Chapter LXXIII
Then Guṇákara’s
wounds healed, and he recovered his health, so Mṛigánkadatta took leave of his
friend the king of the Śavaras, and set out from his town on a lucky day for
Ujjayiní, to find Śaśánkavatí.
But his
friend followed him a long way with his retinue, accompanied by his ally
Durgapiśácha king of the Mátangas, and made a promise to come to his
assistance. And as he was going along with his friends Śrutadhi, and
Vimalabuddhi, and Guṇákara, and Bhímaparákrama, and searching for his other
friends in that Vindhya forest, it happened that he slept one day on the road
with his ministers at the foot of a certain tree. And he suddenly awoke, and
got up, and looked about him, and beheld there another man asleep. And when he
uncovered his face, he recognised him as his own minister Vichitrakatha, who
had arrived there. And Vichitrakatha too woke up, and saw his master Mṛigánkadatta,
and joyfully embraced his feet. And the prince embraced him, with eyes wide
open with delight at seeing him so unexpectedly, and all his ministers woke up
and welcomed him. Then all in turn told him their adventures, and asked him to
tell his, and Vichitrakatha began to relate his story as follows:
Story of
Vichitrakatha’s adventures after his separation from the prince.
At that
time, when you were dispersed in all directions by the curse of Párávatáksha, I
too in my bewilderment wandered about alone for a long time. And after I had
roamed far, still unconscious, I suddenly reached in the course of the next
day, when I was tired out, a great and heavenly town on the outskirts of the
forest. There a godlike being, accompanied by two consorts, beheld me, and had
me bathed with cool water, and restored my strength. And he made me enter his
city, and carefully fed me with heavenly food, then he ate himself, and those
two wives of his ate after him. And after the meal, being refreshed, I said to
him, “Who are you, sir, and why have you thus saved the life of me who am
resolved on death? For I must certainly abandon the body, as I have lost my
master.” When I had said this, I told him my whole story. Then that noble and
kind being said to me, “I am a Yaksha, these are my wives, and you have come
here to-day as my guest, and you know that it is the duty of householders to honour
guests to the utmost of their power. I have accordingly welcomed you. But why
do you wish to abandon the body? For this separation of yours is due to the
curse of a Nága, and will last only a short time. And you will certainly be all
re-united, when the curse pronounced on you has spent its force. And reflect,
my good man; who is born free from sorrow in this world? Hear what sorrow I
have gone through, though I am a Yaksha.”
Story of Śrídarśana.
There is a
city named Trigartá, the garland that adorns the head of this bride the earth,
strung with virtues as with flowers. In it there lived a young Bráhman named
Pavitradhara, who was himself poor in worldly wealth, but rich in relations,
high birth, and other advantages. That high-spirited Bráhman, living in the
midst of rich people, reflected,—“Though I live up to the rules of my caste, I
do not cut a good figure in the midst of these rich people, like a word without
meaning among the words of some splendid poem; and being a man of honour, I
cannot have recourse to service or donations. So I will go into some
out-of-the-way place and get into my power a Yakshiṇí, for my spiritual teacher
taught me a charm for accomplishing this.” Having formed this resolution, the
Bráhman Pavitradhara went to the forest, and according to the prescribed method
he won for himself a Yakshiṇí, named Saudáminí. And when he had won her, he
lived united with her, like a banyan-tree, that has tided through a severe
winter, united to the glory of spring. One day the Yakshiṇí, seeing her husband
Pavitradhara in a state of despondency, because no son had been born to him,
thus addressed him, “Do not be despondent, my husband, for a son shall be born
to us. And now hear this story which I am about to tell you.”
Story
of Saudáminí.
There is on
the confines of the southern region a range of tamála forests, dark with clouds
that obscure the sun, looking like the home of the monsoon. In it dwells a
famous Yaksha of the name of Pṛithúdara, and I am his only daughter, Saudáminí
by name. My loving father led me from one mighty mountain to another, and I was
for ever amusing myself in heavenly gardens.
And one
day, as I was sporting on mount Kailása with my friend Kapiśabhrú, I saw a
young Yaksha named Aṭṭahása. He too, as he stood among his companions, beheld
me; and immediately our eyes were mutually attracted by one another’s beauty.
When my father saw that, and ascertained that the match would be no
mésalliance, he summoned Aṭṭahása, and arranged our marriage. And after he had
fixed an auspicious day, he took me home, but Aṭṭahása returned to his home
with his friends in high spirits. But the next day my friend Kapiśabhrú came to
me with a downcast air, and when I questioned her, she was at length induced to
say this; “Friend, I must tell you this bad news, though it is a thing which
should not be told. As I was coming to-day, I saw your betrothed Aṭṭahása in a
garden named Chitrasthala, on a plateau of the Himálayas, full of longing for
you. And his friends, in order to amuse him, made him in sport king of the
Yakshas, and they made his brother Díptaśikha personate Naḍakúvara his son, and
they themselves became his ministers. While your beloved was being solaced in
this way by his friends, Naḍakúvara, who was roaming at will through the air,
saw him. And the son of the king of wealth, being enraged at what he saw,
summoned him, and cursed him in the following words; ‘Since, though a servant,
you desire to pose as a lord, become a mortal, you villain! As you wish to
mount, fall!’ When he laid this curse on Aṭṭahása, he answered despondingly,
‘Prince, I foolishly did this to dispel my longing, not through aspiring to any
lofty rank, so have mercy upon me.’ When Naḍakúvara heard this sorrowful speech
of his, he ascertained by meditation that the case was so, and said to him by
way of fixing an end for the curse, ‘You shall become a man, and beget on that
Yakshiṇí, with whom you are in love, your younger brother Díptaśikha by way of
son, and so you shall be delivered from your curse, and obtain your own rank
once more, together with your wife, and this brother of yours shall be born as
your son, and after he has reigned on earth, he shall be released from his
curse.’ When the son of the god of wealth had said this, Aṭṭahása disappeared
somewhere or other by virtue of the curse. And when I saw that, my friend, I
came here to you grieved.” When my friend said this to me, I was reduced to a
terrible state by grief, and after I had bewailed my lot, I went and told it to
my parents, and I spent that time in hope of a re-union with my beloved.
“You are Aṭṭahása
born again as a Bráhman, and I am that Yakshiṇí, and we have been thus united
here, so we shall soon have a son born to us. When the Bráhman Pavitradhara’s
wise wife Saudáminí said this to him, he conceived the hope that he would have
a son, and was much delighted. And in course of time a son was born to him by
that Yakshiṇí, whose birth cheered up their house and his mind. And when
Pavitradhara saw the face of that son, he immediately assumed a celestial shape
and became again the Yaksha Aṭṭahása. And he said to that Yakshiṇí, “My dear,
our curse is at an end. I have become Aṭṭahása as before, come let us return to
our own place.”
