 


90: ४-५ - : - - द ` 7 51345 0148 264 


. 8. The autumn season came, exceedingly endeared, 
the bright season of Asin and Katik". Padmavati was 
in full glory : she rose upon Singhala like the moon at full. 
She had arrayed herself with all the sixteen elegances ` 
like the moon clustered with constellations she obtained 
her sun. Everything was spotless, on earth and in the 
sky : she dighted her couch and made it fragrant with 
flowers. White and bright were the coverlets: man and 
wife came together laughing and daffing. The earth 
blossomed with golden flowers: the lover was lost in love 
with his lady and the lady with her lover. Decking her 
eyes with collyrium, she made [them] appear [like] Khanjan 
birds: like a pair of saras cranes they took their fill of 
delight. 

She who has her lover with her in this season, happiness 
is in her heart. Laughingly the lady clings to her lover’s 
neck and round the lady’s neck are her lover’s arms. 


g. In the winter season they drink the [wine] cup 
together : this 1s the cool’season of happiness—-even Aghan 
and Pus. The coolth is a soldering flux between lady 
and lover: the limbs of both cleave together as one. 
Mind clasps mind and body clasps body : bosom to bosom, 
with no space between for even a garland. They cling to 
{each other’s] limbs like sandal paste: eve sandal paste 
cannot remain between them. The king and queen take 
their fill of happiness: in their estimation, the whole 
creation is refreshed. They have both joined battle 
[each] with [the other’s] youth: the cold has fled for its 
life from between them. The two bodies meet and become 
one: so do they meet, but even then they are not satisfied. 


Like swans that sport together, so they twain dance 
and make dalliance. The cold cried out and went afar’, 
like a chakwi bird which is severed. 


(h) Asin or Asvin, the month in which the moon is in the constella- 
tion Asvinas, the first lunar mansion. It is generally known as Kuwéar. 

Kgtik or K&rtik (the r is generally not pronounced)—the month in 
which the moon is in Krttikam (Pleiades). 

(4) Lit. ‘to the other side’, alluding to the legend of the chakwi 
(raddy-goose) which is separated at night from her mate on the other side of 
the stream. 


206 THE SIX SEASONS 29: 10-80: % 


10. ‘The chill season came, but there is no cold where 
the lover is at home in Magh and Phagun. There were 
scarlet blankets and coverlets in the house: they wore 
cloaks and garments of many kinds. In every house in 
Singhala there was enjoyment of happiness: not a trace 
of unhappiness remained anywhere. Where the husband 
and wife were, there cold was not felt : it fled like the crow 
that has seen the arrow. It went to Indra and made its 
outcry : ‘‘Padmavati has driven me out of the land. At 
this season I used always to sleep with her: now I am 
banished from her sight. Now the moon meets the sun 
with laughter, and cold, that was between, has been 
effaced.” 

Indra said “This is a great torment: sometimes one 
person suffers pain, sometimes another’.” 


30. NAGMATI’S SEVERANCE’ 


1. In Chitaur, Nagmati was gazing on the road”: 
saying, My lord has departed, and has not returned again. 
My hero” has fallen into the power of some woman: she 
has snatched my beloved away from me. The parrot 
has became as death and has taken away my beloved : 
it were better that my life should have gone and not my 
beloved. He has become like Narayan" in his dwarf 
avatar, who tricked king Bali who was ruling over 


(j) 1, €.» 1८18 your (winter's) turn now to suffer the pain which you 
have inflicted on others. I think par in Shukla’s text must be a misprint 
for ptr. 

In Bhagwan Din’s text (which does not go beyond this canto) there 
18 a different couplet, Bhayo Indra kar कद्व, uwat so athawat 41: Nagmali 
garh chilaur, tahi satawau jar. (Indra saidto winter, ‘That which rises will 
set. Nagmati is in the fortress of Chitaur; go and torment her). Uwas 
so athawaiat is probably quotéd from Kabir, Jo ugat so athawas phtlar 50 
kamhtilary. 

(a) In this Canto we have a bara 10868, see note (a) to 29(1)1. ‘The 
images are taken from the Oudh country side. 

(b) Omitting hyphen after Chitaur. 

(©) Nagar, lit. ‘city-dweller’ and hence one who is specially well- 
educated, and, in icular, a hero of romance. ए, 34(2)9. 

(d) There Pillow references to various legends, each furnishing a 

el to the king being led away on false pretences. Vishnu (Narayan) 
in his dwarf avatar, tricked the Daitya Bali (Vali) by getting him to promise 
him as muchground as he (the dwarf) could cover in three atrides. 
With the first stride he covered the earth, with the second the heavens, 
and with the third he kicked Vali down to hell cp. 1(17)2 note 41. 


80: 146 NAGMATI'S SEVERANCE 207 


"his own dominion. He is fike Indra‘ who caught Karan 
in a noose by sleight after putting on the ap- 
pearance of a Brahman and [taking away] his coat of 
mail. He is like the Yogi Jalandhar who carried away 
the pleasuré-loving Gopi Chand’ in the enjoyment of 
pleasure. Like Garuda* he has taken Krishna away and 
hidden him: the separation is grievous: how will the 
herds-maids live ? 

“What fowler has caught and slain the Saras pair? 
I have wasted away and become a skeleton : severance” 
has slain me.”’ 

2. By severance from the beloved. her spirit was so 
distraught that flike] the papiha she ever called ‘My love, 
my love’. The lady was burnt with excess of love: the 
parrot had taken him away; the very name of her be- 
loved had departed. The arrow of severance was so 
infixed that it could not be moved: the blood exuded; 
her bodice was soaked. Her bosom was withered: the 
necklace became a burden: by slow degrees her vital 
spirits left all her arteries. At one moment the breath 
came to her body’: at another her spirit departed; she 
became hopeless. The breezes shook and moistened her 
dress: it took hours to understand the utterance of her 
mouth. Her vital spirits set forth and who should stay 
them? Who should cause her to hear the speech of her 
beloved ? 

The sigh of severance which she breathed, at its con- 
tact fire arose. The swan of life which dwelt in her body, 
its wings were burnt and it retreated. 


(€) Indra, in order to help Arjun in combat with Karan, went to 
Karan in the guise of a Brahman and obtained his armour as alms. For Karan 
see 1(17)2 note 44. 

(f) Gopichand. See 12(5)6 note (f). Jalandhar, one of the chief 
Yogi Na&ths. In some legends he is & rival of Gorakhnath, and in a story 
given by Briggs (p. 194) Gorakhnath gets the better of him, diverting his 
wrath from Gopichand to 3 images of iron, silver and gold. 

(g) Garthda king of the birds was the vehicle of Vishnu. But I have 
not disoovered any र of Krishna (still leas Vishnu) being carried off by 
Garuda and hidden. Krishna was abducted by ~ तैः, and Pt. Kamta 
Nath Pande suggests the emendationaktUr alopi. Akir and Garuda would 
-06 nar similar in Persian script and the conjeoture is an excellent one- 

(h) Omitting the hyphen after birah. 

{४} Omitting the exclamation mark after mahan. 


208 NAGMATI'S SEVERANCE ॐ : 3-4, 


3. ‘JReyal queen, be not defeated in thy heart = 
understand in thy spirit and control the thoughts of thy 
mind. The bee, after meeting the lotus, remembers 
[former] affection and comes [back] to the Malati*. -As 
the Papiha [has] love for the Swati [and waits for the drop 
of water which falls in that asterism] so do thou endure 
thirst and fix resolution in thy mind. [Thy love will be 
renewed like] the love which the sky bears to the earth : 
the clouds come-back again in the rainy season., The 
fresh spring-tide returns again, with the same nectar, 
the same bees and the same plants. Do not act thus in 
spirit, lady: this noble tree will rise again if cared for. 
[The lake remained] without water for a season and dried 
up and perished: but again there will be the same lake 
and the same swan upon it. 

“The husband who has been severed from you will 
come again when the auspicious conjunction of planets 
comes. Those who have borne the blazing heat of Mrig- 
sira will burgeon in Adra.”’ 

4. ‘“‘Asarh comes and the storm-clouds thunder in 
the sky: ‘severance’ prepares for battle: its army 
sounds [the attack]. Smoke-coloured, black and white, 
the clouds charge: lines of cranes display white banners. 
The sword of lightning flashes on all sides: the arrows of 
rain are poured from the clouds. The cloud-rack swoops 
down, coming from all directions: deliver me, my be- 
loved :—Love has hemmed me in. The frog, the peafowl, 
the Kokila [are calling] ‘Piu’: if the lightning falls, my 
life will not remain in my body. The constellation Pushya 
has come over my head: I am without my lord: who 
will repair the roof of my dwelling? Adra has come: the 
land is flooded: who will give me honour’ when I am 
without my beloved ? 

“Happy are they whose lovers are at home: honour 
is theirs and pride. If the well-beloved is abroad, we 
forget all our happiness. 


¢) This stanza is apparently addressed to Nagmati by her compe- 
nio 
(k) Cp. 31(15)8 
(1) A pun on 4dar (honour) and Adr7 properly ardra (the constellation), 


20: 5-7 ` , "4043 178 SEVERANCE 209 

5. “In Sawan the clouds shed rain exceedingly : the 
floods are out, but I am dried up by severance. ‘Ptunarbasu’ 
is in the ascendant, but I see not my beloved: I become 
distraught. Where is my clever lover? Tears of blood 
fall to the ground, drop by. drop: they roll away like 
creeping red velvet insects. My companions have made 
swings to swing with their lovers : the” champaign is green 
and their garments are safflower coloured. My heart 
rises, and falls like the ‘motion of a swing: severance 
buffets it and sets it in motion. The road is hard to see 
and lies through unfathomable deeps: my spirit is dis- 
traught,—it is like a wandering dragonfly. The world is 
flooded with water wherever my view reaches: without 
a rower, my boat fails. 

‘“Trackless mountains and oceans are between us, and 
rough dense dhak forests. What shaH I do to meet you, 
my beloved? I have not feet or wings. 

6. ‘‘Bhadon comes, hard to endure and very burden- 
some: how shall I pass the dark nights. My house 15 
empty and my beloved lives elsewhere: my bed is like 
a serpent and bites me again and again. I shall live 
alone, keeping my couch : straining my eyes, I shall die 
of a broken heart. The lightning flashes, the clouds 
terrify me with their thunder: severance is like death 
and has devoured my lifes ‘Magha’ sheds rain in heavy 
showers : my two eyes shed water like the eaves of a house’. 
All through Bhadon, the lady is dried up: not yet has 
her husband come to refresh her. ‘‘The east wind blows 
and the land is covered with water, but I am dried up 
like ak or thorn scrub. 

‘All the land is filled with water to overflowing : earth 
and sky meet in one. Give support, my beloved, to your 
wife who is sinking in the abyss of passion’. 

7. “Kunwar has come, and the waters have receded 
from the world. Come, my beloved, now: my body is 
emaciated. At the sight of you, my love, my body will 
flourish : my thoughts are out of order : return and show 


(m) Cp. 20(7)7. 
(n) Lit. youth, 
27 


210 । 24464471" SEVERANCE 80: 7-8 


kindness to me. ‘Chitra’ the friehd of the fishes has come : 
the Papiha which calls on her beloved’ has found him. 
‘Agast’ has risen: the clouds thunder like elephants 
[trumpeting]: kings harness their steeds and set forth 
to battle. The "Swati drop falls into the mouth of the 
Chatak : in the ocean the shells are all filled with pearls. 
The swans come back to their familiar lakes: the Saras 
cranes sport together: the khanjan birds show them- 
selves. There is brightness: the Kans grass in the forest 
breaks into flower: my lover returns not: he 15 195६ in 
foreign lands. 


“The elephant of severance gores my body : the wound 
lacerates my thoughts. Come quickly, my beloved, and 
do battle with it ; roar like a tiger. 


8. “In Katik the autumn moon is radiant: the world 
is cool but I am “burnt by love’s distress. The moon 
shines bright with all her fourteen digits: it is as though 
all earth and heaven were burning. She sets my body 
and my mind and my couch on fire: to all others she 19 
the moon, but to me the demon of eclipse. There is 
darkness in all four quarters if the true love 15 not at home. 
Now, O cruel one, come at this time: it is the- festival 
of ‘Diwali for the world. My companions sing the 
‘Jhumak song, twisting their limbs [in the dance]: I am 
dried up, my partnership-is severed. She whose beloved 
is at home her* wishes are fulfilled : but for me severance 
is a double distress of rivalry. 


“Ali my frends keep festival, singing and playing 
Diwali games. What shall I sing, who am without my 
beloved? I abide with ashes cast upon my head. 


(0) The papiha’s beloved 16 the rain-cloud, according to Shukla’s 
Introduction p.63. For the Papiha’s call see 23 (10) 9 note (क्र). 


(p) Svati, chatak and shell, see 12(14) 9 note (u). 


3 1⁄9) Diwab, the festival of lights, takes place at the full moon of 
& ‘ 


(rf) JhOmak. A festival song, not here the Menora Jhumak which 
a sung specially in the month of Phagun, see 20 (4) 3 note (k). ¢ 


(8) The Sabdaagar (sub voice) has manor for manorath. Manor’ is 
a decoration plastered on house walls b in 
५ use walls by women and children in the month 


6 : य-71 NAGMATI'S SEVERANCE 211 


* g. “In Aghan the days grow short and the nights 
lengthen : hard to bear and oppressive is the night ; . how 
shall it pass? Now, through this severance, day has 
become night: I am burnt by severance like the wick of 
a lamp. My heart trembles and evinces cold: yet this 
would depart if my beloved. were with me. From house 
to house everyone has made [warm] clothes: my lord 
has taken away my beauty and delight. He who has 
departed and left me does not return and come again 
if now he returned, that delight would return too. The 
heart of her who suffers severance is burnt by levin 
fire: it flames and flames till it is burnt away-to ashes. 
The beloved knows not the distress of this burning: he 
reduces to cinders my youth and my Itfe. 

“0 bee, O crow, tell my message to my beloved. [Say] 
‘That lady has been burnt to death by severance : we are 
black with the smoke thereof.’ 

10. “In Pus my body shivers and shakes with the 
cold : the sun departs and sinks in the region of Lanka. 
Love’s distress increases: the cold is grievous: I die with 
trembling ; it takes away my life. Where is my lover, 
that I may cleave to his bosom? The road is endless: he 
appears not near. [In spite of] blankets and coverlets I 
shiver with ague: it is as though my couch were buried 
in a Snow mountain. The ‘Chakwi’ is separated by night, 
but she meets [her mate] in the day-time: I by day and 
night am the Kokila of severance. How can the bird 
that 15 separated live when she is alone in the night and 
her friend is not with her? Severance becomes a hawk 
for her body in the cold weather: it devours her when 
living and spares her not when dead. 

“My blood is poured out; my flesh is melted: my 
bones have all become like shells. ‘The lady becomes 
like a Saras crane and breathes her last: ‘her lord may 
fold his wings. 
| गद. “Magh comes in, and the hoar-frost now falls: 
severance is like death in the cold weather. Though I 


{t) The Sabdsagar (8, $, rar=rafan, rat) quotes this verse as ghan 
steas hoi rar mays, Ap su mejahth pankh (meaning doubtful). For rari 
mui cp. 31 (10) 3 and 31 (4) 8. : 


22 NAGMAT!'S SEVERANCE ॐ : T1-3¢ 


pack my body with cotton wool on every side yet, shiver, 
ing and shaking, my bosom trembles exceedingly. Come 
O my ford, be as the sun and blaze forth: without you 
the cold will not depart in the month of Magh. In this 
Magh let the root of delight begin to grow: do you be 
the bee and let my youth be the flower. My eyes shed 
water like winter showers: without thee my. clothing 
cuts me to the quick like arrows". The [tear] drops fall, 
pattering like hail: severance becomes a wind and buffets 
them. For whom is adornment? Who should put on 
silk attire? There is no necklace on my neck, but I am 
like its string. 

“Without thee, thy lady’s bosom shudders; her body 
is like a wisp of straw, and trembles. And moreover, 
severance sets it on fire and seeks to scatter the 
ashes. 

12. “In Phagun the wind blows in gusts: the four- 
fold’ cold cannot be endured. My body becomes like a 
yellow leaf and, moreover, severance buffets it about. 
The tall trees shed their leaves and so does the dhak in 
the jungle: branches bend with flowers and fruits”. The 
herbs give delight to the heart, but for me in this world 
there is double despair. All people celebrate the spring 
festival and join in the Holi song‘: they have taken my 
body, as it were, and laid it on the Holi fire. If only my 
beloved might find me burning thus, burning or dying 
I should feel no anger. Night and day this [wish] dwells 
in my spirit, that I may now be devoted to you, my lover. 

ˆ will burn this body to ashes; I will say to the wind 
‘scatter them,’ if only they will fly and fall on that path 
on which my beloved sets his feet. 


(a) Shukla interprets chir as wound, but it 18 better to take it 
in the ordinary sense of clothing. 

(v) Cold days are not unknown in Qudhin Phagun (February-March), 
but it would be incorrect to call the oold four fold. Possibly chaugun 
was suggested by the sound of phagun, without much heed being paid 
to 1४8 meaning 

(w) This is not in place here. Phagun is not a month of flowers,. 
and certainly not of fruit 

(x) The Holi festival comes at the full nioon between Phagun and 
Chaith. 1६18 therefore mentioned both in this stanza and in the next 
Fort ज and Phag see 20(4)4 note (k). For Chanchari see 20 (7) 7 
note (n ` 


$0: 13-14 NAGMATI'S. SEVERANCE 213 


13. ‘In Chait there is the carnival of spring’: but 
to my mind the world is desolate. The cuckoo call of 
love shoots all its five arrows home: all the forests pour 
out tears of blood. All the leaves of the goodly trees 
rise from a bath fof blood]*: the Majith shrub is soaked 
therein : the dhak of the forest is red. The mangoes put 
forth shoots and now begin to bear fruit: “come home 
now, my fortunate lover. The trees and shrubs flower 
in a thousand ways: the bees rove around, thinking of 
the Malati. For me the flowers have all become thorns ८7" 
if I look at them it is as though ants were tormenting me. 
My youth blossomed and was like an orange bough: 
fowing to] the parrot, severance, it cannot now be kept 
safe. $ 

` “Be like a homing pigeon"*, my beloved, come quickly, 
rushing hither. Your wife is in another’s power :™ 
without you she cannot get release. | 

14. ‘‘Baisakh” comes and there is excessive heat : 
mixed scents, light raiment and sandal paste are like fire. 
The sun, blazing, looks towards the snowy mountains”, 
but the conflagration of severance drives its chariot 
straight at me. In this blazing conflagration, my beloved, 


(फ़) Dhamari see 20(7)6 note(m). Basanta (Vasant) is both spring 
and the companion of Kamadeo, the god of Love; but the festival of 
Vasant, in the latter sense, is Basant-panchami or Sri-panchami, the fifth 
day of the bright half of Magh {two months earlier than the beginning of 
Vasant in the former sense). The pancham or fifth note of the scale is con- 
nected with Kamadeo, as being the note of his vehicle, the Kokila. Five 
is also the number of Kamadeo’s darts (see next verse). There seems 
to be some confusion between the different meanings of Vasant and 
pancham, but in 16 (4) 5 Jaisi rightly places Sri-panchami in Magh. 

(2) i.e. the new spring leaves are pink coloured. 

(aa) In Chait the mango puts forth either new pink Jeaves, or dark 
red shoots which afterwords bear blossom and fruit. The same tree (at any 
rate the same main branch) does not do both. The tree, or branch, which 
18 going to bear fruit keeps its last year’s dark green leaves. But I do not 
think that Jaisi is referring to this characteristic. 

(bb) Cp. Burns: But my fause lover stole the rose, And oh he left 
the thorn to me. ॥ 

(cc) Lit. a tumbling pigeon, but the reason for the comparison is that 
the pigeon isa homer not atumbler. Jaisi may have confused the word 
with ghar. 

(dd) ६.९. she 18 a victim of severance. Shukla sees a pun in द = (1) 
Wite (2) artery, but this is not necessary. 

{ce) In the hottest part of the year the sun’s course (in the Northern 
hemisphere) is furthest to the North. The poet suggests that it is seeking 
coolness in the snows of the Himalayas. 


2 14 , NAGMATI'S SEVERANCE ॐ I4-18 


do you make a shade: come and quench me even in the 
hot coals. At sight of you, your wife will become cool: 
come and, instead of this fire, make a [cool] garden. If 
I begin to burn I will burn like a furnace: though you 
turn me [like grain in a furnace] and roast me, I will not 
leave your door/the sand".,The lake*® of my heart 
is continually shrinking : it is cracked and split into many 
pieces. Do you support, O my beloved, my breaking 
heart : join it in one with the refreshing rain of your 
glance. 


“The lotus which opened on the lake of my mind™ has 
become dried up for want of water. Even now the plant 
will flourish again if my beloved comes and waters it. 


15. ‘In Jeth the world is a fire: the li blows: dust 
devils arise and coals of fire fall. Severance awakens, 
roaring, like Hanuwant: it assails my body and causes 
a conflagration of Lanka”. All the four winds fan the 
flame: the burning heat of Lanka spreads to Palanka. 
Through burning I have become black like to river 
Kalindi (Jumna): the fire of severance is grievous and 
very evil. The flames arise and the whirlwind approaches : 
my eyes cannot see clearly : I am dying as the captive of 
distress. I am half burnt; the flesh of my body is dried 
up: severance has assailed me, like ravening death. It 
has devoured my flesh and has now fastened on my bones ? 
come now: when it hears you approaching, it will flee 
away. 

“Mountains, ocean, moon, clouds, sun cannot endure 


hh 


(ff) Shukla (Introduction p. 49) explains asa simile of grain being 
roasted in a furnace, where it is mixed with sand. It hops about, but does 
not leave the sand. There 18 no doubt also a pun on baru=(1) sand (dala) 
(2) door (dvar). 

(gg) Inthe hot weather, the clay bed of a lake from which the water 
recedes, dries yp and cracks, At the first heavy shower of rain (davanhgara) 
the flesures are closed up. See Shukla’s Introduction p. 116/7, where the 
truth to nature of this simile is rightly praised. 

(hh) Ma&nasar, properly the sacred lake near Kailas, but used of the 
lake of the mind (m&nas). Shukla (Introduction. p. 216) gives it both 
meanings in 15 (10) 2. See 8186 Shukla’s Introduction p. 15 for the 
story of how the recital of this couplet by a disciple of Jaiai won for the poet 
the favour of the Raja of Amethi. 

(11) There is the usual pun on lagka. Palahk& is an imaginary island 
beyond 1.87 दध, as in 21 (8) 3, and also here (punningly)==bed. 


80: 15747 NAGMATI’S SEVERANCE | न are 


that fire.” (Saith Muhammad) that faithful wife is to 
be praised who thus burns for the sake of her beloved. 

16. ‘“"Now Jeth and Asarh begin to burn: for me, 
without my beloved, thatching 1s troublesome. My body 
is like a wisp of straw: I am dried up where I stand: 
the rain has come and distress burns and spreads. There 
is no string“ [to splice the thatch], there is no one to 
support me: speech comes not: what shall I say in my 
weeping ? When one has no resources’, who in this world 
asks about him? He goes about like a body without a 
spirit, like a hollow bundle of munj grass. I am in dis- 
tress without my support: when there is no upright, the 
beam cannot be raised. The clouds shed rain: my eyes 
shed tears: I have become soaked to the skin without 
my lord. Where are the joists for fashioning a new frame 
work? Without thee, my beloved, thatching succeeds 
not. 

“Even now look upon me with compassion, O cruel 
Jord, and come home. My house is becoming ruined and 
desolate; come and restore it and dwell in it.”’ 


17. Weeping she passed the twelve months: there 
were a thousand griefs in every breath she drew. “ Each 
smallest particle of time became a year: each watch 
was more than could be contained in an aeon. ‘‘He comes 
not, beautiful“as Krishna™, from whom a faithful wife will 
Obtain married bliss. As evening comes I gaze on his 
road, withering away: ‘What hour is it at which my 06 
loved will return ?’ I have been burnt black like charcoal 
by longing for my lover: not an ounce of flesh remains 
on my body. No blood remains: ‘my body 1s melted by 


(12) Jeth has had a stanza to itself (15), and 80 haa As&rh (4): this 
stanza is concerned with an operation the time for which falls at the end 
of Jeth and the beginning of Asirh,—and with similes drawn therefrom. 
(Not a very queenly occupation, as one commentator has pointed out). 

त) (kk) Shukla explains bavdh as string but it may also be bandAu= 
aman. 

(11) ऽक 77४ nths 865 note (1) to 7 (1) 9. 

(mm) Mur&ri is Vishnu or Krishna, the enemy of the demon Mura. 
The passage is full of puns. So nahki#=(1) he...... not=(2) gold. Rup= 
(1) beauty (2) silver. 8०79 = (1) married bliss (2) borax and sunart—(1) good 
wife (2) goldsmith woman. Sone met sohag is a common expression for 
an enhancement of beauty. 


270 NAGMAT!’S: SEVERANCE ॐ; I7-Io 


severance : (my blood] has become like rattis™ and has 
poured from my eyes.” The lady clasped her hands in 
supplication, [saying], ‘ove has burnt me: do you cool 
me, my lord.’ : 

The lady wept for a yearand a day: then she was 
defeated, lamenting in her thought. After making in- 
quiry from human beings, going from house to house, she 
went forth to inquire from the birds. 

18. {She said] ^~ have become an inquirer (peafowl) 
and Have taken my abodein the forest : my rival, who is 
my enemy, has set a snare for me. I have become 
(a crow) and the arrow of severance has pierced my 
body : if the beloved comes the crow will fly”. Being 
dejected (a green pigeon) I have attended on his road : 
now what bird shall I send there? [Though] white and 
pale (two varieties of dove) I [still] recite the name of my 
beloved : if there is anger in my mind (Chitrokh)"*, there 
is no other place [of security] for me. Go and come again 
(weaver bird) that my beloved may embrace me: whoe 
ever brings us together is venerable (sparrow).’’ She 
became a Koel and kept on calling : as a Milkmaid bird 
she called ‘Take my curds’ (or ‘Iam burnt’). [She became] 
a starling on the tree and a swan on the water : severance 
entered her heart and made havoc there (blue jay). 

Whatever bird she approached and told her tale of 
woe, that bird was consumed with flame, while the trees 
became leafless. 

19. “She wept with sobs like the notes of the Koel : 
her tears of blood were sown in the forest like Ghunghuchi 
berries. She became black-faced but her eyes and body 


(nn) Ratti, asmall red jungle berry, here compared to tears of blood. 
Cp. ghunghuchi 30 (19) 1 and guhjai 30 (19) 4. 

(००0) This stanza introduces the names of various birds by means of 
puns (see Shukla’s introduction p. 154). 

(pp) Shukla explains as a colloquial women's saying. 

(qq) Chitrokh or chitravaé, «a brick-red bird with white spots on its 
wings. Sabdsagar (s, ९.) quotes this verse as Dhaurt panduk kahs piyn 
क, jo chilrokhan dtisar natn (Ring dove and turtle 1 0 where my love 
ia; chitrokhan is your other name). 

(rr) Pt. Chandrabali Pande in an essay in the Nagari Pracharini 
Patrika, year 43 pt. 3 p. 263, on Manjhan’s Madhumalati, argues that 
Jaisi had an earlier poem by Manjhan as a model for this among other 
passages. Whether original or borrowed, this particular stanza is a series of 
unpleasing tropes, except for the really poetical one in the last couplet. 


30: 981: 1 NAGMATI'S SEVERANCE 217 
were ted. She is scorched by the distress of sever- 
ance. who can cool her? Wherever. she _ stands, 
having taken up her abode in the forest, there there is a 
heap of ghunghuchi™ berries. It is as though her spirit 
were in every drop : the berries moan saying ‘My love, My 
love’. With this grief the dhak became leafless: [its leaves], 
drowned in blood, arose again ruddy in hue. Ruddy too 
were the bimba gourds, soaked in the samé blood; the 
parwar became ripe: the wheat grain was  broken- 
hearted. ‘Let me behold” [she says] “where my beloved 
is: who will speak a word for me where that jewel, Ratan 
Sen, is ? 

“In that country there can be no rainy season, no 
winter and no spring. Nor can there be any kokila or 
papiha: if there were, my lover would have I{stened to 
them and would have come to me.”’ 


31. NAGMATI’S MESSAGE 


r. She wandered about weeping, but noone stirred, 
till at mid-night a bird spoke. ‘You are wandering about 
and scorching all the birds : what is the sorrow on account 
of which you do not close your eyes at night?’’ Nagmati 
wept bitterly: how should she sleep who is separated 
from her lover? ‘‘He does not depart from my mind 
and my thought : the water from my eyes will not cease. 
Noone will go to him in Singhala-dvipa : to him for whom 
my eyes look as the shell looks for Sewati. He, my lord, 
has become a Yogi and departed: since that time noone 
has told him my message. I continually question all 
roving Yogis, but not one tells me the right news, O bird. 

“There is desolation on all sides: noone undertakes 
my message.’ I will tell thee my sorrow in severance: 
sit and listen for a short time. 


(88) Ghunghucht, the same as ratti, 30 (17) 6 note (pp), and as 
9५7 in the next verse, where there is a pun on (एण, lit. roar (a milder 
word would have been more suitable, but evidently a pun was thought 
more important). These red berries are of course the lady's tears of blood. 

(tt) ‘Parwar or palwal, a species of cucumber, grown in the South 
Eastern districts of the United Provinces during the rains, 


28 


218 NAGMATI'S MESSAGE ` 31 : -2-3 
। । 

2. “To him should sorrows be told, brother, who will 
be affected by another’s woe when he hears it. Who will 
be like Bhima to take on his shoulders the distress that 
consumes another? Who will take word to Singhala? 
Since my love has become a Yogi and departed thither, 
I, wasting in severance, have become like [the frame of] 
` a viol’. He has blown the Yogi’s horn and has met his 
Guru : I have become ashes; he has not come to gather 
them together. If anyone will come and tell me his 
story, I will be his footstool, his handmaid for life. Thinking 
on his virtues I have become like [the string of] a necklace : 
even now he has not returned, and my skin has left [my 
bones]. Severance is my Guru, and has made my bosom 
his begging bowl: he who subsists on air, it 1s he who 
lives. + 

“All my bones have become [like the frame work of] 
a viol, and all my sinews have become like its strings. 
From every pore the notes arise: in what manner shall 
T tell my woes ? . 

3. “Speak thus to Padmavati, O bird: to her who 
has met my lover and bewitched him. You in your own 
house have become a housewife, a husband—stealer : he 
has left me to recite prayers and perform penance by 
myself. A palace of gold is what you have obtained, 
but he has departed after reducing my palace to the con- 
dition of Lanka. You have obtained ease and bliss for 
your body: my heart is filled with conflict and woe. I 
too was married to this same beloved husband: it was 
as though I had won another’s spirit. Be merciful now, 
and give back my spirit: unite me with my lover and 
quicken me again. I have no business, girl, with en- 
joyment : all I desire is to behold him face to face. 

“Do not be a hostile rival, you in whose hands is my 
lover. Bring him back to me just once, J humbly be- 
seech you’’’. 


Caxto 31 
(a) The likeness is explained in vv. 8 and 9 of this stanza. 
(b) In -39 (11) 7 Nagmati was like the string of a necklace. Here 
there is 9180 a pun on gun = (1) virtue (2) string. 
(०) Literally, your foot, my forehead. See 32 (2) 9. for a similar 
expression, 


$1: 4-5 NAGMATI'S MESSAGE । 2१0 

4. Ratansen’s mother, Surasati, was like Mainawati, 
the mother of Gopichand. The old lady became blind, 
weeping for sorrow [saying] ‘“‘Where is my life, my jewel 
(Ratan) lost? He has taken away my life: I am without 
support : who will help me to stand? Deprived of my 
life I am dependent on others: where is my son who 
might come and be my stay? My eyes have no sight ; 
lamps give no light : the house is dark, when a son is not 
in it. Who will come in place of Sarvan* to prop my 
body and support my feet? You were like Sarvan and 
prepared a carrier: having fitted the basket, why have 
you now left it ?” 

His mother was breathing her last, saying, ‘Sarvan, 
Sarvan’, and clinging to the carrier. ‘Without you [she 
said] I shall not obtain water; Dasratha will bring fire’. 

5. The bird took the message and set forth: fire 
arose through all Singhala. Who can restrain the con- 
flagration of severance in mid-course? From the smoke 
that arose the clouds became black. Such flames were 
let loose that the sky was filled with them: they became 
constellations and fell to earth, broken. Wherever the 
earth was burnt, there was alkali: it became, as it wete, 
dust in the fire of severance. It was like the two demons 
of eclipse, when Lanka was bumt: the sparks flew and 
fell upon the moon. The bird went to the ocean and 
screamed aloud: the fishes were burnt and the water 
became salt. The rough jungle was burnt, and the shells 
in the sea. He went on and came near to Singhala-dvipa. 

On the shore of the ocean is a noble tree. He went 
and perched on that tree. Until he should tell his mes- 
sage, thirst and hunger were nothing to him. 


(d) Sarvan, a model of filial piety, who used to carry his Teg arents 
about in baskets slung on a polo (kWavari). He was accidentally killed by 
Dasrath while fetching water for his parents. Dasrath took water to the 
parents, who foretold that he too would be deprived of his san (Rama). The 
story is told inthe Valmiki Ramayana: it took the form later of a 
Buddhist Jataka, in which the hero got his name of Srawana Kumar (the 
neophyte), and is now sung, by wandering minstrels, as the song of Sarwan. 
It is sung by 6087570 mendicants, to the accompaniment ofa Sitar, in the 
same way as the Gopinath and Bhartari songs are sung by Yogi mendi- 
cants to the accompaniment of a kingari. 


220 ¢ NAGMATI’S MHSSAGH Si: 6-8. 


` , 6. Ratansen, hunting in the forest, passed beneath 
that same noble tree. Cool was the tree on the shore of 
the ocean : it was exceedingly high and its shade was deep. 
He tied up his horse and sat down alone: the others, his 
companions, were all disporting themselves. He turned 
and looked at the branches of the noble tree: he . began 
to listen to the speech of the winged fowls. Among these 
fowls was that bird to which Nagmati had told her dis- 
tress. They were all asking the history’ of the bird, ‘‘Ho, 
friend, how have you become black?” He said, “Friends, 
about two months ago I went to Jambu dvipa. 

“IT saw acity; the fortress of Chitaur 15 15 18116. How 
shall I tell the distress [that I found there]? It 1s in that 
place that I was burnt. 

7. “The King [of the place] had become a Yogi and 
gone forth: the citv was desolate as though smitten by 
darkness. Nagmati is his queen: she is burnt by sever- 
ance and has become the colour of a Koel. By this trme 
she would have been byrnt away to ashes: the burning of 
severance is unspeakable. Even then she lamented’ 
brodken-heartedly : her tears kept falling, all like flakes 
of fire. ‘That fire spread in all four directions: the earth 
burnt till the conflagration reached to heaven. Who can 
extinguish the fire of severance when it blazes? He whom 
it reaches runs straight in front of him. I too began to 
be burnt there: my body became black. I fled for my 
life. 

“Why do you laugh in pride and disport yourselves in 
the ocean’? His mind will fall in the power of severance, 
whom its fire reaches and burns.” 

8. Hearing this the King of Chitaur thought in his 
mind, ‘Irom whom have I heard this divine message £ 
Who 15 this on the tree in the guise of a bird who has 
spoken the message of Nagmati? Who are you, O friend, 
who dwell in the thought of my mind, god or demon or 
winged fowl of the air? Brahma or Vishnu has made you 
vocal so that you have told me the mght word. Where 


(€) I take nama to be the Persian nama and not the Hindi nam. 
(f} A@ktis the word ordinarily used for the note of the koei, to 
which Nagmati hag beon compared {in colour} above. 


~ 


34: .8- 09 NAGMATI'S MESSAGE ` aga 


did you see that Nagmati, who told you of severance as 
she specially felt it in her mind? I am that king who 
became a Yogi and for whose sake she is thus love-lorn. 
Like you, bird, so do I pass my days :. I wish for the time 
when I shall go and fly (to her]. 

“O bird, my eyes are ever fixed on that way. No mes- 
sengers come who might tell me her message.” 

0. “Why do you ask for a love-message? You have 
become a Yogi, and have no knowledge of enjoyment. 
{If the Yogi] does not blow his conch or his horn the right 
way but blows them the wrong way he will waste 
away by night and day. He goes round in a circle to the 
left like an oilman’s bullock: if he falls into a whirlpool 
he cannot get out of it. Horses, ships and carts are driven 
on the right: the potter’s wheel 15 turned to the left. 
Birds do not make the same mistake as you do: they 
realise that they come into the world to fly. I have come 
as far as one island for you, but what of that ? The whole 
world is beneath my feet. He who turns to the right is 
as bright as the moon and the sun which are radiant in 
the world.” 

Muhammad has left the left-hand direction with one 
ear and one eye. Since he has reached the right-hand 
way his song, like the Papiha bird’s, [15 of the beloved]. 

10. “I went round the mountain of the north pole 
keeping my right side towards it: having gone round 
Sumeru I came to the fortress of Chitaur. I saw weeds 
growing 11 your palace: your mother had become blind 
with weeping. As, bereft of Sarvan”, his parents became 
blind, so she was breathing her last, her thoughts fixed 


—_ — a ----- भभ भ~ >~ = ~~ ~ श्‌ ७.9 


(६) The {1९181 meaning of the stanza is that there is a right wa 
and a wrong way of doing things: (dahinw and bayan mean bot 
right and wrong and right and left). The oilman’s bullock 18 driven round 
left-handed (anti-clockwise) and never gets out ofthe circle in which he 
is confined, cp. Akhrawat (24) 7. So with a potter’s wheel. But we 
steer horses, ships, carts by the right and they go 0 The sun and 
and moon ge round right-handed (clock-wise) and enlighten the 
world. Speaking of right and left finally leads Jaisi to mention his own 
loss of the sight of one eye, cp. 1 {21) 1 note 55, and the hearing of one 


ear, By this loss he was led to the 1ight way, und became the poet of 


love, 


(h) See 3) (4) 6 note (व), The point of comparison is that Sarwan 
took water to his parents. 


222 = ` NAGMATI’S MESSAGE 3३ ; ro-r2: 


on you.. She said “I am dying, who will lift the carrier? 
My son is not [here}: who will give me water?” Thirst 
went and attached itself to her: water was given her by 
the hand of Dasrath. - She did not drink water, but wished 
for fire: such is the profit of a son like you being born. 
Be like Bhagirath’ and return thither: go quickly, it is 
the time of her death. | 

“You, as a good son of your mother, do not thus take 
a foreign land [for your home]. By this time she will have | 
died : go and perform her funeral rites. , 

11. ‘‘Nagmati’s sorrow of severance is illimitable : 
earth and heaven are burning with the flame thereof. 
The city and its ramparts, the -house and the country 
outside are desolate: God forbid’ that any house should 
be bereft of its men. You have fallen into the power of 
the witchcraft of Kanvaru": you have forgotten your 
Yoga: Lona the witch has cozened you. She [{Nagmati] 
has died and become ashes for your sake : she has become 
a serpent, feeding on air. Perhaps she says ‘Take and 
eat me’, but there is no flesh on her body which might 
please anyone. Severance is a peacock: that lady is a 
serpent’: do you, as a cat, speedily come to the rescue. 
Her flesh has fallen away, and she is reduced to a skeleton : 
() Yogi, go to her at once, taking healing herbs. 

“Seeing her distress in severance J left my forest dwelling. 
I came in haste to the shore of the ocean, and from that 
time I have not left it. 

12. “Such a conflagration was there from the bonfire 
of severance that the clouds became black from the smoke 
which arose. Rahu was burnt and so was ketu: the 
sun was burnt and so was half the moon. Moreover, all 


(1) Bhagirath by the power of bisa austerities brought the Ganges 
down from heaven to extinguish the flames which were consuming the 
sixty thousand sons of Sagar, his ancestor. 

(j) Nauz is the Arabic natz bilah (May God preserve us). 

(k) Kénvarti—Kamrtp or Assam, celebrated tor witchcraft, where 
dwelt Lona or Nona a noted witch. Chamar by caste, cp. 38 (3) 6, 49 (2) 2 
Crooke, Popular Religion p. 336. Briggs, The Chamsre p. 185 and 
Gorakhnath ५ 74. Kamrup sorcery verses are still supposed to be very 
potent, ifrightly learnt from the initiated and properly recited. 

(1) The snake (Nagmati) is the natural prey of the peacock. 


St: 12-14 NAGMATI’S MESGAGE 223 


the constellations and stars were burnt : meteors, rushing, 
fell to earth. The earth itself was burnt in many places: 
the dhak jungle flared up and was burnt with this con- 
flagration. From the breath of severance such a burning 
heat issued that the mountains were burnt and became 
like live coals. Bees and insects and serpents were burnt, 
and koels and king-crows and ravens. All the birds of 
the forest flew away to save their lives: the fish in the 
water were distressed and dived down. | 

“I too, burning, departed from there and came and 
quenched myself in the ocean. The water of ocean was 
burnt and become salt: the smoke covered the world.” 

13. The King said, ‘“O heavenly messenger, come 
down and approach near to me, O visitor from another 
country. Let me support your feet and fold you to my 
breast : be near to me and speak your message of love.’’ 
The bird, which was a forest-dweller, said, “How have 
you, from a householder, become a wandering mendicant ? 
If beneath a tree there is anyone like you, it is the same 
‘look-out for the bird in the tree] whether it is a Kokila 
or acrow. Poisoned food lies upon the earth: the haryal 
knows this and avoids the ground”. I shall rove, a wanderer, 
from branch to branch: I shall make ready my wings 
for setting forth. The hours of life are continually grow- 
ing less: life may remain in the evening, but [next] day 
it remains not. 

“So long as I rove in freedom I shall not fall into a cage. 
I shall go speedily to my own land, in the midst whereof 
is a way of safety.’’ 

14. Having spoken the message, the bird departed : 
fire was kindled in all Singhala. For a long time the king 
called after him, but he disappeared and did not come 
into view again. The king saw no feather, not to speak 
of the bird: weeping, he returned in despondency. ‘Just 
as that bird, seeking, lost himself, so one day I too will set 
forth. While my life and my body are united, I must 
once go to the fortress of Chitaur.’” The bee [Ratansen] 
came to where the lotus [Padmavati] was in her palace; 


(m) 8966 2 (5) 6 Note (31). 


224 NAGMATI’S MESSAGE 81: 14—18&1 


but the bird took his spirit away with it. His body was 
in Singhala, his mind dwelt in Chitaur: his spirit was 
distraught as though he had been bitten by a serpent. 

All the ladies [fof the harem] laughingly asked him 
with ambrosial words the state of his mind. All charm 
had departed : poison had spread: he had neither wit 
nor reason. 

15. It was a year or more that he had stayed in 
Singhala : the days had passed for him in enjoyment and 
disport.. But he was in despair when he heard the mes- 
sage: he continually remembered in his mind the land of 
Chitaur. When the lotus saw the bee in despair she re- 
mained not firm: she now remembered the Malati. [She 
5216 | ‘‘The Yoo, the bee, the wind are not in one’s control : 
how shall they remain if they have made up their minds 
to depart? Although one should take one’s own life and 
give it them, yet a Yogi or a bee would not be in his control. 
He has left the lotus and taken the Malati to his bosom : 
now how can the bee be steadfast, my friends?’ Gan- 
dharvasen, came [and said] ‘“Iisten, my son: how has 
your spirit become hopeless ° 

“TY have brought life to you: I have given you a 
dwelling place in my eyes”. If you become hopeless, then 
for whom is this place a paradise ?”’ 


32. RATANSEN’S LEAVE-TAKING 


{. Ratansen spoke respectfully with folded hands: 
“My tongue is not worthy of telling your praise. If I had 
a thousand tongues, my lord, yet could not your praise 
be told in due degree. I was base ore’ and you have made 
me gold: it was when you gave me lustre that I became 
a jewel (Ratan). The Ganges is pure with such undefiled 
water, that, if a brook joins it with water that is unclean, 


(n) 3.९, In the Biblical phrase, (Deut. 32, 10) व have kept you as the 
apple of my eye. There is a similar expression in an Oudh ballad dhan 
aakhsyn men rakhit chhipry (Gramgit p. 68). 

Canto XXXII. 
(a) Kaych. Grierson translates as ore in } (21) 7, but elsewhere 
the word means either clay—53 (1) 6—or glass 12 (8) 8, and the latter 
may be the meaning here. 


MB: 43 RATANSEN'S LEAVE-TAKING was 


that water becomes part of the stream and reaches the 
ecean : its sin is removed and it becomes pure as a peart. 
Even so I was of impure nature, but when f came near 
to you,"I became undefiled. By your favour I came to 
Singhala city: through you I -rose to kingship and no- 
bility 

“You are king of the seven seas: noone can stand in 
rivalry with you. 411, men come and bow their heads 
wheresoever you have erected your throne. 

2. “Now one humble request I will make, my lord; 
the body only remains so long as the-spirit remains in it. 
A messenger of mine has come to-day : he brought a letter 
and gave it to me, your majesty. With regard to the 
business of kingship and [matters of] land there is no 
enemy like a brother’. Each makes account fof the 
kingdom] as his own: one is ready to slay another in 
order to get the succession. It has been like the night of 
hew moon when the constellations exercise kingship : 
make me the moon and send me thither this very day. 
From [the country] where my ancestral kingdom is, they 
have written and sent me word that [that kingdom] has 
now become another’s. Nearby thereto is the Sultan 
of Delhi; if dawn comes, he will arise like the sun’. 

“May you remain immortal so long as earth and heaven 
{endure}: take my life on earth. My head will ever be 
there where your foot is.”’ 

3. Thereupon all the king’s council arose: ‘Verily, 
lord, the request 1s a weighty one and one that should be 
granted. Let there not be division between brothers : 
it was by domestic cleavage that Lanka was destroyed. 
You have planted a tree; let it not be withered: show 
your countenance so that it may obtain water. You have 
lit a lamp and brought it and set it up: still this guest 
will not remain in a foreign land. If anyone has inheri- 
ted a kingdom anywhere, that land is naturally to his 
liking. ‘I have placed you in my eye and kept you. 


ॐ) Suggesting > fictitious reason for Ratansen'’s departure,—that a 
brother is interfering with his affairs in hia absen 
(c) 4.e. let mo recover my kingdom : if not, the emperor will get it 


29 


aah RATANSEN'S LRAVE-TAKING ॐ: bw 
there’ :—-let not your tongue speak any such speech. 
Ordain a-day: let us speed him on his way with good 
fortune: may his life be long and may he come back 
again.” 

They all agreed in this, and preparation was made for 
departure. They prayed to Ganesh for success [and said] 
“May God fulfil the whole undertaking.”’ 

4. “The lady (garden) Padmavati said respectfully, 
“T am, my beloved, like a fresh (nevari) jasmine (kund) ` 
flower. Where is that Malati plant and how is she like 
me? She should do service (sevati) at my feet (kadam) 
and be pressed (champ)............ (chameli).......... 
You are like the thread of an ornamental garland (singar- 
har), so close you are to the heart of the flower-bud. I 
shall always do obeisance to that [god of] spring, who is 
blooming (kusum) and ruddy gulaland ofa good countenance 
(sudarsan) and auspicious. I beseech you with folded 
hands (bakuchan): I am not angry (ros): ‘Listen: de 
not desert the Bakawali and prefer the Juhi. If 
Nagmati (nagesar) is to your mind, still she cannot 
7131 me in speech (bol). I have become cf good conduct 
(sadbarg) and taken refuge: hereafter, my beloved, de 
what you will do (karna).”’ 

