Chapter CVIII
The
next day, as the new emperor Naraváhanadatta was sitting in Vakrapura, in the
hall of audience, a certain man descended from heaven, with a wand in his hand,
and came up to him, and bowing before him, said to him, “Know, O king, that I
am Pauraruehideva the hereditary warder of the emperor of the Vidyádharas, and
I am come here to tender my services to you in that capacity.” When
Naraváhanadatta heard this, he looked at the face of Amitagati; and he said,
“It is true, my liege:” so Naraváhanadatta gladly admitted the new-comer to the
office of warder.
Then
Dhanavatí, finding out by her power what had occurred, with his wives Vegavatí
and the others, and her son Chaṇḍasinha, and
king Pingalagándhára with Váyupatha, and Chitrángada with Ságaradatta, and
Hemaprabha and the others came there, obscuring the sun with their armies; as
if declaring beforehand that they would endure no fire and heat in their foes.
When they arrived, they fell at the feet of that emperor, and he honoured them
with a welcome as their rank deserved, but, out of great veneration, he himself
fell at the feet of Dhanavatí, and she, being highly pleased, loaded that
son-in-law of her’s with blessings. And when he told the story of his obtaining
magic powers, Chaṇḍasinha and the others
were exceedingly gratified at their emperor’s success.
And
the emperor, seeing that his wives had arrived in his presence, said to
Dhanavatí, “Where are my ministers?” And she answered him, “When they had been
flung in all directions by Mánasavega, I saved them by the help of a mighty
science, and placed them in different spots.” Then he had them brought by a
science incarnate in bodily form; and they came and enquired after his welfare
and clung to his feet, and then he said to them, “Why and how and where have
you spent so many days? Tell me one by one your marvellous tale.” Then Gomukha
told his story first.
Gomukha’s
account of his adventures.
When
I was flung away by the enemy on that occasion, some goddess bore me up in her
hands, and comforted me, and placed me in a distant forest, and disappeared.
Then I was minded in my affliction to abandon the body by hurling myself from a
precipice; but a certain ascetic came up to me and dissuaded me saying, “Do not
act thus, Gomukha, you will again behold your master when he has gained his
object.” Then I said to him, “Who are you, and how do you know that?” He
answered, “Come to my hermitage, and there I will tell you.” Then I went with
that man, who by his knowing my name had proved the greatness of his knowledge,
to his hermitage, which was called Śivakshetra. There he entertained me and
told me his story in the following words:
Story
of Nágasvámin and the witches.
I
am a Bráhman named Nágasvámin, from a city called Kuṇḍina.
When my father went to heaven, I went to Páṭaliputra,
and repaired to a teacher named Jayadatta, to acquire learning. But in spite of
all the teaching that I got, I was so stupid that I did not manage to learn a
single syllable; so all the pupils there made game of me. Then, being the
victim of contempt, I set out on a pilgrimage to the shrine of the goddess
Durgá in the Vindhya mountains; and when I had got halfway I came across a city
named Vakrolaka.
I
went into that city to beg; and in one house the mistress gave me with my alms a
red lotus. I took it, and went on to another house, and there the mistress said
to me, when she saw me, “Alas! a witch has secured possession of you. See! she
has given you a man’s hand, which she has passed off on you for a red lotus.”
When I heard that, I looked myself, and lo! it was no lotus, but a human hand.
I flung it away, and fell at her feet, and said, “Mother, devise some expedient
for me, that I may live.” When she heard this she said, “Go! in a village of
the name of Karabha, three yojanas distant from this place, there is a Bráhman
of the name of Devarakshita. He has in his house a splendid brown cow, an
incarnation of Surabhi; she will protect you during this night, if you repair
to her for refuge.”
When
she said this, I ran full of fear, and reached, at the close of the day, the
house of that Bráhman in the village of Karabha. When I had entered, I beheld
that brown cow, and I worshipped her and said, “Being terrified, goddess, I
have come to you for protection.” And just then, night having set in, that
witch came there through the air with other witches, threatening me, longing
for my flesh and blood. When the brown cow saw that, she placed me between her
hoofs, and defended me, fighting against those witches all the livelong night.
In the morning they went away, and the cow said to me with an articulate voice,
“My son, I shall not be able to protect you the next night. So go on further;
at a distance of five yojanas from this place there is a mighty Páśupata
ascetic named Bhútiśiva, dwelling in a temple of Śiva in a forest. He possesses
supernatural knowledge, and he will protect you for this one night, if you take
refuge with him.”