When he
said this, his wife said to him, “Think what is to become of the child your
brother, who through a curse has been born as your son.” When Aṭṭahása heard
that, he saw what was to be done by means of his powers of contemplation, and
said to her; “My dear, there is in this town a Bráhman of the name of
Devadarśana. He is poor in children and in wealth, and, though he keeps up five
fires, hunger makes two others burn more fiercely, namely, the fire of
digestion in his own stomach and in that of his wife. And one day, as he was
engaged in asceticism to obtain wealth and a son, the holy god of fire, whom he
was propitiating, said to him in a dream, ‘You have not a son of your own, but
you shall have an adopted son, and by means of him, Bráhman, your poverty shall
come to an end.’ On account of this revelation of the god of fire, the Bráhman
is at the present moment expecting that son, so we must give him this child of
ours, for this is the decree of fate.” After Aṭṭahása had said this to his
beloved, he placed the child on the top of a pitcher full of gold, and fastened
round its neck a garland of heavenly jewels, and deposited it in the house of
that Bráhman at night when he and his wife were asleep, and then went with his
beloved to his own place.
Then the
Bráhman Devadarśana and his wife woke up, and beheld that young moon of a child
glittering with resplendent jewels, and the Bráhman thought in his
astonishment, “What can be the meaning of this?” but when he saw the pot of
gold, he remembered what the god of fire had told him in his dream, and
rejoiced. And he took that young son given him by fate, and that wealth, and in
the morning he made a great feast. And on the eleventh day he gave the child
the appropriate name of Śrídarśana. Then the Bráhman Devadarśana, having become
very rich, remained performing his sacrificial and other ceremonies, and
enjoying the good things of this world at the same time.
The brave
Śrídarśana grew up in his father’s house, and acquired great skill in the Vedas
and other branches of learning, and in the use of weapons. But in course of
time, when he had grown up, his father Devadarśana, who had gone on a
pilgrimage to sacred bathing-places, died at Prayága. His mother, hearing of
that, entered the fire, and then Śrídarśana mourned for them, and performed on
their behalf the ceremonies enjoined in the sacred treatises. But in course of
time his grief diminished, and as he was not married, and had no relations, he
became, though well educated, devoted to gambling. And in a short time his
wealth was consumed by means of that vice, and he had difficulty in obtaining
even food.
One day,
after he had remained in the gambling-hall without food for three days, being
unable to go out for shame, as he had not got a decent garment to wear, and
refusing to eat the food which others gave him, a certain gambler, named
Mukharaka, who was a friend of his, said to him, “Why are you so utterly
overwhelmed? Do you not know that such is the nature of the sinful vice of
gambling? Do you not know that the dice are the sidelong loving looks of the
goddess of Ill Luck? Has not Providence ordained for you the usual lot of the
gambler? His arms are his only clothing, the dust is his bed, the cross-roads
are his house, ruin is his wife. So why do you refuse to take food? Why do you
neglect your health, though you are a wise man? For what object of desire is
there that a resolute man cannot obtain, as long as he continues alive? Hear in
illustration of this truth the following wonderful story of Bhúnandana.”
Story of Bhúnandana.
There is
here a region named Kaśmíra, the ornament of the earth, which the Creator made
as a second heaven, after creating the first heaven, for men who have done
righteous deeds. The difference between the two is that in heaven delights can
only be seen, in Kaśmíra they can be actually enjoyed. The two glorious
goddesses Śrí and Sarasvatí both frequent it, as if they vied with one another,
saying—“I have the preëminence here”—“No, it is I.”—The Himálaya encircles it
with its embrace, as if to prevent Kali, the adversary of virtue, from entering
it. The Vitastá adorns it, and repels sin with its waves, as if they were
hands, and seems to say, “Depart far from this land which is full of waters
sacred to the gods.” In it the long lines of lofty palaces, whitened with
silvery plaster, imitate the cliffs at the foot of the neighbouring Himálaya.
In this land there lived a king, named Bhúnandana, who upheld as a spiritual
guide the system of the castes and the prescribed stages of life, learned in
science and traditional lore, the moon that delighted his subjects. His valour
was displayed in the kingdoms of his foes, on which he left the impress of his
nails. He was a politic governor, and his people were ever free from calamity;
he was exclusively devoted to Kṛishṇa, and the minds of his people took no
pleasure in vicious deeds.
Once on a
time, on the twelfth day of the month, the king, after duly worshipping Vishṇu,
saw in a dream a Daitya maiden approach him. When he woke up, he could not see
her, and in his astonishment he said to himself, “This is no mere dream; I
suspect she is some celestial nymph by whom I have been cajoled.” Under this
impression he remained thinking of her, and so grieved at being deprived of her
society, that gradually he neglected all his duties as a king. Then that king,
not seeing any way of recovering her, said to himself; “My brief union with her
was due to the favour of Vishṇu, so I will go into a solitary place and
propitiate Vishṇu with a view to recovering her, and I will abandon this clog
of a kingdom, which without her is distasteful.” After saying this, king
Bhúnandana informed his subjects of his resolution, and gave the kingdom to his
younger brother named Sunandana.
But after
he had resigned the kingdom, he went to a holy bathing-place named Kramasaras;
which arose from the footfall of Vishṇu, for it was made by him long ago in his
Dwarf incarnation. It is attended by the three gods Brahmá, Vishṇu, and Śiva,
who have settled on the top of the neighbouring mountains in the form of peaks.
And the foot of Vishṇu created here in Kaśmíra another Ganges, named Ikshuvatí,
as if in emulation of the Vitastá. There the king remained, performing
austerities, and pining, without desire for any other enjoyment, like the
chátaka in the hot season longing for fresh rainwater.
And after
twelve years had passed over his head, while he remained engaged in ascetic
practices, a certain ascetic came that way who was a chief of sages: he had
yellow matted hair, wore tattered garments, and was surrounded by a band of
pupils; and he appeared like Śiva himself come down from the top of the hills
that overhang that holy bathing-place. As soon as he saw the king, he was
filled with love for him, and went up to him, and bowing before him, asked him
his history, and then reflected for a moment and said; “King, that Daitya maiden
that you love lives in Pátála, so be of good cheer, I will take you to her. For
I am a Bráhman named Bhúrivasu, the son of a sacrificing Bráhman of the Dekkan,
named Yajuḥ, and I am a chief among magicians. My father communicated his
knowledge to me, and I learnt from a treatise on Pátála the proper charms and
ceremonies for propitiating Háṭakeśána. And I went to Śríparvata and performed
a course of asceticism there for propitiating Śiva, and Śiva, being pleased
with it, appeared to me and said to me,
’Go; after you have married a
Daitya maiden and enjoyed pleasures in the regions below the earth, you shall
return to me; and listen; I will tell you an expedient for obtaining those
delights. There are on this earth many openings leading to the lower regions;
but there is one great and famous one in Kaśmíra made by Maya, by which Ushá
the daughter of Báṇa introduced her lover Aniruddha into the secret
pleasure-grounds of the Dánavas, and made him happy there. And Pradyumna, in
order to deliver his son, laid it open, making a door in one place with the
peak of a mountain, and he placed Durgá there, under the name of Śáriká, to
guard that door, after propitiating her with hundreds of praises. Consequently
even now the place is called by the two names of Peak of Pradyumna and Hill of
Śáriká. So go and enter Pátála with your followers by that famous opening, and
by my favour you shall succeed there.’
