Chapter
XCIII.
(Vetála
.)
Then king
Trivikramasena again went and took the Vetála from the aśoka-tree, and putting
him on his shoulder, set out with him; and as he was returning from the tree,
the Vetála once more said to him, “Listen, king, I will tell you a delightful
tale.”
Story
of the Thief’s Son
There is a
city named Vakrolaka, equal to the city of the gods; in it there dwelt a king
named Súryaprabha, equal to Indra. He, like Vishṇu, rescued this earth, and
bore it long time on his arm, gladdening all men by his frame ever ready to
bear their burdens. In the realm of that king tears were produced only by
contact with smoke, there was no talk of death except in the case of the living
death of starved lovers, and the only fines were the fine gold sticks in the
hands of his warders. He was rich in all manner of wealth, and he had only one
source of grief, namely, that, though he had many wives, no son was born to
him.
Now, at
this point of the story, there was a merchant, of the name of Dhanapála, in the
great city of Támraliptí, the wealthiest of the wealthy. And he had born to him
one daughter only, and her name was Dhanavatí, who was shewn by her beauty to
be a Vidyádharí fallen by a curse. When she grew up to womanhood, the merchant
died; and his relations seized his property, as the king did not interfere to
protect it. Then the wife of that merchant, who was named Hiraṇyavatí, took her
own jewels and ornaments, which she had carefully concealed, and left her house
secretly at the beginning of night, with her daughter Dhanavatí, and fled, to
escape from her husband’s relations. And with difficulty did she get outside
the town, leaning upon the hand of her daughter, for without her was the
darkness of night, and within her the darkness of grief. And as she went along
in the thick darkness outside the town, it chanced, so fate would have it, that
she ran her shoulder against a thief impaled on a stake, whom she did not see.
He was still alive, and his pain being aggravated by the blow he received from
her shoulder, he said, “Alas! who has rubbed salt into my wounds?” The
merchant’s wife then and there said to him, “Who are you?” He answered her, “I
am a detected thief impaled here, and though I am impaled, my breath has not
yet left my body, wicked man that I am. So tell me, lady, who you are and
whither you are going in this manner.” When the merchant’s wife heard this, she
told him her story; and at that moment the eastern quarter adorned her face
with the outshining moon, as with a beauty-patch.
Then, all
the horizon being lighted up, the thief saw the merchant’s daughter, the maiden
Dhanavatí, and said to her mother, “Listen to one request of mine; I will give
you a thousand pieces of gold; come, give me this maiden daughter of yours to
wife.” She laughed, and said, “What do you want with her?” Then the thief
replied, “I am now as good as dead, and I have no son; and you know, a sonless
man does not inherit the worlds of bliss. But, if you agree to my proposal,
whatever son she may give birth to by my appointment, whoever may be his
father, will be the issue raised up to me. This is the reason why I ask for
her, but do you accomplish that desire of mine.” When the merchant’s widow
heard this, she consented to it out of avarice. And she brought water from
somewhere or other, and poured it on the hand of that thief, and said, “I give
you this my maiden daughter in marriage.”
He then
gave to her daughter the command aforesaid, and then said to the merchant’s
widow, “Go and dig at the foot of this banyan-tree, and take the gold you find
there; and when I am dead, have my body burnt with the usual ceremonies, and
throw my bones into some sacred water, and go with your daughter to the city of
Vakrolaka. There the people are made happy by good government under king
Súryaprabha, and you will be able to live as you like, free from anxiety, as
you will not be persecuted.” When the thief had said this, being thirsty, he
drank some water which she brought; and his life came to an end, spent with the
torture of impalement.
Then the
merchant’s widow went and took the gold from the foot of the banyan-tree, and
went secretly with her daughter to the house of a friend of her husband’s; and
while she was there, she managed to get that thief’s body duly burnt, and had
his bones thrown into a sacred water, and all the other rites performed. And
the next day she took that concealed wealth, and went off with her daughter,
and travelling along reached in course of time that city Vakrolaka. There she
bought a house from a great merchant named Vasudatta, and lived in it with her
daughter Dhanavatí.