However much (ket) the lady (garden) gave counsel, 
lest the bee should be pierced by the thorn, still he said 
“T will die in Chitaur: I will perform the horse-sacrifice 
[there. }’’ 

5. When Padmavati heard of the move for departure 
she rose with frightened spirit and beat her head. Her 
eyes became wet and filled with tears: “I must leave 
[she said] this paradise of Singhala. I shall leave my 
home and go into exile: this is the day for which I wept 
before. I shall leave my own friends and companions: 
it is a far journey : I shall leave them and set forth alone. 
Where there can be no remaining without departing, why 


(0) Referring to what Gandharvasen said in 31(15)8 
(ce) This stanza contains a string ns on flower names, many of 
them untranslateable, cp. 27(41) and 36(1) [0 v. 6 bof san, Shukla finds 
9 pun in ‘bol’ms(l) speech (2) an Arabian shrub. Pt. Kanta Nath Pande 
_— mob sare (equal worth) with a pun on ‘mawlsiss’ (name of a shrub), 
# brilliant emendation, 


कैः: Soy RATANSEN'S LRAVE-TAEING 237 


did I not die there at my very birth? What happiness 
have I experienced from coming to this my home? It 
has ‘been only the likeness of a dream. My father was 
unkind in keeping his girl child alive. Why has he given 
her in marriage and thus sent her into exile?” 

Sorrow came and attacked her heart: her spirit was 
besieged, as it were. She wept for distress of mind, 
stopping in every chamber. 

6. Thereafter Padmavati called ‘her companions : 
hearing of the departure they all came together. ‘Come 
to me, my companions: I am going to a place from which, 
when I have gone, I shall not return again. That land is 
beyond the seven seas: how shall we ever meet, or how 
shall any message come? I am setting out on a difficult 
road to a distant country: I know not whether I shall 
have weal or woe. My father has not shown kindness in 
his heart : who there will grasp my arm and preserve me ? 
I and you have disported ourselves in company one with 
another: but the end has brought severance and laid it 
on my neck. While life lasts, I cannot bear to be separa- 
ted from stich friends as you, such dear companions. 

“If my lover bids me go, what can I do? His command 
cannot be set aside. Whether I shall meet with you 
again or not, let us, my companions, embrace.”’ 

7. ‘When the lady weeps, all her companions weep 
also: ‘Seeing you [they say] we lament on our own ac- 
count. If one like you cannot remain, then what of us, 
who are not our own mistresses? He who is our father, 
the beginning and the end, he did not think of this day 
in his heart. He 15 pitiless and has not shown pity: why 
should blame attach to us [on account of] one grain of 
wheat? Why, even the heart of a wheatgrain may be 
split, but that father does not feel in his heart. We have 
beheld our clever friend living in this her home as if she 
were a mere guest. She would not have desired her own 


(f} This stanza 18 allegorical As a girl has to leave her father’s 
house for that of her husband, 80 the soul has only a temporary home in 
this life. This is due to Eve’s ain in eating (in Muslim egend) & of 
wheat, and to her being oxiled from Paradise, vide Akharawat 7(2) and 
Shukla’s Introduction P, 201, 238 


a8 RATANBEN'S  LERAVE* TAXING $3: ay 


heme if there had been such great advantage in her ` 
husband's house. 

“We were born to make a journey : we have not learnt 
how to journey after coming hither. If he now will send 
us on out journey, who will clasp our feet and detain us ? 

8. “You are but a girl: your beloved is King in both 
worlds : pride and high temper beseem him. All manner 
of fruits and flowers are-on his branches: if he chooses 
he will phick them’ off : if he chooses, he will keep them. 
[Keeping] his commands in your heart remain ever sub- 
ject to his hand: do him service, placing your forehead 
on the ground. The banyan tree and the pipal, which 
hold their heads high, and the pakar, to these [God] has 
given a small fruit. The gourd which creeps and lays 
its head on the ground, it has received a large fruit, which 
is of profit in the world. The mango which bends low 
when it bears fruit has an ambrosial fruit superior to all 
others. That loved one is truly dear to her lord who re- 
mains subject to his commands, surpassing all others in 
doing him service.”’ 

They draw a horoscope and look for a day for the 
journey, to see on what day the setting forth should be. 
““If the spirit of the region is subject to an inauspicious 
-planetary conjunction do not journey straight forward : 
‘it is death.” 

9.9 On Sunday and Friday the demon of eclipse is in 
the Western region: on Thursday there 15 conflagration 
in the region of Lanka in the south. On Monday and 
Saturday journeys should not be made to the Hast: on 
Tuesday and Wednesday there is death in the northern 
region. If anyone must needs set forth, I will declare the 


(ह) Visasul (Dikewt) and Chak YoginiI are terms of judicial astrology. 
The Yogintls (by name Brahmant, Maheswart, Kumirt, Narnyant, Varant, 
Indrani, Chamunda, and Mahalakemt) are devis presiding over the eight 
pointe of the compass see note (j) also. 

That I Rave been able to offer some sort of translation of the ensuing 
astrological stanzas is due to the kindness of Rai Bahadur Pandit Padmakar 
Dube, who has given me a note on them. Pt. Padmakar Dube, retired 
District M न and at present president of the Nagari Pracharini Sabha, 
18 a bon of Mahamahopadhyaya Pandit Sudhakar Dvivedi, Sir George Grierson’s 
क fe e. His note shows that Jaisi’s astro is not altogether in 
accordance with approved authorities, such as ee ubtrte Chintimani. 


ॐ: 9-11 RATANSEN’S LEAVE-TAKING ८. | 


remedies to prévent the disease. If he sets forth on a 
Tuesday he should put coriander seed in his mouth: 
if he travels on a Monday he should look upon a murror. 
If he-sets forth on a Friday he should put mustard seed 
in his mouth: if he goes to the South on a Thursday, he 
should eat gur. On a Sunday he should put pan in his 
mouth and crush it: on a Saturday he should chew bai- 
birang’. On a Wednesday, make a meal of curds before 
setting out: these are the remedies: there is no [need] 
to seek others. 

Now hear the points of the Yogini, which do not remain 
fixed. In thirty days the moon circles round the eight 
points of the compass. 

10. The 12th, 70६11, 4th, and 27th are counted as_ the 
Yogini of the west. On the oth, 16th, 24th and Ist it 
stays in the south east. The 3rd, 11th, 26th and 18th, 
count these as the Yogini of the south. On the 2nd, the 
25th, the 17th and the 1oth it dwells in the South west. 
On the 23rd, 30th, 8th and 15th the Yogini confronts you 
in the East. On the 14th, 22nd, 29th and 7th the Yogini 
goes to the North. On the 2oth, 28th, 13th and 5th it 
dances in the North east. 

On the 21st and the 6th the Yogini is in the North East. 
Counting this way, he who wishes to be initiated should 
read the points of the Yogini compass. 

Ir. On the ‘Pariwa and on the ninth, the East is not 
auspicious : on the 2nd and on the roth the North is ill- 
omened. On the 3rd and on the 11th the south-east will 
injure: on the 4th and on the 12th you must avoid the south 
west. On the 5th and on the 13th to the south is ‘Ramesh- 
wari : on the 6th and on the 14th to the west 15 Parmeshwart. 
On the 7th and on the full moon Indrani is to the North- 
west: on the eighth and on the new moon Lakshmi is to the 


(h) A medicinal seed, embelia ribes. 

(i) Pariva is the first day of the lunur half month. The lunar days 
do not (like the solar days of the week) begin after midnight, but are of 
al lengths. The bright half month ends with the full moon the 
dark half month with the new. 

(j)  Rameshwari, Parmeshwan, Indrani (Achhi for कभ the many-eyed 
one and Lakshmi (L&chhi). Jaisi has not got the names and compass points 
of these Yoginis quiteright. Theyshould be Brahman! (south), Indrani (west). 
Chimunds or Chandika (N. W.) and Mah&lakshm! (WV. Z.) See note (8) also. 


230 RATANSEN'S LEAVE-TAKING 33 २. 


North-east. Recite the names of the lunar days and of the 
constellations and of the solar days and, when you have 
arranged for an auspicious day“ send something in advance. 
The auspicious moment and conjunction must be found : 
the node of evil influence must be avoided. He who knows 
how to read the Yogini Chakra defeats hostile might and 
brings Fortune to his house. 

Her lord in joyful contemplation set forth for his happy 
home : she trembled, her body shook, and her spirit was 
seized with palpitation. 

12. The Ram, the Lion, the Archer dwell in the East : 
the Bull, Capricorn, the Virgin in the region of Yama (the 
South), The Twins, the Balance and the Waterjar in the 
West : the Crab, the Fish, and the Scorpion in the North. 
If anyone sets out to make a journey, he will have great 
advantage if ‘Som’ (the moon) is opposite to him. The 
moon on the right always brings happiness, but the moon 
on the left brings sorrow and misfortune. It is fatal (to 
go) to the North on a ‘Sunday. On a Monday the North 
west 15 fatal: one should not set forth. On Tuesday the 
west is fatal : on Wednesday the South-west : on Thursday 
the South, and on Friday the South west. On Saturday 
death dwells in the East: but if one sets death behind 
his back and goes [in the opposite direction] he may laugh. 
When there are the Archer and the moon and the might 
of the star all at one time, it is the day for setting forth 
and there will be great good fortune. 

13. When the moon 15 in the first [sign of the Zodiac] its 
star is in the East : when in the second, you must consider it 
in the North-east. । In the third, North, and in the fourth 
North-west : in the fifth, count it in the West. In the 
sixth South-west, and South in the seventh : in the eighth 
it goes and dwells in the South-east. In the ninth the moon 
dwells in {the house of] the Earth: in the tenth the same 
moon resides in heaven. In the eleventh the moon comes 


(k) Prasthan. The practice of sending some luggage or food ahead 
on & ela date, if a start on an inauspicious date is unavoidable, the 
object being to persyade the powers of evil that one is really starting on 
the earlier date. 

(0) I am not sure if it is the days, or the influences of the planets 
(sun, moon, Mars etc.), which govern the days, which are referred to here. 


नि: 2315 RATANSEN'S LEAVE-~TAKING agi 


back again to the East: “{he who travels then] passes 
his days in great affliction. "Asuni, Bharani and Revati 
are auspicious : Mrigasir, Mul and Punarbasu are mighty. 
[Under] Pushya, Jyeshtha, Hasta and Anuradha, he who 
desires success may accomplish his object. 

Divide the lunar day, the asterism and the solar day 
by eight and by seven. The first and last and°® middle 
portions, these are for ill fortune and good fortune. 

14. The first, sixth and eleventh lunar days are called 
‘Nanda’ : the second,' seventh and twelfth ‘Manda’. The 
third, eighth and thirteenth are ‘Jaya’: the fourth, four- 
teenth and ninth are ‘Khaya’. The full-moon, tenth and 
fifth are ‘Puran’. If ‘Nanda’ and Friday [coincide], or’ 
‘Manda’ and Wednesday, you may dance for joy. On 
a Sunday, take the asterism Hasta for success : on a Thurs- 
day, tell of Pushya, Sravan and the moon. On Wednes- 
day, Bharani, Revati and Anuradha [are auspicious]: the 
new moon, Rohini means success. ‘Rahw’ comes from the 
conjunction of the moon and [the shadow of the] Earth: it 
is then that the eclipse of the moon is brought about and 
takes place. On Sunday, take ‘Rikta’’ [as [auspicious], 
and on Tuesday ‘Jaya’: if Thursday [coincides with] the 
first lunar day, you may attain full accomplishment of 
all your aims. 

‘If the Sun is in the sign of the moon, that is the 
‘Amavas’ [new moon] : if the Earth is between them, then 
there is an eclipse of the Sun. 

15. “Come, come’; it was her lord’s word of 
starting : death looks not for any precise time when taking 
life. Bidding farewell to all, she mounted her vehicle ` 


(m) We are not told what happens whew the moon is in the 12th signa 
of the zodiac. Possibly divas 18 a wrong reading for dvmdas, 

(n) These are names of lunar asterisms. 

(9) Pt. Padmakar Dube emends madhya for budk, which has no 
meaning here, 

(p) I have conjectured mande for bhae, which Pt. Kamlakar 
Dube rejects, 

(q) Askia is another name for khayw the class-name of the 4th, 
14th and 9th Tithis or lunar days. 

(r) Adopting Pt. Kamlakar Dube’s conjecture of ‘Jaya for Ajna, 
which is meaningless here. 

(8). Pandit Kamlakar Dube’s conjectures Sasi for chhate and 

for pariwa make sense out of nonsense in this couplet, 


aya RATANSEN'S LRAVETAKING 88 : I5¢#7 


the day she feared had arrived. Her mother, her feather 
and her brothers wept: noone could stay her when her 
lover made her set forth. All the folk of Singhala who 
dwelt in her home wept, [saying], “the King has set forth, 
taking her away with music. Ravan left his kingdom: 
what of anyone else? He leit Lanka, and ‘Bibhishan 
took it.’ Her companions pressed upon her: she went 
round embracing them all: at last she came face to face 
with her lover. In the end, noone is anything to anyone 
else: all are bound in illusion and deception and cling 
thereto. 

Golden bodied was the queen: not art ounce of flesh 
remained. It was for her lover to put her on the touch- 
stone and fashion either bracelet or necklace. 

16. When everyone had returned, after bringing 
them on their way, both virtue and vice went with them. 
And with them went everything prepared for the journey : 
it was only that king [Ganhdarvasen] who could give so 
much. Serving miids went with them in 3 thousand 
litters: all were lotus maidens of Singhala. Tuey had 
prepared fine bejewelled silks: they had four and more 
lakhs of baskets filled with them, {Gandharvasen] took 
out of his treasury jewels and precious stones, rubies and 
pearls, and gave chariot loads of them. The testers tested 
these jewels and said that each of them was worth a 
continent. Thousands of strings of horses went with 
them and a hundred strings of Singhala elephants. 

If the pen began to write them it could not add up the 
tale and tell it. {The value of all was | an arab, ten 
kharabs, a nil, a sankh and a crore of padmas of arbuds." 

17. When he saw all this wealth, the king [Ratansen] 
was uplifted by pride: he did not look at anyone else. 


(४) A Rakshar, brother of Ravan, whom Rama made king of Lahka 
after slaying Ravan, ए 33(4)I. 
{a) 1 arab = 100 kror, 
1 kharab = 100 arab, 
1 wil = 100 kharah, 
1 sankh om 10 kharab, 
1 arbud = 10 kror, 


1 Ero 
op. 24(3)6 note (i). 


$2: 17-88: 1 RATANSEN’S LEAVE-TAKING 232 


“Although I am beyond the sea, yet who is equal to me 
in this world ?’’ Pride comes from wealth; greed has a 
poisonous root : ‘Charity’ was not, still less ‘Verity’. Charity 
and Verity are two brothers’ : where charity 15 not, verity 
departs also. Where there is greed, there sin is its 
companion : a man will die after hoarding up a store for 
others. He who is enlightened regards wealth as a fire: 
one man is burnt by it, another warms himself. For one 
it is the moon; for another the demon of eclipse: for 
one ambrosia, for another poison.”’ 
So the king’s mind was lost in the dark abyss of greed 
and sin. The Ocean came and stood by him, taking the 


form cf a mendicant. 
१ 


33. THE HOMEWARD JOURNEY 


1. The ships were loaded and [the King] set forth 
. taking his queen. The mendicant* tested his truth by 
asking alms. ‘Be not greedy: give largesse: giving is 
more excellent than any virtue. God has ordained wealth 
for alms-giving: from giving, salvation results and dis- 
tress passes away. Giving 1s an addition to all wealth : 
giving is interest and saves one’s principal. Giving res- 
cues in mid stream: giving plies oars to bring one to 
shore. By giving largesse Karn was saved in both worlds : 
Ravan hoarded and was burnt with fire. By giving, Meru 
has grown to touch the sky : by hoarding < प्ल died in 


its neighbourhood. 


(v) Dutta tne virtue of liberality,—sala the virtue of truth. The 
description of them as brothers offers a remarkable parallel to Martin 
Luther’s fable of Date and Dabitur quoted by Browning (Dramatic Romances: 
The Twins.) 

“Then the beggar, See your sins ! 
Of old, unless I err, 

Ye bad brothers for inmates, twins 
Date and Dabitur. 


While Date was in good case, 
Dabitur flourished too....”’ 

In Akhiri Kalam (14)4 Datt and Satt leave the world together in the 

evil days before the Last Judgment. 
Canto 33 
.(a) ६.९. the Ocean, —32(17)9. 

(0) Kuber, the god of wealth, wasastep brother of Ravan. There 
is no legend of his death, so faras I know. Jaisi correctly mentions Alakpur 
a8 his dwelling place in 50(5)5, see Shukla’s Introduction p. 229. 


30 


a4 THE HOMEWARD JOURNEY 98 : ४-3 

‘Where there are forty parts of wealth, one part therem 
is mine. Otherwise, it will be burnt or sunk in the sea, 
or thieves will filch it at night.”’ 

2. When he heard that [talk of] giving, the king was 
incensed : ‘‘You foolish mendicant [he said] why do you 
talk so foolishly? That man is a man indeed who has 
hoarded wealth: listen and I will tell you how many 
things come from wealth. With wealth a man can show 
pride if hé wishes to: with wealth he can buy earth and 
heaven.- By wealth paradise will come into his hands. 
With wealth, Achharis are ever with him. By wealth the 
virtueless man is virtuous: by wealth the hunchback 
becomes handsome. If there is wealth under-ground, 
one’s forehead 51111168" : considering this, who can give away 
wealth? By wealth come righteousness, good works and 
kingship: by wealth one’s intelligence is clear and one 
shouts with strength.” 

The Ocean said “Fie, greedy one. Wealth is your 
enemy: do not lock it up. Wealth 15 not anyone’s own: 
it is [like] a serpent shut in a basket.” 

3. They had not come to the middle of the sea when 
a wind arose, a tornado from the north. Waves rose and 
the sea was churned up: it lost its way and drew near to 
heaven. The foulest weather came that there had ever 
been: such a wind blew that rocks flew about. The ships 
that were sailing, aiming for Chitaur, were driven out of 
their course in the direction of Jjanka. If the steers- 
man accepts a cargo and cannot reach the other shore, 
how can he show pride? The cargo of wealth does not 
rise with anyone: it becomes hostile to him who has 
amassed it. The bird which grasps a stone cannot fly: 
he who says ‘Mine, mine’ will sink. 

Those who think of wealth as sometlung that is their 
own are mistaken when they लिः pride in it. Those 


(५) Cp,in the Sanskrit sloka यल्पा्थाः षपुर्माह्लोके | 


(१) ॥ An allusion to the proverb quoted by Shukla Gada hat bhaadar, 
barat has lidar (If a man has treasure buried, his forehead shines). Shukla’s 
maadar (trench) must be a misprint for bhaadars. 

(6) Shukla explains manathin as man mea, but it seems better to take 
it aw 8. werbal form from manana. 


83: 3-5 THE HOMEWARD JOURNEY 235 


who cannot lift it and take it, are sunk in the water, 

4. There was a mariner of Bibhishan': he came 
hunting for fish. He was a Rakshas of Lanka, exceedingly 
black: when he approached, darkness came. He had 
five heads and ten arms: he had been burnt black when 
Lanka was burnt. Smoke rose from his mouth together 
with his breath: fire issued when he spoke a word. He 
shook his head like a horse-hair plume: his teeth pro- 
jected and came outside his mouth. He had the body of 
a bear, but bears were frightened of him: as soon as he 
saw anyone he ran as though to devour him. His eyes 
were red when he came near: everyone was filled with 
fear at seeing this fearful monster. 

The earth was at his feet, the heaven at his head: he 
was like Sahasrabahu*®. Amcng the moon, the sun and 
the stars" he was like the demon of eclipse to the 
sight. 

5. The ships were driveti on: they did not obey the 
mariners : seeing the king, the demon laughed in his mind. 
“After many days this is the second time that the hunger 
of the python has been 58115060. If Bibhishan gets this 
lotus lady’ it will be as though he had to-day pitched 
his camp in Ajodhya. It will be as though Ravan had 
obtained Sita and had dwelt in Lanka after defeating 
Rama.” Just as a crane approaches when it has seen a 
fish, so he lifted his feet and placed them stealthily on the 
ground. When he had come near he salaamed and asked 
hew they fared and what was their business. He who 
was the demon of treachery created full confidence by’ 
doing service. 

“Friends, how have you lost your way, and to what 


(f) Bibhishan, the ruler of Lank&, see 32(15)5 note {7}. 

(zg) The thousand-armed Arjun; not the Arjun of the Mahabharat, 
but the hero of many stories in the Puranas. 

(h) Shukla explains the sun as Ratansen, the moon 28 Padmavati and 
the ४६६78 as her companions. 

(i) The meaning is ‘There has been no such desirable prey since the 
rape of 8118 by Ravan. Padmavati will now make a similar suitable prisoner 
for Bibbishan’, 

{1} Jaisi here uses bisu7a in the right sense. He generally uses it 
wrongly, as in v, 8 of the next stanza. See Shukla’s Introduction p, 263, 


236 THE HOMEWARD JOURNEY 88 : 549 


shore have you come? J am your servant, such a servant 
as will set you on the right way.” 

6. When calamity befalls, the spirit is foolish, and 
whoever speaks good words appears good. The king 
called the demon to his side, and put him in front, as 
though he had found the way. Placing confidence in the 
demon, he said to him, “Guide the ships so that they 
shall not be storm-tossed. You are the mariner at the 
head of all the mariners: rescue us and bring the ships 
to shore. If I reach through your help the landing place 
on the far shore, I will give you a collar set with the jewels 
of the nine planets" to wear. I will set pendents in 
your ears and I will give you the wages of a master mariner. 
I will so fulfil your hopes that no trace of your demon 
nature will remain.” 

The king gave him pan : he did not realise his treachery. 
The crane, for the sake of his own food, becomes the slave 
of the fishes. ~ 

7. The demon said “My humble respects to your 
majesty. The race of demons are good servants. When 
Rama set fire to Lanka I did not forsake my service, but 
was burnt black. Now too I will stick to you and do 
service : men lose their way, but I will go before you. 
Where Raghava made the Setubandh' dam, there I will 
place you, taking your cargo on my shoulders. But now 
let me straightway receive some largesse, and I will at 
once row you there and place you on the dam. If straight- 
way you cheerfully give largesse into my hand”, you 


(k) The navagraha are the 9 planets. To counteract the adverse 
influence of each planet there is a particular precious stone, as follows :— 


Adit (Sun) ie sa lahsuniya (cat’s eye) 
Som (Moon) .. nilam (sapphire) 
Mangal (Mars) .. manik (ruby) ` 
Budh (Mercury) pukhr& (topaz) 
Brhaspati (Jupiter) moti (pearl) 

ukra (Venus) .. 111 & (diamond) 
Sani (Saturn) .. 10708 (coral) 
R&hu (eclipse) , , gomeda (opal) 
Ketu (comets etc.) pann& (emerald) 


(1) Setubandh, Adam’s bridge; the causeway made by R&ma with 
the aid of the monkeys Nala and Nila, for the assault on Lanké. 

(m) Pani. Shukla has ‘from your hand’, which may be right, or it 
may be dan pan (largesse and p&n). 


88: 7-9 - THE HOMEWARD JOURNEY 437 


will for a small gift receive much in return. If you give 
largesse after exacting service, you should not count it 
as largesse hut as [wages] of service.” 

The lights were extinguished, truth was lost, that truth 
whose beauty had been spotless. The tornado lifted up 
the ships and carried them to the dark abyss. 

8. . Where there is a gulf in the mid-stream of the sea 
the water whirls round at the gate of hell. After whirling 
round and round the water is condensed at that place: 
he who falls therein never comes out again. At that 
place is the city of Mahirawan", a knife-edge hike the 
knife of Yama° beneath the waves. At that place 
Mahirawan was slain: his bones lie there as if a range of 
mountains stood there. The spine of his back which lies 
there appears to the view like Setubandh. The demon 
came and reached this place: the ships fell into the 
whirlpool. The ships when they came there began to 
whirl round just as a potter holds his wheel and twirls it. 

The King said ““Ho, demon: you are behaving foolishly 
of set intent. See, here is Setubandh. Why do you not 
lead us thither 2. 

9. Hearing the word ‘Setubandh’ the demon laughed : 
it was as though the sky broke in pieces and fell on the 
earth. ‘‘Who is foolish? It is you who are seen to be 
foolish. He who 15 foolish, is yet wise for the sake of his 
food. The winged insect”, which is foolish and dwells 
in a house of clay, stretches out its tongue and eats all 
the ants. It 15 you who are foolish and have come to 
be eaten up: even then, you showed no understanding 
and Jost your way. The backbone of Mahirawan which 
lies there, that you call Setubandh, siuce vour wits have 
been cozened. This is the city of Mahirawan, where 
heaven is near to you and your home is far. Now you 
regret having collected so much wealth: go you up to 
heaven, and there wring your hands. 


(n) Mahir&évan, a Rakshas, the son of Ravan. 

(७) Yamak&tar, besides meaning the knife of Yama, the god of 
death, 88 in 16(3)2, may also mean a whirlpool. In 53(9)7 it appears to 
mean Adam’asgbridge, which is compared to it here. 

(p) Idonot know what insect 18 referred to. P#akAt would ordinarily 
mean the winged termite or white ant, but it does not eat other ants, 


238 THE HOMEWARD JOURNEY 98 $9---84:.1 


“That Mahirawan, who, in his life-time, bore the burden 
of the world, when he died did not take his bones with 
him: he has become a mountain, and lies here.”’ 

10. The ships whirled round, and so did all the water : 
the demon danced : all hope was lost’. Elephants, horses, 
men were drowned: thedevourers of carrion flocked together 
from all directions. At that moment a Roc (royal bird) 
approached: when it flapped its wing it was as though a 
- mountain peak were broken away. Its sight fell on that 
vile demon: it saw him as if he had been an exceedingly 
fat elephant. It came and rushed upon that demon: it 
seized him and flew off, and the whirling of the water 
ceased. All the ships had been broken to pieces: it could 
not be known where they had gone to. The king and his 
queen were on two planks: both were carried by the 
current and went in different directions. 

He joineth the body and the spirit: when He slays 
them he makes two divisions. The body, weeping, falls 
to earth: the spirit departs to the universe.’ 


34. LAKSHMI AND THE OCEAN 


I. The queen Padmavati fell into a swoon: she knew 
not where was her life or where her lord. Tike an effigy 
carved and fixed upon it she lay on the plank and floated 
wherever it went. She who was so exceedingly delicate 
that she had never endured the wind lay in a limitless 
sea of sorrow. A daughter of the ocean, named 
Lachhmi (lucky is he whom she meets) was playing 
with her girl companions, and the plank came ashore on the 
sand where she was. One of her companions said, ‘Look 
at that plank. A statue is fixed on it and it has floated 
to the beach. From what I can see, there is breath in the 
woman: the flower has died, but the scent survives.” 

She who had been rosy with the hue of love, like a 
velvet insect, came floating in the sea of curds, and yet 
her colour did not fade. 


(q) SoShukla. But can dunt mean ‘was lost’? Ordinarily it would 
mean ‘arrived’. Perhaps ‘he had gained his object’. 
(7), The allegory is obscure. For baramhaag see note (4) to 1(1)7, 


34: 2-4 LAKSHMI AND .THE OCEAN 249 


2. Lachhmi beheld the thirty two points’ of beauty : 
she said, ‘‘She is not dead: comfort her, my companions. 
Her body, which is as thin as paper, has been blown about 
by the wind and has fallen in the midst of the water. 
The waves have buffeted her and soaked her with sea 
water: but even so, her beauty and colour are not 
diminished.”’ She herself took [the lady’s] head in her 
lap and sat down: her companions fanned her on all 
sides. When she came again to her senses and the spirit 
returned to her body, she asked for water, saying ‘piu’”. 
Lachhmi’s companions gave her water to drink and laved 
her face: they were Padmini girls, luke water lilies with 
the lotus. Then Lachhmi asked her about her sorrows : 
“Tell me all about yourself’, knowing that I too am a 
woman. 

“When I behold your excellent beauty, 1t makes a 
deep impression on my thought. Of what city are you a 
citizen? What, lady, is your name?” 

3. The lady came to her senses and looked, opening 
her eyes wide: what did she see? Only the sands of the 
sea [shore]. She saw noone familiar there: she asked 
‘Who are you? Where am J? Where are those com- 
panions of mine, like water-lilies with the lotus? They 
are not here: where have they abandoned me? Where 
in the world is my beloved lord whom God has made 
grand as Sumeru? His grand love is limitless and has 
placed itself upon my heart as if it were a mountain. I, 
who have been covered with love’s grandeur, how shall 
I exist if I am oppressed with a burden of sorrow? My 
lord has, as it were, crushed the lotus bud and has set it 
afloat in the water of ocean. 

“The wind of severance came: I lay distraught on the 
plank : when my noble tree has crushed and abandoned 
me, to whose branches shall I cling ?”’ 

4. They said “We know not your beloved. We 
found you when no spirit remained in you. You came 


Canto 34 
(a) See 2(25)8 note (86) for the 32 points of woman. 
(b) Pitie(1) drink (2) beloved. 
(9) I have omitted Shukla’s exclamation mark after Hiriy#, as suggested 
by Pt. Kamla Nath Pande. 


240 LAKSEMI AND THE OCEAN 84: 4-6 


floating, lying on the plank: so it is that we know not 
where he is.” Then perception came to Padmavatit's 
mind: remembering her severance, she swooned away 
as if dead. From her eyes blood flowed in streams’: 
it was like the blood [that would flow if] her head were 
cut off. At one moment she was conscious, at another 
she was distraught: the sandal paste and frankincense 
on her body became like ashes. She became bewildered 
and fell again on the plank, saying, ‘Send me floating 
to the shore where my lover is. Who will make a Hcl 
fire and set fire to me? A pair of saras cranes cannot be 
separated and live. 

“Set fire to the head’ of her on whose head severance 
has fallen. Let people say, ‘She has mounted the pyre?’ 
I shall be burnt for the sake of my beloved.”’ 

5.' “In the ocean of my body I look for my beloved : 
I see that jewel (Ratansen) in my heart. It is as though 
my 0050111 were a mirror and my beloved showed his 
appearance therein. The eyes are near but they reach 
very far: now for his sake I will waste away and die. 
My beloved is in my heart but we cannot meet: who 
will bring us together? To whom shall I speak, weeping ? 
My breath is ever going forth to come to him, yet it does 
not come and tell me any message. My eyes become king- 
fishers and hover, but they do not dive and strike. My 
mind is like the bee whose home is in the lotus: though 
it becomes a diver, it does not find [its object] and bring 
it. 

“He is a true comrade who can endure to the end with 
one, whether in prosperity or adversity. HH by being 
burnt, my spirit can meet my beloved, then, spirit, be 
burnt and meet him.” 

6. With the purpose of becoming Sati she uncovered 
her head: it was as if lightning* had cleft a wound in a 
thick cloud. The vermilion burnt as though it had 

(१) Literally jugfuls ; the sur&hi ordinarily holds about 9 quart. 

(6) The second sir should perhaps be ear (funeral pyre). They would be 
the same in Persian script. ‘Set fire to the funeral pyre of her.......... । 


(1) As Shukla points out (Introduction p. 76/77) this is one of the 
pecs which can be interpreted ailegorically of the relation of the soul 
to ; 


(8) १.६. the parting line in her dark hair was like lightning in a cloud 


O4:6-8 ` LAKSHMI AND THE OCEAN 24% 


caught fire: the fire of her head could not. be controlled. 
The parting was left like strung pearls: again and again 
it was burnt when she wept. The pearls of severance 
which filled [the parting] were broken: they fell like 
drops of rain showering down in Sawan. Her youth flared 
up with a blazing flame: it was like gold which has fallen 
into the fire. She asked for fire, but noone gave it: they 
all gave her air and water, as to a guest. Her slender 
waist” was broken with its burden of woe: without her 
loyer, by whose strength could she stand? ॥ 

She enchanted the birds with her weeping: it was 
like the prelude of the Kokila. Her beloved had left 
her, the trunk of which she was the. golden creeper. 

7. Iachhmi began to quench the fire of her spirit 
[saying], ‘Live, sister, do not die: you will find your 
beloved. Drink water and draw the breath of life. Like 
me, you too are a child of ocean. I will for your sake# 
take to my bed': my father shall search every beach. 
He whom I meet has great good fortune: I will give you a 
royal. throne and wedded happiness.” When she had 
spoken and advised her she took her and went straight 
home: a meal was prepared, but the lady would not eat. 
She who is separated from her lover, where for her is 
appetite, where is pleasant sleep? Where is Sumeru and 
where is the serpent-lord?’ Who is there who will bring 
a message from him ? 

Lachhmi went to the ocean and, weeping, moved the 
matter. The Ocean said ‘He is on my beach I will 
brjng him to her to-morrow.”’ 

8. The king was carried floating to a place where 
there was no crow to take a message. There was a moun- 
tain peak there, where everything was camphor and coral. 
He climbed up it and searched, but there was. none of 
his companions: of the wealth which he had collected, 


(४) There are the usual puns on lanka and Ravan. 

(i) १.६, ‘Twill take to my bed and sulk until my father does what‘ I 
want him to’, (Shultta’s note shows that the practice, as well as the phrase, 
is still current). 

(j) Sumern and 8688, #.¢. heaven and hell. A proverbial expression 
for things which are poles apart, but it does not quite fit the context either 
here or in 34(10)3. a 


bh | ¢ 


242 LAKSHMI AND THE OCEAN 94; -8 


nothing came to his hand. ‘He had been like Ravan 

dwelling in Lanka, but now all was lost, and noone could 

be found by searching. Groaning-aloud,sthe king wept, 

“Why did I leave my kingdom of. Chitaurgarh? Where? 
is all the wealth and treasure tltat was mine? Where are 

the army and the equipment thereof that were mine? 

Where are the horses, gallant and strong? - Where are 

the elephants of Singhala that were mine? 

‘Where is queen Padmavati, in whom my spirit had 
its dwelling? Calling all these things mine, I have lost 
them, and have gone astray in an abyss of pride. 

0. “That Guru who should bring the bee to a meeting 
with the Ketaki, if he should ask for my kingdom, he 
should straightway obtain it. Wherever I may hear 
news of my lotus bride, I will fall into fire or plunge into 
water {to come there]. I will search the mountains and 
the peak of Meru: I will go up to heaven and descend to 
hell, Where shall I find that spiritual guide and ins- 
tructor who will discover and tell me the inaccessible 
road? J have fallen into the ocean depths, where there is 
no opposite shore and no bottom. When Sita was carried 
away and Rama did battle, it was only when Hanuwant 
joined him that he regained his beloved. For me there is 
noone : whom shall I entreat' with tears? Who will gird 
hithself with strength and seek her out for me? 

‘The bee which has found the lotus has imagined many 
a sport in its mind. If an elephant comes and treads 
upon it, it destroys the plant. 

10, “Whom shal] I call upon, to whom shall I gp? 
Who would be a friend-in need at this place? Who will 
mightily churn up this ocean in this time of difficulty : 
who, having churned it, will extract from.it jewels and 
precious stones“? Where are Brahma, Vishnu and Mahesh? 
Where is Sumeru and where is 6652 Who will make 
such preparation and take me out,—-with Vasuki as the 
rope and Sumeru as the pestle? Who will churn the 
ocean of curds as it was churned of yore? Action is the 


(k} Or ‘save from it Ratansen and Padmavati’, 
(1) Sumeru and Ses are here, not the opposite poles, as in 3€(7)7, but 
the pestle an string for churning the ocean, 
% 


$4: 102 ` LASSHMI AND THE OCEAN 243 


essential thing and not the telling of tales. Until someone 
churns, giving his whole spirit to it, the ghi will not 
come out with a straight finger". The ocean has taken 
my jewel and has gone on his way. If he were hard 
pressed he would bring her to light 

“He has swallowed her and is now lying relaxed with 
that precious thing in his maw. Who will bring light to 
the world by uncovering the moon whiqp has been eclipsed 2 

17. “‘O Yjord, thou who art the creator : ou hast 
made this limitless ocean. Thou dost sustain the sky 
and the firmament whereof there is no prop, no beam, no 
pillar. Thou hast set the earth above the water: 11 
supports the weight of the world and is not wearied with 
that weight. The moon and the sun and the systems of 
the stars in fear of thee run their course by day and 
night. "Water, air, fire and earth, thy rod is on all their 
backs. He is a fool, and blind and senseless who, leaving 
thee, fastens his mind on any other. In every form in the 
world thou mayest be seen: I am blind in that I cannot 
see thy dwelling-place clearly. 

‘Air has become water, water has become fire, fire has 
become earth;: all has become a Gorakhdhandha’ 
(mystery). 

2. “It is thou who joinest spirit and body, giving 
life: it is thou who separatest them, and joinest them 
[again]. All the fourteen worlds are in thy hand: ever 
thing that is separated comes together again. In thee 15 
the essence and the secret of everything: thou dost make 
‘the smallest hair grow again where is broken. Thou 
knowest all my state: it is like that of one of a pair of 
saras cranes that are separated. If one dies the other 
will die calling, upon it again and again: it cannot remain 


(m) A proverbial expression.—nothing worth while can be accompli 
shed without effort 

(n) The four elements in this stanza (earth, air, fire and water) are 
thoge of arth (derived from Greek) philosophy. But there is @ fifth elgment 
(ether or spirit) in both Muslim and Hindu philosophy, vide Dara shikt fh : 
Majma-ul- Bahrain, I, Discourse on the elements. .In 50(8)7, 54(7)6, and 
Akhiri Kalam (2)2 Jaisi speaks of the five elements 
| (०) See note (a) to 12(1) for Gorakhdhandha in the meaning of an 
actual puzgle. Here it means the riddle of the universe. The puzzle carried 
by aa Yogis is perhaps a symbol of this mystery and of its solution 
y Yoga 


244 LAKSHMI AND THE ०८६५४ ^ ४4: 125 


its life is completed. In grief and anguish I endure muck 
distress : I will cut off my head and quickly get release. 
If I die it will be with the name of Padmavati on my lips : 
do thou, our maker, make us come togetheg. 

“Meeting with the beloved is difficult. Let noone sleep 
at ease. Here and now one should fear in his mind lest, 
after meeting, there should be separation.” 

13. Having sayl this, he rose and came to the (shore 
of the] ocean: he drew his scimitar and laid it to his 

‘throat. The ocean said ‘A sin is now about to take 
place.’ He came and revealed himself in the form of 
a Brahman. Twelve ‘tilak’ marks were fashioned on his 
forehead: in his hand he held a golden crutch. There 
were studs in his ears and a sacrificial thread over his 
shoulder: a golden talisman was fastened beneath his 
linen robe: there were clogs of gold, studded [with 
jewels], on his feet. He gave the king his blessing as he 
came to that place. “O prince fhe said] tell me truly, 
why are you committing self-murder? Are you dying on 
account of scorn or for any disgrace? For what reason 
are you giving up your life? 

“Do not lay the scimitar to your throat: understand 
and see in your mind. He who takes his life by force 
[commits] a great fault and sin.”’ 

14. “Who will give you an answer, O "Pande? Let 
kim speak, whose spirit is in his body*. [I am a king of 
Jambu-dvipa : I have done that which it was not seemly 
to do". I went tg Singhala dvipa and married as my 
wife the daughter i the king’s house. He, gave many 
ships as dowry and filled them with priceless jewels of 
purest ray. There were gems and precious stones, rubies 
and pearls: noone ever possessed so much Wealth. There 
were carriages, horses, .elephants of Singhala, and two 
hundred thousand maidens also went with us, Lotus 


(p) Paunde is used as a generic term for Brahman, as it was by Kabir 
and also by British soldiers at the time of the mutiny. The use is still 
current in the expression Pant, Pande. 

(4) Lit. *‰ the earthen vessel. The meaning is ‘Iam already as good 
as dead : why ask me ?` 

(7) Perhaps we might read ju kahai na chhaja, (which there is no 

pleasure in relating). 


$4: 24-47 ` LAKSHMI AND ‘HE OCEAN ` 245 


girls of Singhala were they who accompanied us, each 
more beautiful than the other. 

“Padmavati was the world’s jewel of beauty. How 
81811 I tell my boundless woe? I lost her in the ocean: 
How shall J live alone ?”’ 

15, The Ocean smiled: there was a gleam of radiance. 
He said “All the world is drowned when it says ‘This is 
mine, this is mine.’ If you had a raft of your own, it 
would not be far from you. Be wise and consider to whom 
you yourself belong. You may wring your hands and 
beat your head for sorrow, yet eyes are not opened in your 
heart. Many come [to this world] who weep and beat 
their heads because the false things of the world elude 
their grasp. If the world is really illusion, who he hoards 
does not attain enlightenment, O prince. He who does 
attain it does not heap up or bury wealth: he sees the 
burden [of it] and drops it half-way. That whiclt was of 
the water has gone into the water: that you are alive 
is the height of good fortune. ४ 

“The body and soul are His who gave them: He will 
take them away when it pleases Him. -Wealth and 
fortune are all His: If He takes them away, what ground 
is there for regret ?”’ 

16. ‘“‘Come, O Pande, what harm is there to any 
human being if I obtain my queen Padmavati? I ob- 
tained her by penance and when I had found her I 
flourished : now I have lost her again I have gone astray 
ftom the way. A man does not praise his own wife, yet, 
if she is dead or gone, he wishes to remember her. Where 
is such a woman upon the face of the earth? Where is the 
pleasant shade of such a life? Where is now the chance 
of enjoying such bliss and delight? Death is better than 
such a life. Where such a gem has been thrown away 
in the ocean, how shall the diver wis to live there? As 
this ocean has caused me distress, so I will fix blood- 
guiltiness on it and carry the feud to Siva’s heaven. 

“What thing belonging to it have I destroyed? What 
has it remembered as a score against me? I shall go to 
heaven and get just€e against it 

17. “It you are dead, why do you stand and weep? 


246 ` LAKSHMI AND THE OCEAN $4: 17-% 


The dead cannot die, nor can he who is dead weep. If 
you are dead and have left the body, you cannot again 
make the move of death. If you were dead; you would 
‘not sink in the water: you would go floating and reach 
the shore. You are the most foolish fellow I have met: 
you are like Rama the son of Dasrath. He too suffered 
severance from his wife: he went wandering tp and down 
this ocean, weeping. He came to the sea and made a 
dam across it: he slew the ten headed [Ravan] and gave 
him a place among the immortals. You have no strength. 
Now, close your eyes : I will bring you to the shore: hold 
on to my crutch.” 

T,ove’s blind fool, when he heard this, was impatient 
for the way. [The Ocean] took him in the twinkling of 
an eye to the beach where Padmavati was. 

18. Padmavati had been enduring distress such as 
Sita entlured beneath the Asok tree’. On [her body like] 
a golden tree there were two orange fruits (her breasts): 
owing to their’ weight she could not mse and stand up- 
right. Her curling tresses were like serpents biting these : 
they climbed up to her head and displayed her bosom. 
She remained [like a lotus] leaning on its stalk, burnt with 
distress: she was half lotus and half moon. Her hips 
were like two lotus roots, and I would call the line of hair 
[on her stomach] a scorpion. She remained broken, like 
a golden thread : who was to join her beloved to her, by 
the flux of married happiness‘? She ate no pan, but 
remained fasting: the flowers withered, no fragrance re- 
mained in her body 

Sky and earth were drowned in the water: drowning, 
she was without breath. She was like the Chatak which 
repeats, ‘My love, my love’ and dies of thirst in Sewatt. 

19. Lachhmi was flighty, a bird-hke woman: she 
deceives him who has truth {in him] by doing him servite. 
At the beach at which Ratansen had arrived~ she went 
before him and sat down in his path. And she took the 

(8) In the Ramayana, Hanuman finds Sita mourning beneath an Asok 
tree in Lanka when he brings her Rama’s pe net ring as a pledge of her 
deliverance 


(t) The usual pun on sokag=(1) married happiness (2) flux. See 
10(2)8 note (9) 


BA: 19-21 LASKHMI AND THE OCEAN 240 


{0 of Padmavati. She made for herself a shade where 
the sunshine was hot. Seeing this lotus the king flew to 
it, like a bee: but when he drew breath, he did not find 
the same fragrance. When he came and gazed, he saw. 
Lachhmi: then Ratansen turned his back. If the fair Lachhmi 
had been his wife, why should Mahes have left her 
and become a mendicant? Then again the lady went 
round and stood before him weeping [thinking] ‘How has 
this cruel man turned his back on me?’ 

^ am queen Padmavati [she said] and you are Ratansen, 
my beloved. You brought yme to the ocean and deserted 
me there. Now I am weeping, having lost my life.”’ 

20. “Iam the bee [he said]: I am Bhoj. I am going 
about seeking for the malati. The malati’ is the wife, 
the beewis the husband : if it could find her fragrance, my 
spirit would be made firm. Whgt are you, woman, who 
sit thus weeping? The flower is the same, but the frag- 
rance is not the same. The bee which roves round all 
the flowers still seeks for the malati if 1t does not get the 
fragrance. Where it does get the fragrance of the malati 
it will offer up its life.there and become a slave. If only 
the wind would bring that fragrance to me, I should have 
a new body, and life would come into my heart". I will 
give my life as a sacrifice for that fragrance: I will not 
accept the scent of other flowers. 

‘The bee desires only the malati: the thorn comes not 
to his sight. Even if he falls upon a spear, still he will 
not turn his back.”’ 

21. 9 Then the king laughingly said at that place, 
“Take me to where the malati is: I will go.” She took 
him with her and came near to Padmavati: she gave 
water to, drink ta one who was dying of thirst. The lotus 

“which had suffered such penance drank the water: the 
sun, which had been hidden in the ocean, arose. [Lachhmi 
said] “I have found your lord pn the sea beach, a prince 
whose forehead blazes like a jewel. His teeth shine like 
the lustre of diamonds: his wide eyes” are filled, as it | 
were, with pearls. In arms, in waist, in breast he 


Se iat er a A A a RGSS, णकुल ध 


(४) Lit. stomaca. 
(ए) Lit, saucer-eyes. 


248 ` LAXSHMI AND’ THK OCRAN ॐ: 228 


surpasses the lion: his form is like that of Krishna -ghen 
the herd-maidens saw him. As king Nala made quest 
for Damana, so [he] without [thee], his life, is an empty 
body. 

‘As you are a precious amulet, so this jewel Ratan is 
worthy of you. The bee has met with the malati: join, 
both of you, and enjoy bliss.” ` 

22. The lustre of the precious amulet [Padmavati] 
had been dimmed: but it returned to her face when she 
heard the name of Ratan. It was as though the sun had 
revealed himself: the day returned: the lotus was 
unfolded. While the lotus, smiling, gazed on the face of 
the sun, the sun touched the lotus with his glance. Her 
eyes were lotuses, his bright face was the sun: both of 
them found bliss rooted in love. The bee saw the malati 
and was enamoured : the malati saw the bee and flourished 
in the forest. They gazed their fill on each other and 
clung together, she finding all she hoped in him, and he 
in her. The gold, being burnt, gave, as it were, its life: 
the sun arose, and the cold departed. | 

The lady fell at her lord’s feet and effaced the dust 
with [the tears from] her eyes. All marvelled at the 
meeting of the “moon and the lotus. 

23. Let not anyone suffer severance, but let all meet 
as these two met. When Padmaveti obtained her lord, 
it was like the spirit returning to the body of one restored 
to life. Making oblation, the lady offered up her body 
and mind, and, inclining her neck, fell at his feet [saying] 
‘“God has given me to-day a new birth: I was [reduced to] 
ashes and am now fashioned in human form.”’ The king 
wept as he threw his head dress upon his neck: he clung to 
Padmavati’s feet. (god has _ made separation between' 
body and spirit: if He had not done so, noone would- 
recognise him. It 15 he who slays and reduces to ashes 
and effaces: it is he who revives and brings together. 

` (Saith Muhammad) If God brings a man a friend who 


(w) Shukla explains the moon as Padmavati and the lotus as Ratan- 
sen’s feet. Ordinarily, the moon and the ksfwal (dayolus) would not, of 
course, meet, 


4223-2 LAKSHMI AND THE OCKAN 249 


will’ dwell in his mind, and effects a meeting", what profit 
is there for a human being in good, or loss in evil fortune? 

24. Padmavati said to Lachhmi, “By your favour I 
have. obtained what I desired. [But] if we two go away 
heaving lost everything, noone who sees us will say that 
it is well. Alt those princes, who came With us, and all 
the elephants and horses and substance, tf we obtain 
these, it means happiness and enjoyment of €: if not, 
it means death and enduring sorrow and affliction. Then 
Lachhmi. approached her father [and said] ‘‘Let me receive 
811 that was hers and that was sunk.’”’ Then he came 
with the herb ambrosia and sprinkled it on those that had 
died and brought them to life.‘ He brought them and 
gave them one by one: the king and queen were -con- 
tented in their minds. 