When
I heard that, I bowed before her, and set out from that place; and I soon
reached that Bhútiśiva, and took refuge with him. And at night those very same
witches came there also in the very same way. Then that Bhútiśiva made me enter
the inner apartment of his house, and taking up a position at the door, trident
in hand, kept off the witches. Next morning, Bhútiśiva, having conquered them,
gave me food, and said to me, “Bráhman, I shall not be able to protect you any
longer; but in a village named Sandhyávása, at a distance of ten yojanas from
this place, there is a Bráhman named Vasumati: go to him: and if you manage to
get through this third night, you will escape altogether.”
When
he said this to me, I bowed before him, and set out from that place. But on
account of the length of the journey that I had to make, the sun set before I
had reached my destination. And when night had set in, the witches pursued
after me and caught me. And they seized me and went off with me through the air
much pleased. But thereupon some other witches of great power flew past them in
front. And suddenly there arose between the two parties a tumultuous fight. And
in the confusion I escaped from the hands of my captors, and fell to the ground
in a very desolate part of the country.
And
there I saw a certain great palace, which seemed to say to me with its open
door, “Come in.” So I fled into it bewildered with fear, and I beheld a lady of
wonderful beauty, surrounded with a hundred ladies-in-waiting, gleaming with
brightness, like a protecting herb that shines in the night, made by the Creator
out of pity for me. I immediately recovered my spirits and questioned her, and
she said to me, “I am a Yakshiṇí named
Sumitrá, and I am thus here owing to a curse. And in order that my curse may
come to an end, I have been directed to marry a mortal: so marry me, as you
have unexpectedly arrived here; fear not.” When she had said this, she quickly
gave orders to her servants; and she provided me, to my great delight, with
baths and unguents, food and drink, and garments. Strange was the contrast
between the terror caused by those witches and the happiness that immediately
followed! Even fate itself cannot comprehend the principle that makes men fall
into happiness or misery.
Then
I remained there in happiness with that Yakshiṇí
during those days; but at last one day she said to me of her own accord,
“Bráhman, my curse is at an end; so I must leave this place at once. However,
by my favour you shall have divine insight; and, though an ascetic, you shall
have all enjoyments at your command, and be free from fear. But as long as you
are here, do not visit the middle block of buildings of this palace of mine.”
When she had said this, she disappeared; and thereupon, I, out of curiosity,
went up to the middle block of buildings, and there I saw a horse. I went up to
the horse, and he flung me from him with a kick; and immediately I found myself
in this temple of Śiva.
Since
that time I have remained here, and I have gradually acquired supernatural
powers. Accordingly, though I am a mortal, I possess knowledge of the three
times. In the same way do all men in this world find successes beset with
difficulties. So do you remain in this place; Śiva will bestow on you the
success that you desire.
When
that wise being had told me all this, I conceived hopes of recovering you, and
I remained there some days in his hermitage. And to-day, my lord, Śiva in a
dream informed me of your success, and some heavenly nymph seized me up, and
brought me here. This is the history of my adventures.
When
Gomukha had said this, he stopped, and then Marubhúti began to tell his tale in
the presence of Naraváhanadatta.
Marubhúti’s
account of his adventures.
When
I was flung away on that occasion by Mánasavega, some divinity took me up in
her hands, and placing me in a distant forest, disappeared. Then I wandered
about afflicted and anxious to obtain some means of committing suicide, when I
saw a certain hermitage encircled with a river. I entered it, and beheld an
ascetic with matted hair sitting on a slab of rock, and I bowed before him and
went up to him. He said to me, “Who are you, and how did you reach this
uninhabited land?” Thereupon, I told him my whole story. Then he understood and
said to me, “Do not slay yourself now! You shall learn here the truth about
your master, and afterwards you shall do what is fitting.”
In
accordance with this advice of his I remained there, eager for tidings of you,
my liege: and while I was there, some heavenly nymphs came to bathe in the
river. Then the hermit said to me, “Go quickly and carry off the clothes of one
of those nymphs bathing there; and then you will learn tidings of your master.”
When I heard that, I did as he advised me, and that nymph, whose garments I had
taken, followed me, with her bathing-dress dripping with moisture, and with her
arms crossed in front of her breasts.
That
hermit said to her, “If you tell us tidings of Naraváhanadatta, you may have
back your two garments.” Then she said, “Naraváhanadatta is at present on mount
Kailása, engaged in worshipping Śiva, and in a few days he will be the emperor
of the Vidyádharas.”
