Book VII.
Chapter
XXXV
May the head
of Śiva, studded with the nails of Gaurí engaged in playfully pulling his hair,
and so appearing rich in many moons, procure you prosperity.
May the god
of the elephant face, who, stretching forth his trunk wet with streaming ichor,
curved at the extremity, seems to be bestowing successes, protect you.
Thus the
young son of the king of Vatsa, having married in Kauśámbí Madanamanchuká, whom
he loved as his life, remained living as he chose, with his ministers Gomukha
and others, having obtained his wish.
And once on
a time, when the feast of spring had arrived, adorned with the gushing notes of
love-intoxicated cuckoos, in which the wind from the Malaya mountain set in
motion by force the dance of the creepers,—the feast of spring delightful with
the hum of bees, the prince went to the garden with his ministers to amuse
himself. After roaming about there, his friend Tapantaka suddenly came with his
eyes expanded with delight, and stepping up to him, said—“Prince, I have seen
not far from here a wonderful maiden, who has descended from heaven and is
standing under an aśoka-tree, and that very maiden, who illumines the regions
with her beauty, advancing towards me with her friends, sent me here to summon
you.” When Naraváhanadatta heard that, being eager to see her, he went quickly
with his ministers to the foot of the tree. He beheld there that fair one, with
her rolling eyes like bees, with her lips red like shoots, beautiful with
breasts firm as clusters, having her body yellow with the dust of flowers, removing
fatigue by her loveliness, like the goddess of the garden appearing in a
visible shape suited to her deity. And the prince approached the heavenly
maiden, who bowed before him, and welcomed her, for his eyes were ravished with
her beauty. Then his minister Gomukha, after all had sat down, asked her, “Who
are you, auspicious one, and for what reason have you come here?” When she
heard that, she laid aside her modesty in obedience to the irresistible decree
of Love, and frequently stealing sidelong glances at the lotus of
Naraváhanadatta’s face with an eye that shed matchless affection, she began
thus at length to relate her own history.
Story
of Ratnaprabhá.
There is a
mountain-chain called Himavat, famous in the three worlds; it has many peaks,
but one of its peaks is the mount of Śiva which is garlanded with the
brightness of glittering jewels, and flashes with gleaming snow, and like the
expanse of the heaven, cannot be measured. Its plateaux are the home of magic
powers and of magic herbs, which dispel old age, death, and fear, and are to be
obtained by the favour of Śiva. With its peaks yellow with the brightness of
the bodies of many Vidyádharas, it transcends the glory of the peaks of Sumeru
itself, the mighty hill of the immortals.
On it there
is a golden city called Kánchanaśṛinga, which gleams refulgent with brightness,
like the palace of the Sun. It extends many yojanas, and in it there lives a
king of the Vidyádharas named Hemaprabha, who is a firm votary of the husband
of Umá. And though he has many wives, he has only one queen, whom he loves
dearly, named Alankáraprabhá, as dear to him as Rohiṇí to the moon. With her
the virtuous king used to rise up in the morning and bathe, and worship duly
Śiva and his wife Gaurí, and then he would descend to the world of men, and
give to poor Bráhmans every day a thousand gold-pieces mixed with jewels. And
then he returned from earth and attended to his kingly duties justly, and then
he ate and drank, abiding by his vow like a hermit. While days elapsed in this
way, melancholy arose once in the bosom of the king, caused by his
childlessness, but suggested by a passing occasion. And his beloved queen
Alankáraprabhá, seeing that he was in very low spirits, asked him the cause of
his sadness. Then the king said to her—“I have all prosperity, but the one
grief of childlessness afflicts me, O queen. And this melancholy has arisen in
my breast on the occasion of calling to mind a tale, which I heard long ago, of
a virtuous man who had no son.” Then the queen said to him, “Of what nature was
that tale?” When asked this question, the king told her the tale briefly in the
following words:
Story
of Sattvaśíla and the two treasures.