-All their companions came and joined them: they 
made merry at meeting and greeting: happiness and: 
fortune were obtained: sorrow and hardship left them 
and went away. 
` 25. He gave them many jewels and stones also: of 
gold and silver he did not take thought. How shall I 
describe and declare before you by name all the precious 
stones of great price? Who can tell the beauty and value 
of them, when each gem was worth a continent. The cut 
diamonds of great price were all picked gems which he 
took. If anyone were to exchange a single one of these 
jewels for cash, he would be able to do whatsoever was 
in his mind. In the pride of wealth their minds went 
astray : they did not consider that there was anyone like 
them in fortune. Wealth is spoken of as little or great: 
each man reckons it in proportion to his needs. 

Great and little are both alike provided they are used 
in the Lord’s service. Whatever is needed for any parti- 
cular service let it be used in that service. | 

26. fen days they remained there enjcying hospitality : 
then they went to Ocean and took leave of him. Lachhmi 
embraced Padmavati and said to her “You are my 


i gS 


{x} Omitting Shukla’s semicolon after kahak. The meaning appears 


250 LAXSHMI AND THE OCEAN 84: 26-98 


daughter.” Ocean gave them rolled leaves of pan which 
he had filled with jewels and precious stones and diamonds, 
He also gave them five special ‘jewels’’such as ear hath not 
heard nor eye seen. ’The first was ambrosia, the second 
a swan, and the third was a species of bird. The fourth 
gift he gave was a tiger-cub: the fifth was the philo- 
sopher’s store which is the source of gold. He brought 
young horses and mounted them thereon, and he sent 
mermen with them as guides 

After embracing and conversing with them ‘they 
[Ocean and Lachhmi] took leave of them and, bowing their 
heads, turned back. The mermen only turned back 
when they had reached Jagannath 3 

27. They reached Jagannath and saw it: cooked 
rice was for sale for food. The king said to Padmavati : 
“Our wealth is lost, nothing is left in our purse. If a man 
has wealth, everyone speaks [well of] him: a man who 
is without wealth shakes like a leaf. With wealth, the 
loon walks swaggering : without wealth [a man may be a] 
lord but every one will call [1115 speech} foolishness. With 
wealth, one’s body flourishes with pride: without 
wealth a man loses speech, wits and strength. With 
wealth a man can sleep peacefully at nights‘: without 
wealth, what slumber can there be? With wealth a man 
has vision and his eyes have brightness: if a man 1s 
without wealth, no utterance comes to his mouth. 

“With wealth a man remains in control of his body: 
without wealth he suffers the extreme of hunger. He 
who is penniless is like a tree which is leafless and which 
withers away although it stands.” 

28. Padmavati said “O king, listen. If life be lost, 
what is the use of money? When we had wealth we did 
not .put it in’our purse: how shall we get it again when. 
our fortunes are ruined? If one puts wealth in his purse 
when it is abundant, it will be of service when difficulty 
befalls. A creature which has wings to its body can ga 


($) See 41(21) for another list of these jewels 

(8) Shukla’s text as it stands would mean ‘with wealth, a man lies 
awake and sleep at night deserts him’, which may be true, but does not &t ` 
the context, I think there must be a textual error 


494: 28—35: 2 LAKSHMI AND THE OCEAN 241 
7 | 
‘straight to its mark: feet are like mountains when they 
ate weary. Lachhmi gave" me a rolled pan leaf which 
she had filled with gems and precious stones and diamonds.” 
She took out one gem and straightway exchanged it for 
money: their fortune returned and came back again to 
the light of day. Let noone put his trust in wealth: what 
‘isin one’s purse, that is his journey-money. 
Then the king, assembling his host, set forth on his 
homeward journey. The sun was hidden by day, and 
Vasuki and Indra were alarmed. 


34. THER ARRIVAL AT CHITAUR 


1. The king came near to Chitaur: he returned as a 
conqueror, thundering like Indra. Bands made music 
and there was an uproar: the carriages, horses and ele- 
phants came along. Padmavati was sitting in her litter : 
her gaze was turned away from heaven. This mind is 
twisted ; it 15 not straight : when it 1s pre-occupied with 
good fortune, it does not remember ill fortune. Though 
for a thousand years one suffer pain, yet {if he has] one 
half hour’s happiness, he will forget it. Knowing this, 
a Yogi mortifies his mind; and yet the mind cannot die 
but is infinite. He who binds that which was not bound, 
slays it by ‘“Teltya’ poison. 

(Saith Muhammad) This mind is immortal: in no way 
can it be slain. If this is in the body", wisdom is ac- 
quired: if it decreases, wisdom decreases and perishes. 

2. Nagmati had a sense of comifig pleasure’: her. 
affiiction departed as the heat’ departs when the rains 
come. She who had been dead, like the dry slough of a 
serpent’, now obtained life and had consciousness of her 

(aa) In 34(26)3 it is Ocean who gives these presents. Shukla discusses 
the difficulty ina note on p. 162 of his Introduction. 


. | Canto 35 
(a) The meaning is obscured by the usual pun on ghat=(i) body (2) 
decrease. 

(b) <Agam jan4n4, to have knowledge ofa future pleasant event by 
oe omens or sensations ¢.g. (with women) the throbbing of the 

eya, 

(c) Tapant is used in both senses (1) affliction (2) heat. 

0) Tuchw here and keftcars in the next verse both mean the same 
thing, the slough of a serpent’s skin, but the metaphors suggested by it are 
very mixed. Nagmati is the serpent. 


252 ` Tun ARRIVAL AT currame , - 88: meq 


f 

body. All her sorrow departed like the cast-off slough of a 
snake: she came forth like a velvet insect. As the 
scorched earth puts forth fresh verdure in Asarh: the 
tain drops fall and the scented herbs are fragrant ; in the 
same way the lady flourished with happiness like a 
garden’: fresh shoots sprang forth with an array of 
‘new buds. She quivered with delight like Ganges when 
she receives flood waters: her youth began to surge in 
waves. She stood with love’s bow and arrows in hand: 
severance, that incendiary, fled. | 

Her friends and companions question her, seeing her 
happiness of Heart: ‘‘[How is] your countenance bright 
to-day and spotless like the moon at its arising ?”’ 

3. “Till now, my friends, there was a burning wind : 
to-day coolness has come to my limbs. As the earth 
rejoices in the shade of the rain-storm, so has rejoicing 
been born in my mind. He who caused my death by 
departing at Dasahra’, that captain has returned with 
his ship. Now my youth surges up like the Ganges: all 
troublesome heat has been destroyed and removed. I 
behold all the world verdant as though it had been created 
afresh. Severance, that incendiary, has fled. My face 
has. become [like the] moon: the demon of eclipse has 
departed. My eye twitches, my arms quiver: some 
friend approaches: let us go and meet him.”’ 

While she was speaking these words to her friends at 
that moment a bard came [and said] ‘The king has come 
and has approached near: spread a dais in the palace.” 

4. At that moment when the king’s name was heard 
there was rejoicing in every place. The king’s return 
was like the return of the rainy season, like Asarh coming 
with its;army set in array. At the sight of his umbrella 
there was shade over the world: his elephants were like 
clouds bending down over the earth. His full army came 


(8) Bart 18 used in both senses (1) lady (2) garden. 

(f) I have followed Shukla’s interpretation (elaborated at p. 117 of ide 
introduction) viz. that Ratansen literally went away at the season of 
for which reason the Barah-masa in Canto 30 starta with Asarh. But FE 
think there may be also punning allusions to the game of checkers : dass- 
hart might mean ‘having lost the throw of ten’, and dawwas draw might 
mean the winning move, as well as death. 


$5: a-b ten aReIvaL at CHITAUR #33 


like thuader-clouds, which rained down joy and delight 
jon every side. Earth and sky now came together: the 
rivers were filed and the lakes and pools. Earth burst 
inte verdure at the spund of his name: dub grass sprouted 
in every place. The frogs and the peafowl and the Kokila 
were vocal: all their tongues which had been hidden, were 
unloosed 

_ When all his brethren were the first to take horse and 
go and meet him, it was as when the eighteen qtaternions 
of rivers ge down antl meet the ocean 

5. With music and shouting the king came: the aty 
held jubilee in all directions. Smiling he approached and 
met his mother: [it was like]Rama coming to meet Kausila 
The palace was adorned with hanging garlands: all 
manner of celebrations were set on foot. Padmavatt’s 
conveyance arrived: a revulsion came over the spirit of 
Nagmati. It was as theugh the glare had shown itself 
in the midst of shade: such was the grievous heat" 
which assailed [Nagmati] when [Padmavati] arrived. The 
grievance of a rival could not be endured: she made her 
dismount in another mansion. When she was there, it 
was the talk in all parts that Ratansen had brought with 
him Padmavati. 

The fragrance of a flower in the world and its beauty 
cannot be declared in speech. Like hoarfrost it was 
opened. She had clothed the world with leaves. ’ 

' 6. He took his seat on the throne, and the people did 
homage: those who were without money and without 
virtue swept up wealth. He distributed largesse beyond 
reckoning : he gave vast gifts to mendicants. - His mahouts 
came, leading their elephants: his family priests came 
bringing basil leaves. His sons and brothers and the 
princes all came and smilingly fell upon the king’s neck. 
His dependents came and his principal nobles attended : 
deep-toned drums sounded at the gate. The princes 
assembled: he invested them with robes: he bestowed 
wealth on them and sent them to their homes. Every- 


{g) There are popularly supported to be eighteen quaternions of 
rivers (१.९. 72) which flow into the ocean cp. 50(6)1 
0) Jhar(a) here and in the wpxt verse = (1) flame (2) envy 


254 THE ARRIVAL AT CHTYAUR 86: KB 
one’s condition turned out doubly [presperous]}: ` ४७6 
drums [which announced his] largesse were heard in <all 
the world. ` | | 

। 41 the five [classes of] musical instrument sounded 
continually and bards proclaimed good fortune. The 
thirty six tribes' and the six {schools of] philosophy 
came and assembled before his throne. 

7. Throughout the day the king caused largesse to 
be distributed: night fell, and he came to Nagmati. 
Nagmati sat with her face averted: she would not look 
towards her husband. [She said] “प € who deserted and 
went away when the hot weather was blazing, who is he 
to come back and show his face? When the hills and 
woods begin to burn and the flames arise, the birds fly 
away. But when they see branches and shade, which of 
them does not reach out to them with delight? Which 
of them does not joyfully pefch on those branches? 
Which of them does not disport himself and warble? You 
became a Yogi and an ascetic, while I was burnt to ashes 
on your account. 

“Why do you smile upon me? You have been making 
love to another. The lightning shines on your face while 
on my face the clouds shed rain.”’ 

8. “‘Nagmati, you are my first wedded wife: grievous 
must be the love which burns as you were burnt. When a 
husband comes after many days, if his wife does not meet 
him, the life of a stone were better’. Stone and 1101" 
are the two hardest things in the world: yet even they 
can be joined if they are severed. The water of Ganges 
may be bright to the sight, but though the Jumna‘is dark, 
its water is exceeding sweet. What harm is it to you that 
your body has been burnt for a few days if rain has now 
fallen on your head. If anyone searches for another with 
hope, blessed is the vision for him, he does not turn away 
disappointed.’”” He caressed and entreated the lady: 
the plant which had been scorched was watered and 
flourished again. 

On a thousand branches fruits were produced, pome- 


(i) For the thirty six tribes see 20(3)1 note th). 
(j} A punon dhant =(1) wife (2) blessed 


35: 8-70 THE ARRIVAL AT CHITAUR 255 
granates, grapes and citrons. All the birds of the air 
came together and did homage: again there was the 
same crowd 

9. When they had met together and he was ena- 
moured, Nagmati laughingly asked him “Tell me, my 
lover, were you infatuated with that country? What 
_ kind of women did you find there, and what: kind of 
pleasure did you enjoy? Even if Padmavati 1s exceed- 
ingly lovely, can she be equal to me in beauty? Where 
Radhika is among the cowherd maidens, Chandravali* 
cannot rival even her shadow. My husband was like a 
bee: he could tot be kept: he left the grape and tasted 
the juice of the mahua. He left the pleasant flower 
Nagesar' and set his mind on the fetid lotus. Though it 
should bathe and fill itself with all manner of scents, yet 
would it not be freed of its fetid odour 

What shall I say to you? You have no affection in 
your heart. The words of your mouth are here with me 
but your spirit is there where she is.”’ 

70. When [Nagmati] had spent the night telling her 
tale of woe, [the king] came in the morning to where 
Padmavati was. On seeing the sun, the moon’s counte- 
natice was overcast: her lotus eyes were red, her body 
emaciated. All night she had counted the constellations 
until she reached the dawn: she was distressed” when 
she saw the sun. The hero/sun laughed: the moon 
broke out weeping, aloud: her tears were like fbeads]. 
broken from the necklace of constellations’. She conld 
not contain herself: she was breathless: ‘‘Go [she said] 
there where you are a dweller at night. After making 
love to me you have thrown me into a well®: the plant 
which you began to water has been withered. My eyes 
have become like the pitchers on 9  well-wheel,—when 
filled they pour out water, when empty they fill again. 

(k) Chandravali, one of the cowherd maidens enamoured of Krishna 

(1) N&gesar and the lotus of course represent Nagmati and 
Padmavati 

{m) As applied tothe moon, Mkal would mean ‘shorn of her rays 

(च) A mixed metaphor: her tears are like (1) brokew beads from a 
necklace (2) falling stars from the constellations 


hukla explains ‘you have left me in the lurch’, but the well is 
needed for the mixed metaphors which follow 


256 THE ARRIVAL AT CHITAUR 85: 10-19 


“Come, O swan, to the full lake which you abandoned 
witen the water receded. The lotus will never desert its 
beloved, let there be [nothing but] dry mud [left].” 

इ. ‘‘Padmavati, you are mry life’s breath: there is 
no other thing in the world dearer than life. You like a 
lotus have made your home in my bosom: I have been 
like a bee and have pierced through to you. When a/bee 
has found a malati bud, how will he abandon it and set 
his affection on any other flower?” “I [she said] am a 
lotus girl’ of Singhala : a serpent woman of Jambu cannot 
compare with me. I am fragrant and spotless and bright : 
she is full of poison and frightful and black. On account 
of my scent, bees attach themselves to me: at the sight’ 
of her, men flee for fear. I have seen the glances of 
men into whose spirit I have thus entered 

“Hewho sits in a high place should not associate with 
the low. This she-serpent will make those limbs black 
to which she adheres.”’ 

12. Nagmati’s garden‘ flourished: the flower-garden 
blossomed with flowers of gold. All the birds had been 
burnt, [but now] all the birds sang merrily. The myna’, 
the parrot, the gwalin. bird and the kokila came: the 
hawk-cuckoo came joyfully and joined them: the green 
pigeons’ notes and the crow-pheasants’ were delightful 
the crows enjoyed themselves calling clamorously. They 
circled round with joy and delight: they laughed and 
disported themselves and settled to roost. The doves 
and peafowl and pigeons danced: no bird’s service went 
unrequited. Bright was the daylight, so did the sun 
blaze: the owl did not show his face, but hid. 

Nagmati, together with her friends, in her own garden 
gathered flowers and plucked fruits dnd leapt with delight 
in the pleasant shade. 


(p) There 18 the usual allusion in Padmini and Nagini to Bad mavati 
and Nagmati 

q) Throughout this stanza, there is probably a pun on two eR 
sah (1) gaaden (2) turn. It is Nagmagi’s turn to enjoy her hus 8 
| on 

(ग) S@riut=cesrt, myna. “In the similar list m 2(5) we have sqraug, 
green parroquet, though there also Shukla explains as myna. 


96: 7-2 NAGMATI AND PADMAVATI S CONTENTION 257 
36. NAGMATI AND PADMAVATI’S CONTENTION 


1. There were Jahi and Juhi* in that flower garden: 
seeing the merriment, the lady could not remain (still]. 
The messenger-maids could not keep the matter in their 
bosoms: they brought the news to Padmavati and told 
it to her,—-‘‘Nagmati is in her own garden”: the bee has 
joined her and is making loving sport like Holi games’. 
Her companions with her are all leaping for joy and are 
all weaving garlands of singar-har*. You, who are the 
abelia, is he satisfied with you if he wishes to grasp the 
10528 ° Nagmati is a woman and is like the rose- 
chestnut the lotus is not in its own garden. Like the 
dog-rose, the basil and the jasmine, so she is a single 
person by herself 

“The bee which buzzes round the rose-apple, how 1s 
it fitted for the marigold? The bee has met the rose- 
chestnut (Nagmati) and has given enjoyment of bliss.” 

2 When Padmavati heard she could not control her 
anger: together with her companions, she came to the 
flower garden Both the rivals met and sat on a bench: 
estrangement was in their hearts, sweet words in their 
mouths. The garden was bright to the view: Padmavati 
smilingly spoke first ‘‘Your garden, O queen, is fruitful ; 
you planted it, but you did not understand how to plant 
1 Where there is nagesar and malati there should not be 
sintra’ lemons That bee which was enamoured of the 
lotus you have brought here and placed upon the bare 
karil Where tamarind fruits‘ ripen in the bosom, there 
the shadow of the orange is not suitable. 


Canro 36 


(1) Jahtund puht are two varieties of jasmine. 

(b) 4273 कर! ४ can also mean (1) her own mistress (2)1n her turn, see 
35(12) note (p). 

(८) Dhamars, see 20(7)6 note (m). 

(d) As 10 27(41) and 32(4) a string of flower names 16 brought in here, 
mostly punningly (Singér-bar, bakéwari, karn&é, nagesar, kanwal, sevati, 
gulal, chameli, sudarsan, kj, sadvarg). 

(€) There 18 a pun on (1) satg-tarmv=sintra lemon (2) safgat rao the 
company of the king (४.९, 1४ 18 not mght that the king Pe d associate 
with you). * 

(7) There are puns on amilt and nauratg of which the explanations 
offered by Shukla may be correct. 


33 


258 NAGMATI AND PADMAVATI'S CONTENTION $6: 2-4 


“Took and consider in your heart what flowers and 
fruits are suitable in what place. In a garden in which 
mangoes are planted, how should jamuns be in that 
garden?" | 

3. [Nagmati said] “Go to, you have rightly spoken 
of the splendour [of my garden]: but that 15 the true 
fruit of which the bee is enamoured. The jamun is dark 
and so are musk and chowa paste": the 1161180 grows on 
high, but in the heart of it there are fibres. It is for this 
virtue that the jamtun is so endeared that it has been 
brought and planted in the midst of the garden. The 
water rises if it fows and reaches the place in which the 
ripe tamarind is. How is it that you have found fault 
with another’s turn/garden and have abandoned water 
and run here with a dry face? Fire rises when two branches 
rub together: who can be a companion of an enemy”? 
On beholding the rose-chestnut in the garden’, all the 
parrots and mynas are on the point of death. 

“Tf the water of the lake swells, let 1t still remain in its 
own place: let it not leave the lake and the pond and go 
to another mango-grove.”’ 

4. [Padmavati said] ““‘What have you collected in 
your mango-grove? Why have you become like a nim 
tree whose roots are poisonous? Why are you like a 
jujube tree, crooked and thorny, or more bitter than a 
tendu or tenti?? There are no pomegranates or grapes in 
your garden: how should parrots and mynas die at the 
sight of it? And there are no sadaphals* or turanj or 
jambhiras: only jack-fruit, barhals and khiras are 


(@) A mixture of four scents, generally aloe, sandal, musk and 
saffron. There is a pun on hirday rowan=(1) the strong fibre at the 
heart of the mango fruit, (2) its heart weeps. 

(1) Or, punningly, ‘what companionship can there be between a 
jujube and a plantain ?’ (The former, being thorny, tears the Icaves of the 
latter). cp. Rahim ‘Kah Rahim kaise nibahai ber ker ko sahg : We dolat 
ras &pne, unke phatat ang.’ 

(i) Or, the lady Nagmati. It is clear why the birds should be ready 
to die,— probably with envy. 

(1) Tendi, the Indian mahogany. Tenti, the karil. Kasaili—(1) 
bitter (2) arcca catechu. 

(ह) Saddphal 18 a. name of several fruits,—the jackfruit, a kind of 
च bel, and ficus glomerata. J do not know which fruit Jaisi means 

y it. 


36: 4-6 NAGMATI AND PADMAVATI'S CONTENTION 259 


planted there. There is kesar’ in the heart of the lotus: 
the nagesar cannot rival it. Where nobody would 
ask about the jack-fruit or the gular, what can the banyan 
and the pipal say for themselves, those hollow trees? Any 
fruit that is seen on them is tasteless: they do not show 
any pride, thinking rightly in their minds. 

“Remain in your own turn/garden: do not strive or 

fight with me. The tasteless rubbish of the jungle cannot 
rival the malati.”’ 
_ 5. [Nagmati] “These jack-fruits and barhars and 
wild plums are not like you, you lotus plant. The jamun 
is dark and so are the turanj and jambhira: the nim is 
sharp to the taste but its shadow is deep. The cocoanuts 
and grapes I will keep for him: I shall rather melt 
away’ to nothing than mention the name of my rival. 
What have I to do with mentioning you? When a tree 
bears fruit, noone throws clods at it”. The sadaphal 
which ever bears fruit bows down: when the pome- 
granates see it their hearts burst and, they die. The 
nutmeg, the clove, the areca nut, the date: it 1s pepper 
which cannot bear the heat. I am that pan whose 
affection/colour none can rival; she who is burnt by 
severance becomes like burnt lime. 

“Why don’t you die, being drowned in shame? You 
even raise your arm on high. IE am the queen: my 
husband is the king: for you he is only a wandering 
mendicant.”’ 

6. [Padmavati] “I am a lotus girl, a lily of the heavenly 
lake: the bee and the swan do me service. God has 
fashioned me meet for divine rites: and I have risen up 
to the forehead of Mahes. All the world knows the lotus 
bud: it is not like you, a serpent full of poison. You 
contain all the serpents of the world: though disguised 
as a koel, you do not abandon your [blackness of a] crow. 


(1) The yellow stamen inside the lotus flower. 

(m) There is a pun on the name of a plant,—galgal. 

(n) This 18 not borne out either by ordinary experience or by 
proverbial philosophy—e.g. the Arabic proverb quoted in Rolland’s Jean 
Christophe, that it is only the fruitful tree that is beaten. 

॥ Perhaps phare may be a wrong reading for some word meaning 
Tren, 


260 NAGMATI AND PADMAVATI'S CONTENTION 86: 648 


You are a king-crow and I a simple swan: I and you 
match like pearls and glass beads. A jewel (Ratansen) 
set in gold bracelet’ is a gem of true colour : where there 
is such a precious stone (Padmavati) no other is splendid. 
You are the demon of eclipse, and I am the radiant moon : 
the dark night cannot rival the day. 

“In whatever place you stand, inky blackness stains 
that place. For fear of this I will not sit beside you lest 
I may become dark-complexioned.”’ 

2. [षि]. “What kind of lotus are you? You area piece 
of areca nut, in the heart of which are ten thousand seed 
chambers: you have not remained closed in your own 
seed-pod, and why do you wish to open up and display 
yourself? Beneath your lotus leaf 1s a pomegranate’; 
you open your vest when you see the sun. Red above 
and yellow within, your bosom 15 like turmeric: I should 
like to burn it. On the one hand you bring the bee into 
the words of your mouth: on the other hand you laughingly 
amuse [yourself with] the sun. All night long you endure 
affliction and die of thirst : when dawn comes you obtain 
the stale leavings of a lover. You spend all the 
night weeping in your bed: how can you compete 
with me? 

“May the sun’s rays break forth and the waves of the 
lake not reach you’. May the bee obtain your heart 
and the glare roast your body.” 

6. {[P]. “T am the lotus, the partner of the sun: if 
my beloved is my own, what theft is there? I count him 
as my own murror: I sport amorously/adorn myself 
and behold his/my face in the morning. My  illumina- 
tion is from his radiance: you burn to death when you 
look at the sky. I am enamoured of him and he of me: 
the darkness is dispelled, and the dawn comes. If the 
seeds that are 111 the heart of the lotus are made into a 
rosary for Hari and Hara, what is wrong in this? He 
whose day has come to him, why shall he have black 


— वनने al a ee ee oe 


ee i = 


(0) Kanchan-katt see 19(4)1 note (1) 

(p) Shukla explains ‘your breast (the lotus seed-pod) is like u 
pomegranate 

(५) ५.९. the lotus is scorched by the sun and the water of the 
jake does not reach it to revive it 


$6: 8-10' NAGMATI AND PADMAVATI’s CONTENTION 261 


night to look upon? You are a gilar and there are flies 
in you: they wish to fly with wings of death’, © 

१८८९ 01 cannot look upon the blaze of day, you who are 
filled with poison, even if you obtain a lake of ambrosia. 
Whom the she-serpent bites will die: it will be like 
sun-stroke coming upon him.” 

g. [N]. “Do not flower, O lotus, without the sun’s 
arising : the water becomes dirty from contact with your 
roots. Bees circle round your eyes: the water becomes 
fetid near you. Fishes and tortoises and frogs dwell 
there: cranes and such like birds reside in your neigh- 
bourhood. All the birds which go near you become 
fetid in the water. The moon which arises radiant is 
touched by Doms and spots [are produced on] its face‘. 
Between me and you is the difference of night and day : 
death comes to the moon by the hand of the demon of 
eclipse. Although one should wash you a_ thousand 
times yet the fetid odour would not be washed away. 

“What can I say to him, my beloved? You heap hot 
coals on my head". In confidence in his amorous sport 
you have conquered and I am defeated.’’ 

10. [P]. ‘It 15 not you alone that I have defeated : 
I have defeated the whole world's adornment. With my 
body I have defeated the radiant moon : with my braided 
hair I have defeated the black serpent. With my eyes 
I have defeated the eyes of. the fallow deer: with my 
throat I have defeated the voice of the kokila. With my 
brow I have defeated Arjun armed with his bow: with 
my neck I have defeated the game cock or the peafowl. 
With my nose I have defeated the flower of sesamum or 


(r) Shukla explains as the wings which certain insects unfold 
shortly before their death, 

(s) DPadmavati twists Nagmati’s remarks about sunshine and a lake 
(from the last couplet of the preceding stanza) and Nagmati’s ‘wave’ 
becomes ‘sunstroke’ (lahar: has both meanings). 

(t) Shukla refers to a legend that eclipses of the moon are caused 
‘ by the moon’s being dunned by Doms, who are its creditors. Crooke 
(Popular Religion) mentions the belief held by the Ghasiyas of Mirzapur 
that the sun and moon once borrowed money from some of the Dom iribe 
and did not pay it back. Now a Dom occasionally devours them and 
vomits them up again when the eclipse is over. There is reference to a 
similar legend about Chhandels in the Akhiri Kalam (5)4. 

(४) This heaping of hot coals is of course not in the Biblical senge, 


262 NAGMATI AND PADMAVAT!’S CONTENTION 868 ° I0-12 


the parrot’s [beak] with my nose-ring I have defeated 
the planet Suk [Venus] who has risen 1n its form I have 
defeated the lightning with my teeth which flash with 
the colour of my lips I have defeated the bimba gourd 
I have defeated the lion and taken his waist I have 
defeated the swan and 1t has given me its gait 

“My stainless 1117105 are scented with the odour of 
flowers and of {sandal from} the Malaya mountain You 
are a she-serpent’, greedy with desire [31] you do 15 
10 | go and bite someone ”’ 

ir [ष] ‘“‘Why are you proud on account of the 
adornment of others ** You have just taken it by rob- 
bery from every place I am dusky, but my eyes are 
charming my clothes are white, and in my mouth 1s 
the voice of the chatak My nose 1s like a sword my 
nose-stud 15 like the pole star the heavenly bow 1s 
defeated by my eye-brows My teeth are like diamonds 
white and black * if they smile charmingly the hght- 
ning will hide itself My Ilips are coral, red with the 
hue of love they are cool lke ambrosia and not hot 
with the sun My gait 15 like that of the elephant, 
very full of pnde my waist 15 lke wasps or a rose 
chestnut bud Where she who 15 dusky 1s lovely and 
exceedingly beautiful, how can vou compare with her, you 
who are insipid ? 

“The lotus, which exists on flower-scent and breezes, 
is subject to me If I choose, I will seize your hair 
and make you bow to me Your death would be sport 
to ine”’ 

12 When Padmavati heard this, she could not reply: 
she seized Nagmiati like a she-serpent This one seized 
that one, and that one seized this one , how shall I 
describe it? It cannot be told They both shouted 
aloud, full of fresh youth they were lke Achharis 
making music on the dancing floor Arms were matched 


_(v) Shukla explains that snakes are supposed to cling to the branches 
of sandal trees in order to enjoy their scent 
(घ्र) Blackness, as well as whiteness, 18 considered an adornment of 
teeth,—see 10(9)1 note (35) and Shubla’s Introduction p 217, note at foot 
of page Also see 49(16)6, For the general sense, cp Song of songs, I,s, ‘I 
am black hut comely’ 


98 : 12-I4 NAGMATI AND PADMAVATI’S CONTENTION 263 


with arms and bosoms with bosoms: neither of them 
drew rein. Breasts met breasts, point to point: nothing 
could make them yield : their ribbons were broken. They 
came together and collided like ‘mast’ elephants, which 
meet forehead to forehead and‘ tusk to tusk. The gods 
in heaven stood and watched: arrows struck to their 
hearts which could not be withdrawn. 

It was as if someone had given them the Thugs’ 
[poisoned] sweets : they caine and looked as it were on 
their death. There was noone to intervene and come 
between the twain. 

13. A breeze reached the king’s ear and told him 
that the Padinini and the Naga’ were quarrelling. 11 
both the rivals, the dark and the fair, die, then where 
will vou find such a pair ?’’ The King set forth and came 
to that garden: he extinguished’ [the flames with which] 
both ladies {were} burning. “She who has once under- 
stocd the mind of her beloved, why should she quarrel 
with another? Let no man’s mind entertain such wisdom 
whereby it will be sometimes night and sometimes day. 
Sunshine and shade are both hues of the beloved : both 
join and remain together. Do you two now give up 
your contest and be sensible: do service and the reward 
of service will be [yours. | 

“You, my two wives, are like Ganges and Jumna: 
Muhammad has decreed this union. Do you both join 
and do service and then enjoy happiness and bliss.”’ 

14. Saying this, he persuaded both his wives: they 
both then, laughingly, fell upon his neck. He took them 
both with him and came into the palace: where golden 
couches had been spread. Five ambrosial meals had been 
cooked, and fifty six kinds of food. They were thrilled 
at eating juicy and delicate fruits: enjoying themselves, 
they laughed and made merry. He gave a golden palace 
to Nagmati: Padmavati took a silver palace. Ratansen’s 
own palace had jewels for pillars: the King sat there 


(x) Chaudanta (four tusks). Shukla explains incorrectly as eithe 
‘rhinoceros’—gayand in 36(11)6—or ‘any young unbroken animal’. As in 
46(16)8 it means ‘tusks interlocked with tusks’, two and two making four. 

(y) The lotus queen and the serpent queen,—Padmavati and Nagmati, 

(z) 5 ८787 == (1) extinguished (2) gave good advice. 


264 NAGMATI AND PADMAVATI’S CONTENTION 36: 14-38: 3 


and the assembly did homage. All the assémbly said, 
with submissive mind: “What the Guru says 15 right, 
that is 80." 

There was abundance of sweet scents and of enjoy- 
ment and happiness : they had dalliance and made sport. 
He constantly found sport with both of them: the days 
passed in merriment and delight. 


37. RATANSEN’S OFFSPRING 


1. Nagmati gave birth to Nagsen: high was his 
fortune, rising higher every day and every night. 
Padmavati gave birth to Kanwalsen: it was as though 
the moon had descended on earth. Many wise pandits 
were called: they studied the signs of the zodiac and 
the planets. They said “They will both be great 
kings: may all your sons’ be like these*. They will go 
to the kings of all the nine regions, and there will be 
some trouble in the army.’ He opened his treasury 
and bade largesse be given : he made the unhappy happy 
and increased their honour. Mendicants and soothsayers 
came, and strains of jubilee were upraised. 

The astrologers received a great deal and departed 
after bestowing their blessing “‘May your sons, your 
wives and your whole family live ten 11111101 years.” 


38. THE BANISHMENT OF RAGHAVA CHETAN 


1. Raghava Chetan was a man of great wisdom: he 
had remained all his life in the service of the king. 
Wise in mind, he knew many secrets: he wasa poet like 
Vyas", a pandit like Sahadeva’. He had come and 
narrated the story of the kingdom: he had composed all 
[the tale of] Singhala in verse. Any poet who heard 

Cantu 37 


(a) The Sabd-Sagar 8. ए. bvta has a variant reading for this half verse 
Arse ९ ए dase sab tohia (let such strength be shown for you). 
Canto 38 
(8) For Vy&s and Sahadova See 7(6)7 note (q). 
(b) The half verse is repeated from 7(6)7, where the parrot received the 
same praise. 


$8: I-3 THE BANISHMENT OF RAGHAVA CHETAN 26% 


him beat his head [in dispair]. That is true hearing 
which hears the mystic sound of the Vedas : that is true 
sight which sees clearly the way of righteousness: that is 
true wisdom which understands the highest good. He is 
a Yogi who remains occupied with contemplation: he is 
a man of the world, who knows the worth of a wise 
man. He is a hero who has defeated his anger and 
controlled his mind: that is true passion which is that 
which the beloved desires. 

[He knew] the secrets of the Veda like Bararuct‘, so 
wise was he in the wisdom of his mind. [He was like] 
Raja Bhoj {in his knowledge of] the fourteen sciences’ : 
his business was with wisdom. 

2. When the time comes [a man] may be unwise: 
[so] all Chetan’s wisdom went astray. One day it was 
new-moon: the king asked “When will it be the second 
of the month’?” “Today” {the answer] fell from 
Raghava’s mouth: the pandits said ‘“Tomorrow, your 
majesty.” The king turned, and looked in both direc- 
tions, [wondering] which of them was stupid and which 
intelligent. Then the pandits asseverated saying, ‘“We 
will leave the country if our word is shaken.” Raghava 
performed cantrips to a Jakhini’ who was able, if she 
wished, to make the order of nature appear otherwise. 
Relying on her, Raghava vehemently asserted “If today 
is the second, then I am a true Pandit.”’ 

Raghava performed cantrips to the Jakhini and she 
made the crescent moon appear that evening. Those 
who do not walk in the way of the Vedas lose them- 
selves in the forest’. | 

3. The 7210115 said ‘“We are not deceived. Who 
[can swallow this, as} Canopus dries up the ocean ?”’ 


(८) Bararuci, the famous grammarian, ए. 8 (9)8 note (26). 

(1) For the fourteon sciences see 1(22)6 0५16 (80). 

(९) <‘Dusj’ the second day of the lunar month, in the night of which 
the crescent moon 18 first visible, vide 3(2)6 note (5). 

(f) J&khinl, originally a Yakshini or female Yaksha, an attendant 
on Kuber. Now-a-days a village fairy, with magical powers. See Crooke’s 
Introduction to Popular Religion and Folklore, p. 234. 

The relevancy of this verse isnot obvious, The variant quoted 
by Shukla would mean ‘A pandit will not pay attention to a pandit: there 
is enmity between them’ ; which also is scarcely relevant, 


34 


266 THE BANISHMENT OF RAGHAVA CHETAN 88: 35 


That day passed and the second evening came: the 
crescent moon was seen when the time was full. The 
pandits gave the king their blessing: ‘‘Now how" 
(clearly! is gold [gold] and lead [lead]. If this second 
night had been last night, then today you would see 
the radiance of the moon more bright’. Raghava played 
a trick on our vision yesterday : he produced a kind of 
illusion in the assembly’. His preceptor is the Chamarin 
Lona“: he has learnt in Kanvaru to cast magic 
spells. He who can show the crescent moon of the 
second night on the night of new moon will one day bring 
eclipse upon the moon’. 

“In the king’s palace such a soothsayer is not 
wanted who makes research into magic. It was by such 
illusion and wisdom that king Bhoj worked 1115 
stratagem”™.”’ 

4. The word of Raghava, which was like a golden 
line, was seen, when its colour was tested, to be like brass. 
The king was wroth and uttered. his commands: “Slay 
him not but banish him from the country. He who 
speaks falsehood cannot remain firmly established: a pandit 
is he who is true according to the intention of the Vedas. 
He who speaks the words of the Vedas truly with his 
mouth, he will remain firmly established for ages and 
ages. "A spurious jewel should be thrown on the ground: 
in whose house is there the jewel which will take away 
poverty? The poet who desires fortune is a fool : where 
Saraswati is, how can Lachhmi be [also]? Heart-breaking 
poverty is the companion of poesy, as thorns and snags 
are the companions of flowers. 

The poet is the disciple, God is the preceptor. The shell 
(0) There is perhaps a pln on kas’ =( ) he 
on a touchstone. 

(1) Perhaps & pun on ‘leg = (1) Persian 4/2 (bright) or Hindi ‘tej’ 
(glory) => (2) ‘tt)’ the [moon of the] third lunar night. 

(j) Shukla notes a variant reading which would mean ‘He is no pandit, 
but a disciple of [8] Kanvaru ॥ भ 

(k) For Lona Chamarin and 1 हरकत see 2] (11)3 note (m). 

(1) The pandits hint that Raghava will bring trouble on Padmavati. 

(m) Bhoj tricked his uncle Munja who tried to assassinate him. 

(11) It is not clear where the king’s speech ends and where the disqui- 


sition on poets and poverty (scarcol relevant, but suggested by th i} 
of Raghava Chetan) begins. 86 क ८४५ exe 


ee ee 


}) how ? (2) test, by rubbing 


$8: 4-6 THE BANISHMENT OF RAGHAVA CHETAN 267 


[waits for] the drop in Sewati. What need has he of 
human [help] who is a diver in the ocean? 

5. Padmavati heard of this matter, how the sage 
Raghava had been banished from the land. With her 
mind’s eye the lady contemplated the outcome: {she 
thought, “[The king] has not done well to banish such a 
sage. He who has drawn forward the moon by performing 
religious rites to a Jakhini may yet make [another] stand 
in the place of the sun’. The tongue of a poet is like 
the sword of Hardvan’: on one side fire, on the other water. 
Let noone, in error’, utter what is unfitting: glory comes 
with great [effort], but disgrace with little.” The queen 
speedily called for Raghava: {she said] ‘There has been 
an eclipse of the sun: accept an oblation.”’ Where a 
Brahman can receive an offering he will go to heaven [for 
it], 1f he is invited, 

Raghava Chetan came near to the tower: he had not 
realised in his heart that such lightning dwelt in the sky. 

6. When Padmavati came to the lattice, she showed 
the appearance of a spotless moon. At that moment 
Raghava gave her his blessing: he was like a chakor 
which sees the face of the moon. The moon’ had donned 
a necklace of constellations: earth and heaven were bright 
with radiance. She also wore on her wrists a pair of 
bracelets in which nine score of gems were set. She drew 
one bracelet from her wrist and threw it: as she drew 
it off, her garland and her necklace were broken. It was 
as though the moon broke [and fell] taking the stars 
[with it], and the stream of death was set flowing through 
the sky. It was as though lightning broke and fell upon 
the earth : Raghava was dazzled and his senses were reft 
from him. 

The bracelet came and fell upon the earth : the world 
was bright with radiance. Raghava was struck by 
lightning : he was bewildered and could not collect 
himself. 

{a} ४.९. he may incite the Emperor to subdue Ratansen. 

(p) The sword of Hardwan. I have not traced the allusion. 

(q) Shukla explains bhore as—bhulkar, but it may be bhole (simple, 


foolish). 
(7) The moon is of course Padmavati. 


268, THE BANISHMENT OF RAGHAVA CHETAN 88: 7-9 


7. Padmavati, smiling, closed the lattice: “If this 
sage dies [she said], I shall be to blame.’’ All her com- 
panions ran up and looked : they came and tried to awaken 
him, [saying] ‘‘Chetan, come to your senses.” Chetan lay 
there : his senses did not return : they all said “A ghost 
has overcome him.” One said “It 15 astroke’’: One said 
“It is an epileptic fit.’ One said ‘‘A gust of wind has struck 
him”. Nowise did Chetan recover his understanding and 
speak, Then they lifted him and seated him in the shade: 
they asked him “What pain is in your heart ? Have you 
been vanquished by the sight of someone, or has a Thug or 
a cheat or a ghost deluded you? 

“Has someone given you something, or has a snake 
bitten you? Come to your senses, Chetan, and tell us 
why youg body is trembling.”’ 

8. His senses came to him: Chetan recovered cons- 
ciousness : his eyes were on the lattice, his life was in 
suspense. When he spoke again he lost his wits and his 
reason . fixing lus eyes on the lattice, he wept. Bewildered 
and deaf, he beat his head: he spoke his own words 
but heard not those of others. It was as someone had 
administered Thug’s poison: at one time he shouted, at 
another fhe uttered] babbling words. “I have been way- 
laid by Thuggi in this* Chitaur : whom shall [ tell of it; 
to whom shall I go? This king is wicked, a great 
murderer, since he keeps such Thugs and highway robbers. 
Noone forbids them, noone comes to the rescue: such 
highway robbery is there in this city. 

‘““Her glance has given me Thugs’ sweets to eat: the 
noose’ of her curls has fallen on my throat. Where a 
mendicant cannot escape, who can escape with his life ? 

9. “Why did she come to the lattice of her tower? 
She has taken away my life under colour of a pious gift. 
She gave light like the moon that has risen in the sky: 
nay, more than that ; with what shall I make comparison? 
If the moon had such radiance there, then there would be 
day by night, and how would there be any night? She 


{8} There isa pun on Chitaur: Chsta + wr=‘mind and heart’. 
(t) An allusion to the scarf with which the Thugs strangled their 
victims. 


39: g-II THE BANISHMENT OF RAGHAVA CHETAN 260 


called me and gave me a bracelet : when her glance fell 
fon me] it took away my life. For those mendicants, my 
eyes, her glance was a traitor: it struck there and was 
deeply imbedded like an arrow. When eye has pierced 
eye and is infixed it cannot be withdrawn by pulling, 
even though one" beat his head. These shameless mendi- 
cants refused to bow: was it not for this very reason 
that their faces were blackened’? 

‘‘How have their faces been blackened, those eyes of mine 
which were the way by which my life was stolen away ? 
Like the lake when the water abandons it, ny heart 
cracked and broke.” 

10. [Padmavati’s] companions said, ‘Rethink yourself, 
O distraught one: think in your heart how you shall not 
be slain. If anyone obtains his own demand, nobody dies 
and there is no lack of anything.- This Padmavati is 
incomparable : she cannot be described by the likeness of 
anything. He who sees her departs in concealment : how 
can he be visible when he has lost his life? Many have 
been bewildered like you : they have beaten their heads 
and have given up their lives: Many have bowed their 
heads and presented their necks: she has not given them 
{a favourable} answer but has slain them. You tov will die, 
being burnt away: come, now, take the cotton wool out 
of your ears. 

“Some who ask shall not get, some shall get without 
asking. You who are wise and instruct others, whe shall 
instruct you?” 

II. Reason returned : Chetan reflected in his mind: 
“TI shall not return and suffer such distress again. Where 
I arrived weeping and departed weeping™ how can there 
be any happiness? Where there has been risk of life, what 
is the use of remaining there? Let me depart speedily. 
Now I will go and ask alms there [where] one will give me 


a ge gg 9 Eh स 


a ee ey, 


(१) Tam not gure if it is the eye itself which is supposed to beat its 
head in despair, or the person whose eye is pierced by the eye of another. 
Anyhow, the metaphor ia extremely involved. 

(४) The black pupils of the eyes are pictured as dark stains defacing 
them. cp. 41(8)6 note (p). 

: (w) An allusion, no doubt, to birth and death, but the allegory is 
obscure. 


270 THE BANISHMENT OF RAGHAVA CHETAN $8: 11—39: 2 


so much that I shall not lack all my life. If I get a 
second bracelet like this one, then poverty is defeated and 
the desire of my mind is fulfilled. The city of Delhi is 
the Turkish capital, where Alauddin is Sultan. Gold flows 
into his mint, and dinars of purest gold issue {1011 it. 

“T shall go and describe the lotus* there where Alauddin, 
the bee, is. When he hears he will rise like the sun, and 
the jewel [Ratansen] will be darkened.” 


39. HOW RAGHAVA CHETAN WENT TO DELHI 


I. Raghava Chetan set forth: he journeyed and 
approached the city of Delhi. He came and reached 
the Shah’s door: he beheld the kingdom which was 
high over all the world. ‘There were thirty six lakhs of 
Turk horsemen and thirty thousand elephants in the 
darbar. As far as the sun blazes through the world, 
so far does the Sultan wield his kingly power. The 
kings of all four quarters come: they stand [so long 
that they] are distressed ; thev do not get the chance 
of doing homage. Raghava was anxious in his mind 
and* distressed: [he thought] “There is no deliverance 
and my spirit is full of fear. When those who have 
the umbrella over their heads” are distressed, who will 
forward my cause ? 

‘One cannot see the other side: there are lakhs of 
princes and nobles. I shall be reduced to the dust 
beneath the horses’ hoofs if I go into this crowd.” 

z. The Emperor knew and understood everything : 
heaven and hell were clearly discerned in his heart. 
If a king is not thus intelligent, whose is the kingdom 
and where does anybody belong? He alone sustained 
the burden of the earth and so the whole world 
remained stable. Ay, and so high was his throne that 
his sight reached everybody. Every day he finds 
pleasure in the duties of royalty and at night he 

(x) The lotus is of course Padmavati. There 18 a play on the similarity 
of sound in als (bee) and Alauddin. 

Canto 39 


(a) Omitting the hyphen between ju and dar. 
(b) १.९. kings. 


99: 2-4 HOW RAGHAVA CHETAN WENT TO DELHI 271 


becomes a Yogi and goes about from house to house. 
He gets information by day and night about all sorts 
and conditions of men, high and low, rich and poor. All 
the way-farers and foreigners who come, his messengers 
bring information about them. 

This news arrived there, “May your umbrella be ever 
fortunate with its shade. There is a Brahman at the 
door with a golden bracelet studded with jewels on his 
arm.” 

3. The Shah felt compassion when he heard of the 
mendicant. [He said] ‘‘Who is the foreigner? Call him 
and question him. ‘I shail some day have to go toa 
foreign land: what is the road, and in what guise 
shall I go? There is grievous care in my mind for my 
kingdom of Delhi. This world is like the skin on milk, 
I have stored up and have churned many turns: I 
have churned and taken the ghee from the earth/butter- 
milk. What curds remain when you take this dahi? 
You draw off the curd as long as there is the dahi. 
Taking this curd/in this Delhi how many have departed : 
after displaying pride, they have mingled with the 
dust. Ravan has burnt Janka and set all ablaze: 
youth has not tarried, old age has come. 

“Let alms be given to the mendicant, whether he 
he a Brahman or a Bhat.” [The emperor] commanded 
“Call him. Let him place his forehead upon the 
ground.’’ 

4. Raghava Chetan, who was in despair, was 
straightway speedily summoned to the presence. He 
bowed his head and gave his blessing. The jewelled 
bracelet showed itself flashing on his arm. Then the 
emperor said" to Raghava: ‘‘You are a beggar. What is 
this bracelet on your arm?’ Raghava again placed his 
forehead on the ground: [he said] ‘‘“May your kingdom 
continue from age to age with the splendour of the sun. 


(c) The thread of the Emperor’s speech, which is partly & soliloquy 
on his own ultimate departure from this life, is entangled by puna on Olver 
(1) Delhi(2) of the heart, makt=(1) earth (2) battermilk, daht lei=()) again 
Delhi (2) taking curds. For the allegory of butter-making, cp. 34(10). 

(d) Ajn% bhas lit. ‘there was an order’. Anything the emperor says 
18 an order, : 


272 HOW RAGHAVA CHETAN WENT TO DELHI 89: 4-6 


The lotus princess of Singhala-dvipa has been brought 
by Ratansen to the fortress of Chitaur. The lotus 
cannot rival her fragrance: the moon in the sky cannot 
tival her beauty. Where lotus, moon and sun cannot 
compare, to what shall I liken her? Who else is there? 

“This queen, the jewel of the world, gave me the 
bracelet as a pious gift. She revealed the beauty of an 
Achhari and stole my life through her lattice.”’ 