After
she had said this, that heavenly nymph became, in virtue of a curse, the wife
of that ascetic, having made acquaintance with him by conversing with him. So
the ascetic lived with that Vidyádharí, and on account of her prophecy I
conceived the hope of being reunited with you and I went on living there. And
in a few days the heavenly nymph became pregnant, and brought forth a child,
and she said to the ascetic, “My curse has been brought to an end by living with
you. If you desire to see any more of me, cook this child of mine with rice and
eat it; then you will be reunited to me.” When she had said this, she went
away, and that ascetic cooked her child with rice, and ate it: and then he flew
up into the air and followed her.
At
first I was unwilling to eat of that dish, though he urged me to do so; but
seeing that eating of it bestowed supernatural powers, I took two grains of
rice from the cooking-vessel, and ate them. That produced in me the effect that
wherever I spat, gold was immediately produced. Then I roamed about relieved
from my poverty, and at last I reached a town. There I lived in the house of a
hetæra, and, thanks to the gold I was able to produce, indulged in the most
lavish expenditure; but the kuṭṭaní, eager to
discover my secret, treacherously gave me an emetic. That made me vomit, and in
the process the two grains of rice, that I had previously eaten, came out of my
mouth, looking like two glittering rubies. And no sooner had they come out, than
the kuṭṭaní
snapped them up, and swallowed them. So I lost my power of producing gold, of
which the kuṭṭaní thus deprived me.
I
thought to myself, “Śiva still retains his crescent and Vishṇu
his kaustubha jewel; but I know what would be the result, if those two deities
were to fall into the clutches of a kuṭṭaní.
But such is this world, full of marvels, full of frauds; who can fathom it, or
the sea, at any time?” With such sad reflections in my bosom I went despondent
to a temple of Durgá, to propitiate the goddess with asceticism, in order to
recover you. And after I had fasted for three nights, the goddess gave me this
command in a dream, “Thy master has obtained all he desires: go, and behold
him;” upon hearing this I woke up; and this very morning some goddess carried
me to your feet; this, prince, is the story of my adventures.
When
Marubhúti had said this, Naraváhanadatta and his courtiers laughed at him for
having been tricked by a kuṭṭaní.
Hariśikha’s
account of his adventures.
Then
Hariśikha said;—On that occasion when I was seized by my enemy, some divinity
saved me and deposited me in Ujjayiní. There I was so unhappy that I conceived
the design of abandoning the body; so at nightfall I went into the cemetery and
proceeded to construct a pyre with the logs there. I lighted it and began to
worship the fire, and while I was thus engaged, a prince of the demons, named
Tálajangha, came up to me, and said to me, “Why do you enter the fire? Your
master is alive, and you shall be united with him, now that he has obtained the
supernatural powers he desired.” With these words, the demon, though naturally
cruel, lovingly dissuaded me from death; even some stones melt when fate is
propitious. Then I went and remained for a long time performing asceticism in
front of the god; and some divinity has to-day brought me to your side, my
liege.
Thus
Hariśikha told his tale, and the others in their turn told theirs, and then, at
the suggestion of Amitagati, king Naraváhanadatta incited the venerable
Dhanavatí, adored by the Vidyádharas, to bestow all the sciences on those
ministers of his also. Then all his ministers also became Vidyádharas; and
Dhanavatí said, “Now conquer your enemies;” so on a fortunate day the hero gave
orders that the imperial troops should march out towards the city of Gaurímuṇḍa,
called Govindakúṭa.
Then
the army of the Vidyádharas mounted up into the sky, obscuring the sun, looking
like a rising of Ráhu out of due time chilling to the foe. And Naraváhanadatta
himself ascended the pericarp of the lotus-chariot, and placed his wives on the
filaments, and his friends on the leaves, and preceded by Chaṇḍasinha
and the others, set out through the air to conquer his enemies. And when he had
completed half his journey, he came to the palace of Dhanavatí which was called
Mátangapura, and he stayed there that day, and she did the honours of the house
to him. And while he was there, he sent an ambassador to challenge to the
combat the Vidyádhara princes Gaurímuṇḍa
and Mánasavega.
