Chapter
LXXV
Victory to
Gaṇeśa, who, when dancing, makes a shower of stars, resembling a rain of
flowers, fall from the sky, by a blow of his trunk!
Then Mṛigánkadatta,
having passed that night, set out in the morning from that wood, together with
Prachaṇḍaśakti and his other affectionate ministers, making for Ujjayiní in
order to gain Śaśánkavatí, and looking out for the rest of his ministers.
And as he
was going along on his way, he saw his minister Vikramakeśarin being carried
through the air by a hideously deformed man. And while he was eagerly pointing
him out to his other ministers, that minister alighted from the air near him.
And quickly dismounting from the shoulder of that man, he came up and embraced
the feet of Mṛigánkadatta, with his eyes full of tears. And the delighted Mṛigánkadatta
embraced him in return, and so did his ministers, one after another, and then
Vikramakeśarin dismissed that man, saying, “Come to me, when I think of you.”
Then Mṛigánkadatta out of curiosity asked Vikramakeśarin for the story of his
adventures, and he sat down in the forest and related them.
The
adventures of Vikramakeśarin.
When I had
been separated from you on that occasion by the curse of the Nága, and had
wandered about for many days in search of you, I said to myself, “I will make
for Ujjayiní, for they will go there quickly,” and having formed this
intention, I set out for that city. And in course of time I reached a village
near it, named Brahmasthala, and there I sat down on the bank of a lake at the
foot of a tree. There an old Bráhman, afflicted with the bite of a serpent,
came up to me and said, “Rise up from this place, my son, lest you incur my
fate. For there is a great serpent here, and I am so tortured by the bite which
he has given me, that I am now about to drown myself in this lake.” When he
said this, I dissuaded him, out of compassion, from committing suicide, and I
then and there counteracted the effect of the poison by my knowledge of
antidotes.
Then the
Bráhman eagerly, but with due politeness, asked me the whole story of my life,
and when he knew the facts, said to me kindly, “You have to-day saved my life,
so receive, hero, this charm for mastering Vetálas, which I inherited from my
father. For it is suitable to you who possess all powers, but what, I pray,
could a feeble creature, like me, do with it?” When I heard that, I answered
that noble Bráhman, “What use can I make of Vetálas, now that I am separated
from Mṛigánkadatta?” When the Bráhman heard that, he laughed, and went on to
say to me, “Do you not know that you can obtain from a Vetála all that you
desire? Did not king Trivikramasena obtain of old time the sovereignty of the
Vidyádharas by the favour of a Vetála? Listen now, I will tell you his story in
proof of it.”
Here
begins the st of the tales of a Demon.
(Vetála-Panchavinśatiká.)
On the
banks of the Godávarí there is a place named Pratishṭhána. In it there lived of
old time a famous king, named Trivikramasena, the son of Vikramasena, equal to
Indra in might. Every day, when he was in his hall of audience, a mendicant
named Kshántiśíla came to him, to pay him his respects, and presented him with
a fruit. And every day, the king as soon as he received the fruit, gave it into
the hand of the superintendent of his treasury who was near him. In this way
ten years passed, but one day, when the mendicant had left the hall of
audience, after giving the fruit to the king, the king gave it to a young pet
monkey, that had escaped from the hands of its keepers, and happened to enter
there. While the monkey was eating that fruit, it burst open, and there came
out of it a splendid priceless jewel. When the king saw that, he took up the
jewel, and asked the treasurer the following question, “Where have you put all
those fruits which I have been in the habit of handing over to you, after they
were given to me by the mendicant?” When the superintendent of the treasury
heard that, he was full of fear, and he said to the king, “I used to throw them
into the treasury from the window without opening the door; if your Majesty
orders me, I will open it and look for them.” When the treasurer said this, the
king gave him leave to do so, and he went away, and soon returned, and said to
the king, “I see that those fruits have all rotted away in the treasury, and I
also see that there is a heap of jewels there resplendent with radiant gleams.”