5. When the Shah heard this reply, he laughed 
in his mind: it was as though lightning showed itself 
flashing. [He said] ‘‘This beggar has found a bracelet’ 
fit for glass [beads] and it has set him upon Mount Sumernu. 
[You may thank] the title of mendicant that your tongue 
has been spared in your mouth: control yourself now and 
speak the truth. Where is there a woman who is above 
all the world, with whom the sun and the moon cannot 
compare? As for lotus-women, they are in my palace, 
where all the seven continents fold their hands [in 
reverence]. In all the seven cortinents I have selected 
them and have brought them: thus I have sixteen hundred 
queens. If you see a single slave of [any of] these, you 
will melt like salt’ at the sight of her beauty. 

‘Iam the emperor of all the four quarters, even as the 
sun blazes in the sky. If there are lotus women, they are 
mine: as for Achharis, they are in heaven.” 

6. “You are a great king and a mighty emperor while 
I ama Brahman mendicant. I have gone about in all 
four quarters seeking for alms: from the rising to the 
setting of the sun there is no kinglike you. Your kingdom 
is a righteous kingdom: it is truth in an evil age : who has 
got the tongue that can utter a lie [before you]? Four 
things which are above all other things are not in this 
Jambu-dvipa,—lotus women, ambrosia, the swan, and the 
tiger®: but these are found in Singhala-dvipa in their 
genuine form. I have seen all the seven continents on 


(e) I have ventured to correct kaachan (gold) to katkan (bracelet). 
The point surely is that the emperor does not accept Raghava’s story and 
does not believe that the bracelet is of gold. 

(f) A pun on lon=(1) salt (2) beauty. 

(g) Ambrosia, the tiger-cub and the swan were three of the four ‘jewels’ 
given to Ratansen by the Ocean in 34(26). 


39: 6—40: 2 HOW RAGHAVA CHETAN WENT TO DELHI 273 


my travels: hence am I called Raghava Chetan (the 
wise). If you bid me, I will not practise any deceit: I 
will tell you the good and evil qualities of all women. 

“Here the’ Hastini, the Sankhini, and the Chitrini 
dwell in abundance. Where is the Padmini, like the 
lotus, about whom the bees hover?’’ 


40. DESCRIPTION OF THE KINDS OF WOMEN 


1. “First I will tell of the Hastini [elephant-like] 
woman: she has the complete nature of the elephant. 
Her head and feet are large, her neck is small: she 15 
narrow-bosomed and wide-waisted. Her breast 15 like 
the elephant’s temple: there is rutting humour 110 ` her 
bosom: she has the gait of an elephant and well modelled 
arms. She does not take any notice of her own husband: 
her life is devoted to other men. She eats much, and 
delights much in dalliance: she has no cleAnliness and little 
adornment. Her sweat smells foul like rutting ichor: she 
cozens everyone by treachery. She has no fear or shame 
at all in her heart; she will only remain if one keep her 
by applying the goad. 

“She goes to all the four quarters with the gait of an 
elephant : she keeps a sharp look-out. I have told you 
now of tke elephant-woman, [who has] all the faults of 
elephants. 

2. ‘‘The next I shall tell of is the* Sankhini woman : 
she shows great strength but eats little food. Her bosom 
15 very large, her waist very small: she is full of pride 
and shows no hesitancy in her mind. Much is her wrath: 
she is ready to slay her husband: she counts noone worth 


(h) For the four kinds of woman, see 2(1)1 note (2) and Monier 
Wilhams’ ‘Religious Thought and Life in India’ p. 389. They are the 
Padmini (lotus-like) or perfect woman: the Chitrini, or woman of various 
accomplishments : the Sankhiul, or conch-like woman and the Hastinl, or 
elephant-like woman. 

Canto 40 

(a) As Shukla points out, Jaisi appears to have confused Sankhini 
with 81010174 (lion-liks), which would resemble it in Persian script. That 
he thought the word was Singhini is shown by his giving this woman the 
qualities of a lioness, This proves that he was here imitating a model 
which was written in Persian script. For his own use of that script, see 
note .22) to 8(8)1. 


35 


274 DESCRIPTION OF THE KINDS OF WOMEN 40: 2-4 


a straw. Her own finery is pleasing to her: she cannot 
bear to see the adornment of another. She walks loosely 
on the path with the gait of a lion : she has many hairs 
on her thighs and shins. She is stout and delights to 
feed on flesh : a fetid odour proceeds from her mouth. 
Her glance is down-cast, she does not look before her: 
it is as though blinkers were fastened on her head. 

‘When she consorts with her lord in bed she plies 
the arrows of her nails upon his bosom. She who has 
all the qualities of the lion, she is the Sankhini woman, 
O Sultan. 

3. “The third I shall tell of 1s the Chitrini woman : 
very clever is she, and fond with the essence of love. Her 
form is beautiful and her adornment is rare: her cleanli- 
ness is like that of an Achhari. She knows not what 
anger 15 ; she has a smiling face: the lover who has such a 
wife is fortunate. She knows how to worship her own 
husband: she will not leave one man and take another. 
Moon-faced she 1s and her colour is that of a white water- 
lily: her gait is pleasing like that of a pair of swans. She 
delights in rice-milk and sugar candy, but eats little : she 
is exceedingly fond of pan and of flowers. In comparison 
with the Padmini, she is two degrees” short : with respect 
to all others, her qualities are spotless. 

“As the Chitrini has the hue of a waterlily, so she has 
its fragrance in her limbs. The ‘Padmini is in all respects 
like sandal wood: the bees hover about her. 

4. “The fourth I shall tell of is the Padmini woman: 
God has made her like a moon with the fragrance of the 
lotus. She 15 a Padmini by race and has the hue of a 
lotus: she has the scent of a lotus and the bees resort to 
her. She 15 not too tall and not ६00 short: not too slender and 
not too broad. She has pure radiance with all the “sixteen 


(b) ५.९. she is two degrees short of the sixteen degrees or rays of 
perfect beauty, sce note (d) below, and 27 (43) note (bb). 

{९} The text appears to be corrupt. The Padmini’s place is in the 
next stanza and her fragrance is of lotus and not of sandal-wood. 

(५) The sixteen ‘kalas’ are, primarily, the 16 digits of the moon’s face: 
hence fhe 16 elements of perfect beauty. In 27 (7) Jaisj confused the 16 
singérs and the 16 &bhsarans—-see note (i) to that canto. Here he confuses 


the 16 kal&s and the 16 singars, making actual physical features of the 
latter in the next stanza, 


ee 


40: 4414: 7 DESCRIPTION oF ‘HE KINDS Of WoMEN 275 


marks of beauty: such an one, O Sultan, know 
for a Padmini woman. [Of these sixteen] four are long 
and four short, four broad and four slender. And behold- 
ing her moon face everyone is entranced: her gait is 
as charming as the movement of a cygnet. Very delicate 
is she and she does not eat even rice-milk: she sustains 
herself on pan and flowers. 

“She has all the sixteen degrees, and all the sixteen 
marks of beauty: I will now recite these in the fashion 
in which the world describes them. 

5. “First, she has long hair, which entrances the mind: 
and the long fingers of her hands are beautiful. She has 
long eyes, and glances brightly therewith: she has 
a long neck, and three lines’ on her throat. Next, she 
has short teeth which are like diamonds: she has small 
breasts which protrude like lemons: she has a small fore- 
head, like a radiant crescent moon: and her navel is small, 
the abode of sandal fragrance. Her nose 15 slender, like 
the edge of a sword: her waist is slender, as though she 
had defeated a lion. Her stomach is slendér, as though she 
had no intestines: her lips are slender and red with the 
hue of coral. Her cheeks are broad ; you may see in them 
the splendour of her face: her buttocks are broad ; when 
one sees them, the mind is entranced. 

“Her forearms are made exceedingly broad: her thighs 
are broad and she has the gait of an elephant. JI have 
described the sixteen marks of beauty, which make the 
gods covetous. 


41. THE DISCOURSE OF PADMAVATI’S BEAUTY 


1. “That lotus maiden who was brought to Chitaur, 
her body was pure gold, bright with all the twelve forms 
of brightness. But pure gold is metal: it has no scent: 
she is fragrant like a lotus in full bloom. Pure gold is 
metal and its limbs are hard: she is soft and her colour is 
that of a bright flower. If the breeze which has touched 


(6) See note (ऋ) to 10(13)6 and the almost identical descri a of 
a beautiful woman’s throat there quoted from Du Maurier’s ‘Peter Ibbetson’. 
op. 41(15)5 also. 


276 ग्घ DISCOURSE OF PADMAVATI’S BEAUTY 41: 1-3 
\ 

her blows on any tree that lucky tree becomes a tree of 
sandal®. What is there not in that body of hers though it 
is but a handful [of dust]? For whom has God designed 
such a figure ? All painters of pictures are defeated: noone 
could succeed in drawing her beauty. Her body is like 
camphor, her bones” are 21 pearls: yea, God has given 
them more radiance than that of pearls. 

“As the rays of the sun are spotless, even more so 
is her body. It cannot be looked at directly: water 
comes into the eyes 

2. “When she, the moon-faced, says anything, her 
lip that moves is as red as the sun arising. The 
rays which break out from every tooth are like fire- 
works being let off throughout the world. They are 
like lightning displayed in the moon-([light]: one is 
dazzled and utterance is impossible. They flash like 
[lightning in] a night in Bhadon: like fireflies moving 
in black night. Like the note of the kokil in the 
spring season, [her voice] ‘strikes the hearing with charm 
and the arrow quivers. As for her head, the serpent Ses, 
who has been defeated, has gone for refuge there and 
has become a braid of her hair. Like ambrosia her voice 
is spread abroad: the fragrance which attends the lady 
is like the fragrance of the lotus 

“Everyone expires, defeated in mind, who beholds 
such elegance. Having first described this distress 
I will then describe her charms 

3. ‘Why did I become a victim of fate when I went 
and stood beneath her tower? Why did she come and 
peep through the lattice, with eyes of a fallow-hind and 
side-long glances? She laughed; it was as though the 
moon and the stars were falling, or as though fire- 
works were kindled in the night. It was like lightning 
flashing in a night of Bhadon: like fireflies filling the 

Canto 41 

(५) The Malaya mountain, famous for ita sandal-tree forests, is used 
as elsewhere, for the sandal-tree 

(0) 1 suspect that the text is corrupt. Even the poet’s eye would 
hardly see the radiance of Padmavati’s bones 

(c} I have followed Shukla in translating sar by ‘arrow,’ but a word 


for ‘voice’ is also needed and (if the word was svar) may be disguised in 
either suras or in éer 


4i: 3-4 THE DISCOURSE OF PADMAVATI'S BEAUTY 279 


sight of the world. In her eidelong glance of love 
poison dwelis: her curling tress, like a she-serpent, 
bites in the twinkling of an eye. Her eye-brow is a 
bow ; her eyelid is steeped in collyrium: she was the 
archer and I the bird. She shot me and went away, 
and, as she shot me, she laughed: behind her was a 
serpeut*; it bit me. 

“Tt was death that she had cast behind her; there 
was no Garuda® and no spell. It entered my vitals. 
On whom shall I call, making lament ? 

4. ‘When she unfastens her braids and shakes out 
her hair, night falls and all the world light their lamps. 
From her head like snakes her tresses fall to the ground: 
the whole region becomes dark. They wave about full 
of poison and stretched out: full of mpples, they un- 
dulate and are exceedingly black. It is as though they 
were snakes which had climbed up and writhe : they are 
imbued with the fragrance of her sandal-scented limbs. 
They twist and twine as though they enjoyed the spoft : 
they are serpents which have climbed up on a Malati 
plant’. They undulate like the Jumna: revolving in 
their eddies the thought is imprisoned. They are like 
horse-hair plumes waving on all sides, but the bees, 
which are fascinated by the fragrance, do not fly away. 

‘When she grasps her vesture and veils herself there 
is darkness, the lightning is hidden in the cloud. Why 
did I behold the serpents of her tresses? My spirit 
trembles at the recollection. 


(d) te. the serpent of her hair-braid. 

(€) Garuda, king of the birds, is the slayer of snakes par excellence. 

(f) What follows in stanzas 4 to 18 is not a complete Nakha-sikha, 
or description of the heroine from top to toe, such as we have had in 
Canto X. It only goes down to the waist, as Raghava is describi 
what he saw of Padmavati when she looked out of the window. Rack 
stanza describes & separate feature, as in canto X, the corresponding 
stanzas being,— 

ALI 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18 

X 1, 2, 3, 4, 5, 7, 8, 9, 10, 12, 11, 13, 14, 15-16, 17-18. 

The eyelashes, which have a stanza to themselves in canto X, have only 
half a line in stanza 7 of canto XLI. ॥ 

(g) In 10 (1) they are like a bee on a Malati plant, ॐ more 
agar simile, Snakes are attracted by the scent of the sandal-tree, not of 
he malati. 


278 THE DISCOURSE OF PADMAVATIS BEAUTY 41: 4-6 


5. “The parting of*her hair with its ruby line of 
vermilion” is like the spring [appearing] rosy red for all 
the world to see. She has arranged the gold spangles’ 
and laid the hair smooth on both sides and adorned 
herself by painting patterns of bright colours. There is 
a pattern of flowers of every kind, like cranes scattered 
against a dark cloud. Her parting is like the Saraswati 
in the midst of the Jumna, while on both sides is the 
Ganges with its waves. Upon it is the vermilion line, 
red like a row of velvet insects. Seeing this vermilion, 
the gods are ready to immolate themselves : the sun rises 
eatly to worship her parting. If the sun is red at 
dawn and at eve, it is because his limbs are red from 
[the reflexion of] this line. 


“Her black hair-braid’ with its flowers is like the 
Jumna coming forth and gladly performing the worship 
of Indra after painting a vermilion line on her head. 


6. ‘‘Her forehead is like the crescent moon of the 
second night, exceedingly geni-bright : when Sankar sees 
it, he lays his forehead there. Thisis a crescent moon 
which is ever new and which ali the world beholds: the 
world does homage to it and gives itits blessing. It is not 
for the real moon to rival this one: it becomes darkened 
and hides, ashamed in mind. The spangles which are 
fashioned in the arrangement of her beauty spot are like 
the Pleiades in the crescent of the moon. The demon 
of eclipse has plied the saw upon the moon: filling it 
with constellations he has caused a great conflagration. 
Her forehead throws such light“ that he who beholds it 
is irradiated. The jewel Siri' which she has placed in 
the parting of her hair is like a falling star in the night. 

‘If the moon and the stim are bright it is by the 


(h) In 10 (2) the parting has not yet been marked with the 
vermilion line of the married woman 

i) Patravals, see 27 (8) 3 note (j) 

j) Bent=(1) hair-braid (2) the trivent (the junction of the Ganges, 
Jumna and Saraswati) 

(k) Shukla explains paras jolt as light which gives reflected light to 
another object. See also his introduction p. 119 

) Sirs, v. 10 (3) 8 and 42 (26) 4. A forehead lornament also 

valled dead. 


41° 6-8 THE DISCOURSE OF PADMAVATI’S BEAUTY 279 


radiance of that forehead. By night and by day they do 
not fulfil their course but are repeatedly effaced. 

47. “Her eyebrows are black and Itke a bent bow 
fashioned in order to pierce a man. The chandak” 15 the 
clenched hand which stretches this bow: the collyrium 
[round the eyes} is the bow-string, the eyelashes are the 
poisoned arrows. Whomsoever she glances at is slain:" 
the high mountains are moved when her eyebrow 
sets them in motion. That bow which destroyed 
Setubandh, even that bow is defeated by these eyebrows. 
The bow’ which pierced the fish is defeated: let noone 
‘reckon aught of any other bow. Why did I see that bow 
of her eyebrows? Their life is not worth reckoning 
whom its arrows strike: with those arrows my heart 
was riddled : how can one live who has thus been slain ? 

“In every particle my body was pierced and all my 
framein every pore: they penetrated through every 
fibre and every bone was pierced. 

8. “The picture of her eyes is painted with such 
beauty, it is like a bee roaming over a lotus leaf. They 
move in beauty like waves of the sea: they roll and 
turn, intoxicated with passion. Like a pair of khanjan 
birds in the autumn moon-[ light | they bicker, turning 
and twisting again and again. A quivering rippling 
swing affects them: they remain not fixed but are 
unsteady........ When they gaze, they are not satisfied 
with slaughter: twisting and turning, they take counsel 
with her ears. White bodies have they and black faces’: 
they move sideways and do not remain straight. They 
make gods, men and gandharvas covetous : when they 
turn upwards they climb to heaven. 

‘So these eyes with their two orbits are like whirlpools 


(m) I have conjectured chandak (a forehead omament) for Shukla’s 
chand ka. 

(४) This half verse is almost the samo as 42 (16) 5, where it suits 
the context much better. 

(0) ¢.e, Arjun’s bow ए, 10 (4) 6 note (14). But there may be some 
confusion between the fish (rohu) pierced by Arjuna’s arrow at the 
wedding of Draupadi and the demon of eclipse (R&hu) severed by 
Vishnu’s disous. \ 

{p) The white body is the cornea, and the black face the pupil of the 
eye, cp. 39 (9) 7 note (w). 


280 THE DISCOURSE 01 PADMAVATI'S BEAUTY 44: 820 


which stir up the sea. They throw ( as it were) one’s 
spirit into a swing and push it and pull it one way and 
the other. 

g. ‘‘Her sword-like nose the lady has taken from a 
parrot: it is suitable for the defeat of passion and 
heroism. Presenting this sword before her moonface the 
fair lady* desires to do battle with her, lover. It is 
like the Setubandh causeway which Raghubir built in the 
water between the two oceans. Her nose is like the 
flower of sesamum, and God has given it a fragrant 
scent. She wears in it a flashing diamond stud like the 
star Sohil against the autumn moon. That nose-stud 15 
even more exalted than Sohil: the constellations chase 
after it but it cannot be reached. I know how that 
stud' is fashioned: all the flowers that blow desire 
to reach it. 

“Now that fragrant stud/flower has become the 
fastening of her nostril: ail the flowers which approach 
it obtain sweet scent. 

10. ‘‘Her lips are brightly coloured and as thin as 
pan leaves: rosy are they, and full of, ambrostal sap. 
They are moist and red with pan juice: smiling, they 
appear like Gulal’. [€ rubies are her lips and her 
teeth like diamonds: her voice is sweet, and she chews 
pan with her mouth. Her lips are drawn out like dabh 
grass that has been scraped: bload drips when she 
chews pan. Wet with sap, they pour............. . full 
of blood and fair and impassioned. They are like the 
red rays of the sun at dawn which cause the face of the 
lotus to display itself, by looking at it. A curl of her 
hair, like a serpent, guards her lips: he who seizes the 
serpent tastes their sweetness. 

“On either lip is the nectar oflove : between them 
is the curl, like a serpent. Then shall one obtain the 
ambrosial juice when he seizes and draws away the 
serpent. 


(q) There are the usual puns on Rama and Ravan. 
(r) 7 un on ph¥t=(l) stud (2) flower. 
(8) ५ the red powder thrown at the Holj festival, 


41: rI-I2 THE DISCOURSE OF PADMAVATI'’S BEAUTY 281 


व. * “Her teeth are black’, deeply stained with 
betel juice; they are to the sight like bees on an 
unfolded lotus flower. There is such brightness in the 
interior of her mouth as there would be from [ white | 
pomegranate seeds mixed with black seeds of makoi. 
When the lady smiles her front teeth" flash dazalingly 
like lightning flashing in a dark night. White and 
black they flash upon the sight like a row of sapphires 
and diamonds set there. Who has fashioned teeth so 
priceless ? When she speaks smilingly, lightning strikes. 
They are ‘gems which have become black, stained with 
the nectar of passion: the name of precious stones 
beseems them. Why did I behold these teeth, stained 
with colour? They took away the light and my eyes 
were deprived of it. 

“The radiance of her teeth came by way of my eyes 
and entered my heart. As I beheld darkness revealed in 
the world so I beheld this radiance in secret. 

12. ‘‘Now hear of her tongue which speaks words of 
charm. Hearing her voice like a kokila’s, the mind is 
enamoured. Like an ambrosial bud her tongue is fixed: 
like pan leaves and flowers her words are lovely. When 
the chatak” hears her voice, it is comforted: he who hears 
it becomes intoxicated with the wine of love. Like a 
parched tree which obtains water, so, on hearing her 
voice, the body flourishes. When she speaks, it 15 as 
though drops fell in Sewati, and pearls fill the ear, like 
the opening of a shell. Blessed is that voice which, as 
the support of life, gives food to the hungry ear. Who 
is not filled “with hope by these utterances? They en- 
trance fallow-deer who take them for the music of a 
lute. 

“Her throat entrances Sarada, what to say of her 
tongue and Surasati®. Indra, the moon, the sun, the gods 

(t) Not all black, as appears from the following verses. 

(0) Grierson translates ‘on a pedestal’ in the similar passage in 10 (9). 
Chauk means either ‘four-sided’ or ‘a set of four’, specially the four front teeth, 

($) There is the usual pun on Ratan and Padarath, but the sense 18 
not clear, 

(क्र) Omitting the hyphen between chatak and bain. 


(x) Actually Sgrad§ and Saraswati are the same, the goddess of 
eloquence. 


90 


282 THE DISCOURSE OF PADMAVATI’S BEAUTY 41 : 12-14 


and all the world desire [to hear the words of] her 
mouth. 

13. “Now hear of her ears, which are like shells : 
they are adorned with pendants of Singhala-dvipa. These 
glisten on both sides like the moon and the sun: filled 
with constellations, they cannot be gazed at. Every now 
and then they vibrate like lightning: they do not remain 
covered by the clouds which are her garment. They are 
like Suk and Sanichar’ giving advice on both sides: they 
will not be separated from her ears. They remain trem- | 
bling when she utters her voice: [they are afraid lest] her 
eyes should turn and reach her ears*. Whatever matter 
they hear from her friends“, they beat her head on both 
sides. And on both 546७०" the drops of these pendants 
glitter like scattered stars of the Pleiades. 

“These ears have heard and learnt thelore of the Vedas, 
the Puranas and all the books there are. God has given 
her ears which are a pledge for the delight of music and 
the charm of song. 

14. ‘Her lotus cheeks are so becoming to her that 
God has not adorned anyone 111 like manner. They are 
composed of flower-dust and essence of ambrosia: they 
are like brightly coloured gem-like marigolds or oranges. 
Moreover, there lies a mole on her left cheek: this mole 
is a ray of the spark of love. He who bheholds this 
mole is consumed with fire: let noone see it upon his 
left! It is like a bee which has dropped upon a lotus, 
which has given up its life but is faithful in death. 
When men see this mole, it becomes fixed in their 
eyes : nothing else is seen clearly apart from this mole. 
Upon it swings a curl of hair studded with gems: this 
is a serpent which touches her bright-hued cheek. 

“There is a peacock*’ which keeps guard upon it: 

(y) Stk (Sukra), the planet Venus, was the counsellor of the Daityas, 
ep. 25(10)4 ; but there is no special reason why Sanichar (Saturn) should also 
be represented as an adviser. 

(ष्ट) ८ 41(8)5 where the eyes turn and take counsel with the cars. 
(as) Perhaps ‘from their friends’ (the eyes). 

(bb) <A pun on ka@Af (side) and क छ ४ (drop) as in 10(12)4. 

(cc) The peacock is the lady’s neck (see next stanza) which protects 
the mole on her cheek from the serpent, a our) of her hair. cp. “She's 


neckit like the peacock, She’s breistit like the swan’’, in the early version 
of Annie Laurie, 


41: 14-16 THE DISCOURSE OF PADMAVAT!’s BEAUTY | 283 


[the snake] cannot get past. it by twisting upon her bosom. 
Who in the world could seize it and touch it, when it is 
in the cover of two hills? 

15. “Her neck stands erect- and is like that of a 
peacock: a turner has fashioned it, turning it on a 
lathe. Blest is that neck : how shall I describe its glory? 
It is like a horse straining at the bridle“. It is as though 
a homing pigeon raised its neck, or chanticleer prepared 
to utter his voice. It is like the neck of a flask which 15 
inclined to fill an ambrosial chalice. Furthermore, there lie 
upon it three lines’: he who beholds them is fixed to 
the spot. This neck is more spotless than the sun’s rays: 
at first sight it penetrates the heart. Her neck is glorious 
with a golden thread laid on it : a lotus has been fashioned 
with art and placed upon it. | 

“A serpent has climbed up on the Jotus: a tortoise has 
climbed up and sits there. He who stretches forth his 
hands to death, it is he who may cling to her throat. 

16. “‘Her arms (both upper and lower) are fashioned 
like golden bars, like lotus stalks set in reverse position. 
The upper arms are designed like sandal-wood pillars: 
they join [her body] like lotus filaments. Joined to these 
stalks are lotus palms, both matching as if made of a 
single lotus flower. They are, as it were, naturally 
stained with henna, like pearls combined with 
7411 berries. The fingers which are attached to the 
palms afe all steeped in gore {shed by] her hands. 
It is to the sight as if they had torn out a heart: if a 
heart is torn out it will not be restored. With golden and 
yewel-studded rings these murderesses [the fingers] are filled 
with constellations”. 

“How [wonderful] are her upper arm and forearm, the 
manner of this cannot be declared. Where there is a 
bracelet 011 the arm, what need is there of a mirror for 
witness ? 


(dd) Bank is a common epithet for a horsezenoble, spirited, but 
here it is probably a wrong reading for bag (bridle), as in the parallel 
passage 10(13)4 we have Omg turaag janu gahi link. 

(ee) Cp. 40(5) note (€) and 10(13)6 note (w). 

(ff) The constellations (even as a trope for jewels) seem out of place 
here ; possibly there is a pun.on nokh (finger-nail) and nakhat (constellation). 


284 THE DISCOURSE OF PADMAVATI’S BEAUTY 41: 17-19 


17. “Her bosom is a tray: her breasts are golden 
bowls. They are both like a pair of custard-apples. 
They are two kings on one throne: black umbrellas 
adorn the heads of both. They are like two tops, both 
together: the world is mad for them, but they cannot 
be grasped. Her stomach is thin like a wheaten cake : 
it subsists on pan and it blossoms like a flower. Upon 
it a line of hair twirls like a top : it is like the [kingdoms] 
of Sham and Ruma™. A curl of her hair like a serpent 
twines above it: the game-board of her bosom is one, 
but there are two counters in the game”. Her two 
breasts rise like a battlement; noone can leap over it and 
reach them. 

“They will not bend for any bending; they are 
lifted up by the pride of youth. He who first lays 
his hand upon them will afterwards feel passion.” 

18. ‘Her wasp waist has, as it were, no middle : 
it is like the thread between two divisions of a lotus 
stalk. When she turned and went away I saw her from 
behind like an Achhari of Indra’s heaven fully adorned. 
When she went, there was remorse in my mind: my 
sight was still fixed on that place. Achharis were shamed 
by her gait and concealed themselves : hidden were they 
and did not come to view. The swan ashamed and fiew 
off to the Manasar lake : the elephant was ashamed and 
threw dust on his head. I have seen many women in 
the world : from the rising to the setting of the sun 
there is no such woman anywhere. Certainly there is 
none such in the sphere of the earth: in the sphere of 
Brahma possibly there may be. 

“T have described the lady so far as she came to 
my view through the lattice. The rest of the lady which 
was unseen, that cannot be described. 

19. ‘How shall I tell how delicate the lady is: if ; 


(gg) S&m=—Syria, Rtm=Turkey, but there are no doubt puns on 
s4m= black and roma=hair of the body v. 42(10)3. 

(hh) An allusion to the game of pe ile see note (z) to 27(23). 

(ii) I sus ah that Jaisi chuckled as he substituted the words rats man 
for the word pachhitan which one might naturally have expected to round off 
8 moral sentence. 

(jj) I have omitted Shukla’s comma after lags. 


41; 19-21 THE DISCOURSE OF PADMAVATI’S BEAUTY 285 


flower touches her she feels discomfort. They pull the 
petals from flowers and strew these for her mattress and 
bedding : if a complete flower succeeds in remaining, she 
15 ill at ease and cannot sleep. She cannot endure rice- 
milk or sugar candy or ghi: her body and spirit are 
sustained by betel-juice. They look-carefully for, and, 
‘draw out the fine fibres of the pan-leaves so that the 
coarse fibres may not bruise her lips. Her clothing 
is of gossamer, but, even so, by wearing it her body 1 
scratched. Her feet remain on her couch or on her 
chair: if she walks on the road, silks are strewn 
there. 

“Set her in your eye and keep her there: do not {€ 
her be hidden for a moment. The passionate lover will 
obtain her, whether he be great or small.” 

20. When Raghava had told the description of 
the lady and the Shah had _ heard, faintness 
came over him. Jike an image she had been te- 
vealed and, after showing herself, had been hidden within 
[115 heart.] All those in his palace whom he had 
accounted as lotus women, he now regarded as water 
lilies, having heard about the lotus. The lady had become 
a malati and had entered his thought; no other flower 
canie to his sight. His mind became a bee, and he a 
devotee: his thought would not leave the lotus and attach 
itself elsewhere. It was just as the sun is enamoured of 
the moon and takes no heed of other luminaries. Then 
said Alauddin, the lord of the world, ‘I will crush Chitaur 
and seize the lady. 

“If this lotus lady is in the lake Manasar, the bee“ will 
not be disappointed. If the lotus lady is in Chitaur, 
return there and say the same thing.” 

21. “Jord of the world, I will tell you this: there are 
five other gems" in Chitaur. One is the swan, that 
priceless bird: it picks up pearls and its utterance is like 
precious stones. The second gem is impregnated with 
ambrosia ; it removes the poison of a serpent’s bite. The 


(kk) A play on ali (bee) and Alauddin. 
(11) For the five goms, 856 34(26) and 41(21). 


286 THE DISCOURSE OF PADMAVATI’S BEAUTY 41: 21-—42! 7 


third is a stone, the philosopher’s stone: iron which touches 
it becomes radiant gold. The fourth is a hunting tiger, 
which compasses about and seizes all the elephants of the 
forest. The fifth gem which I saw there was a hunting 
royal bird with a voice of thunder: no buck or blue bull 
can escape it by flight: when it sees them it flies and 
hovers like a hawk. 

‘Such are the five priceless gems which the ocean gave 
him as 2 present. That which Iskandar did not 
obtain, he [Ratansen] got, after, plunging into the 
sea.” 

22. He gave Raghava pan and invested him [with a 
robe of honour]: he received ten bull elephants and 
horses. He gave him also a second armlet, making a 
pair: thirty two score of jewels were set therein. He 
gave him a lakh of dinars for his maintenance: he 
removed his poverty by doing him service cheerfully. 
“On the day that I obtain the lotus lady, I will estab- 
lish you, Raghava, in Chitaur. After I have first got 
all five gems into my grasp, I will seize that gem which 
is a golden ring.’ Sarja was a hero, a mighty man of 
valour: his whip was a serpent, his mount a lion. [The 
Emperor] wrote a letter and gave it to him, and 
despatched him speedily. He came to the fortress of 
Chitaur, to the king. 

The King had the letter read to him: it was written 
with the greatest art. ‘She who is the lotus lady of 
Singhala, send her with speed.” 


42. THE EMPEROR'S ASSAULT 


1. When he heard such a writing the King arose, 
blazing [with anger]: it was as if the heaven shook and 
the clouds thundered. “To what purpose do you come 
and show me your lion? if I command, my tiger will 
seize and devour him. True, the Shah is a mighty 
monarch, yet noone demands the wife of a man. If he 
is an Emperor and bears sway, still a man has means 
[to protect] his own house. Where Achharis are, there 
Indra alone may come: no other can obtain either 


42 ` 1-3 THE EMPEROR'S ASSAULT 287 


hearing or sight of them. Though Kans the king raged 
victorious, yet Krishna did not give up the herdmaids to 
anyone. What sun/hero is more powerful than I? If he 
climbs up to heaven, he can be brought down to hell. 

“Why should I take your life for another’s fault, though 
I might do so? What the water of ocean cannot 
extinguish, how shall a dew-drop extinguish it ?”’ 

2. [Sarja said] “O King, be not thus inflamed with 
rage. Be cool and listen, do not speak in heat. I am 
come here prepared to die: the emperor knew this 
when hesent me. The burden which is on you cannot be 
taken by any other : he will question me tomorrow, and 
I shall have to give an answer. Do not speak thus to 
the emperor: if he attacks, the world will be convulsed. 
When this monarch attacks/sun rises there will be no 
delay : his fire inflamies heaven and earth. Mountains fly 
at the breath of the monarch: this fortress will become 
dust at a single push. Sumeru is crushed : the ocean is 
damned up: the earth quakes, and Ses’s hood is cleft 
in twain. 

“What contest can there be with him? Do you remain 
established in Chitaur itself, and take Chanderi in addi- 
tion. What is this lotus lady, a single slave-girl ?”’ 

3. [The King said] “If the lady of the house departs, 
what is Chitaur and what is the kingdom of Chanderi? 
Noone will take a man’s life for his house: he who is 
a Yogi may give up his house. Am 7 [like] Hamir* the 
lord of Ranthambhaur who cut off his head and gave up 
his body ? I am that man of might, Ratansen: I 
pierced the fish and won Sairandhi’. I am the equal of 
Hanuvant who shouldered the great burden.” I am 
the equal of Rama who made a dam for the ocean. I 


CanTo 42 

(0) Hamirti-Hammir, the king of Ranthambhaur, defeated and 
slain by Alauddin two years before the sack of Chitaur, in 1301 A.D., 
see 44(2)7 and Shukla’s Intr. poe The siege of Ranthambhaur ended in 
a Jauhar, described by Amir Khusru in his Tarikh-i-Alai (Elliot’s History. 
Volume III ए. 75). There are Hindi poems and a Sanskrit epic on the 
subject. 

(b) Sairandhi=Sairandhri the (भव ym of Draupadi. The allusion 
ia to the stery of Arjun shooting the fish at Draupadi’s wedding, see note (14) 
and (d) to 10(4)5. 


288 THE EMPEROR’S ASSAULT 42 : 3-5 


am the equal of Bikram who showed his might*; I took 
what I aimed at from Singhala-dvipa. He who wrote 
such a letter is no coward: who will beard a live lion ? 

“If he takes my wealth I will acquiesce: I will serve 
him and clasp his feet. But if he wants a lotus lady let 
him go to Singhala-dvipa.”’ 

4. [Sarja] “Do not speak, O king, as if you were 
someone of note. He has seized Devagiri® and Chhitai*. 
The kings of all the seven continents bow their heads 
[to him] and their lotus-ladies have gone with him. He 
to whom the world does service, what delay would there 
be in his seizing Singhala-dvipa? Do not account this 
fortress as your own: everything is his, nothing is yours. 
On the day that he shall come and assault the fortress, 
he will seize it utterly : who shall stay his hand? A man 
will not give up his head because dust has settled on 
11, that head which will moreover becomie ashes here- 
after. Do him service, my brother, if you [wish to] live : 
otherwise displeasure will ensue. 

‘He by whom life has been given, make obeisance 
before him [bowing your] head. He knows all that 
should be done, whether by man or by woman.”’ 

5. [King] “Go tell the Turk*, not to run upon his 
death. He will be like Iskandar”. He, when he heard 
about ambrosia, ran to the Kadali forest’: he could not 
lay hands on it and rued the attempt. Yea, he became 
a moth for that lamp and fell into it: he set foot on the 
fire-mountain and was burnt. That earth was iron and 
that sky was copper: he lost his life only by stretching 


(c) .As in 51(6)7 there may be a punning allusion to the Saka era 
(Vikram who founded the Saka era). But the view accepted at present is that 
the Saka era was not connected with Vikramaditya of Ujjain (vide Moreland 
and Chatterjee’s Short History of India Appendix IT). 

(d) Devagiri: Deogir (now Daulatabad), the Yadava capital 
raided by Alauddin in 1294 A.D. and subdued by him in 1306. See 
Shukla’s Introduction p,. 235, Elliot and Dowson’s History Vol. III p, 77, 
and 42({10)6, 

(e) Chhitai op. 42(5)7, the princess of Devagiri, whose story is told 
in the Chhitai-vartta, a seventeenth century poem. 

(f) #.e. will not give up everything on account of trifling discomfort. 

(£) Omitting the exclamation mark after Turk, as Shukla also does in 
his Introduction ध 132. 

(४) Alexander, see 1(18)5 note (31), 

(i) Kadaliban see 12(5)7 note (h), 


a8: ली व EMPEROR'S ASSAULT 289 

१ / 
forth his hand from a distance. This fortress of Chitaur 
is like that mountain : if the spn rises/monarch ascends 
it will become burning coal. If you have rivalled 
Iskandar, then plunge into the ocean and seize it as he 
did. The stratagem by which you went and took Chhitai, 
by the same stratagem and by fear will friendship be 
produced. 

“I too have been ware from beforehand and have made 
ready the equipment of my fortress. Let him who is to 
come tomorrow come today.”’ 

6. Sarja returned and came to the Shah. ‘‘The king’ 
will not be advised though I gave him much advice. The 
fire that was burning still showed as fire: it continued 
to burn and would not be extinguished. Even so the 
Djinns would not bow their heads but when Suleman‘ 
assailed them they submitted to his service.”” When he 
heard this, the Sultan was red [with anger] as the mid- 
summer sun blazes. [Shining with] a thousand rays, he 
was so filled with wrath that in whichever direction he 
looked that region was burnt. “How dare this Hindu 
king make a show of strength? Even heaven cannot 
now escape from the sun/monarch. He who in this 
world has filled his mouth with fire has made fire his 
companion in both worlds. 

“As Ranthambhaur’ was burnt and the fire was 
extinguished, the same fire will fall on Chitaur: but it 
will not be extinguished by any efforts when it has once 
caught.”’ 

' 4, He wrote letters [and messengers} sped in every 
direction : all the nobles were summoned with speed. 
Drums were beaten until they burst: Indra was affrighted : 
Meru quaked and Ses was ill at ease. The earth was 
shaken and the tortoise was agitated: there was a 
noise of churning in the ocean. “The Shah advanced 


(j ४ 

) Dev here means s (Hindu) king; later in the stanza it has the 
double meaning of king and (Arabic) djinn. 

(४) For Solomon and the djinns see note (32) to 1(13)6. 

(4) Ranthambhaur v. note (a) to 42(3)3. 

{m) There sre several striking points of resemblance between the 
description of the Sultan’s army in the ensuing stanzas and that of the 
Parthian army in Milton’s Paradise Regained III, 310-336, 

37 


290 THE EMPEROR'S ASSAULT ’ 423: Be 


with bands - playing for all the world ‘to know: the 
first stage was thirty kos. He fixed the place of assembly 
before Chitaur for all who heard of the royal expedition. 
The standards were raised and spread to heaven: they 
were like red clouds to the view. Whoever was sleeping, 
and in whatever place, was thus awakened: the whole 
army came and hegan to do obeisance. | 

Elephants, horses, hosts of men, and all the mules 
and camels got saddled everywhere ; the army was let 
loose like locusts, 

8. The Sultan’s mules” proceeded on their road. 
There were swift horses: gallant Kankanis, blacks, 
bays, tron-greys, greys, whites with red points, dark bays, 
00१3, dur Kete, piebakds, Arabs, horses worth a lakh, 
horses of Shiraz and galloping horses, fine duns, Tajis 
(kind of Arab), strawberry roans, nukras, greys (fine 
horses these): rupkarans, bolsars (these too came), 
horses with the five lucky marks, Sanjabs (so they were 
named) ; these had been selected and brought from 
every land and every sea. There were very dark bays 
and hirmijis, Iraqis: there were Turkis (so called) 
and Bhothars and Bulakis. These came scattered in 
row upon row, of every colour and of every kind. 

They lifted up their heads and tails and stooped to 
breathe on every side: filled with wrath, as if frenzied, 
they flew with the speed of the wind. 

g. The elephants were clad in coats of mail: they 
came like black clouds thundering. They were even 
blacker than any cloud: nothing was visible when one 
looked on their darkness. They came to view like a 
night in Bhadon: their backs reached the sky and were 
joined to it. When one and a quarter lakhs of elephants 
advanced, they shook the whole earth with all its 
mountains. The bull elephants came marching, drunk 
with ichor’: the guardians of the quarters’ fled when 


{(n) A word for ‘horses’ would be more suitable here. The variant 
2०००४, which Shukla mentions, could only mean ‘infantry’, and would not 
suitable. For the different kinds of horse cp. 2(22). In this stanza 
there is strange cross-classification. 
(०) Mad the moisture exuded from the temples of rutting elephants. 
: (7) The dig-gajas, mythical clephant guardians ofthe eight points of 
tne unyjyerse, 


49:%rt~ पष exiprror’s ASSAULT 26% 
their scent reached them... There was an earthquake when 
they moved, as all the world might know: where they 
placed their feet, there water arose. 

As these elephants moved, earth trembled: Ses 
crouched in hell: the ‘tortoise who was upholtling the 
earth was prostrated by the weight of these elephants. 

10. Those famous nobles. and chiefs who marched, 
how shall I describe the manner of their adornment ? 
Khurasan matched and Hareu': from Gaur and Bengal 
none remained behind. The sultans of Rum (Turkey) and 
of Sam (Syria) did not remain behind, or of Kashmir, 
Thatta’ or Multan. All the principal races of Turks, the 
people of Mandan" and of Gujarat, the people of Patna 
and Orissa all came, bringing with them all the best bull 
elephants. The people of Kanvaru” of Kamta and of 
Pindwa came: they came from Dewagiri” as far as Udaya- 
gin. The hill men came from as far as Kumaon; the 
Khasiyas’, the Magars’ and all such names. 

All the lands that are from the rising to the setting 
of the;sun, who knows their names? All the seven 
continents and the nine divisions were assembled and 
met together. 

II. Happy is the Sultan who is lord of the world: he 
alone could assemble such an army. 41 the famous 
leaders of the Turks had drums beating and were girt 
With swords, These valiant warriors slew their hundreds 
of thousands with guns‘, bows and’ arrows and darts.’ 
Opening their mouths [the guns]....with music: men 
mounted on Iraqi horses and brandished lezims™”. The 


(r) Hareu possibly Herat, Shukla (Introduction p. 235) identifies with 
the dominion of the Mongols, on the North-West frontier of Alauddin’s 
kingdom of Delhi, roughly Afghanistan. See 43(18)5 note (क). 

(8) Gaur was the ancient ca Dae of the kingdom of Bengal wkich was 
subjugated by Balban, a quarter of a century before Alauddin, 

(t) Thatts. I have ngwidentified. 

(a} Méandau, the capital of Malwa. 

(ष) Katvaru=-Assam. I have not identified KAmté or Pindwa. 

(w) Devagiri, see 42(4)1, note (d). Udaygiri is probably the place of 
‘that name in Gwalior State. 

Khasiy&e, a tribe of hill Rajputs in Kumaon and Nep&l. 
y) Magaré, a Nepalese tribe. 

z) For the use of fire-arms (an anachronism) see 10{15)4 note (x). 

ae) Lezim, a bow with an iron chain inssead of a string, used in 
athletic exercises, 


के 


292 THE EMPERORS ASSAULT 42: 11-34 


horse caparison shone, fitted with plates of steel: it was . 


brighter ‘even than a mirror. Of every hue, 
and every formation and every kind that army 
proceeded. All spoke different tongues. Where did God 
open this mine [from which they all came]? 

There was an advance of seven Jojans’’ every single 
day: the rear guard reached the place from which the 
vanguard set forward. 

12.‘ Castles quaked and their lords all trembled: 
there was no spirit in their bodies: they pressed 
` their hands upon their hearts. Ranthambhaur shook : 
the fortress quaked: the chief was parched with fear and 
could not speak. Junagarh and Champaneri trembled, 
and so did every place from Mandau to Chanderi. The 
fortress of Gwalior was convulsed and Andhiyar was 
churned to water. Panic fell upon Kalinjar: Jaygarh 
fled and remained not in its place. Bandbava trembled 
and the Rana of Narvar: Rohtas and Buayagiri were 
afraid. Udaygiri trembled: Devagiri feared: it held 
itself [down] and hid 

All the fortresses and all their lords trembled like 
leaves. Whom did the Emperor’s umbrella approach 
with its challenge ? 

13. Chitaurgarh and Kumbhainere were both equipped 
as richly as Sumeru. Messengers came to the king 
and announced, ‘‘The Turk has set forth and is coming 
With his army in array.” When the king heard this, he 
sent letters by express to every clan of Hindu name. 
“Chitaur is the [chief] place of the Hindus: our foe, the 
Turk, has marched fagainst it] with fell intent. He 
comes like the ocean which cannot he confined : I have 
made myself a barrier and taken the brunt. Fill [the line] 
by my side, I adjure you : even if you do not, who can 


॥ 9 


shake my dignity? So long as there is a barrier, the 


branches” will remain in comfort: if it is broken, the 
garden cannot be preserved. 


(bb) ^ yojan is ordinarily 4 kos. The first march—-in 42(7)4—was 


30 kos==7¢ ए ojan 
०९) I suspect that Chhap&i is a wrong reading for Chhit&i, which 
name appeared in conjun@ion with Devagiri in 42(4)1 
(day Omitting the hyphen between sukhk and smkhg. 


43: 13-15 SHE HMPEROR’S ASSAUL‘ 293 


‘He who is loyal and maintains loyalty in his spirit 
will not desert [his friends] even in the fire. Where there 
is the Bira™ there is the lime, the betel-leaf, the areca- 
nut and catechu 

14. Those princes who were feudatories of the Shah, 
a bird (2.९. a spy) came and told them [of the matter]. 
When they all had agreed together and set forth, they 
came to the Emperor and did homage. ‘‘Chitaur is the 
mother of the Hindus: when hardship befalls, kinship 
cannot be abandoned. Ratansen has prepared a Jauhar" 
there : he is the greatest king among the Hindus. Hindus 
are like moths, they hasten to fall into the fire’ when 
they see it. Be merciful and restrain your mind in its 
firmness or else, with a smile, give us leave to depart™. 
Then will we go and die in that place: our names can- 
not be effaced with shame 

The Shah gave them pan, with a smiling face, and 
three day’s interval. Who can keep them cool for whom 
there is death in the fire? 

15. Ratansen was equipped in Chitaur: all the kings 
came with their bands playing and encamped there. 
“»Tomars came and Bais, and Panwars:; Gahlots also 
came, bowing their heads. There were Pattis and 
Panchwans, Baghelas, Agarpars, Chauhans, Chandelas, 
Gaharwars, Parihars in their tribes and Kalhans Thakurs 
were collected. Dharhis stood in front and made music: 
behind, the banners of death'' were displayed. Horns, 
conches and trumpets sounded: they were anointed with 
sandal paste and painted with vermilion. Having 
ee ee 


[9 0 १ हः  । # 1 — ee — ~~ = --- ~ 


(ec) Btra: pan leaf prepared for eating, a mark of mutual confidence 
cp. 27(19)8, 9 

ff) Jauhar, the mass suicide which Rajputs committed, rather 
than yield to a conqueror, the men fighting until they were slain and the 
women throwing themselves into the flames. The Jauhar which took place 
at the sack of Chitor ८ ia matter of hietory. See 57(4)8 note (c) 

(gg) Lit. ‘give betel-leaf’ (as a sign that they may go and join 
Ratansen in resistance) 

h) Tomars, Bais etc., septs of Rajputs. Among these, the Bais 
and the Kalhans ure Oudh tribes, and would probably not have been found 
in Rajputans. -I have not found Patti or Panchwan elsewhere as the names 
of sub-castes of Rajputs: Gahlot was the former name of the Sisodias 
of Mewar, to which Ratansen really belonged. Dh&ris are a low caste of 
musicians and singers. 

(ii) ‘Banners of death’ cp. 42(27)3. 


244 THE EMPEROR'S ASSAULT 42: 15 


equipped themselves for battle they all girded themselves 
with might: they abandoned their lives and ali faced 
06948. । 

He who supports heaven and earth, how shuuld a 
mountain be heavy for him? So long as the spirit is 
in the body, he will support the burden if it falls on him. 