The
next day he deposited his wives in Mátangapura, and went with the Vidyádhara
kings to Govindakúṭa. There Gaurímuṇḍa
and Mánasavega came out to fight with them, and Chaṇḍasinha
and his colleagues met them face to face. When the battle began, brave warriors
fell like trees marked out for the axe, and torrents of blood flowed on the
mountain Govindakúṭa. The combat, eager
to devour the lives of heroes, yawned like a demon of destruction, with tongues
in the form of flexible swords greedily licking up blood. That great feast of
slaughter, terrible with the rhythmic clapping of hands on the part of Vetálas
drunk with blood and flesh, and covered with palpitating corpses for dancers,
gave great delight to the demons.
Then
Mánasavega met Naraváhanadatta face to face in the conflict, and the prince
himself rushed on him in wrath. And having rushed on him, that emperor seized
the villain by the hair, and at once cut off his head with his sword. When
Gaurímuṇḍa
saw that, he too sprang forward in a fury, and Naraváhanadatta dragged him
along by the hair, for the power of his science left him as soon as he saw the
prince, and flung him on the ground, and seizing his legs whirled him round in
the air, and dashed him to pieces on a rock. In this way he slew Gaurímuṇḍa
and Mánasavega; and the rest of their army, being terrified, took to flight.
And a rain of flowers fell into the lap of that emperor, and all the gods in
heaven exclaimed, “Bravo! Bravo!” Then Naraváhanadatta, with all those kings
that followed him, entered the palace of Gaurímuṇḍa;
and immediately the chiefs of the Vidyádharas, who were connected with Gaurímuṇḍa’s
party, came and submitted humbly to his sway.
Then
Dhanavatí came up to that sovereign in the midst of the rejoicings on account
of his having taken possession of his kingdom after slaying all his enemies,
and said to him, “My liege, Gaurímuṇḍa
has left a daughter named Ihátmatiká, the belle of the three worlds; you should
marry that maiden.” When she said this to the king, he immediately sent for the
girl, and married her, and passed the day very happily in her society.
The
next morning he sent Vegavatí and Prabhávatí, and had Madanamanchuká brought by
them from the town of Mánasavega. When brought, she looked upon that hero in
his prosperity, who had destroyed the darkness of his enemies, with face
expanded and wet with tears of joy; and at the end of her night of separation
she enjoyed indescribable happiness, like a lotus-bed, the open flowers of which
are wet with dew. Then he bestowed on her all the sciences, and having pined
for her long, he exulted in the society of his beloved, who had thus in a
moment attained the rank of a Vidyádharí. And in the garden of Gaurímuṇḍa’s
city he spent those days with his wives in the joys of a banquet. And then he
sent Prabhávatí, and had Bhagírathayaśas also brought there, and bestowed on
her the sciences.
And
one day, as the emperor was sitting in his hall of audience, two Vidyádharas
came and said to him with due respect, “Your majesty, we went hence, by the
orders of Dhanavatí, to the northern division of the land of the Vidyádharas,
to find out the movements of Mandaradeva. And there we, being ourselves
invisible, saw that king of the Vidyádharas in his hall of audience, and he
happened to be saying with regard to your Highness, ‘I hear, that
Naraváhanadatta has obtained the sovereignty over the Vidyádharas, and has
slain Gaurímuṇḍa and the rest of his opponents;
so it will not do for me to overlook that enemy; on the contrary, I must nip
him in the bud.’ When we heard that speech of his, we came here to tell you.”
When
the assembly of Naraváhanadatta’s partizans heard this from the spies, they
were all beside themselves with anger, and appeared like a lotus-bed smitten by
the wind. The arms of Chitrángada, frequently waved and extended, seemed with
the tinkling of their bracelets to be demanding the signal for combat. The
necklace of Amitagati, rising up on his breast, as he sighed with anger, seemed
to say again and again, “Rouse thyself, rouse thyself, hero.” Pingalagándhára,
striking the ground with his hand so that it resounded, seemed to be going
through a prelude introductory to the crushing of his enemies. A frown took its
seat upon the face of Váyupatha, looking like a bow strung by Fate for the
destruction of his foes. Chaṇḍasinha,
angrily pressing one hand against the other, seemed to say, “Even thus will I
pulverize my enemies.” The arm of Ságaradatta, struck by his hand, produced a
sound that rang through the air, and seemed to challenge that foe. But
Naraváhanadatta, though angry, was no whit disturbed; for imperturbability is
the characteristic sign of the greatness of great ones.
Then
he resolved to march forth to conquer his enemy, after obtaining the jewels
essential to an emperor of the Vidyádharas. So the emperor mounted a chariot,
with his wives and his ministers, and set out from that Govindakúṭa.