Now at that
time there lived in that city a teacher of the name of Vishṇusvámin. And he had
a pupil, a very handsome Bráhman of the name of Manaḥsvámin. And he, though he
was of high birth and well-educated, was so enslaved by the passions of youth
that he fell in love with a hetæra of the name of Hansávalí. But she demanded a
fee of five hundred gold dínárs, and he did not possess this sum, so he was in
a state of perpetual despondency.
And one day
that merchant’s daughter Dhanavatí saw him from the top of her palace, such as
I have described, with attenuated but handsome frame. Her heart was captivated
by his beauty; so she called to mind the injunction of that thief her husband,
and artfully said to her mother, who was near her; “Mother, behold the beauty
and youth of this young Bráhman, how charming they are, raining nectar into the
eyes of the whole world.” When that merchant’s widow heard this, she saw that
her daughter was in love with the young Bráhman, and she thought thus in her
mind; “My daughter is bound by the orders of her husband to choose some man, in
order to raise up issue to her husband, so why should she not invite this one?”
When she had gone through these reflections, she entrusted her wish to a
confidential maid, and sent her to bring the Bráhman for her daughter.
The maid
went and took that Bráhman aside, and communicated her mistress’s wish to him,
and that young and dissolute Bráhman said to her; “If they will give me five
hundred gold dínárs for Hansávalí, I will go there for one night.” When he said
this to the maid, she went and communicated it to the merchant’s widow, and she
sent the money to him by her hand. When Manaḥsvámin had received the money, he
went with the maid to the private apartments of the widow’s daughter,
Dhanavatí, who had been made over to him. Then he saw that expectant fair one,
the ornament of the earth, as the partridge beholds the moonlight, and
rejoiced; and after passing the night there, he went away secretly next
morning.
And
Dhanavatí, the merchant’s daughter, became pregnant by him, and in due time she
brought forth a son, whose auspicious marks foreshadowed his lofty destiny. She
and her mother were much pleased at the birth of a son; and then Śiva
manifested himself to them in a dream by night, and said to them; “Take this
boy, as he lies in his cradle, and leave him, with a thousand gold pieces,
early in the morning, at the door of king Súryaprabha. In this way all will
turn out well.” The merchant’s widow and the merchant’s daughter, having
received this command from Śiva, woke up, and told one another their dream. And
relying upon the god, they took the boy and the gold, and laid them together at
the gate of king Súryaprabha’s palace.
In the
meanwhile Śiva thus commanded in a dream king Súryaprabha, who was tormented
with anxiety to obtain a son; “Rise up, king, somebody has placed at the gate
of your palace a handsome child and some gold, take him as he lies in his
cradle.” When Śiva had said this to the king, he woke up in the morning, and at
that moment the warders came in and told him the same, and so he went out himself,
and seeing at the gate of the palace that boy with a heap of gold, and
observing that he was of auspicious appearance, having his hands and feet
marked with the line, the umbrella, the banner and other marks, he said, “Śiva
has given me a suitable child,” and he himself took him up in his arms, and
went into the palace with him. And he made a feast, and gave away an
incalculable amount of wealth, so that only the word “poor” was without its
proper wealth of signification. And king Súryaprabha spent twelve days in
music, and dancing, and other amusements, and then he gave that son the name of
Chandraprabha.
And
gradually prince Chandraprabha increased in stature as well as in excellent
character, delighting his dependants by both. And in course of time he grew up,
and became capable of bearing the weight of the earth, winning over the
subjects by his courage, his generosity, his learning, and other
accomplishments. And his father, king Súryaprabha, seeing that he possessed
these qualities, appointed him his successor in the kingdom, and being an old
man, and having accomplished all his ends in life, he went to Váráṇasí. And
while that son of his, distinguished for policy, was ruling the earth, he
abandoned his body at Váráṇasí, in the performance of severe asceticism.