16. The fortress was equipped as any man could 
desire : there woulll be no lack for twenty years. Exceed- 
ingly steep the fortress was built, and all its ramparts 
were covered with carvings. In every part there were 
square turrets on which were plaged clusters of enormous 
cannofi 8118. At many places these had been subdivid- 
ed: there was no space between where an ant could pass. 
Bowmen sat at every loophole: there was not a finger’s 
breadth to spare on the ground. ‘Mast’ elephants also 
were tethered in the fortress: the ground was rent on 
which they stood. On all four sides turrets were built 
at intervals, where drums and tambours and kettle- 
drums sounded. 

The king’s fortress was like Sumeru: it even sought 
to touch the sky. The ocean could not be brought into 
comparison with it, still less the Ganges with its thousand 
mouths. 

17. "The emperor advanced with fell intent : Indra’s 
treasury shook and was afraid. Of the ninety lakhs of 
horsemen who rod¢, whoever came to sight was clad in 
steel. Twenty thousand drums thundered, and kettle 
drums resounded to heaven: standards and shields were 
spread over the sky : the army marched: the earth could 
not contain it. The ‘mast’ elephants were driven4in a 
thousand ranks: as they came they pressed the sky and 
pressed the earth. They tore up trees and took them 
trunk and all: after dusting the branches against their 
foreheads they put them in their mouths. [Men] climbed 
up the mountains, struck to the heart with fear: [they 
1710 | in the forests and caves and did not [dare to] look 
in front of them. 

Nothing could keep any other thing steady, such was 


<) There are a number of textual vanants in this stanza as quoted 
in Shukla’s Introduction p. 111. I have not adopted any of them. 


48: 17-19 THE ENPEROR’S ASSAULT 208 


the pressure which came. The earth trembled for itself 
and the sky trembled for itself. 

18. The guns advanced, cannon balls in their mouths, 
and as they came advancing the whole earth quaked. 
They- were fixed on wheels which were fashioned of 
adamant: the gun carriages shone, all plated with gold. 
Upon these the enormous cannons were placed: ‘they 
were made of all the eight metals, cast in moulds. 
[These - cannons] ‘swallow one hundred maunds of the 
powder, which is their wine"", at a time: where they ` 
strike, mountains are broken up. They lie upon their 
carriages drunk [with this wine], but they rise up and 
stand among their enemies. Even if the whole world 
come upon them, they are not shaken: when they loosen 
their tongues, the earth quakes. A thousand elephants 
in rank drag each carriage: they are ‘mast’ but swerve 
not. . 

They fill up all the rivers and nullahs on which 
they set their feet: high land and low land, jungle 
and moorland become level as they advance 

109. I will tell of the charms of these ladies [the 
cannon}. They drink powder like women who are addicted , 
to liquor. Fire arises when they exhale their breath : the 
smoke that comes from it goes up to heaven. Instead of 
vermilion there is fire upon their heads: their wheels are 
their ear-ornaments which flash as they go. Cannon 
balls are their breasts, attached in pairs to their bosoms 
their skirts are the far-flung banners. For their tongues 
there are flames at the opening of their mouths: by their 
speech Lanka is set on fire. Their curling tresses are 
the many chains with which their necks are fastened 
elephants drag them and break their shoulders. They 
have the erotic and the heroic qualities" both together 
they are called ‘Foemen’s bane’ and ‘Fortress-breaker 

The beauty spot on their forehead is the fuse: their 
teeth are the missiles of adamant. Whom they gaze upon, 
him they slay : they grind him to powder in the end. 


(kk) A pun on darg=(1) gun-powder (2) wine, 
(1 cp, 29(4)1 a (५ 


246 THE EMPEROR'S ASSAULT 423: I9-a2 


20. By whatever road they advanced they burnt up 
the countryside as though they had set fire to it. The 
mountains which reached to the heavens were burnt: the 
dhak forests at their sides were consumed™”. Rhinoceroses 
and wild elephants were burnt and became black: the 
deer of the forest and the blue bulls became dark. The 
Koel, the serpent, the crow and the bee,—-who can +€ 
member all the other animals which were burnt? The 
ocean was burnt ; its water became blackish: the Jumne 
became black though that burning. Smoke collected and 
became clouds in the firmament: the sky became black 
through the smoke which sought shelter in it. The sun 
was burnt and the moon and the planet of eclipse’ the 
earth was burnt and there was a [second] conflagration 
of Lanka. 

Harth and sky became one’ even then the fire was not 
extinguished. The hills went up in flame from this levin’ 
the smoke was spread over the world. 

21. [The army] came, shaking heaven and hell: the 
earth trembled: it could not support the burden. The hills 
were broken, and mount Meru: they were ground to 
powder and flew up like dust”. The earth which had 
seven divisions, became sex-partite, and the celestial 
regions above became eight”. Indra came and encamped 
in those regions: he advanced, making all his army and 
horses charge. The way by which the elephant Airavat”” 
marched, that path still exists in heaven And where 
that dust was collected, the place is still inhabited as 
the city of MHarichand’*.. The dust spread so that 


mm) ‘Dhikuhin (Shukla tapte havn) should, I think, be duhakahtn 

nn) Reading Ao chhara (as quoted in Shukla’s Introduction p. 112) 
for 1९५ jhara, (by that burnimg) 

(00) +#.e. so much dust went up fiom oarthio heaven that the earth 
Inst one of its seven divisions while heaven gamed one This 18 based on the 
Muslim idea of fourteen worlds, seven below and seven above, vide note (8) to 
1(1)5. Shukla points out (Introduction p 239) that this verse १8 translated 
from the Shahuama of Firdaus 

In Hindu cosmology earth has 9 divisions, though the number of con. 
tinents (dvipas) 18 7; and there are stven heavens 

(pp) Airavat,-—the elephant of Indra, The path of Airavat m the sky 
18 a part of the lunar zodiac. 

(११ Harichand, see 16(2)1 note c. The reference to lus city is not 
clear. He was king of Ajodhya, but lhved in Benares asa Dom when his 
generosity was tested by Indra, who finally transported him to heaven, 


48: 21-23 THE EMPEROR'S ASSAULT ay 


the sky was hidden: the sun was hidden and night 
came on. - 

As when Sikandar went to the Kajari forest”, so gréat 
was the darkness. If a man stretched forth his hand, he 
could not see it clearly: torches began to be lit. 

22. Thus night fell suddenly in the day time; thé 
sun set and the moon drove forth her car. Lights shone 
from people's houses: travellers halted and bivouacked of 
their journeys. Birds of the day, which were feedinp 
took wing and fied: night-birds came forth and all began 
to feed. The lotus closed its petals, the water-lily unfolded: 
the chakwa was separated from his mate and the chakwi 
was lost. The army marched in such numbers that while 
the van had water, the rear had only dust". The land 
was laid waste, the lakes were all dried up: in the forests 
not a single tree remained. The mountains and hitls 
were all mingled with dust: the elephants were lost there 
like ants. 

Those who have lost their houses in dust, if they 
turn and search that dust then it will come to théir 
sight if they paint their eyes with collyrium. 

23. Advancing in this manner, he came: the Shah came 
and drew near Chitaur. The king and the nobles all 
mounted {on the battlements] and beheld :.a host ap- 
proaches all clad in steel. On all four sides the troops of 
elephants came to view like a black mass of cumulus 
gathering among theclouds. Below and above nothing could 
be clearly seen : the drums resounded to heaven. The queens 
went up to the tower and looked: ‘Happy art thou” 
[they said] ‘‘who hast such a monarchy. Or, rather, 
happy art thou, king Ratansen, against whom the Turk 
has set such an army in artay. Owing to the shadow of 
the standards and shields it is becoming night in the day- 
time. 

“It is becoming totally dark, in such measure does the 
dust’arise. All the lakes and ponds and tanks are 7066 
with dust, and so is the food*.”’ 

£ For 3 and Kajariban see note (31) to 4(18)5 
= I doubt if the text, with this violent anticlimax, tan be correct 
38 


298 THE EMPEROR'S ASSAULT 42: 24-20 


24. The king said “Do what is to be done. Things 
are not clear: one thing is clear, that we must now die. 
Throughout my kingdom let every arrangement be made.” 
Immediately there was the fullest preparation. The battle 
drums suddenly struck up: all the kings and princes 
mounted in their wrath. Their horses rivalled the wind : 
high were their shoulders, their riders were out of sight, 
How shall I describe the height of these horses: their 
riders reached [the saddle] by two ladders’ lengths. Peacock 
crests were fastened to their heads for ornament: they 
swung their tails as if they were plying chowries. They 
were fitted with breast-plates, greaves and head-pieces: 
they all shone bright, clad in mail. 

Even so the elephants” were fitted with plumes and 
had donned coats of mail and had white jhuls fastened 
thereon : he who beheld them trembled. 

25. How shall I describe the king’s horses? They 
left behind the team of Indra’s chariot. No such [other] 
horses are ever seen: happy are the riders who are on 
their backs. Of Balka’’ breed, they ford the sea: they 
have white tails like made-up chowries. Of all colours 
are their exceedingly beautiful cloths: they are like pic- 
tures with gold embroidery. They are decked with rubies 
on head and on shoulder: they have plumes to which 
morris bells are fastened. ‘Phey are set with gems and 
precious stones and diamonds: to whom [the king] gives 
them as mounts, to them he gives pan’’. The princes 
mount, exulting in their minds: they count no adversary 
worth a straw. 

Their heads are marked with vermilion, their bodies 
are scented with sandal paste. Why hide that body 
which will in the end be dust? 

26. ““Mast’ elephants raged at the palace gates: 


(uu) Reading gaj jhatp (ms. Burn) for galjhatp (Shukla) which would 
mean that the horses had cheek-pieces of mail and (in the next verse) 
elephant jhals. , 

(vv) Balka. Shukla explains as Tahtgan, but the Tangan ia a hill 
cob from Nepal, more noted for strength than speed. I think this refers 
to Balkh. 

(ww) Asa symbol of their undertaking a hazardous enterprise for 
him—see Platts s.v. छप. 

(xx) See X21) for another catalogue of elephants, 


48: 26—48::1 ‘THE EMPEROR'S 4684014 290. 


/ 

they appeared like an exceedingly black cloud.. White 
elephants and yellow and red and-sorrel and black roved 
about intoxicated with ichor. They glitter like mirrors 
in their coats of mail: it is as though domed howdahs 
had been placed upon mountains. They wear ornamental 
stars attached to their trunks: when they see an arity 
they crush it under their feet. Their tusks are overlaid 
and finished with gold. The high mountains are moved 
when they set them in motion. They overthrow the 018 
and cast them upon the earth: if a multitude is in their 
path, they sweep it aside like leaves. The elephants of 
Singhala thus arrayed, broad and hard-backed”, wére 
quivering with excitement. 

Above was the goldéh howdah, fitted with plumes and 
shields. Spearmen sat holding spears and bowmen also 
sat’ [therein]. 

27. The cavalry host and the elephant host were both 
arrayed, and multitudinous battle-drums were sounded. 
With diadem on brow and umbrella above his head the 
king advanced with music, like Indra. Before him stood 
the chariots and all the army : behind him the banners of 
death” were spread. He advanced with music as Indra 
advances in heaven: the Hindu princes accompanied him. 
It was as though the moon advanced with all the con- 
stellations while the army of the sun was enclosed in the 
blackness of night. Before the sun [the Emperor] came 
out and was revealed, the meon [Ratansen] issued from 
his abode and marched forth. As the stars in heaven 
cannot be counted, so they [Ratansen’s army] came forth 
upon the earth 

At the sight of the army of the king, the world 
became darkened. What will the battle be like between 
the moon and the sun? 


43. THE BATTLE 
I. On the one side the king thus marshalled his 


(4) Lit. ‘tortoise-backed’ ध 
sz) Cp. Milton, P.R.iii, 329 ‘elephants endorsed with towers of 


ers’. 
(aaa) cp. 42(27)3 and &2(16)6. 


300 | THE BATTLE _ 4B: rig 


army:: on the other side the Shah approached. The 
vanguard came forward at the gallop, while the rear 
guard had their quarters ten kos behind. The Shah 
came and attacked the fortress of Chitaur: twenty 
theusand elephants were arrayed in his train. Both armies 
came sweeping down in full array :- Hindus and Turks 
beth raised a battle cry like thunder. They were like 
the two boundless oceans of milk and of water, like the 
two mountains Meru and Khikhind’. In wrath the 
warriors met on both sides and elephant charged against 
elephant. [The drivers] struck with their goads which 
flashed like lightning: the elephants roared like clouds 
that thunder. । 

Earth and sky were one: trdops surged upon troops. 
५ ave way to pressure: both [armies] were like 

thunderbolts. 

2. Elephants trumpet as they stand their ground 
stubbornly against elephants: they are like mountains 
beating upon mountains. The heavy bull-elephants do 
not give way to any force: their tusks are smashed; 
their trunks’ are lopped off and fall. They were mountains, 
but when they fall down, they are crushed in the throng 
and are mingled with the dust. Here an elephant takes 
a horseman and enfolds him in its trunk and casts him 
beneath its feet. Here a horseman like a {107 strikes 
{an elephant] and cleaving its forehead tears away its 
trunk. The sky is moistened with the ichor of the bull- 
elephants: the whole earth is soaked with flowing blood. 
Some [of the elephants] are so ‘mast’ that they cannot 
be controlled: they only come to their senses when the 
pulp oozes out of their heads 

It 15 as though the sky rained blood, and the earth 
mixed with it:and became fluid. Heads and bodies are 
cloven and lost as mud is lost in water. 

3. The battle of the three and a half thunderbolts’ of 


ANTO 43 
See 1(2)1 न and (0) व a , ¢ 
Reading as quoted in Shukla’s Introduction page 113) for 
mth (forehead, head 


) Reading hati for Shukla’s ##hun, see 25(8)9, note (kk). Ido not 
know what battle 1s referred to. / 


43: 3-3 tes BATTLE sot 


which we have heard,-this was a greater battle than 
that, four fold as great. Swords smote 5० that fire arose 
in the host: the earth was on fire [with flames that] 
songht to reach heaven. These lightnings flashed with a 
vivid glare: if they fell on anyone’s head, it was cleft 
in twain. The clouds were elephants which ‘thundered 
against elephants: the lightnings .were swords which 
smote on swords. Javelins and arrows rained down and 
became like mud: it was like the rain falls in Sawan 
and Bhadon. They dashed [at each other] in rage; 
their swords fell, and cannon balls fell heavily like hail. 
How shall I tell of all the heroes who perished? 
Achharis received them and took them straight to 
paradise. 

He who dies in his Master’s business departs with 
bright countenance’. He who betrays his trust and runs 
away, his face is blackened as he flies. 

4. There was a battle such as never was [before]: 
both sides presented a front of iron. Heads and shoulders 
were lopped and fell to earth: blood flowed in streams 
and filled the lakes. The flesh-devouring animals made 
jubilee [saying] ‘Now we have obtained food for life-time 
after life-time’. Sixty four Joginis® filled their bowls : 
trumpets sounded in the dwellings of the wolves and the 
jackals. The vultures and the kites all set up their abode 
‘there: the crows made sport and sang. “Today (they 
said] the Shah has married the two armies with a 
vengeance: they have enjoyed themselves to their mind's 
_content.”” As any eats another’s flesh, so others will 
take his flesh gnd eat it. 

No man’s body goes with him: ali men die after cheri- 
Shing it as much as possible. We can know him for one 
who is completely base who persists in regarding the body 
as stable. 

5. The moon [2120561 ] did not yield: he raged 
against the sun [the Emperor]: he brought another umbrella’ 

(१) ‘Red-faced’. See 25(2)8 note (१) 

(®) These Joginis are the BRan-pistchints, witches who haunt battle 
fields, not female Yogis, as elsewhere, nor the spirits of the eight points 


of the compass, as in 32(8)9 
(f) The umbrella being the symbol of sovereignty. 


302 THe BATILE 48: 5-4 


opposite and set it up. The Shah heard that such a 
force had gathered and that it had charged all his troops 
of elephants. “Today, 0 moon, I will cause your down- 
fall: no second umbrella shall remain in the world.” 
Blazing with a thousand rays he sent forth his beams: 
he assailed the moon and all the stars. The steel of the 
host was like a mirror as it advanced: it was as though 
the stn appeared in every single body. With such rage 
did they rush brandishing their battle axes that it was as 
though blazing volcanoes were advancing. The Turks all 
lifted the lightnings of their swords: they had death in 
their hands to annihilate the moon. 

Seeing the gleaming host, the sight ran and attached 
itself to it. The man who touches iron gets the heat of 
it in himself. - 

6. Seeing the sun, the moon was ashamed in his mind. 
The lotus expanded but the king became like the water- 
lily*, Although the moon may be great when it has the 
night, yet in the day what greatness can it have 110 the 
presence of the sun? Those constellations which blazed 
in the moon’s company hid themselves in the sky at the 
sight of the sun". The king took thought and considered 
in his mind, ‘He who 15 in heaven does not fight on earth. 
The lord of a fortress does not come down and rush into 
battle, otherwise his fortress will fall a prey to the hands 
of others. Indra, that lord of a fortress, thunders from 
heaven which 15 his fortress’: the king of night does not 
issue forth by day. The moon by night remains among 
the constellations: it does not come in the presence of 
the sum even at dusk.’ . 

When the moon saw that day had dawned and that 
there was great good fortune for the sun, then the moon 
returned and became the lord of his fortress while the 
sun remained in the fortress of heaven. 

7. Vast was the army of Alauddin the Shah: as it 


(g) ४.९. like the night-lily, he shrank from the sight of the sun (the 
emperor). 

(h) १.६, the princes retreated to the top of the fortress when the 
emperor attacked. 

(1) Garh patt Indra gugan-gark वक्र, a good piece of onomatopoeic 
alliteration, 


43: 7-9 THE BATTLE 303 


advanced, noone could control it. It was like the waves 
of the ocean of water to the sight: eyes could not see 
and mouth could not reckon it. How many had he left 
in the passes of Chitaur? How many, fighting had been 
trodden down into the dust? To how many did he 
continually, give new equipment? Never did equipment 
run short under such a monarch. One lakh depart and 
two lakhs come; they bear fruit and shed it and put 
forth new branches. Whoso comes, attacks the fortress: 
none can remain motionless. The chiefs and nobles, as 
many as there were, all received commands’ which were 
divided among them. , 

The army attacks on all four sides: consuming fire 
assails the fortress: the sun is about to be a captor; 
it is like an eclipse for the moon. 

8. The day closed and the sun went to his abode: 
night fell, and the moon arose in the sky“. The moon set 
up his umbrella and came and sat beneath it: the cons- 
tellations were scattered round on all sides. The cons- 
tellations mount the sky and shine: falling stars fall in 
flame’, they cannot be extinguished. Rocks fall like 
thunderbolts: from every stone flames arise. Cannon balls 
fall and stone cylinders” roll down: they go grinding 
[everything] to powder on all sides. The storm clouds 
sweep down bringing showers of rain: hail rattles, and, 
falling, covers the ground. The Turks, assailing the fortress, 
do not turn away their faces: when one is slain, another 
comes forward. 

The king’s atrows fall: who can draw up [troops] to 
face them? The Shah’s army crouched and remained in 
its place till the dawn. 

0. Morning came and the sun arose again”: with a 
thousand rays God formed the day. There was an on- 
slaught: the fortress was surrounded: the {emperor’s] artny 


¢ Alanget (‘wings’ of an army). 
(k) ६.९, Ratansen went up tothe battlements. 

1) This refers, no doubt, to firing from the battlements. 

m) Kolhu, the cylindrical stone sugur-prese still in use in parta of 
the country. Rolled down a steep slope, this would be > terrific weapon 
against an attacking enemy. 

(n) Or, the emperor attacked again. 


304 THE BATTLE 48: 9-t% 


in wrath invested it on all four sides. A crore of arrows 
are let loose in a single direction: wherever they strike 
they cleave their way up tothe notch. As stars are seen 
thick in the sky, so [thickly] did the arrows strike the 
ramparts of the fort. The arrows pierced them and made 
them appear like porcupines: the fortress was like Garuda 
and preened its pinions. It is not edsy to tell of that 
battle, and yet from the telling comes delight’. They 
turn not their backs although they are wounded: foot by 
foot they press forward on the ground. 

For the four watches of the day the battle continued: 
the fortress was not broken, so inaccessible was it. Yet 
there was heavy [pressure] every day at every point of 


vantage. 
10. [The emperor] assailed the ramparts with such 
force: "he dug a mine and penetrated........ He 


constructed turrets and set cannon therein: their muzzles 
were filled with powder like thunderbolts. There were 
Habsis Rumis, Turks and Firangis*: highly skilled were 
these, and served with the guns. The cannon balls from 
these guns go up to the ramparts: they do not miss 
their aim. Balls compounded of the eight metals are 
fired: mountains are broken to powder and fall. When 
all the cannon 8115 are fired at once the -heaven thunders 
and all the earth quakes. The ramparts are smashed 
like glass: the towers collapse and are all crushed. 

As it was with the palace of Lanka, so fire fell upon 
the fortress. If it is written that Ravan should be burnt, 
say, how shall he escape burning ? 

171. Builders and masons went to work upon the 
fortress : they repaired everything, wherever it was broken. 
They made it still more inaccessible: in the course of 
one night they set ramparts to rights. The sky thunders 
as though storm clouds had arisen :- thunderbolts rain 

(०) ४८) rata. In 43(3)8 the expression means the reward of virtue 
in the next world. Here it 18 used of a reward in this life. 

(p) Shukia’s text has ghust kat carag suratg tinh dinha ‘Having entered 
heaven, he dug a mine’. The top of the fortress is allegotised as heaven 
later on—43(13)9—but this would not be suitable here. Probably sarag 
has got into the text here by dittography from ewraag. 


(q) Habsis Gat Abyminians: Rims, probably Turks of Asis 
Minor; Firahgia, Portuguese, 


43: II-13 THE BATTLE 305 


down: who will guard his head? Cannon balls of a 
hundred maunds each fall like rain: musket bullets fall 
like hail. It is as though thunderbolts fell from heaven : 
where they strike, the earth is nven. The turrets are 
broken in pieces and fall : elephants, horses and men are 
destroyed. All men say that the end of the world has 
come: earth and heaven have, as it were, joined battle. 

All the three and a half’ thunderbolts came together 
against one small hill. The earth was burnt on all four 
sides: the fire could not be extinguished anyhow. 

12. Kven then the king was not defeated in his 
heart : he prepared a dancing floor over the porch of the 
palace. Where the emperor’s seat was resplendent, over 
against that place he bade them dance. Cymbals, 
big drums, and all other instruments of music, 
drum and well strung rebeck sounded; Iute and 
pipe, and bow [for viols}] held in hand, these discoursed 
ambrosial music warbling there. There were the 
‘chang’ and the ‘upang’ and the clarion with musical 
note: the ‘mahuar’ and the flute were blown with full 
breath. The tabor was played and the tambour with 

*deep sound: and many cymbals and timbrels were 
played. Stringed and unstringed instruments and the 
large ‘ghantara’, all these played music and there was a 
melodious sound. 

Five dancing girls, who were the ornaments of the 
world and a delight to the mind, danced. The emperor 
assailed the fortress: the king was engrossed in the dance. 

13. All the artists of Bijanagar recited such music as 
had never been heard. They sang all the six Rags’ with 
thythm of clapping hands: the whole army heard the 
music. They first sang the Bhairava Rag and then took 
up the Malkos: then they sang the lovely Hindol Rag 
and then the Megh Malar, so that the clouds shed rain: 
fifth, they sang the fair Sri Rag, and sixth the Dipak 
so that lamps were kindled and sprang [to sight]. Above 
were the dancers dancing: beneath were the Turks, 


(7) Reading ahujf for Shukla’s athan. See 25(8)9 note (kk). 
(४) R&gs: the six musical modes. The names in Bharata are 
Bhairava, Kausika, Hindola, Dipaka, Sri-riga and Megha. 


89 


306 THE BATILE 48 : 13-15 


drawing their bows. -On the crest of the fortress were the 
nobles and princes: beneath were chiefs and noblemen 
looking on. 

As they listened, they all beat their heads and wrung 
their hands in remorse, [saying] when shall we ascend to 
that summit and the sorrows of our eyes depart’? 

14. The dancing girls sang all the six Rags and, after 
that, the thirty six Raginis’". There were the Kalyan and 
the Kanhara, the Bihag Rag and the Kedara. The 
Parbhati, and the Bangala arose: the Asawari and the 
Gunmala Rag. They employed the Dhanasiri and the 
Suha: there was the Bilawal, and thev used the Maru. 
They sang the Ramkali, the Nat, the Gauri, and they 
loudly chanted the Khammach Rag. The Sam and the 
Gujari also were delightful: the Sarang and Bibhas came to 
their lips. There were the Purbi, the Sindhi, the Des 
and the Barari: the Tort was kept distinct from the 
Gond. 

They recite all the Rags and Raginis with loud tones. 
How can an arrow reach to where the sight reaches 
not ? 

15. Where the Shah was gazing in front of him a’ 
dancing girl, as she spun round, turned her back on him. 
When he saw this, the Shah on his throne roared aloud 
[saying], ‘“How long, my doe, shall the moon enjoy you? 
My men will discharge their arrows and go up: why do 
you display pride and arrogance?’’ As he spoke, a lakh 
of arrows were shot on high; some reached the ramparts 
and some the gates. Jahangir”, the king of Kanauj,—his 
arrow struck the dancing girl. The arrow went home: 
it danced like [another] leg: her spirit went to heaven, 
its mould fell to the ground. The dance was broken 
off: the dancer was slain: the Turks rejoiced and 
clapped their hands. 

Though a man equip ten lakhs of fortresses and raise 


¢) The top of the fortress is allegorised as heaven ;——this is pot in 
acooidance with the key in Envoy (1)3 where Chitaur 18 the body. 

(u) The Kaginis are modifications of the musical modes, six to each 
Rag. Actually, only 26 are enumerated in this stanza. 

(v) Kanauj at this time would have been under Turkish control, and 
the Muslim name of its ruler is probably correct. 


43; 15-18 THE BATTLE 307 


a crore of ramparts, yet, when the emperor wills [to 
attack him] he shall not hide in any corner. 

16. The king had raised his citadel to the sky: an 
earth work was made surrounding it on all four sides. 
As Raghava constructed the Setubandh, so the circuit 
was laid: the earth could not support the burden. 
They ali [the Shah’s troops] began shouting aloud like 
‘Hanuvant: they carried [earth] on all sides and made 
a mountain. It was fashioned like white crystal: they 
raised the earthwork surrounding the fortress on 811 
four [sides]. At each stage as it rose it was flattened : 
there were divers paintings and divers carvings. There 
were many kinds of stairs going up it by which whole 
rows of elephants ascended. There were turrets such as 
cannot'be told: it was as though they had been raised 
and brought up to the sky. | 

As Rahu besets the moon so the mound beset the 
fortress. The whole was blazing like fre: who could 
endure to go there? 

17. The king’s council all sat to give advice; ‘No- 
thing can be seen: the view is obstructed. The earthwork 
has been raised and has shut in the fortress on all four 
sides: as you have shouldered this burden, take action 
accordingly with speed. As you have sown fire, so fire 
has sprung up : now there can be no other advice. You 
have had your holiday and started this sport; now play 
your Holi game and prdpare your Holt fire. Let us say 
our Holi farewells and lay dust upon our heads: the 
prowess which we ‘have displayed must be carried to its 
end.’’ They brought out sandal wood and aloes of the 
Malaya mountain: they fashioned and heaped up funeral 
pyres in every house. The royal zanana was made ready 
for the Jauhar; those who have truth in their hearts, 
where should tears be for them ? 

The men made ready the sword and anointed their 
bodies with sandal paste. The women marked themselves 
with vermilion and were willing to be burnt to ashes. 

18. The fortress was besieged for eight” years: which 


(w) Ms. Burn reads barack baras. Historically, the siege only jasted 
8 months. 


308 THE BATTLE 43: 18—44: 1 


was mightier, the Sultan or the king? .The mango trees 
which the Shah had planted at his coming had fruited 
and had lost their fruit but still he had nut taken the 
fortress. “If I storm it, there will be a Jauhar, and that 
lotus-lady will not come into my hands.” In this manner, 
he relaxed his efforts: in the meantime* despatches came 
from Delhi; “In the west, the men of Hareva’, who had 
turned their backs, have now advanced, facing to the 
front. Those whose foreheads were laid on the ground 
now touch the sky: [our] outposts have been removed 
and [our menjare all coming back in flight. While the Shah 
is encamped there at Chitaurgarh, here the country 18 
now becoming another’s. 

“Jujube and camel thorn trees have grown up on those 
roads on which there was not even grass. The dark night 
would depart if the stn arose with speed.” 


44. THE FRIENDLY MEETING BETWEEN 
THE KING AND THE EMPEROR 


71. The Shah heard the despatches read: diverse 
thoughts arose in his mind. ‘Let a man so think before- 
hand in his mind that there may be some result from his 
thought. If the mind 15 false, the spirit is in another's 
hands, and thought is in two places in a single heart. I 
have become entangled with this fortress and will only 
get free if I make friends or if the fortress is ˆ reduced. 
The diamond is the enemy of the diamond : I will pierce 
this jewel [Ratansen] by giving him a roll of betel leaf 
[t.e. by making friends]."" He told this secret plan to 
७2712“ (saying] “Go back again and pay heed to my 
command. Say to him ‘I will not take the lotus lady 
away from thee; I will give up the fortress which I have ` 
crushed. | 

G) Ardaseh, indurtnni plural formed from arv-dteM one of the few 
Persian words used by ठ 8181. 

(y) The men of Hareva are the Mongols, see 42(10)2 note (r). For 
the historical accuracy of this passage see Shukla’s Introduction p. 235. See 
also 47(5)2 note {€}. 

Canto 44. 


(a) I have kept the spelling Sarj& throughout. Shukla has Surj& 
here and Sarj& in Canto 41, 


44: 1-4 THE FRIENDLY MEETING 305 


‘Enjoy all thine own country and take Chanderi in 
addition : but give me the five jewels which the ocean 
gave thee as a parting gift.’ ”’ 

2. Sarja went back after mounting his lion, shouting 
aloud: he went to where the king was and told [the 
Emperor's] command. “Now at any rate understand in 
your heart, O King, that it is not seemly to fight against 
the emperor. He whose threshold the earth serves will, 
if he wishes, slay you and take your life. He has made 
you a bird in a cage : fother] lords of fortresses have escap- 
ed by doing homage. So long as the tongue is in your 
mouth use it with reflection, clasping your hands in 
reverence. If at last he grips your tongue to take your 
life, who will release it? Who will allow you to speak? 
In due course your end will be like that of the demented 
Hamiur, if you act thus. 

‘‘See, tomorrow the fortress will be reduced: the king- 
dom will be his. Do him service, bowing your head: do 
not forsake wisdom and cast your own house down.” 

3. “O Sarja, when he {the Emperor] looked towards 
people like Hamir, he. accomplished his design and so 
showed his might. I am a man of might and not like him 
[Hamir]: I am superior to Bhoj or to Vikram. ‘There is 
no lack of provision for sixty years: the hill pours forth 
water without being asked. Moreover, even if the fortress 
were reduced, still the truth of a man of might would 
not fail. Sixteen lakhs of noble youths are mine: they 
will fall like moths into the light of a lamp. On the day 
that I desire to start the Holi dance I shall take my last 
farewell after making up the Holi fire. If there is a night 
between, let no one be afraid: see what will happen on 
the morrow. 

‘I have now prepared the Jauhar and wish to make 
a blaze of light. I shall take my Holi sport in the thick 
of the fray. Someone will collect my ashes.” 

4. “Go to, O King: he will in the end be burnt who 
does not submit to the emperor’s service. Many have 
thus equipped their fortresses, but in the end they have 
been like Ravan in Lanka. On the day that [the 
emperor] shall assail [your] fortress and [its] passes, on 


310 THE FRIENDLY MEETING 44: 4,6 


that day [your] food will become dust. You think that 
the hill pours forth water: it is weeping at the thought 
of the destruction [that is coming]. At this thought the 
fortress weeps from every particle: how will it be if 
the place is sacked. It is at this thought that the hill 
sheds tears, and yet you do not realise your own 
destruction. Today or tomorrow the fortress is going to 
be reduced: submit even now if you wish to escape. 

“Those five gems which are with you take them all 
five and make a present of them: it may be that he 
will accept one virtue and place all your faults in 
effacement.” 

5. ‘Yea, Sarja, who can efface the fact that your 
emperor is mighty. Moreover, he can efface faults: and 
what he wishes will come about. I will give the five gems 
from my treasury : Dara” shall escape from Iskandar. If 
this is what [the Emperor] says, I accept it humbly: I 
will do him service, standing with folded hands. But 
without an oath my mind does not accept [what you say] : 
the utterance of an oath 15 the proof of [a man’s] word. 
He who is the pillar supporting the heavy burden of the 
world, mountains would not shake what he utters.’ Sarja 
said “‘He is a base creature who shifts his neck from a 
burden half way.”’ 

Sarja took cath craftily, with voice exceeding sweet. 
The king’s mind was convinced and = 11€ straightway 
accepted him as an ambassador. 

6. °“Yhe swan was brought from its golden cage, and 
the ambrosia, and the gem which was the philosopher’s 
stone. Also the golden bird on a golden perch and the 
tiger in a silver cage. Sarja the envoy took these and 
brought them and presented them to the emperer. ‘‘O 
sun of the world and light of the earth, the ink-black 
crow’ does homage to you. Great is your glory: it 
blazes throughout the world: noone is hidden from you 


(b) हह. Darius III, defeated by Alexander at the Arbela and 
pursued to the neighbourhood of the Caspian, where his nobles assaasin- 
ated him. 

९) For other lists of these five ‘ems’ see 34(26) and ८ 
) १.९. Ratansen, regarded as arebel, and therefore black; see 
Shukla’s introduction p. 171. 


44; 6-8 THE FRIENDLY MEETING 311 


in all its nine regions’. Wrath and mercy are both 
attributes of yours: you slay with blazing heat and 
give life with shade. If the sun-is wroth with the moor 
in his mind, then eclipse seizes the moon and it falls intu 
the toils. 

‘When ‘day begins to dawn the crow will fly forth, 
jamenting loudly —‘All the blackness of the night is 
removed, but the crow is unlucky’.’”’ 

7, After doing obeisance he received this command : 
“It is you yourself who have blackened the crow*. When 
first the bow begins to bend, a crow does not remain : 
seeing the arrow, he flies away. Even now, if arrows were 
pointed at him he would again go straight [to the attack] 
when he saw the bow. What envoy [of peace} can there 
be for those crows who turn away their faces and depart, 
presenting their backs? ‘Those who face the arrows and 
go into battle, how can these white cranes become black ? 
You cannot make your own hair white: you only twist 
and turn the information which you get from _ others. 
The crow and the serpent, these both are crafty: by 
their own course they are marked black. 

“In no way can [the stain] be effaced of those whose 
limbs have become black. If it be washed a thousand 
times, still that colour does not depart. 

8. “‘Now that he has come to my service and done 
homage, look you now whether he is white or black. Go 
and tell him what is the truth : tell him not to be afraid ` 
where there is refuge there is no dying. ‘Tomorrow the 
sun will come up into the fortress. “If there is a bow, 
the arrow will be against him.’’ The envoy received pan 
by the emperor’s kindness: he took the pan and went to 
the king. ‘‘When I met (the emperor] his wrath departed : 
in service is love and mercy. Tomorrow the Shah will 


ie 1 have omitted Shukla’s question mark. 
१.९. retuains black, see Shukla’s Introduction p. 223. 
) te. You are wrong in comparing Ratansen to a crow. If he were 
a crow, he would be a coward, Shukla finds a secondary meaning in 
dhanush=(1) bow (2) crookedness and in sar=(1) arrow (2) lake, but tb ९ 
is not necessary. Ihave followed Shukla’s notes in the verses which follow, 
but the sense is not clear. i also Shukla’s Introduction, p. 171/2). 
) ४.९. as explained by Shukla, ‘cf Ratansen attempts any treachery 
(the bow being ५ symbol of crookedness), he will have to be prepared to 
fight again,’ 


rt 9 a a ee te न 
a 


312 THE FRIENDLY MEETING 44: 8—45: 2 


come and see the fortress: do him service such as may 
please his mind. Ships and burdens are drawn by ropes’, 
[so be virtuous]: where there is a bow’, there is a 
straight arrow.’ | 

The order was given in the king’s palace ‘‘Speedily 
make ready cooked food. Mingle with it such well- 
flavoured flavours that the flavour of friendship may 
result.” | । 


45. THE EMPEROR’S BANQUET 


1. Goats and sheep hoth large and small were seized 
and brought in, so many of them as were fat. Black- 
bucks, blue bulls, antelopes that dwell in the forest, 
spotted deer, swamp deer, sambhar and hares: partridges, 
quail, button quail, did not escape: cranes which cry, 
and peafowl which dance: pigeons and doves were hunted 
and caught, and swamp-partridge, adjutant birds and 
painted snipe: green pigeons, floricans and snipe were 
taken prisoner: jungle fowl and moorfowl were caught. 
The chakwi and chakwa {ruddy goose) and the pidara’*: 
the nakta (comb-duck), the teal, the goose and the whistling 
teal. Those that were fat and large were stalked and caught: 
those that were lean and thin had no cause for alarm: 
they continued to feed. 

When the knife was laid to their throat the blood 
dripped like tears. [They 5816 | ‘Why do you nourish your 
own body feeding on the flesh of others ?”’ 

2. Fish were caught, parhin and rohu: the fishermen 
showed no mercy in slaying them. Sidhari and sauri 
,were caught that were in multitudes in the water: tengar 
were all tickled and pulled out. Singi, bhakur were all 
selected and caught, and many patharis and bamb (eels) 
and bangaris. Charakhs. were slain and the thirsty” 
chalha: where can the water-dwellers go if they leave the 
t A pun on gun=(1) rope (2) virtue. 

1) Or, if there is any trickery, 88 111४. 3. 


Canto 46. 
(a) Pid&r&. Shukla explains as द्वक, the brown-backed Indian 
robin, but an edible water-fow! is required. 
(b) Piy&si may be the name of a fish (so Shukla), 


45 : 2-4 "HH EMPEROR’S BANQUET 3t3 


water? The mind, like a fish, feeds on itsfood of pleasure, 
but if it falls into the net who can avert sorrow ? The fish 
,which eats mud cannot escape: how shall they escape 
whose affections are set on the pleasures of sense? All 
have been fourished only to be slain: what deliverance 
is there for those who have been thrown into this lake’? 

It is on account of this distress that [He] has 
provided the fish with thorns“ [for bones] and has not 
put blood in its body. They lose the way and flounder 
in the water through love of the false world. 

3. When it ‘saw [the preparations] the’ heart of the 
wheat grain was broken : ‘‘They have brought me to the 
place where I shall be [ground to] flour.” They ground 
it after they had first washed it: after sifting it they 
crushed it and rolled it thoroughly. They placed it in 
the frying pan and cooked wheat cakes: as these came 
into the mouth they crumbled away. They were hot and 
bright and white and they were softer even than butter. 
As they touched the mouth they melted away in a 
moment: he who eats them obtains a thousand sweet 
flavours. They rolled out thin cakes mixed with ghee 
and afterwards fried them and soaked them in molasses. 
Ghi dripped from the cakes and soharis : as you touched 
them they melted: who would touch them for’ very 
fear ? 

Their sweetness cannot be told: even in the telling, 
speech is wondrous sweet. Noone 16 satisfied with 
eating them: the heart finds continual refreshment. 

4. The kinds of rice which were produced were 
beyond description: they were of various hues and all 
fragrant with pleasant odours: the raybhog and _ the 
kajar-rani, the jhinwa, the rudwa, the daud khani: the 


(c) ४.९. those who have been horn into this world. 
(०) The word for ‘fish-bone’ and ‘thorn’ is the same, दकव, 
(6) There is a similar idea in Burns ‘John Barleycorn.’ 
They laid him out upon the floor, 
To work him further woe ; 
And still, as signs of life appeared, 
They tossed him to and fro. 


But a miller used him worst of all, 
For he crushed him ‘tween two stones. 


ॐ4 THE EMPEROR'S BANQUET 45: 46 


basmati, kajari, ratnari ; the madhukay, dhela, jhinasari : 
the ghiu kandau and kunwarbilasu : the rambas, strongly 
scented : the laungchur and lachi, exceeding pleasant : 
the sonkharika and kapura, well ripened: the korahan, 
barhan, jarhan were found there and the  sansartilak 
and khanrvila: the dhaniya‘, the dewal and the ajana’*: 
how far should I describe all the different kinds of 
rice ? 

They were fragrant and of a thousand hues; stch 
pleasant odours issued from them that the bees which 
were on the flowers in the forest all came rushing to 
settle on them 

5. For the pure meats there were incomparable 
seasonings: I will now describe the varieties of these. 
There was the piquant sauce and fragrant batua: each 
mouthful was cooked in marvellous ways. Many spices were 
fried in ghi: musk-pods were filled with saffron. Rock salt 
and sea salt were placed in all the vessels : lumps of roots 
and tubers were cut up. Large quantities of fennel and 
anise were brought up: the scent of these was extremely 
strong. They took away the water and examined the 
frying pans: everything was cooked in ghi and gravy. 
They also took lumps of meat and began to boil them 
in large caldrons. 

Many whole goats were set on spits and roasted : 
whoever ate such food arose roaring like a lion. 

6. They cooked three-cornered pasties in ghi and drew 
them out: cloves and chillis were stuck in them. And 
the meat which was carved in marvellous ways became 
fruit and flowers, mangos and aubergines”: oranges, pome- 
granates and limes and lemons: melons, and white 
cucumbers: it was made into jack-fruit and 2870847, 
cocoanut, grapes, dates, fresh and dried: yea, all: the 
edible fruits that there are: each had its flavour accord- 
ing to its proper hue. It was as though they had 
brought [these fruits] out and produced them after 


(f) Dhaniya is properly coriander-seed and not a variety of rice 

(£) Ajanz an ‘unknown’ vuriety, unless it is perhaps the same as’ 
प्ण yan 

(h) Bhaaty the aubergine, better known aa the brinj&l or egg-fruit 


45:6-8 ` THE EMPEROR'S BANQUET ` 39 


steeping them in vinegar: the lotus which was fashioned 
remained unfolded. They made meat dishes of cooked 
food : whatever there was, it was all meat. 

The gardener came and shouted ‘They have taken 
everything and cleared me out. The kitchen has taken 
everything savoury : who asks about me now ?” 

7. They cut the fish up and mixed it with curds 
and washed it and, after many washings, they squeezed 
it dry. They seasoned it with mustard oil and then they 
added a sauce of fenugreek. Each fish was suitably 
seasoned : they sliced mangos and served them up with 
the fish. They also provided them with savoury gravy : 
he who tastes this gets a tasty flavour. All the pieces 
were fried in different ways: eggs were fried and placed 
separately. Scented ghi was cooled in a bowl and cloves 
and chillis were thrown upon it. Saffron was added, 
scented with camphor: it was seasoned with ‘nakh’ and 
made into a mash. 

The ghi gravy was such that the hand sunk into it 
up to the wrist. If an old man ate this he would renew 
his youth and marry a hundred women. 

8. Many kinds of vegetables were cooked: there were 
slices of pumpkins of various sorts. The hill gourd was 
brought and prepared : it was cut into little beads and 
made into a pumpkin salad. They cooked aubergines 
mixed with sorrel: chopped gram was suitably mixed 
with 21111. Torais’ and chichiras and denrasis were fried : 
they were all filled with cumin sauce which had been 
strained. Parwars and kundarus were parched whole : 
parched rice was produced in abundance of ghi. Karaislas 
were sliced after their sharpness had been taken away : 
ginger was mixed with them and they were made astrin- 
gent and fried. Slices of apple were cooked whole: they 
were seasoned with herbs and served up with mixed 
scents, 

All the vegetables were cooked: all the viands were 


(1) Arus, a vegetable root, =ghtiyan (Arum colocasia). 
(1) Torus, chechera, ६.९. dearast, parwar and kundart are all different 
Varietjes of cucumber or gourd, 


316 «THR EMPEROR'S BANQUET 48 :. Ott 


heaped high. What will please the Shah? Whereon will 
his glance alight ? | | 

9. They filled frying pans with ghi and placed pulse 
meal therein: different kinds of porridge were cooked. 
One was ground up with ginger and chillis: another was 
sweet with milk and candy. There was mung potage in 
which chillis were placed: and they also made mung 
stirabout and much porridge. There was porridge flavoured 
with fenugreek in which vinegar was mixed: they threw 
in ginger and served it with curds. Cooked rice was 
thrown into curds: it was soaked like porridge and eaten 
like butter. They made gobbets on which powder of 
dried mangos was sprinkled : they made sweet porridge with 
cloves and cardamoms. Karhi“.was prepared, and phu- 
lauri' and porridge mixed with sugar sherbet. 

They made a mikwanch", throwing in asafoetida, 
chilis and ginger: if one ate a single piece of it, he 
obtained a thousand flavours. 

70. A tahri [pease-pudding] was cooked with cloves 
and nuts: chironji nuts and dried dates were put in it. 
White pumpkins were roasted in ghi and cooked, and 
jars were filled with preserved mangos in syrup like 
ambrosia. Curds were thickened by boiling in-iron pots 
and halwa was made by being squeezed out from melted 
ghi. Sweet curds were thickened with strained perfumes : 
milk was set with curds for cream. With milk from 
curds they made cream-cheese and produced marvellous 
condiments. The sweetmeats that were made cannot be 
told: they melted away the moment they reached the 
mouth. . 

There were motichurs, chhals and thoris: maths, 
phiraks and kundauris. Phenis and papars were baked: 
they were of many varieties. There were jaoris and 
pachhiaoris". Every kind of food was cooked. 

11. “Every kind of cooked food of which I have told 


(k) Kars, not curry, but pulse cooked with sour milk and spices, 

(1) Phuleurs, puffed caker of pulse fried in ghi: fritters. : 

{m) Rréeanch, a porridge made of sweet potato leaves and mtg. 

(0) cp. 26(1017. 

(0) See Shukle’s Introduction p. 101 for ® discussion of the irrelevance 
of this stanza, 


45::1—46: 11 THE EMPEROR'S BANQUET 317 


was intermingled with water. Water is the basis, if anyone 
makes research: without water there cannot be flavour. 
This [water] is an ambrosial drink, another nectar: by 
water, vital spirit remains in the body. Water is milk 
and water is ghi: if water fails, life remains not in the 
body. In water, light is contained : from water, rubies 
and pearls are produced. Through water, every radiance 
is pure: it is by the touch of water that it is purified. 
And yet this water is not proud of mind: it bows its 
head and travels on the low ground. 

Saith Muhammad, deep waters when they are full go 
to meet the ocean. Those who are full are weighty, 
those who are empty sound like drums. 


46. THE DESCRIPTION OF THE FORTRESS 
OF CHITAUR 


I, The Shah feasted. When it was morning the 
Sultan went to see the fortress. The monarch took the 
lotus* with him to aid him and sent Raghava Chetan on 
ahead. In a moment his chariot arrived there: It was 
swifter than thought and loftier than the sky. The gate 
was opened and the Sultan went in: it was as though 
the 5111 were ascending the sky. There were seven gates 
and seven steep stages: at each of the seven stages 
were two stroug guard posts. On that day the entry of 
the gate was spotless, when the Sultan came and set 
foot there. It was as though artists had carved it and 
drawn designs upon it: sculptured figures stood and did 
homage. 

Lakhs of warders of the gate were sitting there, to 
whom crores [of attackers] would yield. They all opened 
the gate and stood with folded hands. 

2. All the seven gates had golden doors: at all seven 
gongs sounded. These seven gates were of seven colours ; 


Canto 46. 

(a) The meaning is not ९687. The sun takes the lotus ३.९. the 
emperor takes with him either someone named Kanwal Sahay, see also 
46(5)7, or the lotus ३.९. Ratansen. But Ratansen apparently 978४ meets 
him at the main gate in 46(2)6 

And when and where did the emperor dine ? 


318 THE DESCRIPTION OF THE FORTRESS 46 3 24 


moreover those who went up had to go reund nine 
spirals. At every stage beds and stools were set in 
order: it was like the stairway to Indra’s heaven. Sandal 
trees gave goodly shade there: ambrosial fountains were 
therein, filled to the brim. Fruit trees bore fruit, pome- 
granates and grapes: he who went by that way could 
taste of them. There was a throne provided with a 
golden umbrella: the king met and received [the emperor] 
as he entered the gate. The emperor ascended and be- 
held Chitaur: he regarded all the world .as below his feet. 