In the town
of Chitrakúṭa there was a king named Bráhmaṇavara, rightly named, for he was
devoted to honouring Bráhmans. He had a victorious servant named Sattvaśíla who
devoted himself exclusively to war, and every month Sattvaśíla received a
hundred gold-pieces from that king. But as he was munificent, that gold was not
enough for him, especially as his childlessness made the pleasure of giving the
sole pleasure to which he was addicted. Sattvaśíla was continually
reflecting—“The Disposer has not given me a son to gladden me, but he has given
me the vice of generosity, and that too without wealth. It is better to be
produced in the world as an old barren tree or a stone, than as a poor man
altogether abandoned to the vice of giving away money.” But once on a time
Sattvaśíla, while wandering in a garden, happened by luck to find a treasure:
and with the help of his servants he quickly brought home that hoard, which
gleamed with much gold and glittered with priceless stones. Out of that he
provided himself with pleasures, and gave wealth to Bráhmans, slaves, and
friends, and thus the virtuous man spent his life. Meanwhile his relations,
beholding this, guessed the secret, and went to the king’s palace, and of their
own accord informed the king that Sattvaśíla had found a treasure. Then
Sattvaśíla was summoned by the king, and by order of the door-keeper remained standing
for a moment in a lonely part of the king’s courtyard. There, as he was
scratching the earth with the hilt of a lílávajra, that was in his hand, he
found another large treasure in a copper vessel. It appeared like his own
heart, displayed openly for him by Destiny pleased with his virtue, in order
that he might propitiate the king with it. So he covered it up again with earth
as it was before, and when summoned by the door-keeper, entered the king’s
presence. When he had made his bow there, the king himself said, “I have come
to learn that you have obtained a treasure, so surrender it to me.” And
Sattvaśíla for his part answered him then and there, “O king, tell me: shall I
give you the first treasure I found, or the one I found to-day.” The king said
to him—“Give the one recently found.” And thereupon Sattvaśíla went to a corner
of the king’s courtyard, and gave him up the treasure. Then the king, being
pleased with the treasure, dismissed Sattvaśíla with these words—“Enjoy the
first-found treasure as you please.” So Sattvaśíla returned to his house. There
he remained increasing the propriety of his name with gifts and enjoyments, and
so managing to dispel somehow or other the melancholy caused by the affliction
of childlessness.
“Such is
the story of Sattvaśíla, which I heard long ago, and because I have recalled it
to mind, I remain sorrowful through thinking over the fact that I have no son.”
When the queen Alankáraprabhá was thus addressed by her husband Hemaprabha, the
king of the Vidyádharas, she answered him, “It is true: Fortune does assist the
brave in this way; did not Sattvaśíla, when in difficulties, obtain a second
treasure? So you too will obtain your desire by the power of your courage, as
an example of the truth of this, hear the story of Vikramatunga.”
Story
of the brave king Vikramatunga.
There is a
city called Páṭaliputra, the ornament of the earth, filled with various
beautiful jewels, the colours of which are so disposed as to form a perfect
scale of colour. In that city there dwelt long ago a brave king, named
Vikramatunga, who in giving never turned his back on a suppliant, nor in
fighting on an enemy. That king one day entered the forest to hunt, and saw
there a Bráhman offering a sacrifice with vilva fruits. When he saw him, he was
desirous to question him, but avoided going near him, and went off to a great
distance with his army in his ardour for the chase. For a long time he sported
with deer and lions, that rose up and fell slain by his hand, as if with foes,
and then he returned and beheld the Bráhman still intent on his sacrifice as
before, and going up to him he bowed before him, and asked him his name and the
advantage he hoped to derive from offering the vilva fruits. Then the Bráhman
blessed the king and said to him, “I am a Bráhman named Nágaśarman, and bear
the fruit I hope from my sacrifice. When the god of Fire is pleased with this
vilva sacrifice, then vilva fruits of gold will come out of the fire-cavity.