When the
king heard it, he was pleased, and gave those jewels to the treasurer, and the
next day he said to the mendicant, who came as before, “Mendicant, why do you
court me every day with great expenditure of wealth? I will not take your fruit
to-day until you tell me.” When the king said this, the mendicant said to him in
private, “I have an incantation to perform which requires the aid of a brave
man, I request, hero, that you will assist me in it.” When the king heard that,
he consented and promised him that he would do so. Then the mendicant was
pleased and he went on to say to that king, “Then I shall be waiting for you at
night-fall in the approaching black fortnight, in the great cemetery here,
under the shade of a banyan-tree, and you must come to me there. The king
said—“Well! I will do so.” And the mendicant Kshántiśíla returned delighted to
his own dwelling.
Then the
heroic monarch, as soon as he had got into the black fortnight, remembered the
request of the mendicant, which he had promised to accomplish for him, and as
soon as night came, he enveloped his head in a black cloth, and left the palace
unperceived, sword in hand, and went fearlessly to the cemetery. It was
obscured by a dense and terrible pall of darkness, and its aspect was rendered
awful by the ghastly flames from the burning of the funeral pyres, and it
produced horror by the bones, skeletons, and skulls of men that appeared in it.
In it were present formidable Bhútas and Vetálas, joyfully engaged in their
horrible activity, and it was alive with the loud yells of jackals, so that it
seemed like a second mysterious tremendous form of Bhairava. And after he had
searched about in it, he found that mendicant under a banyan-tree, engaged in
making a circle, and he went up to him and said, “Here I am arrived, mendicant;
tell me, what can I do for you?”
When the
mendicant heard that, and saw the king, he was delighted, and said to
him—“King, if I have found favour in your eyes, go alone a long way from here
towards the south, and you will find an śinśapá-tree. On it there is a dead man
hanging up; go and bring him here; assist me in this matter, hero.” As soon as
the brave king, who was faithful to his promise, heard this, he said, “I will
do so,” and went towards the south. And after he had gone some way in that
direction, along a path revealed by the light of the flaming pyres, he reached
with difficulty in the darkness that aśoka-tree; the tree was scorched with the
smoke of funeral pyres, and smelt of raw flesh, and looked like a Bhúta, and he
saw the corpse hanging on its trunk, as it were on the shoulder of a demon. So
he climbed up, and cutting the string which held it, flung it to the ground.
And the moment it was flung down, it cried out, as if in pain. Then the king,
supposing it was alive, came down and rubbed its body out of compassion; that
made the corpse utter a loud demoniac laugh. Then the king knew that it was
possessed by a Vetála, and said without flinching, “Why do you laugh? Come, let
us go off.” And immediately he missed from the ground the corpse possessed by
the Vetála, and perceived that it was once more suspended on that very tree.
Then he climbed up again and brought it down, for the heart of heroes is a gem
more impenetrable than adamant. Then king Trivikramasena threw the corpse
possessed by a Vetála over his shoulder, and proceeded to go off with it, in
silence. And as he was going along, the Vetála in the corpse that was on his
shoulder said to him, “King, I will tell you a story to beguile the way,
listen.”
Story
of the prince, who was helped to a wife by the son of his father’s minister.
There is a
city named Váráṇasí, which is the dwelling-place of Śiva, inhabited by holy
beings, and thus resembles the plateau of mount Kailása. The river Ganges, ever
full of water, flows near it, and appears as if it were the necklace ever resting
on its neck; in that city there lived of old time a king named Pratápamukuṭa,
who consumed the families of his enemies with his valour, as the fire consumes
the forest. He had a son named Vajramukuṭa, who dashed the god of love’s pride
in his beauty, and his enemies’ confidence in their valour. And that prince had
a friend, named Buddhiśaríra, whom he valued more than his life, the sagacious
son of a minister.