The Shah beheld the celestial fortress with the adorn- 
ment of Indra’s heaven. Truly may you speak of his 
kingship who sways such a kingdom of the sky. 

3. After ascending the fortress, he saw the council : 
he deemed it the assembly of Indra in its excellence. . 
The Jakes and tanks and ponds were full, and mango 
groves bore fruit all around. There were wells and pools 
of every kind : monasteries and temples were set fair on 
all four sides. Rich and poor in every house were happy 
and content: they had mansions of gold studded with 
gems. Night aud day they played on drums , and 
clarions: they all sported and danced and were bedight 
with vermilion. Jewels and precious stones and famous 
gems were to be seen scattered on the rubbish-heaps. 
Every house had its gardens and orchard closes : every 
door was adorned with many sculptures. 

All the youths played at checquers and bent their 
ears to songs. Such peace and contentment was to be 
seen as if the fortress were not besieged. 

4. As he viewed the fortress, the Shah made a 
circuit to where the mansion of Padmavati stood. Near 
it were lakes on all four sides: in the midst was the 
- mansion, reaching as if to heaven, It was fashioned — 
of gold all studded with gems like the sky filled with 
moon and stars. In the lakes on 21] sides 1011568 
bloomed: at the sight of the garden the mind was 
entranced. Ten thousand maidens watched the door: 
they stood on both sides of the porch with folded 
hands. Tigers were carved on either side: you would 
think they roared as they stood there. Every kind of 


46: 4-6 ` THE DESCRIPTION oF THE FORTRESS 319 


pictured carving that one could mention was designed 
on the gates with inlay work of gems. 

The Shah beheld the mansion which was like a matchless 
paradise: ‘‘What must be the beauty of the queen who 
possesses such a palace!’’ 

5. Passing the gate’, he went up the seven stages: 
at the seventh the ground was carpeted with scarlet 
cloth’. When the Shah’ came to the courtyard, he 
stood there; he found the shade of the mansion ex- 
ceedingly cool. On all four side were gardens and orchard 
closes: in the midst a throne was placed and adorned. 
It was as though spring had blossomed with flowers all 
of gold: the loveliest fruits and flowers were dispread. 
Whatever place came to view displayed itself with the 
appearance of a mirror. There the Sultans’ throne was 
placed: the Shah took his seat: his mind was where the 
queen was. The lotus, as fitted its nature“, smiled at the 
sun: the sun’s mind dwelt with the moon. 

He alone knows the charm of the eyes in whose heart 
is the sprout of love. If the moon dwells in the thought 
of the chakor, it will not look at the sun. 

6. The queen is above in her tower: she does not 
look down below there. She sits with her clever compa- 
nions. The sun blazes: the moon does not come into his 
view. The king offers service with folded hands: ‘Today 
the Shah has come to my house. Dancers and actors, 
singing. girls and instruments of music have all come to 
the dancing floor and been made ready.’’ He who 15 trans- 
ported with love is deaf and blind: you may think of 
sporting and dancing as merely [worldly] routine. You 
may suppose that someone is making puppets dance: he 
who makes them dance is not openly revealed’. The 
Emperor speaks openly to the king, but secretly he is 
possessed with love for Padmavati. 


(b) १.९. the main gate of the fortress, not the gate of Padmavati’s 
mansion (stanza 4). 


(c) An early instance of the practice of laying a scarlet cloth to 
welcome ® distinguished visitor. 
Or with a slight change of text, Kanwal Sahay—sce 46(1)2 note 
(a)—smiled at the monarch. 


(९) It is not clear whether the two preceding verses are spoken by 
the emperor. 


320 THE DESCRIPTION OF THE FORTRESS: 46: 6-8 


Song and music are like routine business: the flare of 
‘love blazes up. The cord of the mind is fixed there where 
He holds the strings and pulls them. व 

7. Gora and Badal were ‘with the king: two heroes, 
like his two arms. They came close to the king’s ears 
fand said], ‘‘“Men who are wakeful are not robbed. We 
have read and studied the Turk with attention: openly 
[he shows] friendship but we discovered secret treachery. 
Do not make friends with the Turk: still in the end 
be will twist round and behave treacherously. Your 
enemy“ is hard and crooked like a thorn: only that 
makoya can deal with him and remain safe which keeps 
him in its clutches. The enemy who has come and 
besieged your fortress, him you have feasted with sweet 
candy and bread. We have found out this 7856813 
treacherous design: if the root goes the leaf will not 
remain. 1 
“He 15 like Krishna® with king Bali: he wishes to 
make a treacherous contrivance. This is what we have 
in mind: do not give your consent to friendship.” 

8. When the king heard this speech, it did not please 
him. ‘‘Where there is friendship [he said], there is no 
baseness. If a man do good to a bad man, he is good, 
and in the end it will be well for the good man. If 
your enemy gives you poison and wishes to slay you, 
give him salt, knowing it is an antidote to poison. If 
you give him poison, he will be a snake and eat you: if 
you give him salt, he will be ltke salt and melt. If you 
strike him with the sword, he will take the sword in 
hand: if you strike him with salt he will bow his head 
and yield. The Kauravas gave poison tothe Pandavas, 
but in the end the Pandavas took their revenge. He 


, (f) Tod (Rajasthan, annals of Mewar, ch. vi) gives the story of these 
Rajput heroes from the Khomin Rasa in much the same form as 
Jaisi’s version. Jatmal’s Goré Badal ki Bat is later than Jaisi’s time 
(1623 4.7.) ; see Sri Narottam Das’s essay in Nagari Pracharini Patrika 
Vol, 14 pt. 4, p 4.9. 

(g) A pun on bairt=(1) enemy (2) thorny jujube tree. Makoya 
is another thorny bush, cp. 41(11)2. 

(४) Jt was not Krishna, bat Vishnu in his dwarf avatar who deceived 
Bali—see 30(1)4 note (d). 


4635: 8420 THE DESCRIPTION OF THE FORTRESS Fax 


who acts treacherously, treachery will smite him, as the 
tion prepared the cage [for himself}’. 

The king talked of salt but it was to these twain 
like salt fon a wound]. They came in anger to their own 
house : “A rope (they said] is now about to bind the lion.” 

9. . The king had sixteen hundred slave-girls: of 
these he chose and brought out eighty four. They were 
dressed in saris of different colours: they came out of 
the palace and attended for service. They all came out 
like velvet insects or like amandavats’ escaped from a 
cage. They were all bright with the first bloom of youth: 
their eyes were arrows and their brows were bows. They 
turn the bow about and shoot these arrows : ‘Stealing 
away the senses, they strike with sidelong glances of 
love: one 15 brighter than another. It was as though 
they had been brought down from Indra’s heaven : 
they were all standing in row after row. 

The Shah questioned Raghava,“ These are all Achharis. 
The lotus lady whom you described, tell me, which is 
she among these ?” 

१0. “May long life be yours, mighty lord of the 
earth: the lotus lady is not among these. This flower 
garden is only her slaves: where is the ketaki flower in 
which the bee dwells ? She is the true jewel, these are 
all pearls: where is that lamp which gives light to the 
moth? These are all stars and do service: where is 
that moon at whose sight they will hide themselves! ? 
So long as the sun is seen in the sky, so long does the 
moon not reveal itself." When he heard this, the 
Shah turned his glance downwards [saying]: “I am a 


(i) In the story given in Shukla’s note, the lion ig tricked by the 
jackal into reentering the cage from which a Brahman has released him. 
¢ Raymun!, the lal or amandavat (frigilla amandava), a lively 
little It is of & bright scarlet colour, as also is the velvet (‘rains’) 
insect or bir babiitL 
(k) Ihave missed out a half verse for which I have not been able to 
find a satisfactory rendering Panighat ghat dhanuk jiti moht, I am tempted 
to emend Ji to Jats (they would infatuate an ascetic), but this would 
not explain the rest. 
(1) . The idea is similar to that in Wotton’s verses,— 
| ‘Ye meaner beauties of the night........ | 
What are you, when the Toon shall rise?’ ` 


a1 


af 


giest.: this is the house of anot#er.. A guest ahould 
not look upwards: Arjun shot the fish [by means . of 
1४8]. reflection + 

- - , "45 a seed does penance in the earth, so I am .dred 
up.by the heat of severance. When. shall the sight. of 
that fair countenance fall like rain and my bedy grow 
like a goodly tree ?”’ | 
74. The slave girls do service on all sides even. as 
the Achharis serve Indra in Kailas. Some bring basing 
and some ewers: they wash the hands of the Shah and 
911. the assembled company. Some lay leaf platters 
before [the company]: some keep on bringing viands. 
Some keep on heaping up chapatis: some serve tp 
rice or wheat cakes. Some keep on bringing trays: 
some serve the fifty six varieties" [of foods]. 45 for 
the clothes which they wear when they come ५0 serve, 
they display different colours. At each course they 
wear different colours: they come, like a bevy of Achharis. 
` Again they bring many kinds of condiment and serve 
them a pinch at time. ‘Lord have mercy upon me!’ 
they say, When they make any blunder. 

12. It is as though the stars all did service: without 
the moon, the sun has no pleasure in food. Many kinds 
[of food] go round at each course: he seeks intently but 
finds not what he seeks. All manner of vegetables were 
disregarded: without that lovely one, everything was 
brackish® like salt. If he touched the fish the bones stuck 
in [his throat}: his hand could not reach to where the 
lotus was. His mind was set on the stalk of that lotus: 
be found no pleasure in any of the slave-girls. He had 
not that food for which he was an-hungered : without it 
everything seemed to become dry. He tasted without 
pleasure, like an ascetk: all the five forms of ambrosia 


tasted to him like pgison. _ 


(m) Shukla’s note suggests that Raghava speaks this verse hinting 
that he will show the emperor Padmavati's face in a mirror, But it 18 the 
emperor himaelf who fixes the mirror in. stanza 16. For Arjun and the fish, 
see 10(4)5 note (14) and (d) 

(2) For the varieties see 26(10)6 note (f). ParasahiA here and 
in र low appear to Be used as a variant for paroschia (serve) and not 
with its ordinary meaning of ‘touch’ 

(०) A pun on ond (beautiful).and lon (salt). 


46:12-58 0 A -DRsGettion GF ie FortRAss 33 


He sat on his throne and roared”: the lion does. not 
feed ‘on :grass. Until he obtains a hind fot fiis food, he 
will go fasting. 

13. Slave girls were on all sides with ‘water: like 
nectar they poured it into cups. They offered water 
scented with camphor, but he drank not: it was for the 
sight {of the beloved] that he was athirst. “Give me the 
water of sight and I shall live: without a tongue, I shall 
drink with my eyes’. The papiha is satisfied with the 
drop in Sewati: what boots it if it rains in Magha*?” 
Then they brought a ewer and basin: having made him 
lose: hope they made him wash his hands [of her]. He who 
washes his hands in the’ bowl of severance, remembering 
her in his mind, wrings his hands. ‘“‘O God, bring 
me to meet her on whom my mind is set: join again 
the thread of love which you have broken.” 

After washing his hands, when he sat down he sighed 
deeply : he called to mind that Lord who gives hope to 
the hopeless. 

14, “The banquet was finished: the sweet sherbet 
went round: round went also the saffron water scented 
with mixed perfumes. Those priceless gems which were 
heaped in the trays the king brought and laid before him 
at his service. He did homage, casting his turban on his 
neck’: “O Sun of the world, I am a-cold. This spirit 
of mine shivers, full as it is of faults: where the sun 
is, there cold cannot remain; the sun so blazes in all 
directions, and at the sight of it the blackness of night 
hides itself. And the sun. has such pure rays that he. 
whe obtains a sight thereof is pure. When the lotus 
sees the sun it smiles and it is displayed even more 
than before. 


() The emperor’s rosring is perhaps ee by the word for 
throne (lion-sest) as well as by the lion simile 46{1 

(प) Cp. Ben Jonson's “Drink to me only with thine eyes 
And I will pledge with mine 

(r) Magha, the 10th asterism, When the sun is mm Magha, there : 
should be tiful rain, whereas 8 ok of rain in Svatiis a rare phenomenon 

(8) verse iis tire same as 26{14)3. 

(१) It is not clear on whose neck the turban is thrown. 

ep: -24{23)3 and 5 and -Akhiri Kalam.(41)9, 


Ad  ~ THE DESCRIPTION OF Yum -FomrEHss 46)-44-86 


‘‘I.am Ratan [the jewel] dark with the blackness of 
night. -O Sun, destroy this gloom. Look now with ceni- 
passion upon me and give me bright dayligh | 

15. When he heard his respectful speech the Sultan 
smiled: he shone with a thousand rays like the sun. “‘O 
King [he said] you have truly been chilled: but now you 
have seen the light of my counterfance and it has removed 
the cold. If any person does service to the sun, how ९8१1 
there be any darkness or any cold for him? Enjoy 
your own country, doing me service: I will give you 
Mandau in addition, O King. A man’s word is like a mark 
cut in a rock: like the pole-star above Sumernu, it. ts 
never shaken.” Returning [the king’s] present, the 
monarch gave him 8 gem: by show of the interest he 
hoped to take the principal. He smiled and smiled as he 
spoke: he leant upon his shoulder: beguiling him by 
friendship he sought to entrammel him by treachery. | 

After much deceitful speech the Shah smilingly gave 
him pan. He sought to obtain the precious stone after 
first getting the jewel" into his hands. 

16. The king was overcome by deceit and delusion : 
the Shah made ready a game of chess. “‘O King, so long 
as it is hot overhead, let us twain for a space take our 
ease.” The Shah fixed a mirror there upon the wall: 
“I will see her [he thought] whenever she comes to the 
lattice.” The twain play, the Shah and the king: the 
Shah’s gaze” remains fixed upon the mirror The passion- 
ate lover walks on foot"; he looks straight ahead and 
advances after establishing his position. [The Shah] 
moved his knight and threatened the queen*: he got the 
piece which he wanted in front of his vision’. The king 


(u) As usual padwrath and ratan mean Padmavatiand Rataneen 

(v) pun on सक ka rukkss(1) the Shah's gaze (point ef view}, 
(2) the xing s castle 

(w) pun on piyAde=(1) on foot (2 wn, and also bh 
25४४० (1) foot (2) will tak os an Air aie 

x) Faratband—Platis ‘guarded by the queen 

bukla ‘check mate by knight and pawn’, but farsi is the queen 
(properly wazir) 

ine + मनर (न am to 

that ५५८ emperor saw Padmavati in the ia a त 


48:.-x6-78. THE DESCRIPTION OF THE FORTRESS 328, 


meaved his bishop and called check’: after giving check: 
he.is nearly: defeated by losing his castle.  । 

He threatened bishop with bishop: both became inter- 
locked. The king wished to make it stale-mate: the 
Shah wished for check-mate. । 

17. When the stars [the slave-girls; had seen the 
sun [the Emperor] they went where the moon {[Padmavati] 
was and revealed him: [They said] “That Sultan of Delhi 
of whom we had heard, we have seen him to-day: he 
blazes like the sun. His umbrella is exalted in the world : | 
whatever shade there is in the world 15 its shadow. He sits 
upon his throne and roars’’ with pride: he enjoys single 
sovereignty®” in all four quarters. Noone can look straight 
upon him: all men bow, turning their gaze downward. 
On his forehead is a jewel: no other has such beauty : 
all those who are beautiful worship him. We have thus 
tested him on the touchstone of the mirror. Do you too 
see what manner of gold he is, yourself being the philo- 
sopher's stone. 

‘“Why should the emperor of Delhi come to Chitaur“? 
Laok to it, Padmavati, that you may not have reason 
for regret’. 

18. The water lilies expanded when they told their 
tale in the presence of the moon: the lotus” expanded 
when it heard the name of the sun. Night came and the 
moon went up into her tower with full radiance as God 
had fashioned her. The clever one, smiling, came to the 
lattice: the Shah looked and saw her in the mirror. At 
the moment of vision it was as if there had been the 
touch of the philosopher’s stone: earth and heaven all 
became gold. He asked for a vision’ and obtained a 
vision of her: the Shah became unconscious”: the game 


ee eee ee ० १ अक 


(४) Rath Shukla expains by wtn¢=‘bishop’ (also प्र) but Platte by 
‘castle’ (also rukA). 
(aa) Lit. the two clephants became four-tusked, (their tuske inter- 
| V. 36(12)6 note (x). 
0) ४. 46(12)8 note (p). 
००) Lit. ‘umbrella’ 
) १.९. he 18 not likely to come again. 
ee) The moon and the !otus both referto Padimavati. 
' (शि The same chess pun on rukh asin 46(16)6. 
8) A pun on shah-mte(1) Shah drunk (2) cheok-mate. A similar 
series of chess puns is to be found in a description of a battle in Amir 
Khusru’s Tarikh-i Alsi (Efliot’s History Vol. ITI p. 73). 


326, THY DESCRIPMON or THE ForTRHSS: 46: कजे 


was cancelled. The king did not knew the hidden secret: 
he became agitated and trembled [like a leaf] thongh there 
was no wind. Raghava said “It is the effect of areca 
mut": let us prepare a couch and lay him- upon it 

The night passed ; dawn came: the sun then awaken- 
ed and rose up. Though he had not seen the moon, her 
radiance retnained infixed in his thought 

19. He knows the food of love who has feasted -on 
it: the bee finds delight m the scent and nectar of the 
lotus. After showing her countenance the moon went and 
hid : the sun arose like a Yogi who has done penance. 
Raghava, after consideration, went to the Shah [and said}: 
‘The sun having seen the lotus, is perturbed. As- em- 
peror, you have reached what your mind intended: you 
umbrella is exalted above all the world. Your throne is 
on the backs of the gods: heaven and earth are datly in 
your sight. By your favour flourish trees that were 
withered : by your anger the earth and the sea are all 
dried up. The whole world bows the head to yous: the 
life of all is in your hands. : 

“You closed your eyes in the day-time: in the night 
you did not awaken. How have you slept thus thought- 
lessly ? What 15 this delay which has taken place ?” 

20. ' “I was beholding a strange sight: there was 
a screen and yet no screen. I saw a lake” of such 8 
nature that there was water therein but nothing to drink. 
The sky came and sojourned on earth: on the earth™ it 
was, but it could not be seized. Between these again was 
a lofty temple which was within the hands and yet the 
hand could not reach it. In that temple I saw an image : 
though it was without body and without life it was made 
most excellent. It shone like the full moon: after re- 
vealing itself like the philosopher’s stone it was hidden. 


(hh} Shukla explains that the swallowing of areca nut sometimes 
results in sudden spasms 
(ii) In staneas 20 and 21, the emperor describes his vision of 
Pulmavati as 11 it had been a dream, Instanza 22 Raghava interprets, the 
ream. There is also, in these stanzas, a hint of Sufi monism, aceorling 
to a the world is the reflection of God (see Shukla's Introduction 
p. 192/3) | 
j) “The lake is the mirror 
k) There is a pun on dharti (earth) and dharat (eciging), — 


6320-22 ‘THE DESCRIPTION GF THE FORTRERS 327 


New my life is there where that full moon is: how should 
the sun wane and be darkened like the new moon? =“. 

“The lotus was expanded": it was as though lightning 
flashed in the sky at night. She was an eclipse for the 
sun: 0 Raghava, believe this in your’ mind. 

21. “I saw her standing in exquisite beauty: she 
fixed her picture in my thought and carrted away my 
spirit. A lion’s waist, a pair of elephant’s temples, a 
serpent as a goad, a peacock as mahout. Over these 
was a lotus with petals spread : the bee, hovering, took 
the scent of the flower’s nectar. Between two khanjans 
sat a parrot: the crescent moon arose with its bow. She 
revealed a hind and then went away: the moon became 
a serpent : the sun became a lamp-flame™’. As I gazed, 
she rose exceedingly high: my sight reached her, but 
my hand could not reach. Why was there seeing without 
reaching? I could not grasp her: as I gazed, she 
departed. | 

0 Raghava, my spirit has gone seeking for her : how 
should that be which is unattainable? If this body of 
dust cannot grow wings, whose fault is it?” 

22. When Raghava heard, he laid his head on the 
ground, {and said] ‘‘May the splendour of the sun reign 
for endless ages: That radiance,—that most excellent 
beauty,—assuredly you have seen Padmavati. The lion 
is her waist, the elephant’s temples are her bosom: the 
peacock is her neck and the goad a tress of her hair. 
The lotus is her face and its scent is [the scent of] her 
body : the khanjans are her eyes and the parrot her nose. 
Her eye-brow is the bow and the crescent moon her 
forehead : her throne is above all other queens. When 
she departed, revealing a hind, the serpent was the braid 
of her hair and the lamp was your thought. You saw 
her reflection in the mirror : this was the image in which 
there was no spirit. 

“The lady is all composed of charms. Now you must 


1) J have altered Shukla’s punctuation. The lotus would be out 01 
place in the night sk 

(mam क allusion to the legend that a lamp-flame is dimmed by the 
neighbou of a anake 


328 THE DESCRIPTION oF THR-FORTRHSS 46; 2232-48742 


lay your plans so that you may seize the curling: tress 
which hangs down upon her lip and take [that lip’s] 
nectar’ 


47. THE IMPRISONMENT OF RATANSEN 


1. The monarch asked his friend" for his chariot 
immediately and departed, bethinking himself of his own 
place. ‘‘When he goes on the way and has set foot on it 
how can the traveller remain standing still? How can 
there be any rest for the wayfarer? If he journeys on 
the way, the way will be accomplished.” Use fraud 
Where force will not attain vour object: brush aside the 
thorns and take the flowers. Hearing this great kindness, 
the king was delighted: he went with him to bring 
him on his way, lost in pleasure. The Shah made close 
friendship with the king: he carried on conversation, 
with his hand on his shoulder. Mixing ghi and honey he 
gave him a potion such as should be sweet in the mouth 
but poison in the belly. 

Ambrosial speech and fraud,—who would not die if 
steeped in such a liquor? If your enemy can be killed 
by ambrosia why should you give him poison? 

2. When the sun came to the house of the moon, the 
moon” became hidden having come to the phase of dark- 
ness. The stars ask “Is this pearl darkened? Have the 
sixteen digits not one ray of light? The eclipse of the 
moon was made known before : the king has strayed : the 
Shah has taken him off’. When the emperor, after cross- 
ing [the courtyard], came to the first gate, he stood and 
invested the king [with a robe of honour]. He received 
a hundred steeds and three and twenty elephants. He 
caused him to be given drums and a casket of perfumes. 


Canto 47 


(a) I have followed Shukla who explains mw bhai as mitra se 
but perhaps msf msy=friendship, as in 47(6)7 and the translation should 
be ‘There was friendship [between them] 

I have Bie the next two verses in inverted commas supposing them 
to be the affable remarks of the emperor which delude Retansen 

(b) Shukla explains the moon as Padmavati, but the eclipse in ए 
3 appears to refer to the forthcoming imprisonment of Ratansen 


47: 2-4 THE IMPRISONMENT OF RATANSEN ` 329 
At the second gate he gave him horsemen: at the third 
gate he gave countless gems. At the fourth gate he gave 
wealth in crores: at the fifth, two pairs of diamonds. 

At the sixth gate he gave him Mandau : at the seventh 
he gave Chanderi. As he passed the seventh gate he had 
the king surrounded and took him away a prisoner. 

3. In [the ocean of] this world the waters of many 
rivers are collected : one man gets across, another is 
drowned. One man is blind and does not see before him : 
another is gifted with sight and intelligence. Deceit was 
an affliction for the king: he left his paradise and set 
foot on the earth. That for whose sake [the emperor] 
had laid siege to the fortress, why should he let it go 
when it came into his grasp? When one has succeeded 
in taking an enemy prisoner, if he releases him, he brings 
affliction on himself. He caught him like a fish by offer- 
ing him bait, but why should a tortoise die if it leaves the 
water? He made fast his enemy like a snake in a basket : 
he tied him like a deer so that he could not leap with his 
feet. 

He seized the king: he brought him and made him 
wear iron on his body. Such iron may he wear who 
meditates threats against his lord. | 

4. Strong fetters were laid upon his feet and a chain 
upon his ‘neck and handcuffs on his wrists. He was 
seized and bound and placed in a cage: God forbid 
that even an enemy should be so afflicted. When this 
was heard, there was talk of it in Chitaur: it was known 
in every country in all directions. ‘‘Today [they said] 
Narayan’ has again leapt into the world: today that 
lion has been fastened in a cage. Today Ravan’s ten 
heads have fallen: today Kanh [Krishna] has mastered 
the blackhooded [serpent]. Today the life of Kans is 
insecure : today the fish has swallowed the demon Shankh. 
Today the Pandavas have fallen into captivity : today 
Dusasan’s arms have been put out of joint. 


9 १ 
(c) ६.६, there has been a fresh Avatar of Vishnu. The Emperor's 
imprisonment of Ratansen is य (अ compared to the deeds of previous 
avatars,—the lion, Rama, Krishna, the fish, Balrama, the dwarf,—but the 
passage is not clear. 
42 ॥ 


330 THE IMPRISONMENT OF RATANSEN 47: 4-6 


“Today king Bali has been seized: he has been bound 
and brought down to hell. Today the sun has set in 
the day-time: Chitaur has been darkened.”’ 

5. The king’ had fallen into prison like a djinn into 
the prison of Solomon: all djinns are disloyal. When 
he had taken his prisoner, the Shah made an expedition’ : 
he destroyed his enemies whoever and wherever they 
were. Khurasan and Hareu were afraid : Bidar trembled, 
such a great king had been made captive. Bandhau, 
Dewagiri and Dhaulagiri, the whole creation trembled 
and the cry for mercy went round. The sun arose; his 
rays shone straight forth : the ice broke and the water 
streamed forth. Drumsticks were laid on the drums 
everywhere: they all came and prostrated themselves. 
[The noise of] the drum-sticks ascended to heaven : the 
earth was shaken so that it became unsteady. 

The Emperor in Delhi came and sat upon his throne 
of felicity. Whosoever had lifted his head now placed 
his forehead on the ground. 

6. A Negro’ was the gaoler and executioner: to 
him the king was made over to be burnt with fire. He 
longed for water and for air: all that the executioner 
gave him was bare breath. When he asked for water, he 
ran up with fire : he brought a mallet and smote it on 
his head. ‘‘The water and air which you have enjoyed, 
you have enjoyed: now who will bring and give you 
water? Erstwhile in Chitaur you did not realise that 
the emperor had power over you. When he calls, you 
must arise and go: if he employs force, you will have 
to wring your hands. If he shows friendship where there 
is hard imprisonment he will cause pan and flowers 
to be brought there. 

“While your face was still unburnt*, you slept: you 


(d) As in 42(6)3 ‘dev’ has two meanings (i) Hindu king (2) djinn 
(one of those whom Solomon imprisoned). 

(6) There is historical truth in Alauddin’s campaigns on his north 
west frontier and elsewhere between the two attacks on Chitaur. See 
Shukla’s Introduction p. 235, and 43(18)5 note (w). For the places men- 
tioned, cp. 42 (10) and (12). 

(f) A Habehi (Abyssinian), 

(£) Anjal. Shukla’s explanation ann—jal=food and water, is in geni- 
ous but not convincing. 


47: 6-8 THE IMPRISONMENT OF RATANSEN 331 


did not awaken and bethink you of the ocean. Now like 
a fish you are caught and pulled out : when you ask 
for water (you will get) fire.” 

7. Thereafter two men came to put him to the 
question : they showed him an exceedingly strong fire. 
“Vou have never seen the city of the dead : if you have 
seen scattered bones, you have not paid regard to them. 
You have not realised that you too will be like these: 
if men seek for you they will not find a trace of you 
anywhere. Now answer us, O king: what is the pride 
which makes you refuse service ? We have dug pits for 
and buried many such as you: they have not got out 
again to reach their homes and dance there. As any man 
laughed, so has he wept: sporting and laughing, you 
have slept fearlessly on earth. As you have drawn smoke 
out of your own mouth (spoken boastfully), so you have 
brought yourself to the pit of hell. 

“You are burning, you are dying now in prison, so 
great is the fault which you have incurred. Send even 
now for the lotus lady, if you wish to be released.’’ 

8. They questioned him much, but the king spoke 
not : the preparation of death took his life’) They dug 
a trench and planted him with his feet in it: every 
day he was burnt countless times. That place was strait 
and dark : he could not turn and lie on the other side. 
They brought scorpions and snakes and placed them 
there : the torturers" threateningly applied sharp knives 
to his skin. They gripped him with pincers till his 
arteries burst : heavy affliction came upon him night 
and day. Such grievous affliction as a mountain could 
not bear, his human head supported the burden of it. 
Whatever fell on his head, he endured: he was helpless: 
whom could he tell of it ? 


(h) ४.९. you ask for water and will get fire, like a fish which is caught 
and pulled out of the sea and then cooked. 

(i) Dagdh ordinarily=‘burnt’, but in 48(3)4 it appears to mean 
‘fire’ (though there I doubt the reading): perhaps also in 47(8)2. 

3) The variant reading quoted in Shukla’s note would mean, ‘He 
closed the door and would not open it.’ 

{k) Hela, a sub-caste of Bhangis. In 54(5)5 these excutioners are 
called Doms, ‘The द्वद is a specially sharp knife with which bamboos 
are split for basket making, an occupation of Doms and of Helas. 


332 THE IMPRISONMENT OF RATANSEN 47; 8-—48.: 2 

Affliction burns: affliction parches: affliction loses 
all shame, Worse even than the thunderbolt is affliction 
which falls upon the life of the afflicted. 


48, THE LAMENTATION OF PADMAVATI 
AND NAGMATI 


1. Padmavati was unhappy without her lover: like 
a lotus without water whose plant is withered. “My 
lover knitted close bonds of love with me, but now he 
sojourns at Delhi’, fancy-free. This Delhi is a place from 
which there is no returning: noone returns to tell the 
news. He who goes thither becomes a denizen of that 
place: he who comes thence knows nothing. It was an 
untraversable road by which my beloved set out for 
there: now that he has gone he has not returmed.’’ As 
a well pours out the stream of its water, so the lady 
wept with eyes that were like full buckets. ‘I have 
become [as thin as] a rope without you, my lord: I have 
fallen into the well: grasp me and draw me out.” 

She fills the buckets of her eyes and pours them out, 
but the fire in her bosom is not quenched. At every 
ghari’ her spirit comes: at every ghari it departs. 

2. ‘Whereis the deep water, O my beloved: without 
thee, the lake of my heart is riven®. You are lost: into 
whose hands have you fallen? When you went, you did 
not take the lake with you. The birds that feed and 
play by the water, if the water shrinks away, none of 
them comes to the bank. The lotus is dried up: its 
petals are scattered: withering away and reduced to dust, 
they are lost. The dust of severance has been spread on 
the golden body: it is broken to powder and laid in the 
dust’. If the gold is reduced to grains and _ scattered, 


CANTU 48 

(a) A pua on Dilliee(1) Delhi (2) my heart’s [beloved] ep. 39(3)3. 

(b} In the use of the word gharé there is probably a reference 
(carrying on the simile of the well) to the small buckets on a Persian wheel. 

(c) ४.९. it splits like the bed of a dried lake. 

(d) cp. Shakespeare’s ‘Golden lads and girls all must, 

As chimney-sweopers, come to dust’. 
{Cymbeline) 


48: 2-4 PADMAVATI AND NAGMATI LAMENT 333 


where is my beloved? Let him come and collect the 
dust. The dust which is my body is carried by- the 
wind of severance: be you the water, 'which comes and 
brings the dust together. 

“Do you now show compassion and give me life, 
collecting the scattered dust. Through meeting with you 
I shall have a new body and a new existence.”’ 

3. Tears gather like pearls in the shells which are 
her eyes: they break away and fall, and waste away 
her body. That young and beautiful lotus lady who was 
a diamond, a precious stone, without her beloved has 
become like a mere cowrie shell. Her jewel [Ratansen] 
has taken all the lustre away with him: her golden body 
is only a figure of clay. ‘I am sinking in the deep con- 
flagration’ of love: who save thee, my lover, will bring me 
to the shore? Severance has implanted itself upon my 
bosom like a mountain: wavering youth cannot endure 
its weight. You may know that severance is the fire in 
water’ by which stones are burnt and all become lime, 
By what effort, my lover, shall I obtain you? This very 
day let me extinguish the burniug fire. 

“In what region shall I seek for you? Where are you 
imprisoned, O my lord’ Nowhere do I find you by 
seeking ; yet your abode 15 in my heart.” 

4. Nagmati also began to repeat the words ‘My 
beloved’. Night and day sbe was burnt like a fish in 
the fire. ‘“‘O my beloved, where is the" bee and where 
is the snake? I have sought protection, but you have 
not listened to me. Do not stray and go to the lotus, 
[else] they willimprison my lord without delay. Where is 
that emperor/sun that I may go to him and release 
and bring back the captive bee? Where shall I go? 
Who will tell me news? I will go thither in the 
suise of a Jogini. I will rend my silken sari and clothe 
myself in rags 1f anyone will show me the road. I 


(€) Dagdh can hardly be correct here. I suspect the right reading 
may be udadhi (०५९९१). But cp. 47(7)1 note (i). 

(£) Shukla explains as a metaphor of pouring water on lumps of 
lime, by which they are heated and dissolved. 

(g) The allusions are not very clear. Tho snake is no doubt Nag- 
mati, the bee Ratansen, the lotus Padmavati and the sun Alauddin. 


334 PADMAVATI AND NAGMATI LAMENT 48: 4-6 


will go and sweep that road with my eyelids: 7 will 
set out thither placing my head [where] my feet 
Ishould be. ] 

“My friends, who will be my spiritual guide going before 
me to set me on the road? I will make oblation of my 
body and mind and wealth and strength” if he brings me 
to meet my lord.” : 

5. Piteously the lady’ weeps: it is as though strings 
of pearls broke and fell. She kept on weeping, and sobbed 
brokenly’: her eyes streamed like water running from the 
eaves of a house. ‘‘She whose jewel has fallen into the 
hands of others, how shall she live without her lord, O my 
lord? My five jewels are set upon that jewel": come, 
quickly, my dear jewel of good fortune. The lustre has 
departed ; my eyes are dimmed: with my ears I hear 
not ; my voice you have taken. There is not any savour 
which is pleasant to my tongue: no other scent reaches 
my nostrils. Through loss of you my limbs are burnt and 
scorched : my five [senses] have now awakened, burnt by 
severance. 

“Severance has burnt them and reduced them to ashes 
and now seeks to inake the dust fly away. If anyone were 
to come and bring wife and husband together, he would 
make me a new body.” 

6. Distracted by the loss of her beloved, the serpent 
[Nagmati) lamented : through the blazing heat of severance, 
crows became black. “Where is my beloved, cool like a 
breeze or water, at sight of whom my body and spirit 
would flourish ? Where is my lerd with his scent of sandal, 
whose hand falls and fondles my cheek? Why has that 
robber-woman, the lotus girl, been with him, through 
whom my jewel has fallen into the hands of others? Do 
you come like spring, my beloved, my saffron flower: 
seeing you, your Nagesar-flower will bloom again. Without 
you, my lord, my bosom remains burnt: it cannot now 


(h}) Reading bal for the first bali. 

(i) Bala is ordinarily a young girl, but the word is here used for 
Nagmati, who 18 a senior quecn und a mother. 

0) Lit. could not control her breath. 

fk) १,€, all my five 86868 are centred on Ratansen. 


48: 6—49: 2 PADMAVATI AND NAGMATI LAMENT 335 
escape the Garuda’ of severance. Now darkness has 
fallen and blackness has spread: when you are not here, 
who will extinguish the fire? 

‘“‘Feyes, eats, and savour of the tongue all have become 
dimmed, O my lord. What day is that which will bring 
us together and bring the refreshing shade of bliss ?” 


49. DEVAPAL’S WOMAN MESSENGER 


1. Devapal the prince of Kumbhalner was an invete- 
rate enemy” of the king [Ratansen]. Now he heard that ' 
the king had been taken prisoner, and, remembering his 
former enmity, he prepared a crafty scheme. The rankling 
spite” of an enemy is accomplished if his enemy’s wife 
comes to his house. There was in that place an old 
messenger-woman, a Brahman by caste, Kumudini byname. 
Devapal called for her and gave her pan. “In your 
strength [he said| I have fortified my spirit. As you are 
Kumudini, the night lotus, and near to the lotus, the moon 
which is in heaven dwells in your heart. That lotus queen 
who is in Chitaur, do you bring her by might of hand or 
by sleight and give her to me. 

“Her beauty charms the minds of all the world ; Padma- 
vati is her name. I will give you wealth in crores if you 
fetch her and bring her to this place.”’ 

2. Kumudini said “Look you, I am one who can 
charm the gods, to say nothing of men. [I am] liké Lona 
the Chamarin" in Kanwaru: whom does she not deceive 
when she recites spells? Serpents dance by the force of 
spells, and men seize them and cast them into baskets and 
shut them up. Trees move when spells are spoken: 
sivers flow backwards and mountains are shaken. Spells 
steal away the deep intelligence of the wise man: then 
who else is blind, and dumb and deaf? Even so spells 
affect even the gods: whither shall men flee from spells? 

(1) Garuda, the king of birds, is the enemy ‘of snakes, typified by 
Nagmati. 

Canto 49 

(a) Lit, ‘a stake in his heart’. 

(b) Lit. ‘stake’. | 

(©) Vide 31 (11) 3 rete (m). 


336 ` DEVAPAL’S WOMAN MESSENGER 49: न्म्‌ 


They ascend to heaven and draw water thence: where 
shall queen Padmavati go?” 

The messenger-woman made many promises as ‘she 
spoke telling of spelis: ‘“He whose loyalty 1s as Sumeru 
will not be shaken although the world fall on him*.” 

3. The messenger-woman prepared many cooked 
foods :—she packed up moti-ladu and sugar-candy : 
maths, piraks, phenis, and papars. She clothed herself 
carefully in the dress of a messenger. She filled a tray 
with fresh wheat-cakes and set out for Chitaur as a mes- 
senger after making her promise. When old age ties the 
feet where is youthful vigour and how can there be activity ? 
The body is old but the mind is not old : strength remains 
not, but desire is the same. Where 15 that beauty of which 
all the world was enamoured ? Where is that pride as of a 
‘mast’ elephant? Where are the sharp eyes, the straight 
body ? Ail have been destroyed and taken away by old 

€. 
Saith Muhammad’, ‘‘Old age which walks with bent 
head, why does it walk tapping the ground? The jewel of 
youth has been 105 : perhaps it may be in the earth.” 

4. When Kumudini arrived, she went up to Chitaur: 
she recited spells which charmed all beholders. - She asked 
[her way to} the hall of the royal zanana and went through 
the porch into the mansion. Where the lotus lady, that 
moon of brightness, was, the messenger brought her cakes 
and set them down. With arms out-stretched she ran to 
embrace her: “Have you not recognized me, O King’s 
daughter? A Brahman woman am I whose name is 
Kumudini: I and you were born in one place. My 
father’s name was Beni Dube and he was the family priest 
of Gandharvasen. You were then a babe in Singhala- 
dvipa: I received you and fed you with milk from a shell. 


(d) Cp. Horace Odes III, 3. 
‘Justum et tenacem propositi virum 
....i fractus illabatur orbis 
Impavidum, ferient ruinge.’ 
(€) Shukla’s text has joban-pan (youth). I think this must be a 
mistake for budhapan (old age). For the simile in the following couplet. 
see 1 (9) 6 note (j). 


49: 4-6 DEVAPAL’S WOMAN MESSENGER 337 


“I changed my place, conung to Kumbhalner.. When I 
heard of your being in Chitaur’, I said that I must go 
and greet you,” 

5. When she heard and was convinced that this was 
someone from her father’s house Padmavati fell on her 
neck weeping. The heaven of her eyes was dark without 
the sun: from her moon-face the tears fell like stars. 
The world was dark, since eclipse had fallen on the lady : 
“How long [she said] shall the night be filled with moon 
and stars? Why did my mother and father give life to 
a girl child? Why did they not wring my neck and 
slay me at birth? Why did they give me in marriage 
and lay on me grievous woe? My coming to Chitaur 
has brought my lover into'prison. Now death is better 
than this life: the grief of life is like a mountain to 
bear. jg This life is a shameless thing; it does not go 
forth. I behold my house desolate without my beloved.” 

Thy Chakor’s eyes are red with weeping for the moon 
and the stars, with plaintive lament. The kokil, the 
chatak and the peafowl stiil call with the same plaintive 
note. ४ 

0. Kumudini clasped her round the neck and wept 
copiously ~ then she took a silver tray® and washed her 
face. ‘“‘“You have the beauty of the moon and are bright 
in all the world: hide not your face or the night will 
be dark. The chakor is distressed at hearing the dis- 
tress of the kokil: its eyes have become like ratti 
berries with black faces. However a man may kill 
himself with running on a certain road, he will still get 
what is written on his forehead. What God has written 
will not be otherwise, however a man may run or how- 
ever he may weep. However a man may wish [a thing] 
or perform devotions [to obtain it] still what God has 
written will not be otherwise.” Whatever speeches Kumu- 
dini might make, still Padmavati would not listen. 

Her vermilion marking and her clothes were soiled and 
she was withered like a flower. The adornment with 


(f) For the colloquial turn of phrase, see Shukla’s Introduction 
260 । 


(£) The silver tray is used a8 a mirror, 
A 


338 |‘ DEVAPAL'’S WOMAN MESSENGER 49: 68 


which her beloved had left her she would not wear again 
in her life, even by mistake 

7. Then the messenger uncovered her cooked food 
Padmavati would not touch it though it was untouched 
andfresh. ‘‘I am in distress for my beloved :, how should 
I-take nourishment of pan and flowers"? For me, all 
flowers have become thorns: distribute [this food] if you 
wish to distribute it. Those hands with which I touched 
my jewel Ratansen, I shall not collect and touch anything 
else with them. By his colour’ my hand has been incar- 
nadined : if I pick up a pearl, it becomes a ratti berry 
to the sight. My eyes are black-faced with red bodies’, 
by whose reflection pearls become ratti berries. In this 
way my eyes, those sinners, are vile: my beloved depart- 
ed while they beheld him but they could not hold him. 

“How should I touch your cooked foods? The gur is 
bitter, the ghi is stale. My beloved, in meeting whom 
I should find the flavour of sweetness, has departed and 
has taken my appetite with hirh.”’ 

8. “Kumudini remained near the lotus (Padmavati): 
the sun was her foe, but she had hopes of the moon. In 
the day she had been withered and c1iushed : she unfold- 
ed her petals in the night, deceiving with her words. 
“Why, girl, [she said] do you remain fading away? You 
are dried up like a plant which does not obtain water. 
You are still like a lotus bud in your girl-hood/in the 
garden; of tender age, with stem just rising. Your hair- 
plait is soiled and rough: how do you remain dried up 
in the lake? God has made your body grow like a betel 
plant ~ he has watered it and so it has flourished. Adorn 
yourself and blossom with happiness like the betel : sit 
upon your throne or swing to and fro upon your swing. 

(9) Pan and flowers are the food of the lotus lady, 40(4)7. 

(i) BRuag may aleo mean ‘love’ (by love for him). In eonnection 
with the meaning ‘colour’, Ratansen is pictured as a rub 

(0) ४.९. my eyes, with their black pupils, are red with weeping 


ep. 40(6)3. See Shukla’s Introduction p. 148/89 for these elaborate 
metaphors 


(ह) The idea contained in the two first verses is that Kumuadini 
(the night lotus, as her name rag ies) takes advantage of the absence 
of Ratansen (the sun) to deceive Padmavati (the day lotus, and also the 


moon), The sun is the enemy of the night lotus, which withers in ite 
rays, 


49+ 8.76 DHVAPAL’S WOMAN MESSENGER 339 


` “Array yourself ever with garlands and [fine] clothes : 
tire your head in seemly fashion. Enjoy bliss fora brief 
space': youth departs and delays not.’’ 


g. When Kumudini smilingly spoke of youth, the 
lotus did not unfold : its petals remained furled. ‘Nay, 
Kumudini, youth depends on this, that the comfort of 
the shadow of the beloved be present. If he who holds 
sway sojournus afar, who will make the desolate house a 
place of habitation? When my king is- not here, my 
jewel of brightness, for whom is the throne, for whom 
the silken attire"? Who will cause me to repose on my 
bed or on my chair? He who should [ull me to sleep is 
lying in hard captivity. On all sides this house has 
become dark: he has taken all adornment with him at 
his departing. I know that” the plant of my body will 
then grow when my lord comes home to water it. 

° shall continue to be dried up until such time as 
he, my lover, comes. This” flower, this vermilion will 
arise again like the fresh spring-tide.”’ : 

710. “Do not deal thus with your life, girl, As long 
as there is youth, so long is there a beloved. Anyone 
can have] her own man with her: Tf she quarrels with 
one, she finds another before her. As the water of youth 
shrinks.day by day, the’ bees are hidden and the swans 
come to view. So long as the. lake is full of water, it 
has much honour and there are many birds on its banks. 
When the water shrinks, noone asks after it. The enjoy- 
ment which you take, it is that which remains in your 


(1) Lit. ‘ten days’. 

(m) Pajow. One would have expected: hiadaur¥, as there 1s 
obviously an echo of 49(8)7. 

(n) Referring to 49(8)6. 

(0) Referring to 49(8}3. 

(p) Shukla explains (Introduction p. 125) that the flower is the 
withered body of 49(8)3 and the vermilion the neglected adomment 
of 49(8)5. 

(¶)- The bees are black hair and the swans white hair. Shukla alse 
finds a pun in bhakvar==(1) bee (2) eddy. ‘As the water recedes, the 
eddies disappear and the swans arrive.’ But the swans ‘would not wait 
forthe water to shrink before immigrating. (The simile is further 
elaborated in Shukla’s Introduction p. 145-7). 


340 DEVAPAL'S WOMAN MESSENGER 49: I0-1% 


hold. So ilong as you are’ Kalindi, enjoy yourself: the 
time will come when you will be Surasari (Ganges) and 
will run into the ocean. Youth is a bee, your body 15 
a flower: when old age comes, it will (as it were) crush 
the flower in its hands/you will wring your hands. 

“That youth, for the sake of which Krishna [sported] 
with the Gopis,—it will deceive you and depart with 
the ‘arrow; the bow will remain in your hand. 

17. “If the beloved is Ratansen my king, of what 
use is youth without the beloved? If there is life then 
you cati speak of youth : without life what would youth 
be? If there is life then this youth 15 a good thing : 
life makes it pure like itself. Inthe range in which the 
lion man of the race is, how shall the jackal have his 
lair in that place? May dogs tear the heart of her who 
would desert the lion to,look upon the face of the jackal. 
If the water of youth shrinks, what is lost, so long as, 
by the power of loyalty, there is no‘ cleavage of the 
heart? The dense clouds grow black and shed their 
Tain; but youth is like a fresh tree to the view. 

“For the sin which Ravan held in his spirit, his face 
is black in both the worlds. But the truth which 
Rama held in his mind, who could deceive that ?”’ 

12. “How will you again obtain delightful youth : 
It 15 like a ‘mast’ elephant, with a “black umbrella 
above its head. Without youth, there is nothing but 
old age: without youth one is weary in every place. 
Youth, when lost, is not found by searching: if it 
departs, it returns not again. Your tresses, which are’ 
hike serpents, among which the bees dwell, will anon 
become like cranes, and all the world” will laugh. Be 

(r) Ké&lindi, the dark-watered Jumna, represents black-haired 
youth. Sursart, the Ganges (white in the poets) represents old ace, 
but the metaphor shifts to the connection between Ganges and death. 
(See Shukla’s Introduction p. 147/8 for a somewhat different interpretation). 

(8) The arrow is the straight back of youth; the bow the 
crooked back of old age. Shukla (Introduction p. 147) also finds a pun 
in ban=(1) arrow (2) colour, brightness,—but this is 10t necessary. 

{t) s.e. so long as the heart is not severed from the beloved. 
The idea is that of the clay hed of a lake being split when the wator 
recedes (see Shukla’sa Introduction p. 260). 

(ण) १.९. the black hair of youth. 


(ष) ६.९. your hair will become white. 
(w) There is ४, pun on AcaAsm#=(1) laugh (2) swan. 