Then the god of Fire will appear in bodily form and grant me a boon; and so I
have spent much time in offering vilva fruits. But so little is my merit that
even now the god of Fire is not propitiated.” When he said this, that king of
resolute valour answered him—“Then give me one vilva fruit that I may offer it,
and I will to-day, O Bráhman, render the god of Fire propitious to you.” Then
the Bráhman said to the king, “How will you, unchastened and impure, propitiate
that god of Fire, who is not satisfied with me, who remain thus faithful to my vow,
and am chastened?” When the Bráhman said this to him, the king said to him
again, “Never mind, give me a vilva fruit, and in a moment you shall behold a
wonder.” Then the Bráhman, full of curiosity, gave a vilva fruit to the king,
and he then and there meditated with soul of firm valour—“If thou art not
satisfied with this vilva fruit, O god of Fire, then I will offer thee my own
head,” and thereupon offered the fruit. And the seven-rayed god appeared from
the sacrificial cavity, bringing the king a golden vilva fruit as the fruit of
his tree of valour. And the Fire-god, present in visible form, said to that
king—“I am pleased with thy courage, so receive a boon, O king.” When the
magnanimous king heard that, he bowed before him and said—“Grant this Bráhman
his wish. What other boon do I require?” On hearing this speech of the king’s,
the Fire-god was much pleased and said to him—“O king, this Bráhman shall
become a great lord of wealth, and thou also by my favour shalt have the
prosperity of thy treasury ever undiminished.” When the Fire-god had, in these
words, bestowed the boon, the Bráhman asked him this question; “Thou hast
appeared swiftly to a king that acts according to his own will, but not to me
that am under vows: why is this, O revered one?” Then the Fire-god, the giver
of boons, answered—“If I had not granted him an interview, this king of fierce
courage would have offered his head in sacrifice to me. In this world successes
quickly befall those of fierce spirit, but they come slowly, O Bráhman, to
those of dull spirit like thee.” Thus spake the god of Fire, and vanished, and
the Bráhman Nágaśarman took leave of the king and in course of time became very
rich. But the king Vikramatunga, whose courage had been thus seen by his
dependents, returned amid their plaudits to his town of Páṭaliputra.
When the
king was dwelling there, the warder Śatrunjaya entered suddenly one day, and
said secretly to him; “There is standing at the door, O king, a Bráhman lad,
who says his name is Dattaśarman, he wishes to make a representation to you in
private.” The king gave the order to introduce him, and the lad was introduced,
and after blessing the king, he bowed before him, and sat down. And he made
this representation—“King, by a certain device of powder I know how to make
always excellent gold out of copper. For that device was shewn me by my
spiritual teacher, and I saw with my own eyes that he made gold by that
device.” When the lad said this, the king ordered copper to be brought, and
when it was melted, the lad threw the powder upon it. But while the powder was
being thrown, an invisible Yaksha carried it off, and the king alone saw him,
having propitiated the god of Fire. And that copper did not turn into gold, as
the powder did not reach it; thrice did the lad make the attempt and thrice his
labour was in vain. Then the king, first of brave men, took the powder from the
desponding lad, and himself threw it on the melted copper; when he threw the
powder, the Yaksha did not intercept it, but went away smiling. Accordingly the
copper became gold by contact with that powder. Then the boy, astonished, asked
the king for an explanation, and the king told him the incident of the Yaksha,
just as he had seen it. And having learned in this way the device of the powder
from that lad, the king made him marry a wife, and gave him all he wished, and
having his treasury prosperously filled by means of the gold produced by that
device, he himself enjoyed great happiness together with his wives, and made
Bráhmans rich.
“Thus you
see that the Lord grants their desires to men of fierce courage, seeming to be
either terrified or pleased by them. And who, O king, is of more firm valour or
more generous than you? So Śiva, when propitiated by you, will certainly give
you a son; do not sorrow.” The king Hemaprabha, when he heard this noble speech
from the mouth of queen Alankáraprabhá, believed it and was pleased. And he
considered that his own heart, radiant with cheerfulness, indicated that he
would certainly obtain a son by propitiating Śiva. The next day after this, he
and his wife bathed and worshipped Śiva, and he gave 90 millions of gold-pieces
to the Bráhmans, and without taking food he went through ascetic practices in
front of Śiva, determined that he would either leave the body or propitiate the
god, and continuing in asceticism, he praised the giver of boons, the husband of
the daughter of the mountain, that lightly gave away the sea of milk to his
votary Upamanyu, saying, “Honour to thee, O husband of Gaurí, who art the cause
of the creation, preservation, and destruction of the world, who dost assume
the eight special forms of ether and the rest. Honour to thee, who sleepest on
the ever-expanded lotus of the heart, that art Śambhu, the swan dwelling in the
pure Mánasa lake. Honour to thee, the exceeding marvellous Moon, of divine
brightness, pure, of watery substance, to be beheld by those whose sins are put
away; to thee whose beloved is half thy body, and who nevertheless art
supremely chaste. Honour to thee who didst create the world by a wish, and art
thyself the world.”