“When the god had said this, he
disappeared, and by his favour I acquired all knowledge at once, and now I have
come to this land of Kaśmíra. So come with us, king, to that seat of Śáriká, in
order that I may conduct you to Pátála, to the maid that you love.” When the
ascetic had said this to king Bhúnandana, the latter consented and went with
him to that seat of Śáriká. There he bathed in the Vitastá, and worshipped Gaṇeśa,
and honoured the goddess Śáriká, and performed the ceremony of averting evil
spirits from all quarters by waving the hand round the head, and other
ceremonies. And then the great ascetic, triumphing by the favour of the boon of
Śiva, revealed the opening by scattering mustard-seeds in the prescribed
manner, and the king entered with him and his pupils, and marched along the
road to Pátála for five days and five nights. And on the sixth day they all crossed
the Ganges of the lower regions, and they beheld a heavenly grove on a silver
plain. It had splendid coral, camphor, sandal, and aloes trees, and was
perfumed with the fragrance of large full-blown golden lotuses. And in the
middle of it they saw a lofty temple of Śiva. It was of vast extent, adorned
with stairs of jewels; its walls were of gold, it glittered with many pillars
of precious stone; and the spacious translucent body of the edifice was built
of blocks of the moon-gem.
Then king Bhúnandana and the pupils
of that ascetic, who possessed supernatural insight, were cheered, and he said
to them, “This is the dwelling of the god Śiva, who inhabits the lower regions
in the form of Háṭakeśvara, and whose praises are sung in the three worlds, so
worship him.” Then they all bathed in the Ganges of the lower regions, and
worshipped Śiva with various flowers, the growth of Pátála. And after the brief
refreshment of worshipping Śiva, they went on and reached a splendid lofty
jambu-tree, the fruits of which were ripe and falling on the ground. And when
the ascetic saw it, he said to them; “You must not eat the fruits of this tree,
for, if eaten, they will impede the success of what you have in hand.” In spite
of his prohibition one of his pupils, impelled by hunger, ate a fruit of the
tree, and, as soon as he had eaten it, he became rigid and motionless.
Then the other pupils, seeing that,
were terrified, and no longer felt any desire to eat the fruit; and that
ascetic, accompanied by them and king Bhúnandana, went on only a cos further,
and beheld a lofty golden wall rising before them, with a gate composed of a
precious gem. On the two sides of the gate they saw two rams with bodies of
iron, ready to strike with their horns, put there to prevent any one from
entering. But the ascetic suddenly struck them a blow on their heads with a
charmed wand, and drove them off somewhere, as if they had been struck by a
thunderbolt. Then he and his pupils and that king entered by that gate, and
beheld splendid palaces of gold and gems. And at the door of every one they
beheld warders terrible with many teeth and tusks, with iron maces in their
hands. And then they all sat down there under a tree, while the ascetic entered
into a mystic contemplation to avert evil. And by means of that contemplation
all those terrible warders were compelled to flee from all the doors, and
disappeared.
And immediately there issued from
those doors lovely women with heavenly ornaments and dresses, who were the
attendants of those Daitya maidens. They approached separately all there
present, the ascetic among them, and invited them in the name of their
mistresses into their respective palaces. And the ascetic, having now succeeded
in his enterprise, said to all the others,—“You must none of you disobey the
command of your beloved after entering her palace.” Then he entered with a few
of those attendants a splendid palace, and obtained a lovely Daitya maiden and
the happiness he desired. And the others singly were introduced into
magnificent palaces by other of the attendants, and were blessed with the love
of Daitya maidens.
And the king Bhúnandana was then
conducted by one of the attendants, who bowed respectfully to him, to a palace
built of gems outside the wall. Its walls of precious stone were, so to speak,
adorned all round with living pictures, on account of the reflections on them
of the lovely waiting-women. It was built on a platform of smooth sapphire, and
so it appeared as if it had ascended to the vault of heaven, in order to outdo
a sky-going chariot. It seemed like the house of the Vrishṇis, made rich by
means of the power of Vishṇu. In it sported fair ones wild with intoxication,
and it was full of the charming grace of Cupid. Even a flower, that cannot bear
the wind and the heat, would in vain attempt to rival the delicacy of the
bodies of the ladies in that palace. It resounded with heavenly music, and when
the king entered it, he beheld once more that beautiful Asura maiden, whom he
had seen in a dream. Her beauty illuminated the lower world which has not the
light of the sun or the stars, and made the creation of sparkling jewels and
other lustrous things, an unnecessary proceeding on the part of the Creator.
The king gazed with tears of joy on
that indescribably beautiful lady, and, so to speak, washed off from his eyes
the pollution, which they had contracted by looking at others. And that girl,
named Kumudiní, who was being praised by the songs of female attendants, felt
indescribable joy when she saw the prince. She rose up, and took him by the
hand and said to him, “I have caused you much suffering,” and then with all
politeness she conducted him to a seat. And after he had rested a little while,
he bathed, and the Asura maiden had him adorned with robes and jewels, and led
him out to the garden to drink. Then she sat down with him on the brink of a
tank filled with wine, and with the blood and fat of corpses, that hung from
trees on its banks, and she offered that king a goblet, full of that fat and
wine, to drink, but he would not accept the loathsome compound. And she kept
earnestly saying to the king: “You will not prosper if you reject my beverage.”
But he answered, “I certainly will not drink that undrinkable compound,
whatever may happen.” Then she emptied the goblet on his head and departed; and
the king’s eyes and mouth were suddenly closed, and her maids took him and
flung him into the water of another tank.