Once on a
time that prince was amusing himself with that friend, and his excessive
devotion to the chase made him travel a long distance. As he was cutting off
the long-maned heads of lions with his arrows, as it were the chowries that
represented the glory of their valour, he entered a great forest. It seemed
like the chosen home of love, with singing cuckoos for bards, fanned by trees
with their clusters of blossoms, waving like chowries. In it he and the
minister’s son saw a great lake, looking like a second sea, the birthplace of
lotuses of various colours; and in that pool of gods there was seen by him a
maiden of heavenly appearance, who had come there with her attendants to bathe.
She seemed to fill the splendid tank with the flood of her beauty, and with her
glances to create in it a new forest of blue lotuses. With her face, that
surpassed the moon in beauty, she seemed to put to shame the white lotuses, and
she at once captivated with it the heart of that prince. The youth too, in the
same way, took with a glance such complete possession of her eyes, that she did
not regard her own modesty or even her ornaments. And as he was looking at her
with his attendants, and wondering who she was, she made, under pretence of
pastime, a sign to tell him her country and other particulars about her. She
took a lotus from her garland of flowers, and put it in her ear, and she
remained for a long time twisting it into the form of an ornament called
dantapatra or tooth-leaf, and then she took another lotus and placed it on her
head, and she laid her hand significantly upon her heart. The prince did not at
that time understand those signs, but his sagacious friend the minister’s son
did understand them. The maiden soon departed, being led away from that place
by her attendants, and when she had reached her own house, she flung herself
down on a sofa, but her heart remained with that prince, to justify the sign
she had made.
The prince,
for his part, when without her, was like a Vidyádhara who has lost his magic
knowledge, and, returning to his own city, he fell into a miserable condition.
And one day the minister’s son questioned him in private, speaking of that
beauty as easy to obtain, whereupon he lost his self-command and exclaimed,
“How is she to be obtained, when neither her name, nor her village, nor her
origin is known? So why do you offer me false comfort?” When the prince said
this to the minister’s son, he answered, “What! did you not see, what she told
you by her signs? By placing the lotus in her ear, she meant to say this, ‘I
live in the realm of king Karnotpala.’ By making it into the tooth-leaf
ornament she meant to say, ‘Know that I am the daughter of a dentist there.’ By
lifting up the lotus she let you know her name was Padmávatí; and by placing
her hand on her heart she told you that it was yours. Now there is a king named
Karnotpala in the country of Kalinga; he has a favourite courtier, a great
dentist named Sangrámavardhana, and he has a daughter named Padmávatí, the
pearl of the three worlds, whom he values more than his life. All this I knew
from the talk of the people, and so I understood her signs, which were meant to
tell her country and the other particulars about her.
When that
prince had been told all this by the minister’s son, he was pleased with that
intelligent man, and rejoiced, as he had now got an opportunity of attaining his
object, and, after he had deliberated with him, he set out with him from his
palace on the pretence of hunting, but really in search of his beloved, and
went again in that direction. And on the way he managed to give his retinue the
slip by the speed of his swift horse, and he went to the country of Kalinga
accompanied by the minister’s son only. There they reached the city of king
Karnotpala, and searched for and found the palace of that dentist, and the
prince and the minister’s son entered the house of an old woman, who lived near
there, to lodge. The minister’s son gave their horses water and fodder, and
placed them there in concealment, and then said to that old woman in the
presence of the prince, “Do you know, mother, a dentist named Sangrámavardhana?”
When the old woman heard that, she said to him courteously, “I know him well; I
was his nurse, and he has now made me attend upon his daughter as a duenna; but
I never go there at present, as I have been deprived of my clothes, for my
wicked son, who is a gambler, takes away my clothes as soon as he sees them.”