And all his partizans, the kings of the Gandharvas and the chiefs of the
Vidyádharas, accompanied by their armies, marched along with him, encircling
him, as the planets do the moon. Then Naraváhanadatta reached the Himálayas,
preceded by Dhanavatí, and found there a large lake. With its white lotuses
like lofty umbrellas and its soaring swans like waving chowries, it seemed to
have brought a present fit for a sovereign. With its lofty waves flung up
towards him like beckoning hands at no great distance, it seemed to summon him
again and again to take the bath which should ensure him supreme sovereignty. Then
Váyupatha said to the king, “My emperor, you must go down and bathe in this
lake;” so he went down to bathe in it. And a heavenly voice said, “None but an
emperor can ever succeed in bathing in this lake, so now you may consider the
imperial dignity secured to you.”
When
the emperor heard that, he was delighted, and he sported in the water of that
lake with his wives, as Varuṇa does in the
sea. He took pleasure in watching them with the moist garments clinging to
their bodies, with the fastenings of their hair loosened, and their eyes
reddened by the washing into them of antimony. The rows of birds, flying up
with loud cries from that lake, appeared like the girdles of its presiding
nymphs advancing to meet him. And the lotuses, eclipsed by the beauty of the
lotus-like faces of his wives, plunged beneath the waves as if ashamed. And
after bathing, Naraváhanadatta, with his attendants, spent that day on the bank
of that lake.
There
the successful prince, with his wives and ministers, spent his time in jocose
conversation, and next morning he set forth thence in his chariot with his
army. And as he was going along, he reached the city of Váyupatha, which lay in
his way; and he stayed there a day to please him. There he fell in love with a
maiden, that he came across in a garden, the sister of Váyupatha, by name
Váyuvegayaśas. She, while amusing herself in a garden on the bank of the
Hemabáluka river, saw him arrive, and though in love with him, disappeared at
once. Then Naraváhanadatta, supposing that she had turned her back on him for
some reason other than the real one, returned with downcast face to his
quarters. There the queens found out the adventure that had befallen the king
by means of Marubhúti who was with him, (for Gomukha was too clever for them to
try him,) and then they made all kinds of jokes at the king’s expense, while
Gomukha stood by ashamed at the indiscretion of Marubhúti.
Then
Gomukha, seeing the king out of countenance, consoled him, and, in order to
ascertain the real sentiments of Váyuvegayaśas, went to her city. There
Váyupatha saw him suddenly arrived as if to take a look at the city, and he
lovingly entertained him, and taking him aside, said to him, “I have an
unmarried sister named Váyuvegayaśas, and holy seers have prophesied that she
is destined to be the wife of an emperor. So I am desirous of giving her as a
present to the emperor Naraváhanadatta; pray do your best to bring about the
accomplishment of my wish. And with this very object in view I was preparing to
come to you.” When the minister Gomukha had been thus addressed by Váyupatha,
he said to him; “Although this prince of ours set out primarily with the object
of conquering his enemies, still you have only to make the request, and I will
arrange this matter for you.” With these words Gomukha took leave of him, and
going back informed Naraváhanadatta that he had gained his object without any
solicitation.
And
the next day Váyupatha came in person and requested the favour, and the
sagacious Gomukha said to the king, “My prince, you must not refuse the request
of Váyupatha; he is your faithful ally; your majesty should do whatever he
asks.” Then the king consented to do it; and Váyupatha himself brought his
younger sister, and bestowed her on the emperor against her will. And while the
marriage was being performed, she exclaimed, “Ye guardians of the world, I am
being bestowed in marriage by my brother by force, and against my will, so I
have not committed any sin thereby.” When she said this, all the females
belonging to Váyupatha’s household made such a noise that no outsiders heard
what she said. But the king was put out of countenance by her speech, so
Gomukha was anxious to find some means of ascertaining its import, and he
roamed hither and thither with that object.
And
after he had roamed about awhile, he saw in a certain retired spot four
Vidyádhara maidens preparing to enter the fire at the same time. And when he
asked them the cause, those fair ones told him how Váyuvegayaśas had broken her
solemn agreement. Then Gomukha went and told it to king Naraváhanadatta in the
presence of all there, exactly as he had seen and heard. When the king heard
it, he smiled, but Váyuvegayaśas said, “Arise, my husband, let us two quickly
go and save these maidens; afterwards I will tell you the reason of this act of
theirs.” When she said this to the king, he went with her and with all his
followers to the spot where the tragedy was to take place.