And the moment he was thrown into
the water, he found himself once more in the grove of ascetics, near the holy
bathing-place of Kramasaras, where he was before. And when he saw the mountain
there, as it were, laughing at him with its snows, the disappointed king,
despondent, astonished, and bewildered, reflected as follows: “What a
difference there is between the garden of the Daitya maiden and this mountain
of Kramasaras. Ah! what is this strange event? Is it an illusion or a wandering
of the mind? But what other explanation can there be than this, that
undoubtedly this has befallen me, because, though I heard the warning of the
ascetic, I disobeyed the injunction of that fair one. And after all the
beverage was not loathsome; she was only making trial of me; for the liquor,
which fell upon my head, has bestowed on it heavenly fragrance. So it is
indubitable that, in the case of the unfortunate, even great hardships endured
bring no reward, for Destiny is opposed to them.” While king Bhúnandana was
engaged in these reflections, bees came and surrounded him on account of the
fragrant perfume of his body, that had been sprinkled with the liquor offered
by the Asura maiden. When those bees stung the king, he thought to himself,
“Alas! so far from my toils having produced the desired fruit, they have
produced disagreeable results, as the raising of a Vetála does to a man of
little courage.” Then he became so distracted that he resolved on suicide.
And it happened that, at that very
time, there came a young hermit that way, who, finding the king in this state,
and being of a merciful disposition, went up to him and quickly drove away the
bees, and after asking him his story, said to him—“King, as long as we retain
this body, how can woes come to an end? So the wise should always pursue
without distraction the great object of human existence. And until you perceive
that Vishṇu, Śiva, and Brahmá are really one, you will always find the
successes, that are gained by worshipping them separately, short-lived and
uncertain. So meditate on Brahmá, Vishṇu, and Śiva, in the light of their
unity, and patiently perform asceticism here for another twelve years. Then you
shall obtain that beloved, and eventually everlasting salvation; and observe,
you have already attained a body possessing heavenly fragrance. Now receive
from me this skin of a black antelope, to which a charm is attached, and if you
wrap yourself up in it, you will not be annoyed here by bees.” When the hermit
had said this, he gave him the deer-skin and the charm, and departed; and the
king accepted his advice, and taking to himself patience, so lived in that
place. And after the king had lived there twelve years, and propitiated Śiva by
penance, that Daitya maiden, named Kumudiní, came to him of her own accord. And
the king went with that beloved to Pátála, and after he had lived with her a
long time in happiness, he attained salvation.
“So those fortunate ones, whose
characters are free from perturbation, and who betake themselves to patient
endurance, obtain again their own rank, though they may have fallen far from
it. And since you, Śrídarśana, are a man fated to be prosperous, being covered
with auspicious marks, why do you, out of perturbation, allow yourself to go
without food?” When Śrídarśana, who was fasting, was thus addressed in the
gambling-hall by his friend Mukharaka, he said to him, “What you say, is true,
but being a man of good family, I cannot for shame go out into this town, as I
am reduced so low by gambling. So if you will permit me, my friend, to go to
some other country this very night, I will take food.” When Mukharaka heard
that, he consented, and brought food and gave it to him, and he ate it. And
after Śrídarśana had eaten it, he set out for another country with that friend
of his, who followed him out of affection.
And as he was going along the road
at night, it happened that the two Yakshas, Aṭṭahása and Saudáminí, his father
and mother, who had deposited him, as soon as he was born, in the house of the
Bráhman, saw him while they were roaming through the air. When they saw him in
distress, impoverished by the vice of gambling, and on his way to a foreign
country, affection made them say to him, while still remaining invisible, the
following words; “Śrídarśana, your mother, the wife of Devadarśana, buried in
her house some jewels. Take those, and do not omit to go with them to Málava,
for there is a magnificent prince there of the name of Śrísena. And since he
was much afflicted in his youth by miseries arising from gambling, he has made
a large and glorious asylum for gamblers. There gamblers live, and are fed with
whatever food they desire. So go there, darling, and you shall be prosperous.”
When Śrídarśana heard this speech
from heaven, he went back to his house with his friend, and found those
ornaments in it, in a hole in the ground. Then he set out delighted for Málava,
with his friend, thinking that the gods had shewn him favour. So in that night
and the succeeding day he went a long distance, and the next evening he reached
with his friend a village named Bahusasya. And being weary, he sat down with
his friend on the bank of a translucent lake, not far from that village. While
he remained for a brief period on the bank of that lake, after washing his feet
and drinking water, there came there a certain maiden, matchless in beauty, to
fetch water. Her body resembled a blue lotus in colour, and she seemed like
Rati left alone, and blackened by the smoke from the body of the god of Love,
when he had just been consumed by Śiva. Śrídarśana was delighted to behold her,
and she went up to him, and looked at him with an eye full of love, and said to
him and his friend, “Worthy sirs, why have you come hither to your death? Why,
through ignorance, have you fallen like moths into burning fire?” When
Mukharaka heard this, he said to the maiden, without the least trepidation,
“Who are you? And what is the meaning of what you say? Tell us.” Then she said,
“Listen both of you! I will tell you the whole story in few words.
“There is a large and famous royal
grant to Bráhmans, named Sughosha. In it there dwelt a Bráhman named
Padmagarbha, who possessed a thorough knowledge of the Vedas. He had a wife of
very good family, named Śasikalá. And the Bráhman had two children by that
wife, a son of the name of Mukharakha, and myself a daughter of the name of
Padmishṭhá. My brother Mukharaka was ruined by the vice of gambling in early
youth, and left his home and went off to some other country. My mother died of
grief on that account, and my father, afflicted with two sorrows, abandoned the
state of a householder. And he roamed about from place to place, with no other
companion than myself, to look for that son, and, as it happened, he reached
this village. Now in this village there lives a great bandit, the chief of a
gang of robbers, called Vasubhúti, a Bráhman only by name. When my father
arrived here, that ruffian, with the help of his servants, killed him, and took
away the gold that he had about his person. And he made me a prisoner and
carried me off to his house, and he has made arrangements to give me in
marriage to his son Subhúti. But his son has gone off somewhere to plunder a
caravan, and, owing to my good fortune, the result of good deeds in a former
birth, he has not yet returned; now it remains for Destiny to dispose of me.
But, if this bandit were to see you, he would certainly do you some violence:
so think of some artifice by which you may escape him.”
When the maiden said this,
Mukharaka recognized her, and at once clasping her round the neck, said to her,
“Alas, my sister Padmishṭhá! I am that very brother of yours Mukharaka, the
murderer of his relations. Alas! wretched that I am, I am ruined.” When Padmishṭhá
heard this, and saw her elder brother, pity caused her to be, as it were,
suddenly encircled with all sorrows. Then Śrídarśana comforted the brother and
sister, who were lamenting their parents, and addressed a timely admonition and
encouragement to them. He said, “This is not the time for lamentation, we must
now save our lives even at the cost of our wealth, and by means of it we must
protect ourselves against this bandit.” When Śrídarśana said this, they checked
their grief with self-control, and all three agreed together what each was to
do.