When the minister’s son heard this, he was delighted, and he gratified the old
woman with the gift of his upper garment and other presents, and went on to say
to her, “You are a mother to us, so do what we request you to do in secret; go
to that Padmávatí, the daughter of the dentist, and say to her, ‘The prince,
whom you saw at the lake, has come here, and out of love he has sent me to tell
you.’” When the old woman heard this, she consented, being won over by the
presents, and went to Padmávatí, and came back in a moment. And when the prince
and the minister’s son questioned her, she said to them, “I went and told her
secretly that you had come. When she heard that, she scolded me, and struck me on
both cheeks with her two hands smeared with camphor. So I have come back
weeping, distressed at the insult. See here, my children, these marks of her
fingers on my face.”
When she
said this, the prince was despondent, as he despaired of attaining his object,
but the sagacious minister’s son said to him in private, “Do not despond, for
by keeping her own counsel and scolding the old woman, and striking her on the
face with her ten fingers white with camphor, she meant to say, ‘Wait for these
remaining ten moonlight nights of the white fortnight, for they are
unfavourable to an interview.’”
After the
minister’s son had comforted the prince with these words, he went and sold
secretly in the market some gold, which he had about him, and made that old
woman prepare a splendid meal, and then those two ate it with that old woman.
After the minister’s son had spent ten days in this fashion, he again sent the
old woman to Padmávatí, to see how matters stood. And she, being fond of
delicious food, liquor, and other enjoyments of the kind, went again to the
dwelling-house of Padmávatí, to please her guests, and returned and said to
them, “I went there to-day and remained silent, but she of her own accord
taunted me with that crime of having brought your message, and again struck me
here on the breast with three fingers dipped in red dye, so I have returned
here thus marked by her.” When the minister’s son heard this, he said, of his
own accord, to the prince, “Do not entertain any despondent notions, for by
placing the impression of her three fingers marked with red dye on this woman’s
heart, she meant to say; ‘I cannot receive you for three nights.’”
When the
minister’s son had said this to the prince, he waited till three days had
passed, and again sent the old woman to Padmávatí. She went to her palace, and
Padmávatí honoured her and gave her food, and lovingly entertained her that day
with wine and other enjoyments. And in the evening, when the old woman wished
to go back to her house, there arose outside a terrible tumult. Then the people
were heard exclaiming, “Alas! Alas! a mad elephant has escaped from the post to
which he was tied, and is rushing about, trampling men to death.” Then
Padmávatí said to that old woman, “You must not go by the public road, which is
rendered unsafe by the elephant, so we will put you on a seat, with a rope
fastened to it to support it, and let you down by this broad window here into
the garden of the house, there you must get up a tree and cross this wall, and
then let yourself down by another tree and go to your own house.” After she had
said this, she had the old woman let down from the window by her maid into the
garden, by means of that seat with a rope fastened to it. She went by the way
pointed out to her, and related the whole story, exactly as it happened, to the
prince and the minister’s son. Then the minister’s son said to the prince,
“Your desire is accomplished, for she has shewn you by an artifice the way you
should take; so go there this very day, as soon as evening sets in, and by this
way enter the palace of your beloved.”
When the
minister’s son said this, the prince went with him into the garden, by the way
over the wall pointed out by the old woman. There he saw that rope hanging down
with the seat, and at the top of it were some maids, who seemed to be looking
out for his arrival. So he got on to the seat, and the moment those female
servants saw him, they pulled him up with the rope, and he entered the presence
of his beloved through the window. When he had entered, the minister’s son
returned to his lodging. And when the prince entered, he beheld that Padmávatí
with a face like a full moon, shedding forth beauty like beams, like the night
of the full moon remaining concealed through fear of the black fortnight. As soon
as she saw him, she rose up boldly, and welcomed him with affectionate embraces
and other endearments natural in one who had waited for him so long. Then the
prince married that fair one by the Gándharva form of marriage, and all his
wishes being now fulfilled, remained with her in concealment.