40: 12-14 DEVAPAL’S WOMAN MESSENGER 342 


not minded” like the parrot to attend on the silk-cotton. 
tree, or you will afterwards repent in the end when 
[you get only] cotton-wool. Your form 15 beautiful 
above [anything in] the world: this youth is a guest 
which is ready to depart. This is the time for pleasure 
and enjoyment: be persuaded: soon’ noone will be 
able to claim anyone else. 

“As buds which burgeon on a fair tree so is your 
youth delightful‘. So long as there is delight“ of love, 
enjoy yourself : soon the leaf will be yellow.” 

13. When she heard Kumudini’s words her heart 
burned : it was as though fire had fallen on the bosom 
of the lotus-lady. ‘I shall burn raw the love’s delight 
of such one as deserts her own love and is enamoured 
of a stranger. She who makes another [her lord] ` goes 
by double ways: there cannot be two kings on one 
throne. She in whose spirit love is firmly fixed 1s esta- 
blished in bliss and wedded blessedness. Ycuth may depart 
and the bee may depart, yet love of the beloved will not 
depart, whereon I meditate. I=fin this world my beloved 
does not return, in that world I will tind him, if I seek 
him day by day. My youth 15 where Ratan my beloved 
is : tothat beloved my youth and my life are an offering. - 

“Bharthari, when he lost Pingala, sighed and gave up 
bis life. I, sinful one, that I am alive, this ts the fault 
which I have committed.’’ 

14. ‘“Padmavati; what sort of cookery is it that has 
no variety ? He upon whose tongue a different flavour 
settles, he it is who knows what flavours are sour or 
sweet. The bee rifles the scent of many a flower: the 
flower gives its scent to many a bee. You have not 
experienced the charm of a second man : those know what 
it is who have accepted another. With one palm-full of 
beverage the heartis notsatisfied, not until one has 92211717" 
drunk a second. Your youth is like the ocean witb its 
waves: beholding it, my spirit is drowned. Other 


(x) cp. 8(7)5 notes (20) and (p). 
(y) Lit. ‘who will be whose ?’ 
(४). A pun on + = 10 delightful (0 youth), (2) pink (of the buds). 
(४8) A pun on raagas(1) love (2) colour. ; 
(bb) A pun on @@ear त == (1) drank « seoond (2) another lover. 


ere 


342 _ DEVAPAL’S WOMAN MESSENGHR 49; 1436 


light of love is not to be won by sitting still :-bow ‘can 
you attain burning without dying? 

When I see the bow of your eyes, I am struck by a 
poisoned arrow. If the lotus smiles and consents, I will 
bring another bee to it.” | 

715. ‘‘Kumudini, you are my enemy, not my nurse you 
have come and thrown blackness on me with your talk. 
Pure in the world is the name of water, but if blackness 
is thrown in it it becomes black. Where there is virtue, 
sin is not seen, like’ lead between gold and borax. If 
blackness is cast on it, the moon becomes black : so do 
you cast blackness on me and insult me. The stain of 
ink upon cloth cannot be removed: so have you taken 
ink and bespattered me. My bee” is like a ray of the 
sun: all other bees are dark and full of blackness. ‘°*The 
lotus gazes on its bee-sun with its eyes: a fly does not 
settle on the fragrance of sandal wood. 

“Like the pure ocean ismy Ratansen, the" lion of the 
world : any other who claims” equality with him will 
disappear like foam.”’ 

16. ™ “T,otus lady, talk no more of blackness. This, 
look you, is blackness, even your two eyes. Blackness 
is adornment,—that which all men call collynum: a drop 
of blackness is the mole which adorns your cheek. True 
beauty is that where there is a line of blackness: 
blackness is in the pupils with which we see the world. 
The blackness which is applied to a pair of eyes, that 
blackness can never be changed. There. are seals of 
blackness upon your two breasts: there is blackness in 
the bees which hover round the letus. Blackness ts 


{cc) ‘The borax acts as 8 flux and removes the lead or other droas. 

(dd) Sam here aud inv. 8 18 not understood and J have omitted it, 
Other bees may be black, but not Ratansen. I suspect & wrong reading. 

(ee) ४.९. Ratansen (the bee) ia & fit lover for Padmavati (whose 
charms are like the scent of sandal). Any rivalisa fly. For the attraction 
of sandal tor bees, 10(16)5. 

(ff) Jagarii ? 

(3g) A pun on saree(1) equality (2) river. Ratansen is the ocean : 
any rival 18 @ river and will vanish in fosm. 

(hh) The general idea of this stanza seems to be. ‘Do not talk of 
blackness as if it were neceassrily evil: it may be a mark of beauty : in this 
instance, the ‘blackness’ of which you speakiaa message from Devapal, 
and is au honour.’ (See Shukla’s Introduction p. 1740/1). 


49: 16-50: I DEVAPAL’S WOMAN MESSENGER 343 


drawn in your hair and blackness in your brows: 
without blackness your teeth’ do not display their 
splendour. What is that whiteness 11 which there is no 
blackness? Where is that substance of which there is no 
shadow 2 | 

“Such a kind of blackness is Prince Devapal: the 
umbrella of sovereignty is upheld around his hand. He 
who goes to Kumbhalner forgets the kingdom of Chitaur.”’ 

17. When she heard [the name] of Devapal of 
Kumbhalner, the lotus-eyed lady bent the bow of her 
brows. ‘‘Devapal is the enemy of my beloved: how can 
the bear rival the lion? My body is filled with “as many 
woes as there are hairs on my head : what message do you 
declare to it, you harlot? My beloved has the quality 
of weight like the Son river into which if a light thing 
falls it becomes a stone. She over whom there is a be- 
loved of such weight, how shall her spirit be shaken by 
any shaking?” At the turning of her eyes a hundred 
hand-maidens broke loose: there was a thorough thwack- 
ing, the bawd was so thwacked. They cut off her nose 
and her ears and blackened her all over: they shaved 
her head and made her ride upon an ass. 

Saith Muhammad, ‘He whom God has made weighty, 
how shall any move him by blowing. He by whose weight 
the world stands firm will not be blown away by a gust 
of wind.’ ‘ 

50. THE EMPEROR’S WOMAN-MESSENGER 

1. Thereafter the queen held an assembly for distri- 
buting alms, whereby the king might obtain release from 
captivity. All travellers who come from foreign lands 
receive gifts of food and water. Yogis and ascetics 
come, all who are, clothed in rags: she asks about her 
beloved, whether any wayfarer knows of him. When her 
arm was lifted high in giving largeess, [word of] the 
matter came and reached the Shah. There was a harlot, 
a pretended Yogi: the Shah sent for her from the 
dancing-hall. See put on Vogini’s attire and made her- 
self an exile of love: she took the horn whistle for 


of the teeth see 10(9)1 note (36) and (४), = ` Fr Sar gp त-य द pe का नड न +भ 


(11) For the blackening of the teeth see 10(9}1 note (36) and (7), 
(jj) Reading jetana for Shukla’s jet nz, | 


344 THE BMPRROR’S WOMAN-MESSENGER .§ 60: 143 


sounding and the secret charm. He sent her to the lotus 
lady, having made a Yogini of her: “Bring her here 
speedily, making her an exile of severance.”’ 

Crafty in arts that charm the mind and in the power 
to enter the body of another’, she came and ascended the 
fortress of Chitaur, being in the guise of a Vogini. 

2. She came begging to the royal gate: miaid- 
servants made known the news within. ‘There is a 
certain Yogini at the gate: she 15 begging like an exile 
of lave. Still in her early youth, she has undertaken a 
life of austerity : she has rent her silken attire and made 
rags of it. "She has the ashes of severance, the matted 
hair of asceticism, hide on shoulder, rosary on neck, 
ear-rings in her ears: her spirit is unsteady: her body 
is her trident: her beloved is her crutch. She has 104 
umbrella for shade and is like to die with the blazing 
heat: there are no sandals on her feet: the burning 
dust scorches them. She has a horn for sounding, a 
gorakh-dhandha in her hand: the place where she sets 
her feet is burnt. 

“Holding her viol she plays the strain of severance 
sounding it again and again. Her eye¢ revolve on all 
sides hoping tc obtain a sight [of the belayved].”’ 

3. When Padmavati heard, she called her into the 
palace: she asked her “From what country have you 
come? Yuga does uot beseem your tender age. For 
what reason have you thus undertaken exile?” She said 
“Noone knows the woe of severance: only love’s exile 
knows, she that is severed from her beloved. My lover 
departed to a foreign land: for that reason I am in the 
guise of a Yogini. Whose is my life, my youth and my 
body? If the beloved has departed, everything has be- 
come dust. I have rent my silken attire and made rags 
of it: I will take that road whereby I may meet with 


Canto 650 


(8) Para-kayt-parves. The Yogic power to enter the body of another. 
Nee 24(18)8 note (uu), 24(19)5. See also note (15) to 9(5)6 

(>) For Yogi’sa trappings see note (a) on 12(1). Also aee 50(8) 
and 51({2)68,7 

(€) In 12(1) wmbrella and sandals are part of the Yogi’s dress. Why 
they ate not here js explained later, 50(4)4 


50: 3-5 THE EMPEROR'S WOMAN MESSENGER 345 


my beloved. I will go round about and make outcry 
211 four quarters : I have grown the tangled locks [of an 
ascetic]: what is the use of tiring my head? 

“My beloved lives within my heart: if I cannot find 
him, whom can I ask? The whole world is desolate: 
without him, there is nothing. 

4. “TI have fixed ear-rings in the holes pierced in my 
ears : I bend [to catch any] sound ‘[which would tell me] 
where my beloved roams. In severance from him I am 
continually blowing my horn: evermore taking my viol, 
I am wasting away. Who will take me and bring me 
to the embrace of my beloved? Who will take my 
message to my only support"? My sandals have been 
broken as I walked: there are blisters on iny feet, but 
my mind survives and my body is fresh with youth. 
I went to Prayag, but I did not find my beloved : I took 
the saw and made sacrifice of my life. I went to 
Benares and burnt my body: I performed 00140715 and 
bathed at Gaya. Performing vigils’, I came to Jagan- 
12111 ˆ then I went to Duwarika and bathed. 

“IT went to Kedar and branded my body: there I found 
no trace of him. Searching for him I came to Ajodhya 
and peeped into the Saragduwari. 

5. ‘‘Again I made [pilgrimage] to the Gaumukh at 
Hardwar : at “Nagarkot I cut out my tongue and offered 
it. I searched the crest of "Balanath: I ransacked’ 
Mathura, yet I found not my beloved. At Surajkund I 
gave my body to the flames: at Badn I found not him 


(८) Param “12047 8. ९ Adhari is here used ina figurative Renae ; 1t also 
means the Yogi's crutch. 

(c} Forthe saw at Prayag see 10(2)6 note (8). 

(1) A pun on jagaran and Jagannath (Pun). At Puri there is a 
gaddi, or svat, of the Satnath sect of the Kanphata Yogis, described by 
Briggs Gorakhnath [. 124. 

(z) N&garkot, a shrine of Jwala devi in the Kangra district. 

(h) Balnath. See Briggs p. 101. ‘The most famous establishment 
of the K&nphatasin the Punjab, and in fact in all India, is at Gorak Tilla. 
It is situated about 25 mies North west of Jhelum, on the highest point 
of an isolated line of hills in the Salt Range..,..... The place was once 
known as Tilla Balnaéth, a name derived from a temple on the summit 
dedicated to the sun as Balnath. It was here that Balnath underwent 
his penance, and it was from him that Bbartrihari learned the practice 
of austeritier*. 

(1) Lit. churned, a pun on mathiua and mathura, 


44 ५ 


346 ‘HE EMPEROR'S WOMAN MESSENGER 60: 6-7 


whom I love. I visited Ramkund, the Gomati, Gurudwar 
and the country of the south many times. I went to 
Setubandh, Kailas, Sumeru, and to Alakpur where Kuber 
is. In the Brahmavart! I touched the Brahmavati: at 
the conflux of Beni I roasted myself on a slow fire. [I 
visited] Nimsar, Misrikh, Kuruchheta, together with the 
shrine of Gorakhnath. 

‘From Patna on the east, from house to house I went 
roving round the world. I sought but nowhere was my 
beloved found, nor any that would bring me ta him. 

6. ‘‘Forest by forest I searched all the nine regions : 
water by water all the ‘eighteen quaternions of rivers. 
All the sites of the sixty four holy places I visited in 
turn, calling the name of my beloved. In Delhi I saw 
all the Turks and the prison of the Sultan. I saw Ratan- 
sen in prison: he was scorched by the heat; he obtained 
no shade for an instant. Everyone was binding and 
branding the king: knowing me for a Yogini, the king 
touched my feet. What enjoyment is there of which 
there is no end? He who brought you happiness has 
gone to suffer this distress. Do not suppose that the 
name of Delhi (Dilli) means ‘slack’ (dhili) : very rigorous 
is the prison: not a bolt can be moved from its place. 

“Having seen his branding and distress my spirit is 
even yet not in my body. How can that lady live whose 
beloved is so imprisoned 2 ' 

7. When Padmavatt heard that her beloved was im- 
prisoned, she was like ghi that has fallen into the fire. 
She 1811 and fell at the feet of the Yogini: the Yogini 
was burnt as though fire had sprung up from her. ‘Give 
me your feet, let me place them on my two eyes: lead 
me to the place where my beloved is. With those eyes 
with which you have seen my beloved show him to me, 
and I will give my life as a sacrifice. My truth, my 
virtue, all will I give ta you, 1f you will tell me news 

(j) Brahmavart. Mr. J. H. Frere indentifics with the ghat of the 
name at Bithur on the Ganges where Brahma is said to have performed 
horse sacrifice and where the peg of his clog is preserved,—a very ancient 
place of pilgrimage, but not connected with Yoga. But in Manu ii, 17 


Brahm&varta is the ‘holy land’ between the rivers Saraswati and Drshadvati. 
(k) For the 18 quaternions of rivers see 25(4)9 note (f), 


50: 7—51: I THE EMPEROR'S WOMAN MESSENGER 349 


of my beloved. Yon are my spiritual guide; I am your 
disciple, since you have brought me to the way when I 
was lost and wandering. From one moment show mercy 
upon me: let me be a Yogini and go with you.’ 

Her friends said “‘Iisten, O queen: do not openly take 
this guise. A Yogi should practise Yoga in his mind, 
receiving the instructions of his Guru. 

8. ‘“Receive alms, O Yogini, and go elsewhere to beg. 
You will not obtaig your lover by practising hypocrisy. 
A great Yoga is this, to endure severance and to abide 
in such manner as the beloved would have you abide. 
Remain at home: you have already abandoned worldly 
desires : let the palms of your hands be your drinking 
vessel and your breath be your horn. Let the love 
which is implanted in your mind be your beads: let 
severance be your dhandhari, and the curling tresses of 
your head be the, tangled locks [of the ascetic]. Let your 
eyes be the chakras to seek out the way of the beloved : 
let the clothes which are on your body be the [ascetic’s] 
rags. Let your [इल hide be the earth and the sky 
the umbrella over your head: let your heart remain 
impassioned” with love. Turning the rosary” of your mind, 
let that be your chief tenet : let the five elements be the 
ashes on your body. 

“Tet your ear-rings be to listen to tales of the beloved 
and your sandals the dust upon his feet. Go and take 
Gora and Badal as your staff for your support.” 


51. HOW PADMAVATI SPOKE WITH 
GORA AND BADAL 


71. Her companions extinguished the grievous burning. 
She went to the house of Gora and Badal. She had 
never in her life set her lotus feet upon the earth: in go- 
ing so far they were blistered. The two Chhatriyas came 
forth when they heard her: they trembled as noone [had 


(1) Padmavati’s companions continue to speak, addressing first the 
pretended Yogini and afterwards (v. 2 ff) Padmavati. 

(m) A pun on rf@iv=(l) enamoured (2) red, or the safforn of the 
Yogi's dress. 

{प} Jaisi, for a wonder, does not pun on the ‘rosary of the mind.’ 
Kabir did,—Man ka mank® pher. 


348 $= PADMAVATI WITH GORA AND BADAL  .B41: I-5. 


ever] trembled. They unbound their hair and swept the 
dust from her feet, [saying] “Where has Padmavati set 
her feet ?’’ They hrought her and set her on a golden 
throne: the queen, the victim of love’s severance, seated 
herself. The twain stood and waved chowries: “Let the 
umbrella [of sovereignty remain] above your head! Let 
us receive your royal command. Surely the water of 
Ganges has flowed backwards that the queen has come 
to her servants’ house. @ 

“Why have you performed such grievous toil which it 
did not beseem you to perform? Let your command be 
given speedily : our lives are [devoted to] your work."’ 

2. Padmavati spoke weeping: with blood in her eyes 
the world was red to her view. They rolled like the 
ocean, filled with rubies : she wept blood,—in such wise 
fell her tears. ‘‘Surely I will make sacrifice of my eyes 
to the love of Ratan*: I will pour out my blood ratti 
by ratti. I will cause the’ bee to hover above the lotus. 
Take me there where I may find the sun. With the‘ tur- 
meric of my heart and the blood of my face I will 
sacrifice my life meditating on severance.” “Her tears 
fell like water in Sawan: the ground became green: 
her vesture became saffron coloured. The tangled strands 
of her hair were like snakes coming forth: as she wept, 
she became like a Yogini in her guise. 

Her tears moved like scarlet insects and even so did 
not stop. The way was not visible to her sight: the 
month of Bhadon came on. 

3. “You, Gora and Badal, are two pillars [of strength]: 
you are like Parath* in battle: none else is like you. 


Canto 51 

(a) The usual pun on raag and ratan, the other meaning being ‘the 
colour of rubies’. 

(b) Shukla explains the lotus as referring to Padmavati’s eyes, but 
it 18 not clear to what the bee refers, 

(c) The ‘turmeric’ is the yellow centre of the lotus and the ‘blood’ its 
pink petals. 
(०१) The general idea is that Padmavati’s weeping is like the rains 
in the months of Sawan and Bhadon, for which compare 29(7). In the 
rainy season, the ground becomes green, ladies wear saffron-coloured 
clothes, snakes come forth, red velvet insects move about, and the sky is 
datk, Furthermore, the saffron dress and snaky locks make Padmavati's 
attire resemble that of a Yogini. 

(e) P&rath is Arjun, the son of Prithu. 


61: 3-3. PADMAVATI WITH GORA AND BADAL 349 


My sorrow’ cannot be endured now in the rainy season: 
its roots are in hell, its branches in heaven. The whole 
earth was filled with its shade. The plant of severance 
has grown and become a date-palm. The trees of the 
forest have received this sorrow and have grown: they 
have uncovered their heads and stand weeping. The 
earth 15 full of sorrow, the ocean is dammed up with it: 
the heart of the cowrie shell is split and broken. 1 wiil 
become a Yogini and will speed to the prison in which 
my beloved is: I will accept imprisonment and will re- 
lease my beloved. 

‘The sun is seized by eclipse: the lotus sits not on 
its throne. I too will go on that road by which my 
beloved went.” 

4. Gora and Badal were both softened: as they 
wept their bodies were drowned and soaked in blood. “It 
was for this [they said] that we were wroth with the king 
[and said} “Do not make friendship [with the emperor] ; 
the Turks will seize you.’ It was when we heard of this 
intention of his that we went away in wrath : and it has 
finally come upon our own heads. So long as we have 
life, we twain will not flee: while your lord lives, how 
can you become a Yogini? When Agast has arisen and 
the elephants have trumpeted‘, when the water has 
receded, the king will come home. When the rains have 
departed and Agast has come into sight, saddles will be 
laid on the backs of the horses. I will cleave Rahu™ 
and rescue the sun: neither root nor shoot of sorrow 
shall remain. 

‘He is the sun: you are the moon: I will fetch 
him and bring you together. So in sorrow will joy be 
born, and in night there will be day.”’ 

5. Badal and Gora took pan: ‘‘Whom [she said] 
shall I take and set in comparison with you twain ? 
You are heroes; none is your equal: you twain are 


(1) So Shukla interprets barkha. I am inchned to think that the 
word may be a wrong reading for dtrichh (the tree of my sorrow). 

(g) Shukla gives two explanations, either (or both) of which may be 
right, (1) ‘when a military expedition is made’ (2) ‘when the constellation 
Hasta brings thunder’. 

(h) Ré&hu here is clearly the demon of cclipse, see 10(4)5 note (१). 


350 PADMAVATI WITH GORA AND BADAL- 51: 5-6 


like Hanuwant and Angad. You are [like] Arjun and 
king Bhim: you with your strength are crushers of 
hosts in battle. You are removers of burdens, as all 
the world knows: your are famed as men of noble 
worth, like Karan. You are mighty heroes like Jagdeo' : 
you are like Sankar and Malakdeo’, When I have such 
as you with me, Badal and Gora, whom“ should I seek 
for as a deliverer from captivity? As Hanuwant ५६ 
livered Raghava’' from captivity so do you deliver 
[the king] and unite us. 

“As, when the lacquer pavilion" was burning, Bhim 
did a deed of gallantry, so do you accomplish the pur- 
pose of life and bring forth our pillar which is burning. 

6. “You are Rama and Lakhan, the destroyers of 
demons : in your house is the king” Balbhadra. Yeu 
are “Drona and Gangeo: I account you like Sahadeo. 
You are Yudlishthir and Durjodhan; you are Nila 
and Nala®, two givers of encouragement. You are 
Parasuram and Raghava, the warriors: by your proniise 
my heart ts cheered. You are Satruhan and Bharat 
the prince: you are Krishna who destroyed Chanur’. 
You twain are Pardumna and Anirndh: you are 
Abhimanyu (so all men say). Bikrany could 10 rival 


— श) ee ~ -- [ 7 श 2 भा म 


the use of the name 18 a witnesy to Jaivi’s knowledge of history, probably 
through Amir Khusru’s contemporary works, Terikh-i-Alai and Ashika. 
(See ‰ 11101 History of lnelia as told by its own historians, Vol. III p. 76 
and 550). Another identification is suggested in an article by Chandrabull 
Pande in the Nagari Pracharini Patrika Vol. 13 (शति 4 p. 495. 

(k) Lit. ‘whose face’. I have omitted Shukla’s comma after herauas. 
(1) Raghava=Rama: but we do not read that Hanuman released 
him from captivity. 

(m) The lacquer pavikon was prepared by Duryodhan in order to burn 
the Pandavas init, but Bhime rescued them. (Mah&bharat). 

(n) Balbhadar=B&laradma, the elder brother of Krishna and eighth 
Avatar of Vishnu. 

_ (७) Drona, the military preceptor of the Kaurava and Pandava 

princes. 

(p) Nua and Nala, monkey chiefs who aided Rama. 

Gangef,=Bhishina (the son of Gang&). Sahadeva, the youngest of 
the five Pandavas. 

(५) Ch&ntira, a wrestler in Katsa’s service, slain by Krishna. 
identified with the Daitya Varahe. 

(ए) There is perhaps a pun on sake=(1) could (2) the Saka Era 
which goes by Vikrama’s name, co. €2(3)6. 


es ies ॐ ज आ अ 


51: 6—52: 7 PADMAVATI WITH GORA AND BADAL 351 


you: you are Hamir and Harichand who spoke words 
of truth. 

“As in the sore straits of the Pandavas Bhima was 
their deliverer from captivity, so do you fetch forth my 
beloved, who is in the power of others, and uphold my 
honour.” 

7, Gora and Badal took pan: they did mightily, like 
Hanuwant and Angad. ‘‘Make ready the throne; unfold 
the umbrella : happiness’ be on thy head from age to age. 
You have suffered distress by setting your lotus feet 
upon the earth: mount your royal litter’ and proceed to 
the palace.’’ At hearing of the sun the heart of the 
lotus awakened: saffron colour was laid on the heart 
of the flower. It was as though day had come to view 
in the night : there was radiance, and blackness vanished. 
She mounted the royal litter and went, radiant with 
brightness, like the spotless moon of the second night. 
Together with her were her friends like the night water 
lilies or the stars : they brought her to the palace, waving 
their chowries 

Seeing the crescent moon, Sankar placed his forehead 
for her throne. Padmavati set her lotus feet upon her 
couch. 


52. HOW GORA AND BADAIL WENT 
lr'ORTH TO WAR 


1. Badal’s mother Jasowa came and clasped Badal’s 
feet. “‘Badal Ray, you are my bahe: how do you know 
what war is like? ‘The emperor is lord of the earth 
and king: in withstanding him not even Hamir had 
success. With thirty six lakhs of horses his host is 
arrayed: twenty thousand elephants trumpet in the 
fray. When his close-thronging host advances to the 
attack, it is to the view like dense thunder clouds in 
the sky. Their swords flash, wherein lightning is con- 
tained : their kettledrums rattle and roar. Their lances 


(s) Lit. the happy state of a woman whose husband is living 
(t) Siighisan, ordinarily 8 stationary throne, must here mean 8 
litter, as in $, 6 below 


332 | THE WAR S23; x-2 


and arrows are showered in dense clouds: your courage 
will not keep its firmness. 

“Where the captains and their hosts are slain*, what 
is your concern there? Today the wedding train’ will 
come for you : abide here and enjoy pleasure and lordship.” 

2. ‘Mother, do not think me a mere babe: I am 
Badal, the lion, a warrior in the fray. Hearing of the 
troops of elephants, my spirit is fired all the more : 
how should the lion’s race remain hid? They will only 
rear until the lion-cub roars: I will reach alone the pre- 
sence of the Shah. What elephant will be able to rage 
in my presence? I will tear off its trunk and drag out 
its tusks. I will be with my lord in his straits like a 
buckler : I will brandish my spear like Duryodhan. As 
Angad planted his feet in wrath so will I hold up all 
the thirty six lakhs of [the Shah’s] army. Like Hanuwant 
will I make my legs firm with strength: I will burn the 
ocean and release my lord from captivity. | " 

“Therefore you, Jasowa my mother, do not think me 
a babe. Where my king like Bali is imprisoned, I will 
enter hell and release him.” 

3. Badal set in train his departure for war: jus! 
then the wedding train arrived and burst upon the housr 
How shall I describe the manner of the wedding train 
The moon-faced [01146 | had adorned herself. The partin. 
of her hair was filled with vermilton and set with pearly 
a peacock sat thereon, so high was the knot of her hag 
Her eyebrows were a bow: it twanged as she 11181 
practice with it: there was collvrinm round her ey 
which shot sharp arrows. She haa faced an ornament -4. 
her forehead ciusted with gems like’ sae Pleiades: beholding 
that adornment the spirit left its 5181901. Jewelled ear- 
drops swung in her two ears: they beat her head when 


CANTO 62 

(a) There is a variant reading in this passage 88 quoted in © 01 
Introduction p. 127, dalmalahin (trample everything underfoot) 2 
marahin. ishna, 

(b) The Gauna is the coming of 4 bride to her husband’s ho 
she reaches the age of puberty. In thia canto the same word > Era 
going’) 18 alea used for departure of Badal, Ihave used ‘train’ - 
where possible, | ie ee 


52: 3-8 THR WAR 353 


| 
they heard the mews of the departure of her beloved. 
Her curling tresses were like serpents ; the garland shone 
upon her bosom : all her ornaments were a burden, with- 
out her lover. 

When the wedding train has come to the porch the 
beloved is in train to depart for a foreign land. How 
shall girl-companions extinguish the fire: by whose 
instruction shall it be extinguished ? 

4. Realising his departure she drew her veil [across 
her face]: she came and made entreaty to him, standing 
at his door. With a sharp glance she caught her sari 
and drew it round her: her lover did not look at her,— 
he made his spirit firm. Then the lady, smiling, looked 
straight at him: Badal turned his back upon her. She 
turned away her face and there was wrath in her mind: 
“At the time of his departure, he has not looked at the 
face of his wife’. There was uncertainty in the lady’s mind: 
“How is it that he has turned his back on seeing me? 
‘Perhaps a dart has pierced my beloved’s eye: let me 
pull it out by the head as it quivers in his back. Tet 
me now press the rondure' of my breast against his back ; 
{ he clasps me in a spasm of pain, I will bathe him in’/ 
(३४९ him with” vehement delight/thick lotion. 

“If I remain shame-faced my beloved will depart : if 
, 27857 him, he will call me overbold.” She stood and 

ynsidered what she should do: both courses were 

early difficult. 
{< 5: “If by observing modesty I do not get my beloved, 
wt me abandon modesty and persuade him with folded 
,,uds. If a lover persists in departing owing to his 
bride’s modesty, of what use is the modesty of the veil ?”’ 
Then the lady seized his waist-band and said, smiling, 
“The supplication which a wife makes to her lover can- 
not be set aside. Today I have come with my wedding 
train, my lord: do not you, my lover, be in train to 


—— आ 


taine = 1 नाग 
The simile is not one of Jaisi’s happiest See Shukla’s Intro- 
2. 24. | । 
(8) „ 2 द्र, it, a kind of pumpkin,—an allusion to a method of 
_ (५५ }& thorna by pressure from its rounded surface. 
litter A pun on raae=(I) moisture (2) sensual delight. 


45 


rs ee ee 


334 THE WAR _ 62 :. 5 


depart for battle. A woman comes, with the wedding 
train in order to meet [her husband]: what kind of train 
is it which severs her lord [from her]? If the wife does 
not gaze her fill upon her beloved: and if the beloved 
does not meet his wife in all his life {what kind of 
marriage is it?}] Where there is a lotus so full of 
hope, the bee, that rifler of scent and honey, should not 
abandon it.”’ 

The woman laid her forehead upon his feet, ‘“‘Hear 
my supplication, O prince. My curling tresses lie here 
as a noose: they will in no wise release your feet.” 

6. “Let go my waist-band, lady’? Badal said. “A lady 
does not seize a man’s waist-banl when he is in train 
to depart. Even if you have come hither with 
wedding train, fair dame, still I ant 111 train to go where 
my lord is. Until the king 1s released and comes here, 
heroism 15 to my mind and not dalliance. A woman and 
land are handma‘ds of the sword he who conquers with 
the sword, to him they belong. He who has a sword 
111 1115 house has thick moustaches (7.c. is a hero)’ where 
there is 110 sword, there are neither moustaches nor beard. 
so, then, there are moustaches on my face and I shall 
tisk my life: 111 my master’s business I Will push aside 
the throne of Indra. A man who has pledged his word 
will not give ground : he has the ‘tusks of the elephant, 
not the neck of the tortoise. 

“You are a weak woman, lady, and of feeble wit. 
What do you know of war? The man t1 whose bosom 1s 
the spirit of heroism will not take pleasure in dalliance.’’ 

7. “If you wish, my beloved, to rush into war, I 
have nade ready for a war of dalliance. Youth has come 
and planted [his banner; in face [of the foe]: severance is 
scattered, the army of love is furious. My vermilion 
hair-parting is the pouring out of “heroism: it is red with 
blood like a naked sword. My brows, like a bow, aim 
with the arrows of my eyes: the collyrium is the bow- 


(f) The Elephant’s tusks are not retractile, while the tortoise’s 
neck is. 

Ras is not translatnble here. 1 means ` (1) the mood (of 
heroism), (2) moisture. 


§2: 7-8 THE WAR 355 


string ; they are steeped in the poison of my eyelashes. 
With side-long glances I have prepared, as it were, a 
whetstone: my charms from top to toe are sharp darts 
and arrows. My curling tresses are an inextricable noose 
which I will fasten on your neck: lip is longing to join 
battle with lip. My two breasts are like the temples of 
a ‘mast’ elephant: I will charge straight ahead: on guard, 
my lover ! 

“Dalliance is furious: the hosts of severance are 
broken and divided tn two halves. Furst fight with me 
and then make preparation for battle.”’ 

8. Her lord did not heed any of her entreaties. Fire 
fell in the "mind and bosom of the lady. The smoke 
that arose made her eyes smart: tears began to fall drop 
by drop. Her garland and sari were soaked: the garment 
upon her breast remained untouched; her lover did not 
unfasten it. The curling tresses which touched her girdle 
became wet, and so did her face and hair and the tassel 
upon her head. The collyrium ran down and her skirt 
was avetted: even then’ not a hair of her beloved was 
moistened. “If you, my lover, have undertaken war, 
you have made vows of fortitude, my lord, asI of faith’, 
Come back to me after vou have conquered, fighting in 
the battle and the fray: shame were it if you should show 
your back. 

“You, my beloved, have made yourself firm in courage: 
I have ‘marked the vermilion line upon my head. 11 
beth [your courage and my faith} succeed we shall meet 
again. J,et the drums and clarions sound’. 


h} <A pun on chita ur (thought and bosom) and Chitaur. In the 
second meaning there is an allusion to the coming Jauhar in which the 
women of Chitaur will commit sati. 

(1) ४.८, he showed no comparison. 

(j) Reading tum, piu, sfhas, matn eat bandha, the variant given in 
Shukla’s Introduction, p. 169. For sat bdbandha compare 53(12) 2. 

(k) In token of wifely faith (see Shukla’s Introduction p. 170). 

(1) Shukla gives a variant for the last four verses, the translation of 
which would be, He left her and went, kindling a flame in her heart: « 
cruel lord [such as} noone could count herown. All her sdornment was 
moistenéd and ran down to the earth. Though he had brought her to the 
dust, her lover did not touoh her. 

If a Jover does not return for weeping, what is the use of that 
weeping ? The lover set his mind on war and battle: the lady made ready 
a funeral pyre, क 


॥ 


350 HOW GORA AND BADAL FOUGHT 58: 7-2 


53. HOW GORA AND BADAL FOUGHT 

I. Badal and Gora sat to take counsel together: 
‘Let us make a plan by which there will be no mistake. 
A man does not act on unconsidered impulse like a woman: 
as Naushaba* did, who did not escape. Alexander, her 
enemy, fell into her hands: why then did she release him 
and become a prisoner? By wisdom the hare slew the 
lion’: by foolishness the lion fell into the well and was 
defeated. [The Emperor] deceived four king] even when 
he had come into his clutches. A good man 15 gold, a 
bad man is clay. Gold can be mended even if it is broken 
in ten pieces: a vessel of clay when broken cannot be 
joined together. As the Turks contrived a snare for the 
king, so shall we contrive, and deliver him. 

“A man should practise deception only there where 
he cannot attain his end by using force. Where there 
are flowers there are flowers: where there are thorns, 
there are thorns.”’ 

2. Sixteen hundred litters were prepared: young 
warriors were armed and seated in them. Padmavati's 
conveyance was made ready: a black-smith sat in it, 
hidden even from the rays of the sun: The conveyance 
was arranged and its fittings prepared: they all wave 
chouris on ail sides. When all had been made ready, 
the litters were started: their curtains were of bright 
colours, sown with many pearls. The mighty Gora and 


Canto 53 

(४) The story of quecn Naushaba is in Nizami’s Sikandernamn. 
Alexander visited her in disguise. She recognised him, but let him go, and 
was afterwards brought into subjection by him. 

Rai Bahadur Lala Sita Ram (Malik Muhammad Jaisi: Allahabad 
University Studies, Vol. vi 1.1) translates vv. 2 and 3 as follows ‘A man 
van never make a woman 1086 her wits. As Naushaba finding resistance 
impracticable, when Alexander, her enemy, wasin her power, laid aside all 
consideration of her strength, and became his slave.’ He gives the story 
of Alexander and Naushaba with extracts from the Sikandarnama and 
from Clarke’s translation of it. 

(b) The story of the hare and the lion is told in the Panchatantra. 
The hare persuades the lion that a rival lion is hunting in his preserves: 
the lion sees his own reflection in a well, dives in after it, and is drowned. 
The animal fables of the Panchatantra and Hitopadesa reached Europe 
through the Pehlevi fables of Pilpai, now lost, and the Arsbic Kalila 
wa Dinina, and Jaisi may have known the story from a Persian source, 
but more likely got it from oral tradition. 


56: 2-4 HOW GORA AND BADAL FOUGHT 359 


Badal aecompanied [the procession]: they set forth saying 
that Padmavati had set forth. Diamonds and rubies 
and precious stones swayed to and fro: the gods were 
enraptured at the sight of the conveyance. ‘Sixteen 
hundred maidens went with them: when the lotus was not 
there, what need of other plants? = ९ 

They set forth to deliver the king where the queen 
would be a hostage. Thirty thousand horses were 160. 
along with them, and there were sixteen hundred litters. 

०३. Gora went first to that man in whose charge the 
king had been placed in imprisonment. He offered him 
ten lakhs of rupees as a bribe: Gora entreated hin, 
clasping his feet. “Go and “entreat the emperor saying 
‘The queen Padmavati has just come. She humbly says 
“TY have come to Delhi: the key of Chitaur is in my 
possession.’’ She humbly says ‘‘Where the treasure 15, 
I have the keys of the whole treasure house. If I may 
be allowed [to visit him] for one half hour, I will make 
[the keys] over to the king and come to your palace.” 
Then the Sultan’s gaoler went: having sten the bribe, he 
became like water. 

He who has taken a bribe from any man’s hand has 
placed his life in that man’s hand. Where he drives, 
there he must go: he cannot turn his head by any 
turming. 

4. A bribe is a stream of greed and sin: he who 
sinks therein loses hold of truth. Where there is bribery, 
the kingdom fares not well: it destroys the work of the 
ruler. The spirit of the guards became like ghi: through 
greed of pelf tlreey did not search the litters. [The gaoler] 
went and bowed his head before the Shah: ‘O sun of 
the world, the moon has come. Ali the constellations 
and stars have come in sixteen hundred litters. Of all 
the royal treasure that is in Chitaur Padmavati has 
brought the keys with her. She stands with folded hands 


(6) I do not think the text can be correct. Obviously Padmuvati's 
maidens did not go with the expedition: they were supposed to be 
in the closed litters, which were really occupied by armed warriors. 

(0१) It would be better for metre and sense to omit seatg and 
translate ‘16,000 litters were drawn Ly 30 thousand horses’. 

(6) I think we must read dinavahke for binact (he entreated), 


358 HOW GORA AND BADAL FCUGHT 58 : 4-6 


and humbly makes entreaty ‘“‘I,et me take them aid make 
them over to the king for half an hour. 

‘Tord of this world and the next, my hope in both 
worlds : first show me thy countenance, then send me 
to *paradise.” 

5. [The Emperor] gave command “Het her go for 
one half hour.’ God brought round the "empty vessel and 
filled it. The conveyance moved forward and came to 
where the king was: with it came the litters, spreading 
over all the world. The smith who was disguised * 3.5 
Padmavati came forth and cut the fetters and did homage. 
The king arose in wrath, when he was released: he 
mounted upon a horse and roared like a lion. Gora and 
Badal drew their swords: the young warriors all came 
forth and mounted and stood ready. Spirited were the 
steeds and their heads reached upto heaven: could any- 
one by skill control their bridles? He who has made 
ready the sword for life [or death!, 1f he 15 to die, will slav 
thousands. 

There was a shout to the Shah,—~-‘These are not the 
moon and the stars. They have seized in eclipse him 
whom you by craft seized in eclipse, and are departing 
with him.’ 

6. They took the king and set out for Chitaur: the 
lion had got loose; the deer were set in agitation. ‘The 
Shah set forth; the call to arms was raised: by the 
vast army the world was thrown into darkness. ‘Badal 
turned and said to Gora; ‘‘Having escaped from eclipse 
[the sun] is again about to be seized by eclipse. Let 
the sun proceed, hidden on all sides: now this is the 
polo bail,—this is the field. Do you, Gora, now take 
the king with you and proceed: I shall turn back and 
join {the game] as a party. [To see) how the Turk 


(f) I have followed Shukla’s punctuation and not his note, 
which would make the meaning ‘He (Ratansen) is my lord.......... 

g) +%.e. the emperor’s harem. 

h) A pun on ghart=(1) space of 24 minutes (2) small pot ina 
Persian wheel or water clock. ‘God made the time a fortunate one after 
misfortune’, or ‘the wheel came round and the empty pot was filled’. 

(i) I have transposed the names of Gora and Badal, a correction 
necessary for the sense, 


53: 6-8 HOW GORA AND BADAL FouGHT 359 


plays this kind of polo, I will be a player and join 
[the game] alone. I will earn such a name as Badal, 
if I take the ball along the held. 

‘Today grasping the sword, my polo stick, I will 
make my enemies’ heads the hall. 7 will play before 
the Shah : there will be a shaking in all the world.” 

7. Then Gora came forward and faced him, [saying], 
‘Do you take the king with you, Badal. If a father is 
slain in time of stress, he must not bring death on his 
son’s head. I have now completed and enjoyed my full 
age : what matter is there for regret if a man’s age 15 
fulfilled 2 If I fight and die after having slain many, 
do not you weep but € sensible. Gora took one 
thousand young warriors with him: he sent the other 
heroes with Badal. [Badal], as he took leave of Gora, 
thundered like a cloud : he departed with the king, set- 
ting him in front. Gora turned back and stood on the 
held [of battle]: when they saw the hero, desire increased 
in their mind. 

The Sultan’s army comes: the sky is hidden in black- 
ness. It fails black upon the world : evening comes in 
the day 

78. There was a field, and now the ball lay in it: 
which of the two would be defeated in the game? 
When the queen mounted the mare of youth, she 
advanced winning this game by skilful play. She made 
her waist the polo stick, her breast the ball: on the 
held of her bosom she advanced, winning the game. She 
shook the ground as she went forward taking the ball : 
she drew out the two mounds /marking the goal}, having 
made her entry. These two mounds were like mountains : 
they were near to sight, but very distant to reach. They 
stood as it were like arrgws: they pierced the heart, 
and noone could withdraw them. They pierce the heart, 
they cannot be endured when they are fixed : when thev 
pierce, men wish to die if they cannot draw them out. 

Saith Muhammad, ‘The game of love is a deep and 

(j) This stanza is obviously out of place here. It may perhaps have 


heen intended to find a place in“Canto 27 and have been put. here 
because of the metaphors from polo in stanza 6, 


360 HOW GORA AND BADAL FOUGHT 58: 8-10 


dificult game of polo: If you do not give your head as 
a ball, the field will not be shaken.’ 

9. Then Gora, turning to face the foe, shouted aloud : 
“Il will play this game; I will do mightily today in 
the fray. You may name me“ Dhaulagiri the white: I 
will not be shaken by any shaking; I will not finch. 
As when Sohil is high in the sky, so the dense clouds 
disperse when they see me. I[ will count a thousand 
heads like Ses: I will see with a thousand eyes like 
Indra. I am today like Chaturbhuj with four arms. 
Kans remains not; who else can make preparation 
(against me]? I have thundered in battle today like 
Bhim : I have placed the king behind a bulwark. Like 
Hanuwant I will upturn’ Jamkatar : today I will relieve 
my lord from his straits. 

“Like” Nal and Nil I will today fix a dam in the 
ocean. I will hold back the hosts of the Shah, being a 
bar ‘in battle immovable as mount Sumern.’’ 

10. The storm-cloud [of battle} came from all sides 
and swooped down: arrows were loosed like a cloud 
burst. He was unshaken, like a superhuman being: all 
the Turkish warriors advanced and came up. In their 
hands they grasped the swords of Hardwan”: their lances 
flashed bright as lightning. Their arrows sped straight 
like thunder-bolts: Basuki was affrighted as though they 
would strike his head. As their spears were raised 
Indra was afraid 111 his mind lest they should come and 
attack him counting him a Hindu. Gora took with him 
all his companions like’ raging elephants. They all massed 
together and made the first onslaught: as they advanced 
they raised their battle-cry. 

Now trunks and heads fall together with cuirasses 


(k) Dhauwlagiri=the white mountain and Goraewhite cp. 53(14)8. 
The meaning is merely ‘I, Gora, am like a mountain’. 

{) Jamakatar, see note (0) to 16(3)2 Here if seoms to mean 
Setubandh or Adam’s bridge. 

(m) Nala and Nila see 51(6)3. 

n) Hardwan see 38(5)4 note (p). 

0) I have omitied swaq binu. (trunkless), un vbvious correction 
introduced from v. 9. J have no correction to suggest. 


$8: 190-12 HOW GORA AND BADAL FOUGHT 361 


and motions: horses lose their fore-quarters,—elephants 
lose their trunks. 

11. Tae Sultan’s army came swooping down: it 
arrived like the crack of doom. Iron clad, the whole 
army appeared black : nowhere was the least opening seen. 
All the Tucks drew their swords of steel: they flashed 
as they stood as though they were holding lightning. 
Tue elephant drivers thrust their huge elephants for- 
ward : it was as if they were carving death into two 
slices. They all whirl {their weapons] like the weapon 
of Yama: they are ready to go to heaven taking their 
lives with them. Their lances seek to bite like snakes: 
they drag out men’s lives with their poisoned mouths. 
Facing them, Go-a was furious in the fray: he planted 
his feet on the ground like Angad. 

The brave man knows not how to retreat, even if 
he be broigit to earth again and again. He wifl seize 
the speir in both hands and will give his life for his 
master’s business. 

72. The melee was joined”; the lances were as thick 
as thunder clouds: and there was thrusting of elephants. 
"Gora was alone. The thousand youths all took the vow 
of loyalty: they took the mountain-weight of battle on 
their shoulders. They began to die in front of Gora: 
they did not swerve aside even when wounded in the face. 
As moths press on into the flame, as one died, another 
offered his life. Heads fall, there is a ‘continuous rattle 
of blows: shoulders, cleft from shoulders, roll. Some 
men fall bathed in blood : some, wounded, wander about 
like men that are drunk. Some (like epicures) are filled 
with the dust of horses’ hoofs. they lie like Yogis plas- 
tered with ashes. ` , 

For one half hour there was Mahabharat: there was 


(p) Lit. ‘bridle to bridle’. 

This is premature. Corais not left alone tillv. 9 of this stanza. 
Still, the verse, with 105 fuur internal rhymes, is a very effective one. 

(r) “I have taken adhar dhur ae eqiivalent to dharadhar. Shukla 
makes a valiant attempt to explain the words ag they stand, ‘the trunk 
(व the lower lip’. But a prose abstract of Jatmal, who imitates 

aisi 17 his Gora Badal ki bat, has sir 481 $01 kar, dharo’ par girte hats. 


46 


362 HOW GORA AND BADAL 800८ 68: 12-15 


a melee of horsemen: all the youths were slain fighting ; 
Gora remained alone. । 

13. Gora saw that all his companions were slain: he 
knew that his own end was near. Raging like a lion, 
he went straight forward into the fray: among lakhs he 
would not die alone. He drove before him the crowd of 
elephants as the wind rends the cloud-rack. He on whose 
head, raging, he brought down his sword was cleft through, 
the rider with his horse. Heads and trunks roll about, 
separated : it was as though jars of red dye were poured 
out on the battle-field. Playing the Phag* game, he scat- 
tered vermilion: playing the game of Chancharit he lit 
(as it were) a [Holi] fire. Any elephant or horse which 
rushed to attack he incarnadined with blood. 

The Sultan gave command : “Seize him speedily. The 
jewel [Ratansen] is departing in front taking the precious 
stone |Padmavati] with him 

14. The whole host closed in and attacked Gora : 
like a roaring lion, he would not be controlled. Like a 
lion he devoured [his prey] in whichever direction he 
broke out: he did not return to the place he left. The 
Turks shout at him; his arm replies: ‘Gora has set death 
in his spirit. [He said] ““Even “Jaj and “Jagdeo have died 
noone has:remained alive in the world. Do not think 
that Gora is only one man. Who will set his hand on 
the lion’s beard ? A lion while he lives will not let himself 
be caught: after he is dead, anyone can drag him about. 
A lion stares straight in front of him: so long as he 
lives, he will not turn his back. 

‘That Ratansen was taken prisoner is a stain of black- 
ness on “Gora’s limbs. Until I wash them in blood they 
will not be* bright.” 

= 15. Sarja the hero, mounted on a’ lion, roared aloud `: 


(४) Phag vide 20(4)4 note (k). 

{t} Chauchart vide 20(7)7 note (n) 

(प) बहु is one of the heroes of Hammir’s Court, in the epic referred to 
in note (a) to 42(3) 

(v) Jagdeo v. 51(5) Not identified 

ऋ) A pun on Gora (1) the name (2) bright, See Shukla’s Introduction 
p. 150, and 0 53(9 

(x) Lit ‘red’ 

($) A lion was Sarja’s mount in 41(22)6. 