Then Śrídarśana, being thin by
reason of his former fasts, flung himself down on the bank of that tank, and
pretended to be ill. And Mukharaka remained holding his feet and weeping: but
Padmishṭhá immediately repaired to that bandit chief, and said, “A traveller
has arrived, and is lying ill on the border of the tank, and there is another
there who is his servant.” When the bandit chief heard that, he sent some of
his followers there. They went, and seeing the two men as had been described,
asked Mukharaka why he wept so much for his companion. When Mukharaka heard
this, he said with affected sorrow, “This Bráhman, who is my elder brother,
left his native land to visit holy bathing-places, but was attacked by disease,
and slowly travelling along he has arrived here, accompanied by me. And the
moment he got here, he became incapable of movement, and he said to me, ‘Rise
up, my dear brother, and quickly prepare for me a bed of darbha-grass. And
fetch me some virtuous Bráhman from this village. On him I will bestow all my
wealth, for I cannot live through this night.’ When he said this to me in this
foreign country after sunset, I felt quite puzzled as to what I ought to do,
and, being afflicted, I had recourse to weeping. So bring here some Bráhman
while he is alive, in order that he may bestow on him with his own hand
whatever wealth we possess. For he will certainly not live through the night,
and I shall not be able to survive the sorrow of his loss, so to-morrow I shall
enter the fire. So do for us this which we ask, since we have met with you here
as compassionate men and friends without any cause.”
When the bandits heard that, pity
arose in their minds, and they went and told the story, exactly as they had
heard it, to their master Vasubhúti, and went on to say, “So come and receive,
as a pious gift, from this Bráhman, who is eager to bestow it on you, the
wealth which ordinarily is to be obtained only by killing its possessor.” When
they said this to Vasubhúti, he said, “What course is this which you suggest?
It is highly impolitic for us to take wealth without killing its possessor,
for, if he is deprived of his wealth, without being killed, he will certainly
do us an injury.” When the villain said this, those servants answered him,
“What is there to fear in this? There is some difference between taking wealth
by force, and receiving it as a pious gift from a dying man. Besides, to-morrow
morning we will kill those two Bráhmans, if they are still alive. Otherwise,
what is the use of incurring needlessly the guilt of killing a Bráhman?” When
Vasubhúti heard this, he consented, and in the night he came to Śrídarśana to
receive his pious gift, and Śrídarśana concealed a part of his mother’s
ornaments, and gave him the rest, assuming a faltering voice. Then the bandit,
having got what he wanted, returned home with his followers.
Then Padmishṭhá came at night to
Śrídarśana and Mukharaka, while the bandits were asleep. Then they quickly
deliberated together, and set off at once from that place for Málava by a path
not frequented by the robbers. And during that night they went a long distance,
and reached a wood that seemed to be afraid of the roaring lions, tigers, and
other wild beasts within it. It seemed by its thorns to be in a state of
perpetual horripilation, and by its roaming black antelopes to be rolling its
eyes. The dry creepers shewed that its body was dried up from fear, and the
shrill whistling of the loose bark was its screams of terror. And while they
were journeying through that forest, the sun, that had observed their
sufferings all day, withdrew its light, as if in compassion, and set. Then they
sat down weary and hungry at the foot of a tree, and in the early part of the
night they saw in the distance a light, as of fire. And Śrídarśana said, “Can
there possibly be a village here? I will go and look.” So he went in the
direction of the light. And when he reached it, and looked at it, lo! it was a
great palace built of jewels, and its splendour produced that light as of fire.
And he saw inside it a Yakshiṇí of heavenly beauty, surrounded by many Yakshas,
with feet turned the wrong way and squinting eyes. And the brave man, seeing
that they had brought there all kinds of meat and drink, went up to the Yakshiṇí,
and asked her to give him his share as a guest. And she was pleased with his
courage and gave him what he asked for, enough food and water to satisfy
himself and his two companions. The refreshment was placed on the back of a
Yaksha ordered off by her for that duty, and Śrídarśana returned with it to his
friend and Padmishṭhá. And then he dismissed the Yaksha, and partook there with
them of all that splendid food of various kinds, and drank pure cold water.
Then Mukharaka was pleased, perceiving that he must be an incarnation of a
divinity, as he was so rich in courage and might, and, desiring his own
prosperity, he said to him, “You are some incarnation of a divinity, and this
sister of mine Padmishṭhá is the greatest beauty in the world, so I now give
her to you as a wife meet for you.” When Śrídarśana heard that, he was
delighted, and said to his friend, “I accept with joy this offer of yours which
I have long desired. But when I reach my goal I will marry her in proper form.”
This he said to those two, and then passed the night in a joyful state of mind.
And the next morning they all set out from that place, and reached in due
course the city of that king Śrísena, the sovereign of Málava. And arriving
tired, they immediately entered the house of an old Bráhman woman to rest. And
in the course of conversation they told her their story and their names, and
then they saw that the old woman was much disturbed, and when they questioned
her, she said to them:
“I am the well-born wife of a
Bráhman here, named Satyavrata, who was a servant of the king’s, and my name is
Yaśasvatí. And after my husband died, the compassionate king gave me the fourth
part of his salary to live upon, as I had not a son to support me. But now this
moon of kings, though his virtues are great, and though he is generous enough
to give away the whole world, has been seized by a consumption which the
physicians cannot cure. And the drugs and charms of those skilled in such
things do not prevail against it; but a certain enchanter made this promise in
his presence, ‘If I could only get a hero, equal to the task, to help me, I
would certainly put an end to this illness by getting a Vetála into my power.’
Then proclamation was made by beat of drum, but no such hero was found. Then
the king gave the following order to his ministers; ‘You must look out for some
daring gambler, who comes to reside in the great and well-known asylum, which I
built for such. For gamblers are reckless, abandoning wife and relations,
fearless, sleeping at the foot of trees and in other exposed places, like
ascetics.’ When the king gave this order to his ministers, they instructed to
this effect the superintendent of the asylum, and he is now on the lookout for
some brave man who may come there to reside awhile. Now you are gamblers, and
if you, Śrídarśana, feel able to accomplish the undertaking, I will take you
to-day to that asylum. And you will be well treated by the king, and you will
confer a benefit on me, for grief is killing me.”
When the old lady said this,
Śrídarśana answered her, “Agreed! I am able to accomplish this, so lead me
quickly to that asylum.” When she heard this, she took him, and Padmishṭhá, and
Mukharaka, to that asylum, and there said to the superintendent, “Here is a
Bráhman gambler arrived from a foreign land, a hero who is able to assist that
enchanter in performing incantations for the good of the king.” When the
superintendent heard this, he questioned Śrídarśana, and when he confirmed the
words of the old lady, he treated him with great respect, and led him quickly
into the presence of the king.