And after
he had lived with her some days, he said to her one night, “My friend the
minister’s son came with me and is staying here, and he is now left alone in
the house of your duenna; I must go and pay him a visit, fair one, and then I
will return to you.” When the cunning Padmávatí heard that, she said to her
lover, “Come now, my husband, I have a question to ask you; did you guess the
meaning of those signs which I made, or was it that friend of yours the minister’s
son?” When she said this, the prince said to her, “I did not guess anything at
all, but that friend of mine, the minister’s son, who is distinguished for
superhuman insight, guessed it all, and told it to me.” When the fair one heard
this, she reflected, and said to him, “Then you have acted wrongly in not
telling me about him before. Since he is your friend, he is my brother, and I
must always honour him before all others with gifts of betel and other
luxuries.” When she had dismissed him with these words, the prince left the
palace at night by the way by which he came, and returned to his friend. And in
the course of conversation he told him, that he had told his beloved how he
guessed the meaning of the signs which she made. But the minister’s son did not
approve of this proceeding on his part, considering it imprudent. And so the
day dawned on them conversing.
Then, as
they were again talking together after the termination of the morning prayer,
the confidante of Padmávatí came in with betel and cooked food in her hand. She
asked after the health of the minister’s son, and after giving him the
dainties, in order by an artifice to prevent the prince from eating any of
them, she said, in the course of conversation, that her mistress was awaiting his
arrival to feast and spend the day with her, and immediately she departed
unobserved. Then the minister’s son said to the prince; “Now observe, prince, I
will shew you something wonderful.” Thereupon he gave that cooked food to a dog
to eat, and the dog, as soon as he had eaten it, fell dead upon the spot. When
the prince saw that, he said to the minister’s son, “What is the meaning of
this marvel?” And he answered him, “The truth is that the lady has found out
that I am intelligent, by the fact that I guessed the meaning of her signs, and
so she has sent me this poisoned food in order to kill me, for she is deeply in
love with you, and thinks that you, prince, will never be exclusively devoted
to her while I am alive, but being under my influence, will perhaps leave her,
and go to your own city. So give up the idea of being angry with her, persuade
the high-spirited woman to leave her relations, and I will invent and tell you
an artifice for carrying her off.”
When the
minister’s son had said this, the prince said to him, “You are rightly named
Buddhiśaríra as being an incarnation of wisdom;” and at the very moment that he
was thus praising him, there was suddenly heard outside a general cry from the
sorrowing multitude, “Alas! Alas! the king’s infant son is dead.” The
minister’s son was much delighted at hearing this, and he said to the prince,
“Repair now to Padmávatí’s palace at night, and there make her drink so much,
that she shall be senseless and motionless with intoxication, and apparently
dead. And when she is asleep, make a mark on her hip with a red hot iron spike,
and take away all her ornaments, and return by letting yourself down from the
window by a rope; and after that I will take steps to make everything turn out
prosperously.” When the minister’s son had said this, he had a three-pronged
spike made, with points like the bristles of a boar, and gave it to the prince.
And the prince took in his hand that weapon which resembled the crooked hard
hearts of his beloved and of his friend, which were firm as black iron; and
saying, “I will do as you direct,” went at night to the palace of Padmávatí as
before, for princes should never hesitate about following the advice of an
excellent minister. There he made his beloved helpless with drink, and marked
her on the hip with the spike, and took away her ornaments, and then he
returned to that friend of his. And he shewed him the ornaments, and told him
what he had done. Then the minister’s son considered his design as good as
accomplished.
And the
next morning the minister’s son went to the cemetery, and promptly disguised
himself as an ascetic, and he made the prince assume the guise of a disciple.
And he said to him, “Go and take the pearl necklace which is part of this set
of ornaments, and pretend to try to sell it in the market, but put a high price
on it, that no one may be willing to buy it, and that every one may see it
being carried about, and if the police here should arrest you, say intrepidly,
‘My spiritual preceptor gave it me to sell.’”