And
he saw those maidens with a blazing fire in front of them; and Váyuvegayaśas,
after dragging them away from it, said to the king, “This first here is Káliká,
the daughter of the lord of Kálakúṭa,
and this second is Vidyutpunjá, the daughter of Vidyutpunja; and this third is
Matanginí, the daughter of Mandara; and this fourth is Padmaprabhá the daughter
of Mahádanshṭra; and I am the fifth; all we
five, when we saw you performing asceticism in the domain of the Siddhas, were
bewildered with love, and we made the following mutual agreement, ‘We will all
five at the same time take this prince as our dear husband, and no one of us
must surrender herself to him alone; if any one of us marries him separately,
the others shall enter the fire to bring down vengeance on her who has been
guilty of such treachery to friends.’ It was out of respect for this agreement
that I did not wish to marry you separately; indeed I did not even to-day give
myself to you; you, my husband, and the guardians of the world can bear
testimony as to whether even now I have broken this agreement willingly. So
now, my husband, marry also those friends of mine; and you, my friends, must
not let any other lot befall you.”
When
she said this, those maidens, who had escaped from death, rejoiced and embraced
one another; and the king was delighted in his heart. And the fathers of the
ladies, hearing what had taken place, came there immediately, and bestowed
their daughters on Naraváhanadatta. And those chiefs of the Vidyádharas, headed
by the lord of Kálakúṭa, agreed to accept
the sovereignty of their son-in-law. Thus Naraváhanadatta obtained at one
stroke the daughters of five great Vidyádharas, and gained great importance
thereby.
And
the prince remained there some days with those wives, and then his Commander-in-Chief
Hariśikha said, “Why, my liege, though you are versed in the approved treatises
on the subject, do you act contrary to policy? What means this devotion on your
part to the pleasures of love, when it is time to fight? This raising of an expedition
to conquer Mandaradeva, and this your dallying for so many days with your
wives, are things wholly incompatible.” When Hariśikha said this, the great
king answered him, “Your reproof is just, but I am not acting for my own
pleasure in all this; this allying of myself with wives involves the
acquisition of friends; and is so the most efficacious method at present of
crushing the foe; this is why I have had recourse to it. So let these my troops
now advance to the conquest of the enemy!”
When
the king had given this order, his father-in-law Mandara said to him, “King,
that Mandaradeva lives in a distant and difficult country, and he will be hard
for you to overcome until you have achieved all the distinctive jewels of an
emperor. For he is protected by the cave, called the cave of Triśírsha, which
forms the approach to his kingdom, and the entrance of which is guarded by the
great champion Devamáya. But that cave can be forced by an emperor who has
obtained the jewels. And the sandal-wood tree, which is one of the jewels of an
emperor, is in this country, so quickly gain possession of it, in order that
you may attain the ends you have in view. For no one who is not an emperor ever
gets near that tree.”
Having
heard this from Mandara, Naraváhanadatta set out at night, fasting and
observing a strict vow, for that sandal-wood tree. As the hero went along, very
terrible portents arose to bewilder him, but he was not terrified at them, and
so he reached the foot of that mighty tree. And when he saw that sandal-wood
tree surrounded with a lofty platform made of precious jewels, he climbed up to
it with ladders and adored it. The tree then said to him with bodiless voice,
“Emperor, thou hast won me the sandal-wood tree, and when thou thinkest on me,
I will appear to thee, so leave this place at present, and go to Govindakúṭa;
thus thou wilt win the other jewels also; and then thou wilt easily conquer
Mandaradeva.” On hearing this, Naraváhanadatta, the mighty sovereign of the
Vidyádharas, said, “I will do so,” and being now completely successful, he
worshipped that heavenly tree, and went delighted through the air to his own
camp.
There
he spent that night; and the next morning in the hall of audience he related at
full length, in the presence of all, his night’s adventure by which he had won
the sandal-wood tree. And when they heard it, his wives, and the ministers who
had grown up with him from infancy, and those Vidyádharas who were devoted to
him, namely, Váyupatha and the other chiefs with their forces, and the
Gandharvas, headed by Chitrángada, were delighted at this sudden attainment of
great success, and praised his heroism remarkable for its uninterrupted flow of
courage, enterprise, and firmness. And after deliberating with them, the king,
determined to overthrow the pride of Mandaradeva, set out in a heavenly chariot
for the mountain of Govindakúṭa, in order
to obtain the other jewels spoken of by the sandal-wood tree.
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