And Śrídarśana, being introduced by
him, beheld the king, who was thin and pale as the new moon. And the king
Śrísena observed that Śrídarśana, who bowed before him and sat down, was of a
taking appearance, and pleased with his look, he felt comforted, and said to
him, “I know that your exertions will certainly put an end to my disease; my
body tells me this, for the mere sight of you has quieted its sufferings. So
aid the enchanter in this matter.” When the king said this, Śrídarśana said to
him “The enterprise is a mere trifle.” Then the king summoned the enchanter and
said to him, “This hero will aid you; do what you said.” When that enchanter
heard that, he said to Śrídarśana,
“My good sir, if you are able to
assist me in raising a Vetála, come to me in the cemetery at night-fall this
very day, the fourteenth of the black fortnight.” When the ascetic, who
practised magic, had said this, he went away, and Śrídarśana took leave of the
king and returned to that asylum.
There he took food with Padmishṭhá
and Mukharaka, and at night he went alone, sword in hand, to the cemetery. It
was full of many ghosts, empty of men, inauspicious, full of roaring jackals,
covered with impenetrable darkness, but shewed in some places a faint gleam
where the funeral pyres were. The hero Śrídarśana wandered about in that place
of horrors and saw the enchanter in the middle of it. His whole body was
smeared with ashes, he had a Bráhmanical thread of hair, he wore a turban made
of the clothes of the dead, and he was clad in a black garment. Śrídarśana
approached him, and made himself known to him, and then girding up his loins,
he said, “Tell me, what shall I do for you?” The enchanter answered in high
spirits, “Half a cos only to the west of this place there is an Aśoka tree, the
leaves of which are burnt with the hot flame of funeral pyres. At the foot of
it there is a corpse, go and bring it here unharmed.”
Then Śrídarśana said, “I will,” and
going quickly to the place he saw some one else taking away the corpse. So he
ran and tried to drag it from the shoulder of that person, who would not let it
go, and said to him,—“Let go this corpse: where are you taking my friend whom I
have to burn?” Then that second person said to Śrídarśana, “I will not let the
dead man go; I am his friend; what have you to do with him?” While they were
dragging the corpse from one another’s shoulders, and making these mutual
recriminations, the corpse itself, which was animated by a Vetála, uttered a
terrible shriek. That terrified the second person so that his heart broke, and
he fell down dead, and then Śrídarśana went off with that corpse in his arms.
Then the second man, though dead, rose up, being possessed by a Vetála, and
tried to stop Śrídarśana, and said to him, “Halt! do not go off with my friend
on your shoulder.” Then Śrídarśana, knowing that his rival was possessed by a
Vetála, said to him, “What proof is there that you are his friend? He is my
friend.” The rival then said, “The corpse itself shall decide between us.” Then
Śrídarśana, said, “Well! let him declare who is his friend.” Then the corpse,
that was on his back, being possessed by a Vetála, said, “I am hungry, so I
decide that whoever gives me food is my friend; let him take me where he
likes.” When the second corpse, that was also possessed by a Vetála, heard
this, he answered,—“I have no food; if he has any, let him give you some.”
Śrídarśana, hearing this, said, “I will give him food,” and proceeded to strike
with his sword at the second corpse, in order to procure food for the Vetála
that was on his shoulder. But that second corpse, which was also possessed by a
Vetála, the moment he began to strike it, disappeared by its supernatural
power.
Then the Vetála, that was on
Śrídarśana’s shoulder, said to him, “Now give me the food that you promised
me.” So Śrídarśana, not being able to obtain any other flesh to give him to
eat, cut off with his sword some of his own flesh, and gave it to him. This
pleased the Vetála, and he said to him, “I am satisfied with you, brave man,
let your body be restored whole as before. Now take me off; this enterprise of
yours shall succeed, but that ascetic enchanter shall be destroyed, for he is a
great coward.” When Śrídarśana was thus addressed by the Vetála, he immediately
became whole as before, and taking the corpse he handed it to that magician.
And he received it joyfully, and honoured it with unguents and garlands of
blood, and he placed the corpse, possessed by the Vetála, on its back in a
great circle marked out with powdered human bones, in the corners of which were
placed pitchers of blood, and which was lighted up with lamps fed by oil from
the human body. And he sat on the breast of the corpse, and holding in his hand
a ladle and spoon of human bone, he began to make an oblation of clarified
butter in its mouth. Immediately such a flame issued from the mouth of that
corpse possessed by the Vetála, that the sorcerer rose up in terror and fled.
When he thus lost his presence of mind, and dropped his spoon and ladle; the
Vetála pursued him, and opening his mouth swallowed him whole.
When Śrídarśana saw that, he lifted
up his sword and attacked the Vetála, but the Vetála said to him, “Śrídarśana,
I am pleased with this courage of yours, so take these mustard-seeds produced
in my mouth. If you place these on the head and hands of the king, the malady
of consumption will immediately leave him, and you in a short time will become
the king of the whole earth.” When Śrídarśana heard this, he said, “How can I
leave this place without that sorcerer? The king is sure to say that I killed
him out of a selfish regard to my own interests.” When Śrídarśana said this to
the Vetála, he answered, “I will tell you a convincing proof, which will clear
you. Cut open the body of this corpse, and shew inside it this sorcerer dead,
whom I have swallowed.” When the Vetála had said this, he gave him the
mustard-seeds, and went off somewhere or other, leaving that corpse, and the
corpse fell on the ground.
Then Śrídarśana went off, taking
with him the mustard-seeds, and he spent that night in the asylum in which his
friend was. And the next morning he went to the king, and told him what had
happened in the night, and took and shewed to the ministers that sorcerer in
the stomach of the corpse. Then he placed the mustard-seeds on the head and the
hand of the king, and that made the king quite well, as all his sickness at
once left him. Then the king was pleased, and, as he had no son, he adopted as
his son Śrídarśana, who had saved his life. And he immediately anointed that
hero crown-prince; for the seed of benefits, sown in good soil, produces
abundant fruit. Then the fortunate Śrídarśana married there that Padmishṭhá,
who seemed like the goddess of Fortune that had come to him in reward for his
former courting of her, and the hero remained there in the company of her
brother Mukharaka, enjoying pleasures and ruling the earth.
One day a great merchant, named
Upendraśakti, found an image of Gaṇeśa, carved out of a jewel, on the border of
a tank, and brought it and gave it to that prince. The prince, seeing that it
was of priceless value, out of his fervent piety, set it up in a very splendid
manner in a temple. And he appointed a thousand villages there for the
permanent support of the temple, and he ordained in honour of the idol a
festive procession, at which all Málava assembled. And Gaṇeśa, being pleased
with the numerous dances, songs, and instrumental performances in his honour,
said to the Gaṇas at night, “By my favour this Śrídarśana shall be a universal
emperor on the earth. Now there is an island named Hansadvípa in the western
sea; and in it is a king named Anangodaya, and he has a lovely daughter named
Anangamanjarí. And that daughter of his, being devoted to me, always offers to me
this petition after she has worshipped me, “Holy one, give me a husband who
shall be the lord of the whole earth.” So I will marry her to this Śrídarśana,
and thus I shall have bestowed on both the meet reward of their devotion to me.