58: 15-16 HOW GORA AND BADAIL FOUGHT 363 
he came against Gora and attacked him. He was re- 
nowned as a mighty wrestler: he had *Mir Hamza and 
Ali to aid him. He held “Landhaur like a superhuman 
being : who else was girded with might: who was a 
warrior [like him]? °*Ayub was his helper and rose raging 
above his head,—Ayub whose hidden name is ““Mahamal. 
Taya Salar“ came also,—he who received oblations from 
the Kauravas and Pandavas. He came up riding upon 
a lion to where Gora was, the mighty lion. He thrust with 
a spear which pierced his belly: he stretched forward 
and drew it out and his entrails fell upon the ground. 

“The bard said ‘Blessings on you, Gora. You have 
become like King Ravan’. He gathered up his entrails 
and tied them together, and set heels to his horse. 

16. He said “At the" last I must now fall to the 
ground. My entrails have fallen: my head must be 
covered with dust.” Having spoken he rushed forward, 
roaring like a lion, and came upon the tiger Sarja. Sarja 
received his blow upon his spear: the sword fell as if it 
fell upon an anvil. Spear of adamant and blade of ada- 
mant: fire arose, so mightily the sword smote. It was 
like adamant striking on adamant: everyone said ‘A 
thunder bolt has fallen.’ He struck a second [blow with 
his] sword upon his shoulder: Sarja took it upon his 
shield. A third [time] he smote with his sword upon his 
10011071 : his mace was on his shoulder and he received 
no wound. 

So stoutly did Gora smite that the levin fire sprang 
forth, Noone came near while the lion attacked the 
tiger. 


Se el भ श 9 


(2) Mir प8.7028 the uncle, and Ali the cousin and adopted son of 
Muhammad, both champions ot Islam. Cp. Akhiri Kalam (8)4. | 
(aa) Landhaur. Shukla refers to the Dastan of Mir Hamza, in which 


he defeats an imaginary Hindu Raja of this name. 
(bb) Ayub. Not explained. It ia the Arabic form of the Biblical 


क 1 1 


‘Job 

(५९) 91127081. I have not found any ex oe for this. 

(dd) Taya Salar. Shukla explains as Saiyid Salar Masud, the ghazi 
who was slain at Bahraich in the llth century. It is not easy to imagine 
what connection there was between him and the Kauravas and Pandavas. 

(ee) The bard is not mentiuned elsewhere, but 1४ 18 suitable that he 
should be present when his lord isin battle. His remark, however, seems 
singularly inept. 

(ff) A pan on ५१६ = (1) at last (2) ontrails, 


364 HOW GORA AND BADAL FOUGHT 658: 17—-84: 1 


17. Then raged Sarja the mighty : like a tiger’s was 
his strong arm. Raging and roaring he sn.ote with such 
a shock that it seemed that a thuncerbolt had fallen on 
his [Gora’s] head. His frame was broken, his head was 
smashed, as though heaven were broken in pieces together 
with mount Sumeru. Ali heaven and hell began to 
quiver: Gora’s sight wavered: the world spun round. 
All men thought that the crack of coom had come: 
[Sarja] drew his sword and raised it to the sky. He 
smote him so that he clave him together with his horse : 
the earth was riven in sunder and the hood of Ses was 
rent. Though the lion be exceedingly niglty in the 
attack, how shall he prevail against the tiger ? 

Gora fell upon the plain: the gous brought him “pan. 
Badal went forward with the king and brought him near 
to Chitaur. 


54. THE DELIVERANCE FROM CAFTIVITY— 
THE MELTiNG WITH FPADMAVATI 
1. Padmavati’s mind had been" distressed, but when 
she heard the news the lake of her heart was tilled. As 
the earth exults in tue consteli:tion of “4. 72, so there 
was happiness, bliss and honour. The goodly host of 
Water lilies put tort. shouts: the lotus untol-ed when the 
sun arose. Tue night lotuses were digut with their full 
array of leaves anu God brouglt anu set an umbrella 
above their heads. As the uawn began to arise, the night 
departed, and day brought brightness. Raising a cheer 
as it received the rays {ot the sun] the mighty army all 
marched forward. behoiding the lotus queen Padn-.avati 
like the moon, her cou-panions (the water-lilies) all 
unfolded. 
Tue echpse of the sum was removed and there was 


(gg) As asymbo} of welcome to Paradise. 


(4.70 54 
(४) Lit. ‘dried up’. 
(b) There is a pun on द, the constellation which marke 
the beginning of the rains, and adar (vunour). 


$< I-4 THE DELIVERANCE | 365 


conjunction with the moon. A throne was prepared in- 
the palace, and there was festal music in the city. 

2. - Smilingly the ‘moon’ applied vermilion to her 
parting and went to perform oblation where the ‘sun’ was. 
Tne constellations and stars also accompanied the moon, 
even all the princesses of Chitaur. They were like young 
shoots which burgeon in the spring season or like red 
velvet insects in Sawan. There was rejoicing, multitudes of 
clarions made music: the whole world became red 
with vermilion. Tambourines and tabours were sounded 
in the houses: Indra heard all the music and was ashamed. 
Where the king was revealed as the sun, there Padmavati 
disclosed her lotus face. The lotus fell at the feet of 
the sun: the sun took the lotus and set it on his 
head. 

With vermilion and dJowers and pan (together with 
her friends and companions) the lady worshipped her 
beloved’s feet and the beloved worshipped the lady’s 
head. 

3. “How shall I worship thee aright, my king? 
Everything is yours; shame comes upon me. I will 
make oblation of my body, my mind and my youth: I 
will take my life and present it as a sacrifice. I will 
fill your way and strew it with my glances: do - you 
set your feet upon it and I will place my head 
there. Gazing upon your feet, I will not close an eyelid : 
I will sweep the dust of your feet with my lashes. My 
heart is a mansion for you, my king: enter into it by 
the road of my eyes. Sit on your throne setting up a 
new umbrella around you: in your majesty I, your hand- 
maid, am proud. You are the spirit, I am the body, 
so long as you have compassion upon me: what the 
spirit says the body will do. 

“If the sun is above its head, the lotus will have its 
spre.d.ng petals like an umbrella over its head. If not, 
though tie lake were full, the lotus leaves would dry up.” 

4. Tue queen touched the king’s feet: then she 
brought an oblation for Badal. She wo-shipped Badal’s 
mighty arm: she pressed his horses’ legs with her hands. 
“Tuis elephant gait which is my pride you have preserved, 


366 | ` THE DELIVERANCE 54: 4-6 


Badal and Gora. The°® vermilion streak which was my 
ankus, you have preserved, so that itis still upon my 
head. Girding up your loins, you risked your life: you 
brought my life and placed it in its casket. You pre- 
served the umbrella of sovereignty and waved its chowri : 
you preserved the “chiming of the bells upon my waist- 
band. You, like Hanuwant, charged among the banners : 
so it was that my beloved has come and taken his seat 
in® Chitaur.”’ 

Then she mounted him on a ‘mast’ elephant, having 
strewn silk upon the pad. With music and thunder of 
acclamation the king came and sat upon his blissful 
throne. 

5. At night the king took the queen to his bosom! : 
the beloved and died and was alive, since he had obtained 
his wife. Little by little the king told 115 sorrows: 
—‘‘So long as I live, I shall not be separated. The 
Turks seized me and kept me in grievous bondage : 
if I remember it, my spirit does not abide in my body.® 
They laid fetters on me and placed me in a ‘cell: 
grievous were the ‘chains and darkness. From moment to 
moment they branded me with pincers, and Doms coptinu- 
ally set sharp knives to my body. After that, snakes 
surrounded me on all sides: my food was such that I 
could just draw breath. No other was there by my side: 
I could not know what air and water were like. 

“I had hope of meeting you and therefé6re life remained 
in my body. If not, and if I had been hopeless, where 
would life have been and where our meeting ?” 

6. ‘Beloved, such are the troublous times which 
have fallen upon you : now listen to the woes of your 
lotus-lady. You went and left me in the lake: the lake, 
without you, dried up. The swan which used to play 


(c) The vermilion streak is the mark of married happiness, preserved 
by the rescue of Ratansen. Itis also regarded as the elephant goad poised 
upon the hea? of the queen, whose elephant gait is one of her chief charms. 

(d) t.e. my married happiness. 

(€) Or ‘in my mind and heart’ ep. 52(8)1. 

(0) Lit. ies, 

(g) Lit. ‘stomach’. 

(४) Sankars may mean either ‘chain’ (sankaraia@ in 10(1)7) or ‘straits, 


54:.6-—55: 1 ‘HE DELIVERANCE | 367 


there flew away : the sun became an enemy in earnest. 
The waves deserted the lotus leaves: I was killed by 
the glare; there was no umbrella over my head. 1 be 
came a fish; my body began to quiver convulsively : 
‘severance’ came and sat like a crow. This crow’s beak, 
my lord, pierces, even as your captivity is a piercing stake 
in your heart. ‘O crow,’ I say, ‘now take me thither 
and devour me where my beloved will see it.’ 

“The crow and the vulture do not tear me: why 
should they slay me? I am very feeble. I have actually 
died from regret that I did not go into captivity with my 
beloved. 

7. “Above all this, what shall I say of the blows 
which afflicted me? Heavy distress fell upon me like a 
rugged mountain. Devapal sent a woman messenger that 
she should come disguised as a Brahman and cheat me. 
She said ‘I have been your companion : I will take you, 
the plant, to where the bee 15. Then I realised (I vow 
it) that her speech was steeped in poison. Even though 
the bee goes roving in a hundred directions, still the lotus 
does not go hunting anywhere. I will restrain myself 
and all my five elements: I will bring my mind into 
subjection wandering from door to door’. Weeping, I will’ 
teach my own heart wisdom : the beloved is not far off ; 
indeed he is very near. \ 

“As the scent in a flower, 25 2111 in milk is closely 
bound up in the same place, even so, placing my lover 
in the mansion of my heart, I live though my food is 
fire.”’ 


55. THE BATTLE BETWEEN RATANSEN 
AND DEVAPAL 


I. When he heard of the conduct of Prince Devapal, 


(i) Shukla explains, ‘I did not wander as a Yogini, in spite of the 
messenger’s instigation’, but the text docs not seem to bear this inter- 
pretation. The passage appears to be an allogory of Yogic doctrine. 
Actually, it was the emperor’s messenger who instigated Padmavati to 
become a Yogini (in canto 50) and not the messenger of Devapal (eanto 49). 

(j) Or ‘I will extinguish the fire of my own heart’. Bughaiten could 
have either meaning. 


368 | ग BATILE | 55: 2--66; x 


gtievous vexation pierced the king’s heart. ‘The frog 
has never looked upon the lotus: the bat has not seen 
the face of the sun. As the peacock dances for his own 
delig’t, can the barn-door cock succeed in imitating 
him? Before the Turk comes and attacks the fortress, 
before then I will seize this king and bring him here.” 
He took no sleep, he lay awake all nig'itt: as day dawned 
he set forth and assailed the fortress. Kumbhalner 15 
a steep and unapproachable fortress: one ascends by a 
difficult road and dare not look down. Still the king 
went there, taking death with him: he confronted 
Devapal and hemmed him in. 

The two armies faced each other: there was a huge 
battle. Then the enemy fonght and were exhausted, and 
there was a single combat batween the twain. 

2. When Devapal Rao had shouted in the fray, 
“Between me and thee, O king, it is single combat,” he 
thrust with his spear: it arrived laden w.th poison. 
The hour of fate cannot be cancelled. The spear arrived 
and struck him in the navel: it pierced the navel and 
came forth at his back. He struck him and passed by ; 
then the king struck: his shoulder was severed, te 
trunk was left shorn. He cut off his head and tied it 
to 2* thorn bush: he got his revenge on him for the 
enmity which he had devised. [The king] returned alive 
and filled with might: but in mid journey his blcod 
streamed forth. Grievous was the wound; he could not 
move : if Death has seized the tongue, who can speak ? 

His senses and*consciousness all were lost: he fell a 
dead weight on the road. Of what use were elephants 
and horses? He was brought home on a litter. 


56. THE DEATH OF G RATANSEN 


I. The breath remained in his body so long as the 
condition of his spirit remained [unchanged]. , Death 
came and showed his wand: the spirit arose and left the 
Canto BBS 

(ॐ) Bairs bandhy. This might equally well mean ‘he tied his enemy- 
up’, but there could be no puint in doing this after Le had cut off bis head. 


66: 1-57: 2 ‘THE DEATH OF KING RATANSEN 369 


clay. Whose are the people, the family, the household : 
whose are the wealth, the property in this world? In 
that hour all became another’s : one’s own is that which 
one has* touched and eaten. Those who were friends: and 
companions and dependents all began to turn him out 
in haste. As a gambler departs’ empty-handed, so he 
left 115 kingdom and departed as a beggar. While there 
was life, everyone called him the jewel: now he is 
without life, he would not fetch a cowne. 

The king entrusted the fortress to Badal and went 
and dwelt on a bier. Rama has left Ajodhya: let him 
take it who pleases. ; 


57. THE SATI OF PADMAVATI AND NAGMATI 


1. Then Padmavati, having put on silken attire, went 
forth with her beloved as his wife. The sun was hidden 
and night fell: “the full moon became new moon. She 
unfastened her hair; her string of pearls was loosened : 
it was as though all the stars of the night fell. The 
vermilion that lay on her head was disclosed: fire was 
about to seize on the darkling world. “This is the day 
which I desire, my lord: let me go with you, my be- 
loved, embracing you. Saras birds cannot live separated 
from one another: how shali I live without you, my 
beloved ? I will make oblation of my body and scatter 
it abroad : I will be dust together with you; I will 
not return. 

“Like a mothin the lamp of love I will end my life: 
after oblation made of it on all sides I will resign my 
spirit embracing thee.” 

2. The queens Nagmati and Padmavati are both 


i 


Caxto 56 

(a) Pars. Shukla explains as ‘has given others to eat’, and parasne 
{shortened from parosne) does mean ‘to serve up food’ in 46(11)5, 8 but ‘to 
touch’ is the ordinary meaning. 

(b) Lit. ‘wiping his hands’, not wringing them as in 47(8)6 but 
rubbing them against each other to show that they are empty as in 2(14)7, 
note (63). 

Canto 57 

(४) &.९. Padmavati lost all her brightness owing tothe loss of her 

sun, Ratansen. See Shukla’s Introduction क. 130. 


47 


390 PADMAVATI AND NAGMATI BT: ang 


renowned. as faithful wives of great loyalty. Both the 
rivals seated themselves on the bier and Paradise appeared 
before their eyes. However any man may be seated on 
a royal throne yet in the end all must sit on the funeral 
bier. The pyre was made ready with sandal-wood and 
aloes and tinder and the funeral procession set fort 
taking the king. Bands went im front making music ; 
they both desired to sleep with their beloved. [They 
said] ‘“‘There was one kind of music at our weddings: 
now there is another for our last rites. Whosoever in 
life is burnt with passion for the beloved finds delight 
in death, being seated along with him. | 

“Today the sun has set in the day light : today in 
the night time the moon is sinking. Today ‘et us relin- 
quish our lives dancing for joy : today the fire for us is 
cool.”’ 

3. They made ready the funeral pyre and gave much 
alms and charity: they went seven times round it, 
circling round it in a ring. ‘“There was one kind of ring 
made at our bridal: now there 15 another when we go 
to accompany you. In life, our beloved, you caressed 
us: in death, lord, let your embrace not be dissolved. 
That knot which you, our lover, tied, let it never be 
unfastened from beginning to end. What is this world 
in which there is no reality? We and you, lord, will be 
together in both worlds.” The bier was taken and laid 
upon the pyre: they both lay down, caressing the 
beloved. They embraced him and kindled the Holi fire : 
they were burnt to ashes, but did not flinch. 

They departed, imbued with the love of the beloved : 
heaven was imbued with ruby red. He who had 
arisen, had set: none remained in the world of the 
living. 

4. When they had departed, accompanying [their 
lord], the Emperor came and assailed the fortress. By that 
time, the occasion had passed: Rama and Sita had 
disappeared. When the Shah heard, he came to the 
place of assembly : night had fallen in bright daylight. 
He took up one handful of ashes and threw it in the 


57: 4 PADMAVATI AND NAGMATI 39% 


air, saying ‘Earth is vanity’. "411 his army raised earth: 
they threw up causeways across all the passes of the. 
fertress. Until ashes fall upon it this desire [of worldly 
things] will not be satisfied. There was a charge, and a 
eonfused battle: Badal came forward and was slain at 
the gate. 
. All the women committed’ Jauhar: all the men 
perished in the battle. The’ Emperor demolished the 
fortress: Chitaur became* Islam. 
ENVOY 

1. I asked the sages* the meaning of this: they 
said, ‘So much only is clear to us: the fourteen’ worlds 
which are below and above are all witbin man’s body. 
We make the body Chitaur, the mind the King: we 
recognise the heart as Singhala, the intellect as the 
lotus lady. The spiritual guide is the parrot who showed 
the way: without a spiritual guide who can find the 
‘Absolute in this world? Nagmati is the cares of this 
world: he whose thoughts are bound up therewith does 
not escape. Raghava the messenger is Satan, and the 
Sultan Alauddin is illusion. Consider the love story in this 
manner : receive instruction if you are able to receive it. 

“Turkish, Arabic, Hindi, all the languages that there 
are, all celebrate that [subject] in which there is the way 
of love.” 

2. Muhammad the poet composed and recited this: 
he who hears it will find in it the pangs of love. He 
joined it together with paste of blood, having moistened 
close’ love with the water from his eyes. And I made 


(b) 1 do not think Shukla is right in explaining that so many women 
committed Sati in the Jauhar (v.8 below) that their ashes were enough to 
fill the trenches. Only earth work is indicated. 

(c) Jauhar—see 42(14)4 note (ff) 

(५) १.९. became s Muslim province, (by conquest, not by conversion), 

ENVOY 

(a) Though the word used is ‘pandita,’ the reference is probably to 
Sufi sages. | | 

(b) Vide 1(1)7 note (6). 

(o) Nergun, ‘He who is without qualities’, God. 

(१) Pi alata in relation to love, as in 48(1)2: in relation to 
= ‘thick’, 


372 ENVOY 


this song with the intent that perchance it might remain 
in'the world for a sign. Where is now that Ratansen, 
the king? Where is the parrot who so excelled in wis- 
dom? Where is the Sultan Alauddin? Where 15 Raghava,; 
who told his tale? Where 1s the beautiful queen Padma- 
vati? None remain: but the story remains in the world 
As a man’s fame is, so can he be accounted happy. The 
flower may die but its fragrance dies not 

Noone can sell glory in the world: noone can pur- 
chase glory®. He who reads this tale, let him remember 
me and say a prayer for my soul.’ 

3. When Muhammad had come to old age, youth had 
passed, that condition had departed. His strength had 
departed, making his body feeble: his sight had departed, 
making his eyes water. His teeth had departed, making his 
cheeks hollow : his voice had departed, making his speech 
unpleasing. His wits had departed, placing foolishness in 
his heart: his pride had departed, bowing his head down- 
wards. His hearing had departed, making him hear with 
difficulty : the blackness [of his hair] had departed and 
his hair was like carded cotton. The “bees had departed, 
making his hair like silk-cotton: youth had departed, 
having thrown the winning dice. Life is life, so long as 
youth attends it: thereafter, it is death, [dependence on] 
another's hands. 

When old age shakes its head, it is beating its head 
in anger at this [condition]. “May old age be yours’: 
who was it who gave such a blessing as this? 


THE END 


(8) Omitting Shukla’s question mark, which spoils the sense 

(f) Literally, ‘‘Let him remember for two words”, The two words 
are the do kalama-i-kahir or two short Suras of the Quran which the 
paaser-by is often asked by epitaphs to recite. This couplet bas been used 
as the inscription on the monument erected in Jais to Malik Muhammad in 
October 1943 near the house which tradition assigns as the poet’s home 
The monument is iv the form of a 16th century Muslim grave-stone. A 
photo aa of this memorial forms the frontispiece of this book 

g) The bees are the emblem of blackness 


INDEX 


Abharan (16 ornaments) 27(6)9 note (४) 
Abhimanyu 27(5)1, note (g), ‘51(6)6 
Abu Bakr, 1(12)2 note (25) 
Abyssinian, see Habsi 

Achharl (Apsaras) 3(6)8 note (24) and 


(€) 

Agast (Canopus), 24(9)4, 38(3)1—see 
Subel& 

Agnibfin 10(15)5 note (x) 

Airfivat, see Eravat 

Ajodhys, 33(5)3, 50(4)9, 56(1)9 

Ak 30(6)7 

Alakpur, 50(5)5 

Alchemy, 27(3) (4) (5) 

Alexander, 1(13)5 note (31), 41 
(21)9, 42(5)1 and 6, 42(21)8, 
44(5)3, 53(1)3 note (a) 

Alhadad 1(20)3 

Ali (Khalif) 1(12)5 note (25) 53(15)2 
note (z) 

Amara (kosa) 10(10)7 

An&hut nad v. Nad 

Andhiyar 42(12)4 

Angad, 23(15,5 note (mm), 51(5)2, 
61(7)1, 52(2)6, 53(11)7 

Anirudh 20(16)7 mote (12), 25(23)3, 
4 note (aaa) 51(6)6 

Apchhard, Apsaras ए. Achhari. 

Arabic, Envoy (1)8 

Arail 10(16)6 

Arjun 10(4)5 note (14) and (qd), 
20(15)7, 23(18)9, 36(10)4, 41(7)5, 
42(3}4, 46(10)7, 51(5)3, See Parath. 

Ashraf (Saiyid) Jahangir  Chisti 
1(18)1, 8. note (47). Note (54) to 
1(20) 

Assam, sec Kanvaru 

‘Asti, 08४1, 15(10)4, 25(23)1, 54(1)6, 

Asterisms, 32(13)6 note (2). Appen- 
dix 1 

Astrology 32(8)—(14) See Bhasvati 

Ayub, 53(15)4 

Badal, 46(7)1 note (f) 

Bade (Shaikh) Jaisi’s friend 1(22)5 

Badri, 50(5)2, note (A) 

Bain (Prithu), 16(2)1 note (c) 

Balbhadra, 51(6)1 note (n) 

Bali, 1(17)2 note (41), 30(1)4 note (d) 

Baln&th, 60(5)2 note (A) 

Ban&ras, 10(16)7, 50(4)6 

Ban&sur, 25(23)3 note (aaa) 

Bandhav, 42(12)6, 47(5)4 

Bangals arr al), 42(10)2 

Bararuci, 8(9)8 note (26), 38(1)8 


Basant 16(4)9 not (j), 30(138)1 
note (y) | 

Basant pancham! ४. Sri 51609111 

Baésuki (Vasuki) 2(16)2 note (64), 
10(1}2, note (2) 

Benares see Banaras 

Bent, 50(5)6 

Bhagirath, 31(10)7, note (1) 

Bhagwat (Purina), 10(10)7 

Bharat 51(6)5 

Bharat see Mahabharat 

Bhartari 11(8)5, note (४), 16(2)2, 
12(7)4, 20(11)6, 22(2)3, 49(13)8 

Bhasvati (astrology), 10(10)8 

Bhim (एप), 20(14)8 note (ee) 

Bhoj, 6(1)8 note (8), 38(3)9 note (m) 

Bhrnga see Ichneumon 

10013092, 32(15)5 note (m), 33(4)1 

Bijanagar, 43(13)1 

Bijayagiri, 42(12)6 

Bikram, 1(17)2 note (42), 6(1)8 note 
(7), 8(6)1 note (18), 25(20)4, 23(17)3, 
16(2), 22(6)6, 42(3)6, 51(6)6 

Birah (love, severance) 1(23)6 note (63) 

Birds, 2(5) 27(41), 30(18}, 32(4), 
35(12) Water-birds 2(9). Game 
birds 46(1) 

Bisun (Vishnu), 26(8)4, 25(17)2, see 
Narayan 

Biyads (Vvas), 7(6)7 note (9), 38(2)2 

Rrahind, note (46) to 1(17)8, 3(5)9, 
10(10)6, 25(8)3 

Brahménd, 1(1)7 note (4), 33{10)9, 
42(21)3 

Brahmarandhra, 2(18)1 note (cc). See 
Sarag duvars 

Brahmavart, 50(5)6 note (7) 

Burhan (Shaikh), 1(20)2 

Butter-making 15(3) 34(10)6, 38(3). 

Akharawat 31 

Byakaran see Vyakaran 

Cannon 42(18) (19), 43(10) 

Canopus see Suhel& and Agast 

Castes, 9(4)3 note (12), 20(3)1 note 
(A), 42(15) note (AA) 

Chakor, 4(4)5 note (29) 

Cham pGnert, 42(12)3 

Chanchari, 20(7)7 note (n), 29(5)8, 
$0(12)5, 538(13)6 

Chander, 42(12)3, 44(1}8 

Ch&ndr&vali, 35(9)4 note (£) 

Chant, 51(6) note (9) 

Chataka, 10(10)3 note (38), 12(14)8 
note (४) see Paptha 


Chaturbhuj, 53(9)5 

Chauhan, 25(12)4 note ४ 

Chaupar (game), 2(14)6, 7 note (62) 

20)5. 27(23) note (£), 35(3)3 note 

(1 ) 41(17)6 

Chequers seo (08 प] 

Cheas, game of 46(16) 

Chhitai, 42(4)1 note {~}, 42(5)8 

Chitrasen, 6(1)1, 19(2)8, 25(12)3 

Chitrin]I woman 39(6)8 note (hk), 40(3) 

Churning of ocean, 34(10)2 

Conjectural Emendatio:.s. See notes to 
15(10)7, 19(6)2, 20(2)2, 27(30)6, 
32(4)6, 32(13)5, 34(14)2, 39(5)2, 
41(7)2, 41(15)2, 49(3)7, 53(2)9, 
53(3)3, 53(6)3 

Damana (-Damayanti, v. foll ) 24(17)7, 
34(21)7 

Damévati (Damayanti), 21(2)7 note (र) 

Danavas, 26(17)5 

Danzyal, 1(20)5 

Dara—Danius 

Dartus, 44(5)3 note (b) 

Dasahra, 35(3)3 note (f) 

Dasrath, 31(4)9, note (द) 31(10)5, 
34(17)4 

Datta and Satta, 32(17) 

Dehli (Dill), 32(2)7, 39(3), 
48(1)3, 50(6)3,7 

Deva, 25(4)7, 866 Djinn 

Devagin, 42(4)1 note (d), 42(10)6, 
42(12)7, 47(5)4 

Devapal of Kumbhalner 49(1)1 

Dev&n 866 Divali 

Dhamarit, 20(7)6 note (m), 29(5)65, 
30(13)1, 36(1)3 

Dhandhari 866 Gorakhdhandha 

Dhaulagiri, 47(5)4, 53(9)2 

Dhuv Dhruva) 10(3)5 note (11) (12) 

Dikstl 866 Dis&l 

Dilli see Dehli 

10188501, 32(8)9 note (g) 

Divali, 30(8)5 note (9) 

01101 (Deva) 42(6)3 note (9), 47(5)1 

Dom, 36(9)5, note (९), 47(8)4, 54(5)5 

Draupadi, 2(19)1 note (69), 10(4)5 
note (14), 42(3)4 

Drona, 51(6)2 note (©) 

Durjodhan 51(6)3, 52(2)5 

Dusant see Dushyanta 

Dus&san, 47(4)7 

Duahbyanta, 21(2)6 note (९) 

Duvankaé (Dwarka), 50(4)7 

Dwarf Avatarof Vishnu 30(1)4 note (d) 

Elements, four 34(11) note (2) 

Elementa, five 50(8)7, 54(7)6 

Elephants, 2(21), 42(26) 

Eravat, 2(2)5 note (12), 
note (pp) 


note (४) 
47(5)8, 


42(21)6 


11 


Eve (Haww&), 32(7) note (f) 

Firang: (Portuguese) 1316) ड 

Firdausi’s 91810678 (quotation from) 
42(21)3 note (ac) 

Firearms, 10(15)4 note (x), 42(1153 
See Cannon 

Fish 45(1) 

Flowers, 2(11), 4({1), 20(6) 27141) 
32(4), 36(1) 

Fruits, 2(4), 2(10), 20(5), 32(8), 36(4) 
(5), 45(6 

Gajapa ti--13(1)2 note (a) 

Gandharvas (Gandhrab), 25(14)7 

Ganes, 11(8)8 note (w), 32(3)9 

Gang (Ganges) river, 4(2)6 note (7)— 
celestial, te Milky way 10(2)9 
note (10). See Surasan 

Gangefi 51(6)2 note (0) 

Garuda 23(19)9, 25(8)9, 30(1)7 note 
(A), 41(3)8 note (e), 48(6)6 

Gauna (Gavan), 52(1)9 note (£) 

Gaur, 42({10)2 note {5} 

Gaur& Parvati, 22(1)5 

Gauri (same as above) 23(13)4 

Gaya, 50(4)6 

Ghost, seizure by, 38(7)3 

111} ( Gaur&) 22(6)5 

Gita (Bhagwadgita), 10(10)7 

Gomati (Gumti) 50(5)4 

Gopichand, 12(5) note (f}, 16(2)2, 
20(11)6, 30(1)6 note (g), 31(4)1 

Gopis, 10(4)7 note (17), 11(4)2, 30(1)7, 
24(21)6, 49(10)8 

Gora, 46(7)1 note (f) 

Gorakh 12(1) note (c), 16(2)3, 23(22)4 

Gorakhdhandh& 12(1)4 note (a), 
34(11)9 note (©) 

Gorakhnath, shrine of 50(5)7 

Quyaratls, 42(10)4 

Gumti see Gomti 

Gurudwaru, 50(5)4 

Guvaliar (Gwalior), 42(12) 

Habs: (Abyssinian), 43(10)3, 47(6)1 

Haji, Shaikh, 1(19)2 

Hamirtit (Hammir) (of Ranthambhor) 
42(3)3, note (a) 42(6)8, 44(2)7, 
44(3)1, 51(6)7, 52(1)3 

Hamza, see Mir Hamza 

Hanuvant (Hanuman), 11(2)5 note 
(d), 12{11)6, 21(8), 34(9)8, 42(3)5, 
§1(5)7, note (£) 52(2)7, 63(9)7, 

Hardwhn (sword of) 38(5)4 note (2), 
53(10)3 

Hare, Hareva, 42(10)2 note (r), 
43(18)6 note (w), 47(5)3 

Hari, 24(12)6 note (ff) 

Harichand, 16(2)1 note (€), 42(21)6 
note (qq), 51(6)7 

Haridvér (Hardwar), 50(5)1 


sii 


Hastini woman, 39(6)8 note (h), 40(1) 

Hatim, 1(17)2 note 43, 13(6)6 

Haty&, 22({1)2, 22(5)8 note (f) 

Hel& (caste), 47(8)4, note (£) 

Hindul (Hindi), Envoy (1)8 
oli, 20(4)4 note {k), 20(7) notes 
(m) amd (n), 30(12)5 note (z), 
§3(13)6 

Horse, varieties of 2(2)4 note (11), 
2(22) note (79), 42(8), 42(25) 

Ichneumon fly, note (15) to 9(6)6, 
11(7)7, 18(1)9, 19(9)4,5, 23(15)6, 
note (97) 

Indra 2(2)7 note (14), 30(1)5 note (९) 
53(8)4, 63(10)5 

Ind, see Indra, 

Iskandar, sce Alexander 

Jagannath, 34(26)9, 50(4)7 

Jagdeo, 51(5)5 note (४), 63(14)4 

Jagsen, 49(15)8 

Jahangir of Kanauj, €3(15)5 

Jais 866 Jayas 

Jaisi seo Muhammad 

J&j, 53(14)4 note (x) 

१६४७1०1 (Yakshint), 38(2)6 note (f) 

Jalandhar, 30(1)6 note (g) 

Jama (-Yama) see Jamakatar 

Jambi dip, 2(1)6 note (6), 19(2)7, 


25(12)3 

Jamakatar, 16(3)2, 21(5)5, 33(8)3 
note (०), 53(9)7, 53(11)5 

Jamun&, 10(2)4, 6 note (7), 22(10)2 


See Kalindi 

Jauhar, 42(14)4 ००८ (ff), 43(17) (18), 
44 (3)8, 57(4)8 

Jaygarh, 42(12)5 

Jhtmak, 30(8)6 note (४), see Manors 
Jhimak 

प्ण), 42(12)3 

Kabilas, see Kailas 

Kachpachiya (Pleiades), 10(12)3 

Kada liban see Kajaliban 

Kailés, 1(1)2 note (1) (a), 2(2)5 note 
(13) 60{6)5, ete. 


Kajaliban, note (31) to 1(13)5, 
12(5)7 note (A), 20(11)7, 42(5)2, 
42(21)8 

18४8190 (Qaqniis-Phoenix) 21({7)1 
note (4) 

Kéalindi (Jumnay, 22(10)2, 30(15)4, 


49(10)6 note (a) 

K&linjar, 42(12)5 

Kamakandala, 21(2)6 note (e) 
Kamal, 1(19)3 note (dd) 

Kamts, 42(10)6 

Kanauj, 43(15)5 

K&nh, 22(10)2, 25(7)3, see Krishna 


Kans 10(4)4 note (14), 26(7)3, 42(1}6, 
47(4)6 


Kahvart (Assam) 31(11)3 note (m), 
38(3)6, 42(10)6, 48(2)2 

Kafvalsen, son of Ratansen, 37(1)2 

Karila (bush), 8(5)4 note (14) 

Karna, 1(17)2 note (44) 13(6)6, 30(1)5 
‘note {९}, 33(1)6, 51(5)4 

Kasmir (Kashmir), 42(10)3 

Kauravas, 46(6)6, 53(15)5 

Kausila, 35(5)2 

Kedar, 50(4)7 

KetmsKotaki 25(3)1, 32(4)8 

Ketaki (lower) 11(7)8, 20(6)2, 28(18)2, 
25(3)1 note (f), 34(9)1, 46(10)2 

Khanjan (bird) 4(4)7 note (30), 10(5)7 
note (21), 10(17)8 note (८९), 12(10)3 

Khasiy&s, 42(10)7 note (ॐ) 

Khikhind (=Kishkhindha) 1(2)1 note 
(9), 1(19)4, 

Khuraésén 42(10)2, 47(5)3 

Khwaja Khizr 1(20)5 note (52). 
also note (31) to 1(13)5 

Kishkhindhs, see Khikhind 

Krishna 11(4)2 note (९), 22(10)2, 
24(2)8 note (f), 25(7)3, 25(8)4 
(wrong reading), 25(9)3, 30(1)7 
note (kh), 42(1)6, 46(7)8, 41(4)5, 
6 49(10)8, 51(6)5, 53(9)5 

Kuberu 25(9)5, 33(1)7 note (5), 50(5)5 

Kukhanda 1(2)1 note (9). See Khi- 
khind 

Kumaun 42(10)7 

Kumbhakaran 25(9)9 note (s) 

Kumbhalnere 42(13)1, 49(1)1 

Kuruchhet&, 50(5)6 

Kutban see Mrigavati 

Lachhman 11(2)4 note (d), 24(17)8 

Lachhmi (goddess) 38(4)6 

Lachhmi (daughter of Ocean) 34(1)4 

Lakhan see Lachhman 

Landhaur 53(15)3 note (aa} 

Lank& 2(1)6, 2(2)2 note (10) 

Lapis lazuli (‘Sila’) note (34) to 2(7)3 

Lezim 42(11)4 

Lon& Chamérin, 31(11)3 note (mm), 
38(3)6, 49(2)2 

Machhandarn&th, 
23(22) 

Mad&r (plant) 7(3}3 note (4) 

Madhavanala 21(2)6 note (€) 

Medhumflati 23(17)6 note (WU), note 
(aa) to 27(22)1,2, note (rr) to 30(19) 

Magar 42(10)7 note (y) 

M. 0 see Witchcraft 

MahSbb&rat 10(10)7 note (+) 

20818181 (-Aytib) 53(15)4 

Mah&p&tra 25(12)8 note (dd) 

Mahes (Mahadeo, Siva) 22(1)1 


Bee 


16(2)3 note (A), 


11V 


Mahirawan 33(8)8 note (x) 33(9) 

Mainavati $1(4)1 

Makhdiim see note (47) to 1(18) 

Malakdeo 51(5)5 note (7) 

Malaya, (mountain) 2(3)4 note (16), 
10(1,6 note (3) 

Malik Muhammad see Mabammad 

Ma&lopama (alanhk&ra) 10(5) note (21) 

M&nasar 15(10)2 note (n), 30(14)8 
note (hh) 

M&nasarodak (in Singhala)—4(1)1 

78११४ 42(10)1, 42(12)3, 46(15)4 

M&ny (hair-parting) 10(2)1 note (5) 

Manjham seo Madhumalati 

Manors 30(8)7 note (3) 

Manora Jhumak 20(4)3 note (¢) 

Manstr 11(6)4 note (४), 25(1)5 note 
(b), 27(27)7 

Mathur& 50(5)2 

Maze, battle of the, 27(5)1 

Mormen (jal-manush) 34(26)7, 9 

Meru 1(21)6 note (58) 16(4)3, See 
Sumeru 

Mir Hamza 63(15)2 note (z) 

Misrikh 50(5)7 

Miy&n Salone, (Jaisi's friond) 1(22)4 

Mrigavati 23(17)6 note (भ) 

Mubarak, 1(19)3 

Muhammad (the Prophet), 1{1)2 note 
(2) 1(11)1, 36(13)8 

Muhammad (Jaisi), 1(21)1 note (ss), 
31(9)8, Envoy (2)1, (3) 

Muhammad (Saiyid) 1(20)4 

Muhiuddin 1(20)1 

Multan (Multan) 42(10)3 

Munis, 25(14)7 

Murari, 30(17)3 note (mm) 

Musical instruments 20(7), 
29(2), 42(15) (16) (17), 
46(12)5, 47(2)5 54(2) 

Nad 26(12)1 note (४), 38(1)4 

N&ga-pisa 9(6)4 note (17) 
note (n) 

Nagarkot 50(5)1 note (g) 

Nagas (serpents) 10(1)9 note (4) 

Nagsen son of Ratansen 37(1)1 

Nakha-Sikha Canto 10 866 note (20) to 
9(7) Canto 41 see note (f) to 41(4) 

Nala (King), 21(2)7 note (e), 24(17)7, 
34(21)7 

Nala (monkey), 51(8)3 note (p), 53(9)8 

Narayan (Vishnu) 30(1)4, 47(4)4 note 


(£) 
Narvar, 42(12)6 
Nath, 25(8)8 note (४४) 
Naushaba, 53(1)2 note (a) 
Naushirwan, 1{15)2 note (36) 
Nila, 51(6)3 note (2), 53(9)8 
Nimsdar 50(5)7 


29(1), 
43(12), 


24(6)3 


Nine treasures, 2(13}1 note (59) 

Nine jewels, 26(19)1 note (r), 33(6)5 
note {£} 

Nirgun, Envoy (1)4 note (४) 

Nonae, see Lona 

Qcean—The deity 32(17)9, 34(18)2 
Do See Churning. 

Omens 12(10) note (1), 35{2}1 note. 
(5), 10 (17)8, 9 note (ee) | 

Orissa see Uris& 

Padmini woman, 2(1)1 note (2), 
39(6)8 note (h), 40(4)1 

Palatké, 21(8)3 note (4), 
note (kk) 

P&n; (ingredients and _ varieties), 
27(19)8,9. 27(20) note (w), {as 

symbol), 16(8)1 note (py), 19(8)1, 


42(13)9, 53(17)8 


30(15)3 


Panchami 30(13)1 note (y). See Sri 
Panchami 
Pandavas 46(60)6, 47(4)7, 51(6)8, 


53(15)5 

Pande $4(14)1 note (p) 

Papliha 2(5)4 note (28), 23(10)9 note 
(1५), 30(2)1, 30(7)3 note (द). See 
Chataka 

Parakéyapraves, 24(18)8 note (uz), 
24(19)5, 50(1)8 note (a) 

Parasuram, note (16) to 10(4)d, 
51(6)4 

Parath, 51(3)1 note (e) 

Pardumna (Pradyumna) 51(6)6 

Parvati—See Gauraé 

Partridge—See Titar, Chakor 

Patna& 42(10)5, 50(5)8 

Payaig (Pravag) 10(2)4, 8 notes (7) 
and (8), 10(16)6 note (aa), 50(4)5 

Ph&g 20(4)4 note (x), 21(6)4, 20(5)6, 

30(12)5, 53(13)6 

Phoenix—See Kakant \ 

Pindwa 42(10)6 

Pingala (text book of prosody) 10(10)7 

21122 20(11)7, 22(2)3, note (c). 
See note (४) to 11(8)5 

Pingalé n&ri, 23(19)3 note (pp) 

Places of pilgrimage, 604} (5) 

Pleiades 866 Kachpachiya 

Polo, 53(6) (8) 

Portuguese, see Firangi 

Pradumna, 51(6)6 

Prasth&n, 32(11)5 note (£) 

Prayfg see Payag 

Premavati, 23(17) , 

Pul-i-sar&it 15(7)4. Note (J) to 15(7)4 

Purén=Qur&n 1(8)1 note (18) 

Puranas 10(10)8 

Qaqnts see Kakant 

Quran, 1(8)1 note (18), 1(12)4,8 

Ra&dhiké, 35(9)4 


hava see Rama 
Raghubir, 41(9)3 
R&ginis, 43(14) 

8, 43(13) 

Rae i (eclipse), 8(2)4 note (4), 9(5)7 
note (16), 10(4)5 note (d), 10(17)6 
note (ec), 31(5)5, 31(12)2, 36(9)6, 
45(2)1, 61(4)7 

Rahu—Rohu (fish), 10(4)5 note (15), 
41(7)5 note (9) 

Raje (Saiyid), 1(20)6 

Rakshas (Rakas), 33(4)2 

Ram kund, 50(5)4 

Rama, 10(6)2 note (24) 12(7)2, 33(7) 


4, eto. 

Ranthahbhaur, 42(3) 3 note (a), 42(6)8, 
42(12)2 

R&van, 2(2)2, 10(4)4 note (14), 10(6)2 
note (24), etc. 

Rice (varicties of), 45(4) 

Roc (Ra&j-patkhi), 14(3}4, 33(10)2 

Rohtas, 42(12)6 

Rohu see Rahu 

Romances of Madhumalati, Sapnavati 
etc. 23(17) note (i) 

Rama (Turkey), 41(17)5, 42(10)3 

एण, 43(10)3 

Sahadeva 7(6)7 note (9), 38(1)2 note 
(8), 51(8)2 

Sahasrab&hu, 10(4)5 note (16), 33(4)8 
note (¢) 

Sairandhi—Draupadi, 42(3)4 note (bd) 

Saitgati (Satan), Envoy (1)6 

Saiyid Salar 666 Taya Salar 

Sajivan, 11(2)5 note (च), 
23(19)8, 24(17)8 

Sakti, 11(2)4 note (d), 24(17)8 

Sakuntala, 21(2)6 note (e) 

Salar, 53(15)5 

Salar Kb&dim, (Jaisi’s friend), 1(22)3 

Sam (31181 == 9४16), 41(17)5, 42(10)3 

Sanichar, 41(13)4 

Sankar (=Siva), 23(1)2, 25(11)2, 51(5)5 

Sankha&sur, 47(4)6 

Sankhint woman, 39(6)8 note (A), 40(2) 

Sapnavatl, 23(17) 

Sarada, 41(12)8 

Sarag duvari, 23(22)7, sce Brahma- 
randhra 

SarandIp, 2(1)5 note (a) 

Sarasvati see Surasati 

Sari Pas& Chaup&r 

Sarja (Surja), 44(1)6 etc. 

Sati न, 15(8)3, 21(6)7, 24(15)1, 

Sarwan, 31(4)6 note (द), 31(10)3 

Satan, see Saitanu 

Satruhan, 51(6)5 


16(6)4, 


Saw at Prayag, 10(2)7 sote :(&, 
10(8)8, 50(4)5 

Script, 1(1)2 note (a}, 1(24)1 ००५९. (8); 
8(8)1, note (22), 40(2)1 note fa); 

Sects, 2(6) note (33) 

Sendur see Vermilion 

Senwar see Stmal 

Ses, 22(1)3, 34(7)7 note (+), 41({2)6, 
42(2)7,53(9)4 4 

Setubandh, 33(7)4 note (1), 34{17)4, 
41(7)4, 41(9)3, 43{16)2, 56(3)9 

Sevitl (Svati), 12(14)9 note (v), 30(7)5, 
etc. 

Sham see Sam 

Shankar see Sankar 

Sher Shah, 1(13)—(17) 

Siddha, 2(6)8 note (83), 22(6), 24(2)1 
note (€) 25(8)}8 

Siddhi, 2(6)8 note (33) 

Siddhi पह, 23(1)] note (2), 27(6)5, 
2'7(25)5, 27(4)2 

Sikandar see Alexander 

Sikandarnama, see note (€) to 51(3)2 

Simal (Silk-cotton tree), 8(7)5 notes 
(20) and (p) 

Singhaldip (Sitnhaladvip&), 2{1)) 
note (1) 
Singér (16 elegances) Note (४) ta 
27(6)9, 40(5) and note (d) to 40/4) 
SinghinI woman (for Sankhini), 40(2) 
note (a) 

Siri Panchami see Sri Panchami 

9112, 33(5)4, 34(9)6, 34(18)1 note (é) 

Soh&g (two meanings), 8(7)7 note (21), 
10(2)8 note (9), 23(16)2 ete. 

80111 see Suhela 

Solomon (Sulaim&n) 1(13)6 note (32), 
42(6)3, 47(5)1 

Son (river), 49(17)4 

Sraman see Sarwan 

Sri panchaml, 16(4)5 note (3), 20(1)1, 
30(13)1 note (y) 

Suhela (Canopus), 19(1)9 note (a), 
sec Agast 

Stk—Sukra, 1(21)3 note (57), 25(10)4 
note (%), 41(13)4 

—— (Sushumngz), 23(19)3 note 

Pp 

Sulaim&n see Solomon 

Sumeru, 18(7)5, 34(3)4, 34(7)7, note 
(१), 34(10)3 note (1), 50(5)5 

Surajkund, 50(5)2 

Surasari (Ganges), 40(10)6 

SurasatierSarasvati (goddess), 38(4)6, 
41(12)8 

Surasati (river), 10{2)4 note (7) 

Surasati (mother of Ratansen), 31(4)1l 

Surja see Sarja 

Sushumné ४, Sukhaman 


Vi 


"भ $8(8) 
Titar (pertridge), 5(7)3 note (18), 
note (19) 


1.4 ७ 
T ४ ~ (Tari) (Yogic contemplation) 
)3, (pp) 


Turk ( » ENnVO 
Mek) 1(24)4 note (11), 
42(10)4. See also Rumi 


Udayagiri, 42({10)6 note (w), 42(12)7 

Umar (Khalifa), 1{12)3 note (25) 

Uria& (Orisss), 42(10)5 

Uaha, 10(4)5 note (2), 23(23)3, 4 
aman (Khalifa), 1(12)4 note (25) 

Vali eve Bali 

Vanasur see Banasur 

Vararuci see Bararuci 

Vasant see Basant 

Vasuki 


Basuki 
Vedas 3(5)8, 10{10)5, 9, 14(4)8, 24(1)3, 


26{12)1, 26(13)1, 26(14)7, 38(1)4 


Venus (planet), see Sak 

Vormilion, 28(13)1 note (z) 

Vibhishan see Bibhishan 

Vikram (Vikramaditya) seo Bikram 

Yishne see Bisun 

Vyikaran (grammar), 10(10)8 

Vyas see Biyks 

Wheat, 32(7)5 note (f) 

Witchcraft, 31(11)3 note (४), $8(3), 
49(2)  @ 

Yakshini see Jakhini 

Yama see Jama 

Yogi 2(6)7 note (33)—trappings of 
12(1) note (a), 26(2), 50(2), 56{8), 
&1(2)6,7 

Yogini (female Yogi), 50{1)6 ete. 

Yogini (witch), 43({4)4 note (e) 

Yoginis, 32(8)9 note (g), 32(9)(10), 
$2(11)3 note (7) 

Yudhisthir 51(6)3 

Yusuf (Malik)—Jaisi’s friend 1(22)2 

Zodiac, signs of, 32(12) 

Zulkaran (Zu’lqarnain), title of 
Alexander, 1(13)6 note (31)