When the
king had praised Śiva in these words and fasted for three nights, the god
appeared to him in a dream, and spake as follows: “Rise up, O king, there shall
be born to thee a heroic son that shall uphold thy race. And thou shalt also
obtain by the favour of Gaurí, a glorious daughter who is destined to be the
queen of that treasure-house of glory, Naraváhanadatta, your future emperor.”
When Śiva had said this, he disappeared, and Hemaprabha woke up, delighted, at
the close of night. And by telling his dream he gladdened his wife
Alankáraprabhá, who had been told the same by Gaurí in a dream, and dwelt on
the agreement of the two visions. And then the king rose up and bathed and
worshipped Śiva, and after giving gifts, broke his fast, and kept high
festival.
Then, after
some days had passed, the queen Alankáraprabhá became pregnant by that king,
and delighted her beloved by her face redolent of honey, with wildly rolling
eyes, so that it resembled a pale lotus with bees hovering round it. Then she
gave birth in due time to a son, (whose noble lineage was proclaimed by the
elevated longings of her pregnancy,) as the sky gives birth to the orb of day.
As soon as he was born, the lying-in chamber was illuminated by his might, and
so was made red as vermilion. And his father gave to that infant, that brought
terror to the families of his enemies, the name of Vajraprabha, that had been
appointed for him by a divine voice. Then the boy grew by degrees, being filled
with accomplishments, and causing the exultation of his family, as the new moon
fills out with digits, and causes the sea to rise.
Then, not
long after, the queen of that king Hemaprabha again became pregnant. And when
she was pregnant, she sat upon a golden throne, and became truly the jewel of
the harem, adding special lustre to her settings. And in a chariot, in the
shape of a beautiful lotus, manufactured by help of magic science, she roamed
about in the sky, since her pregnant longings assumed that form. But when the
due time came, a daughter was born to that queen, whose birth by the favour of
Gaurí was a sufficient guarantee of her loveliness. And this voice was then
heard from heaven—“She shall be the wife of Naraváhanadatta”—which agreed with
the words of Śiva’s revelation. And the king was just as much delighted at her
birth as he was at that of his son, and gave her the name of Ratnaprabhá. And
Ratnaprabhá, adorned with her own science, grew up in the house of her father,
producing illumination in all the quarters of the sky. Then the king made his
son Vajraprabha, who had begun to wear armour, take a wife, and appointed him
crown-prince. And he devolved on him the burden of the kingdom and remained at
ease; but still one anxiety lingered in his heart, anxiety about the marriage
of his daughter.
One day the
king beheld that daughter, who was fit to be given away in marriage, sitting
near him, and said to the queen Alankáraprabhá, who was in his presence;
“Observe, queen, a daughter is a great misery in the three worlds, even though
she is the ornament of her family, a misery, alas! even to the great. For this
Ratnaprabhá, though modest, learned, young and beautiful, afflicts me because
she has not obtained a husband.” The queen said to him—“She was proclaimed by
the gods as the destined wife of Naraváhanadatta, our future emperor, why is
she not given to him?” When the queen said this to him, the king answered: “In
truth the maiden is fortunate, that shall obtain him for a bridegroom. For he
is an incarnation of Káma upon earth, but he has not as yet attained his divine
nature: therefore I am now waiting for his attainment of superhuman knowledge.”
While he was thus speaking, Ratnaprabhá, by means of those accents of her
father, which entered her ear like the words of the bewildering spell of the
god of love, became as if bewildered, as if possessed, as if asleep, as if in a
picture, and her heart was captivated by that bridegroom. Then with difficulty
she took a respectful leave of her parents, and went to her own private
apartments, and managed at length to get to sleep at the end of the night. Then
the goddess Gaurí, being full of pity for her, gave her this command in a
dream; “To-morrow, my daughter, is an auspicious day; so thou must go to the
city of Kauśámbí and see thy future husband, and thence thy father, O
auspicious one, will himself bring thee and him into this his city, and
celebrate your marriage.” So in the morning, when she woke up, she told that
dream to her mother. Then her mother gave her leave to go, and she, knowing by
her superhuman knowledge that her bridegroom was in the garden, set out from
her own city to visit him.