When the minister’s son had sent
off the prince on this errand, he went and wandered about in the market-place,
publicly showing the necklace. And while he was thus engaged, he was seen and
arrested by the police, who were on the lookout for thieves, as information had
been given about the robbery of the dentist’s daughter. And they immediately
took him to the chief magistrate of the town; and he, seeing that he was
dressed as an ascetic, said to him courteously, “Reverend sir, where did you
get this necklace of pearls which was lost in this city, for the ornaments of
the dentist’s daughter were stolen during the night?” When the prince, who was
disguised as an ascetic, heard this, he said, “My spiritual preceptor gave it
me; come and question him.” Then the magistrate of the city came to the
minister’s son, and bowed, and said to him, “Reverend sir, where did you get
this pearl necklace that is in the possession of your pupil?” When the cunning
fellow heard that, he took him aside and said, “I am an ascetic, in the habit
of wandering perpetually backwards and forwards in the forests. As chance would
have it, I arrived here, and as I was in the cemetery at night, I saw a band of
witches collected from different quarters. And one of them brought the prince,
with the lotus of his heart laid bare, and offered him to Bhairava. And the
witch, who possessed great powers of delusion, being drunk, tried to take away
my rosary, while I was reciting my prayers, making horrible contortions with
her face. And as she carried the attempt too far, I got angry, and heating with
a charm the prongs of my trident, I marked her on the loins. And then I took
this necklace from her neck. And now I must sell this necklace, as it does not
suit an ascetic.”
When the
magistrate heard this, he went and informed the king. When the king heard it,
he concluded that that was the pearl necklace which had been lost, and he sent
a trustworthy old woman to see if the dentist’s daughter was really marked with
a trident on the loins. The old woman came back and said that the mark could be
clearly seen. Then the king made up his mind that she was a witch, and had
really destroyed his child. So he went in person to that minister’s son, who
was personating an ascetic, and asked him how he ought to punish Padmávatí; and
by his advice he ordered her to be banished from the city, though her parents
lamented over her. And when she was banished, and was left in the forest,
though naked, she did not abandon the body, supposing that it was all an
artifice devised by the minister’s son. And in the evening the minister’s son
and the prince, who had abandoned the dress of ascetics, and were mounted on
their horses, came upon her lamenting. And they consoled her, and mounted her
upon a horse, and took her to their own kingdom. There the prince lived happily
with her. But the dentist, supposing that his daughter had been devoured by
wild beasts in the forest, died of grief, and his wife followed him.
When the
Vetála had said this, he went on to say to the king, “Now I have a doubt about
this story, resolve it for me; Was the minister’s son guilty of the death of
this married couple, or the prince, or Padmávatí? Tell me, for you are the
chief of sages. And if, king, you do not tell me the truth, though you know it,
this head of yours shall certainly split in a hundred pieces.”
When the
Vetála said this, the king, who discerned the truth, out of fear of being
cursed, gave him this answer—“O thou skilled in magic arts, what difficulty is
there about it? Why, none of the three was in fault, but the whole of the guilt
attaches to king Karnotpala.” The Vetála then said, “Why, what did the king do?
Those three were instrumental in the matter. Are the crows in fault when the
swans eat the rice?” Then the king said, “Indeed no one of the three was in
fault, for the minister’s son committed no crime, as he was forwarding his
master’s interests, and Padmávatí and the prince, being burnt with the fire of
the arrows of the god of Love, and being therefore undiscerning and ignorant,
were not to blame, as they were intent on their own object. But the king
Karnotpala, as being untaught in treatises of policy, and not investigating by
means of spies the true state of affairs even among his own subjects, and not
comprehending the tricks of rogues, and inexperienced in interpreting gestures
and other external indications, is to be considered guilty, on account of the
indiscreet step which he took.”
When the
Vetála, who was in the corpse, heard this, as the king by giving this correct
answer had broken his silence, he immediately left his shoulder, and went
somewhere unobserved by the force of his magic power, in order to test his
persistence; and the intrepid king at once determined to recover him.
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