So you must take Śrídarśana there, and after you have contrived that they
should see one another, bring him back quickly; and in course of time they
shall be united in due form; but it cannot be done immediately, for such is the
will of destiny. Moreover I have determined by these means to recompense
Upendraśakti, the merchant, who brought my image to the prince.”
The Gaṇas, having received this
order from Gaṇeśa, took Śrídarśana that very night, while he was asleep, and
carried him to Hansadvípa by their supernatural power. And there they
introduced him into the chamber of Anangamanjarí, and placed him on the bed on
which that princess was lying asleep. Śrídarśana immediately woke up, and saw
Anangamanjarí. She was reclining on a bed covered with a coverlet of pure white
woven silk, in a splendid chamber in which flashed jewel-lamps, and which was
illuminated by the numerous priceless gems of the canopy and other furniture,
and the floor of which was dark with the rájávarta stone. As she lay there
pouring forth rays of beauty like the lovely effluence of a stream of nectar,
she seemed like the orb of the autumn moon lapped in a fragment of a white
cloud, in a sky adorned with a host of bright twinkling stars, gladdening the
eyes. Immediately he was delighted, astonished, and bewildered, and he said to
himself, “I went to sleep at home and I have woke up in a very different place.
What does all this mean? Who is this woman? Surely it is a dream! Very well,
let it be so. But I will wake up this lady and find out.” After these reflections
he gently nudged Anangamanjarí on the shoulder with his hand. And the touch of
his hand made her immediately awake and roll her eyes, as the kumudvatí opens
under the rays of the moon, and the bees begin to circle in its cup. When she
saw him, she reflected for a moment, “Who can this being of celestial
appearance be? Surely he must be some god that has penetrated into this
well-guarded room?” So she rose up, and asked him earnestly and respectfully
who he was, and how and why he had entered there. Then he told his story, and
the fair one, when questioned by him, told him in turn her country, name, and
descent. Then they both fell in love with one another, and each ceased to
believe that the other was an object seen in a dream, and in order to make certain,
they exchanged ornaments.
Then they both became eager for the
Gándharva form of marriage, but the Gaṇas stupefied them, and laid them to
sleep. And, as soon as Śrídarśana fell asleep, they took him and carried him
back to his own palace, cheated by Destiny of his desire. Then Śrídarśana woke
up in his own palace, and seeing himself decked with the ornaments of a lady,
he thought, “What does this mean? At one moment I am in that heavenly palace
with the daughter of the king of Hansadvípa, at another moment I am here. It
cannot be a dream, for here are these ornaments of hers on my wrist, so it must
be some strange freak of Destiny.” While he was engaged in these speculations,
his wife Padmishṭhá woke up, and questioned him, and the kind woman comforted
him, and so he passed the night. And the next morning he told the whole story
to Śrísena, before whom he appeared wearing the ornaments marked with the name
of Anangamanjarí. And the king, wishing to please him, had a proclamation made
by beat of drum, to find out where Hansadvípa was, but could not find out from
any one the road to that country. Then Śrídarśana, separated from
Anangamanjarí, remained overpowered by the fever of love, averse to all
enjoyment. He could not like his food while he gazed on her ornaments, necklace
and all, and he abandoned sleep, having ceased to behold within reach the lotus
of her face.
In the meanwhile the princess
Anangamanjarí, in Hansadvípa, was awakened in the morning by the sound of
music. When she remembered what had taken place in the night, and saw her body
adorned with Śrídarśana’s ornaments, longing love made her melancholy. And she
reflected, “Alas I am brought into a state, in which my life is in danger, by
these ornaments, which prove that I cannot have been deluded by a dream, and
fill me with love for an unattainable object.” While she was engaged in these
reflections, her father Anangodaya suddenly entered, and saw her wearing the
ornaments of a man. The king, who was very fond of her, when he saw her covering
her body with her clothes, and downcast with shame, took her on his lap and
said to her, “My daughter, what is the meaning of these masculine decorations,
and why this shame? Tell me. Do not shew a want of confidence in me, for my
life hangs on you.” These and other kind speeches of her father’s allayed her
feeling of shame, and she told him at last the whole story.
Then her father, thinking that it
was a piece of supernatural enchantment, felt great doubt as to what steps he
ought to take. So he went and asked an ascetic of the name of Brahmasoma, who
possessed superhuman powers, and observed the rule of the Páśupatas, and who
was a great friend of his, for his advice. The ascetic by his powers of
contemplation penetrated the mystery, and said to the king; “The truth is that
the Gaṇas brought here prince Śrídarśana from Málava, for Gaṇeśa is favourably
disposed both to him and your daughter, and by his favour he shall become a
universal monarch. So he is a capital match for your daughter.” When that gifted
seer said this, the king bowed and said to him,—“Holy seer, Málava is far away
from this great land of Hansadvípa. The road is a difficult one, and this
matter does not admit of delay. So in this matter your ever propitious self is
my only stay.”
When the ascetic, who was so kind
to his admirers, had been thus entreated by the king, he said, “I myself will
accomplish this,” and he immediately disappeared. And he reached in a moment
the city of king Śrísena in Málava. There he entered the very temple built by
Śrídarśana, and after bowing before Gaṇeśa, he sat down and began to praise
him, saying “Hail to thee of auspicious form, whose head is crowned with a
garland of stars, so that thou art like the peak of mount Meru! I adore thy
trunk flung up straight in the joy of the dance, so as to sweep the clouds,
like a column supporting the edifice of the three worlds. Destroyer of
obstacles, I worship thy snake-adorned body, swelling out into a broad
pitcher-like belly, the treasure-house of all success.” While the ascetic was
engaged in offering these praises to Gaṇeśa in the temple, it happened that the
son of the merchant-prince Upendraśakti, who brought his image, entered the
temple as he was roaming about. His name was Mahendraśakti, and he had been
rendered uncontrollable by long and violent madness, so he rushed forward to
seize the ascetic. Then the ascetic struck him with his hand. The merchant’s
son, as soon as he was struck by the charm-bearing hand of that ascetic, was
freed from madness and recovered his reason. And, as he was naked, he felt
shame, and left the temple immediately, and covering himself with his hand, he
made for his home. Immediately his father Upendraśakti, hearing of it from the
people, met him full of joy and led him to his house. There he had him bathed,
and properly clothed and adorned, and then he went with him to the ascetic
Brahmasoma. And he offered him much wealth as the restorer of his son, but the
ascetic, as he possessed godlike power, would not receive it.