“Thou
knowest, O my husband, that I am that Ratnaprabhá, arrived to-day in a moment,
full of impatience, and you all know the sequel.” When he heard this speech of
hers, that in sweetness exceeded nectar, and beheld the body of the Vidyádharí
that was ambrosia to the eyes, Naraváhanadatta in his heart blamed the Creator,
saying to himself—“Why did he not make me all eye and ear?” And he said to
her—“Fortunate am I; my birth and life has obtained its fruit, in that I, O
beautiful one, have been thus visited by thee out of affection!” When they had
thus exchanged the protestations of new love, suddenly the army of the
Vidyádharas was beheld there in the heaven. Ratnaprabhá said immediately, “Here
is my father come,” and the king Hemaprabha descended from heaven with his son.
And with his son Vajraprabha he approached that Naraváhanadatta, who gave him a
courteous welcome. And while they stood for a moment paying one another the
customary compliments, the king of Vatsa, who had heard of it, came with his
ministers. And then that Hemaprabha told the king, after he had performed
towards him the rites of hospitality, the whole story exactly as it had been
related by Ratnaprabhá, and said, “I knew by the power of my supernatural
knowledge that my daughter had come here, and I am aware of all that has
happened in this place.
For he will
afterwards possess such an imperial chariot. Pray consent, and then thou shalt
behold in a short time thy son, the prince, returned here, united to his wife
Ratnaprabhá.” After he had addressed this prayer to the king of Vatsa, and he
had consented to his wish, that Hemaprabha, with his son, prepared that chariot
by his own magic skill, and made Naraváhanadatta ascend it, together with
Ratnaprabhá, whose face was cast down from modesty, followed by Gomukha and the
others, and Yaugandharáyaṇa, who was also deputed to accompany him by his
father, and thus Hemaprabha took him to his own capital, Kánchanaśringaka.
And
Naraváhanadatta, when he reached that city of his father-in-law, saw that it
was all of gold, gleaming with golden ramparts, embraced, as it were, on all
sides with rays issuing out like shoots, and so stretching forth innumerable
arms in eagerness of love for that son-in-law. There the king Hemaprabha, of
high emprise, gave Ratnaprabhá with due ceremonies to him, as the sea gave
Lakshmí to Vishṇu. And he gave him glittering heaps of jewels, gleaming like
innumerable wedding fires lighted. And in the city of that festive prince, who
was showering wealth, even the houses, being draped with flags, appeared as if
they had received changes of raiment. And Naraváhanadatta, having performed the
auspicious ceremony of marriage, remained there enjoying heavenly pleasures
with Ratnaprabhá. And he amused himself by looking in her company at beautiful
temples of the gods in gardens and lakes, having ascended with her the heaven
by the might of her science.
So, after
he had lived some days with his wife in the city of the king of the
Vidyádharas, the son of the king of Vatsa determined, in accordance with the
advice of Yaugandharáyaṇa, to return to his own city. Then his mother-in-law
performed for him the auspicious ceremonies previous to starting, and his
father-in-law again honoured him and his minister, and then he set out with
Hemaprabha and his son, accompanied by his beloved, having again ascended that
chariot. He soon arrived, like a stream of nectar to the eyes of his mother, and
entered his city with Hemaprabha and his son and his own followers, bringing
with him his wife, who made the king of Vatsa rejoice exceedingly with delight
at beholding her. The king of Vatsa of exalted fortune, with Vásavadattá,
welcomed that son, who bowed at his feet with his wife, and honoured Hemaprabha
his new connexion, as well as his son, in a manner conformable to his own
dignity. Then, after that king of the Vidyádharas, Hemaprabha, had taken leave
of the lord of Vatsa and his family, and had flown up into the heaven and gone
to his own city, that Naraváhanadatta, together with Ratnaprabhá and
Madanamanchuká, spent that day in happiness surrounded by his friends.
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