In the meanwhile king Śrísena
himself, having heard what had taken place, reverently approached the ascetic,
accompanied by Śrídarśana. And the king bowed before him, and praised him, and
said, “Owing to your coming, this merchant has received a benefit, by having
his son restored to health, so do me a benefit also by ensuring the welfare of
this son of mine Śrídarśana.” When the king craved this boon of the ascetic, he
smiled and said, “King, why should I do anything to please this thief, who
stole at night the heart and the ornaments of the princess Anangamanjarí in
Hansadvípa, and returned here with them? Nevertheless I must obey your orders.”
With these words the ascetic seized Śrídarśana by the fore-arm, and disappeared
with him. He took him to Hansadvípa, and introduced him into the palace of king
Anangodaya, with his daughter’s ornaments on him. When Śrídarśana arrived, the
king welcomed him gladly, but first he threw himself at the feet of the ascetic
and blessed him. And on an auspicious day he gave Śrídarśana his daughter
Anangamanjarí, as if she were the earth garlanded with countless jewels. And
then by the power of that ascetic he sent his son-in-law, with his wife, to
Málava. And when Śrídarśana arrived there, the king welcomed him gladly, and he
lived there in happiness with his two wives.
In course of time king Śrísena went
to the next world, and that hero took his kingdom and conquered the whole
earth. And when he had attained universal dominion, he had two sons by his two
wives Padmishṭhá and Anangamanjarí. And to one of them the king gave the name
of Padmasena, and to the other of Anangasena, and he reared them up to manhood.
And in course of time king
Śrídarśana, as he was sitting inside the palace with his two queens, heard a
Bráhman lamenting outside. So he had the Bráhman brought inside, and asked him
why he lamented. Then the Bráhman shewed great perturbation and said to him;
“The fire that had points of burning flame (Díptaśikhu) has been now destroyed
by a dark cloud of calamity, discharging a loud laugh (Aṭṭahása), together with
its line of brightness and line of smoke (Jyotirlekhá and Dhúmalekhá).” The
moment the Bráhman had said this, he disappeared. And while the king was saying
in his astonishment, “What did he say, and where has he gone,” the two queens,
weeping copiously, suddenly fell dead.
When the king saw that sudden
calamity, terrible as the stroke of a thunderbolt, he exclaimed in his grief,
“Alas! Alas! what means this?” and fell on the ground wailing. And when he
fell, his attendants picked him up, and carried him to another place, and
Mukharaka took the bodies of the queens, and performed the ceremony of burning
them. At last the king came to his senses, and after mourning long for the
queens, he completed out of affection their funeral ceremonies. And after he
had spent a day darkened by a storm of tears, he divided the empire of the
earth between his two sons. Then, having conceived the design of renouncing the
world, he left his city, and turning back his subjects who followed him, he
went to the forest to perform austerities.
There he lived on roots and fruits,
and one day, as he was wandering about at will, he came near a banyan-tree. As
soon as he came near it, two women of celestial appearance suddenly issued from
it with roots and fruits in their hands, and they said to him, “King, take
these roots and fruits which we offer.” When he heard that, he said, “Tell me
now who you are.” Then those women of heavenly appearance said to him, “Well
come into our house and we will tell you the truth.” When he heard that, he
consented, and entering with them, he saw inside the tree a splendid golden
city. There he rested and ate heavenly fruits, and then those women said to
him, “Now, king, hear.”
“Long ago there dwelt in Pratishṭhána
a Bráhman, of the name of Kamalagarbha, and he had two wives, the name of the
one was Pathyá, and the name of the other Abalá. Now in course of time all
three, the husband and the wives, were worn out with old age, and at last they
entered the fire together, being attached to one another. And at that time they
put up a petition to Śiva from the fire, ‘May we be connected together as
husband and wives in all our future lives!’ Then Kamalagarbha, owing to the
power of his severe penances, was born in the Yaksha race as Díptaśikha, the
son of the Yaksha Pradíptáksha, and the younger brother of Aṭṭahása. His wives
too, Pathyá and Abalá, were born as Yaksha maidens, that is to say, as the two
daughters of the king of the Yakshas named Dhúmaketu, and the name of the one
was Jyotirlekhá, and the name of the other Dhúmalekhá.
“Now in course of time those two
sisters grew up, and they went to the forest to perform asceticism, and they
propitiated Śiva with the view of obtaining husbands. The god was pleased and
he appeared to them and said to them, ‘That man with whom you entered the fire
in a former birth, and who you asked might be your husband in all subsequent
births, was born again as a Yaksha named Díptaśikha, the brother of Aṭṭahása,
but he has become a mortal owing to the curse of his master, and has been born
as a man named Śrídarśana, so you too must go to the world of men and be his
wives there, but as soon as the curse terminates, you shall all become Yakshas,
husband and wives together.’ When Śiva said this, those two Yaksha maidens were
born on the earth as Padmishṭhá and Anangamanjarí. They became the wives of
Śrídarśana, and after they had been his wives for some time, that Aṭṭahása, as
fate would have it, came there in the form of a Bráhman, and by the device of
employing an ambiguous speech, he managed to utter their names and remind them
of their former existence, and this made them abandon that body and become
Yakshiṇís. “Know that we are those wives of yours, and you are that
Díptaśikha.” When Śrídarśana had been thus addressed by them, he remembered his
former birth, and immediately became the Yaksha Díptaśikha, and was again duly
united to those two wives of his.
“Know therefore, Vichitrakatha,
that I am that Yaksha, and that these wives of mine are Jyotirlekhá and
Dhúmalekhá. So, if creatures of godlike descent, like myself, have to endure
such alternations of joy and sorrow, much more then must mortals. But do not be
despondent, my son, for in a short time you shall be reunited to your master Mṛigánkadatta.
And I remained here to entertain you, for this is my earthly dwelling, so stay
here, I will accomplish your desire. Then I will go to my own home in Kailása.”
When the Yaksha had in these words told me his story, he entertained me for
some time. And the kind being, knowing that you had arrived here at night,
brought me and laid me asleep in the midst of you who were asleep. So I was
seen by you, and you have been found by me. This, king, is the history of my
adventures during my separation from you.”
When prince Mṛigánkadatta had heard
at night this tale from his minister Vichitrakatha, who was rightly named, he
was much delighted, and so were his other ministers.
So, after he had spent that night
on the turf of the forest, he went on with those companions of his towards
Ujjayiní, having his mind fixed on obtaining Śaśánkavatí, and he kept searching
for those other companions of his, who were separated by the curse of the Nága,
and whom he had not yet found.
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