And that
pious king Chandraprabha, hearing of the death of his father, lamented for him,
and performed the usual ceremonies, and then said to his ministers, “How can I
ever pay my debt to my father? However I will make one recompense to him with
my own hand. I will take his bones and duly fling them into the Ganges, and I
will go to Gayá, and offer an obsequial cake to all the ancestors, and I will
diligently perform a pilgrimage to all sacred waters, as far as the eastern
sea.” When the king said this, his ministers said to him, “Your majesty, kings
ought never to do these things, for sovereignty has many weak points, and
cannot subsist a moment without being upheld. So you must pay this debt to your
father by the instrumentality of another. What visiting of holy waters, other
than the doing of your duty, is incumbent upon you? Kings, who are ever
carefully guarded, have nothing to do with pilgrimage, which is exposed to many
dangers.” When king Chandraprabha heard this speech of his ministers’, he
answered them, “Away with doubts and hesitations! I must certainly go for my
father’s sake; and I must visit the sacred waters, while I am young and strong
enough. Who knows what will take place hereafter, for the body perishes in a
moment? And you must guard my kingdom until my return.” When the ministers
heard this resolve of the king’s, they remained silent. So the king got ready
all the requisites for the journey. Then, on an auspicious day, the king
bathed, made offerings to the fire, gave complimentary presents to Bráhmans,
and ascended a chariot to which the horses were yoked, subdued in spirit and
wearing the dress of an ascetic, and started on his pilgrimage. With difficulty
did he induce the feudal chiefs, the Rájpúts, the citizens, and the country
people, who followed him as far as the frontier, to return, much against their
will; and so, throwing the burden of his realm upon his ministers, king
Chandraprabha set out in the company of his private chaplain, attended by
Bráhmans in chariots. He was diverted by beholding various garbs, and hearing
various languages, and by the other distractions of travel, and so seeing on
his way all kinds of countries, in course of time he reached the Ganges. And he
gazed upon that river, which seemed with the ridges of its waves to be making a
ladder for mortals to ascend into heaven by; and which might be said to imitate
Ambiká, since it sprang from the mountain Himavat, and playfully pulled in its
course the hair of Śiva, and was worshipped by the divine Ṛishis and the Gaṇas.
So he descended from his chariot, and bathed in that river, and threw into it
in accordance with pious custom the bones of king Súryaprabha.
And after
he had given gifts and performed the śráddha, he ascended the chariot, and set
out, and in course of time reached Prayága celebrated by ṛishis, where the
meeting streams of the Ganges and Yamuná gleam for the welfare of men, like the
line of flame and the line of smoke of the sacrificial butter blending
together. There king Chandraprabha fasted, and performed with various pious
actions, such as bathing, distribution of wealth, and so on, the solemn
ceremony of the śráddha, and then he went on to Váráṇasí, which seemed by the
silken banners of its temples, tossed up and down by gusts of wind, to cry out
from afar, “Come and attain salvation.”
In that
city he fasted for three days, and then worshipped Śiva with various
meat-offerings, as became his own rank, and then set out for Gayá. As he
travelled through the woods, the trees, which were bent down by the weight of
their fruit, and in which the birds were sweetly singing, seemed at every step
to be bowing before him and praising him at the same time; and the winds,
throwing about the woodland flowers, seemed to honour him with posies. And so
he crossed the forest districts and reached the sacred hill of Gayá. And there
he duly performed a śráddha, in which he bestowed many gifts on Bráhmans, and
then he entered the Holy Wood. And while he was offering the sacrificial cake
to his father in the well of Gayá, there rose out of it three human hands to
take the cake. When the king saw this, he was bewildered, and said to his own
Bráhmans; “What does this mean? Into which hand am I to put the cake?” They
said to him, “King, this hand in which an iron spike is seen, is certainly the
hand of a thief; and this second hand, which holds a colander, is the hand of a
Bráhman; and this third hand, which has the ring and the auspicious marks, is
the hand of a king. So we do not know into which hand the sacrificial cake is
to be put, or what all this means.” When the Bráhmans said this to the king, he
was unable to arrive at any certain decision.
When the
Vetála, on the shoulder of the king, had told this wonderful tale, he said to
king Trivikramasena, “Now into whose hand should the cake have been put? Let
your Highness tell me that; and remember the previous condition is still
binding on you.”
When king
Trivikramasena, who was well versed in law, heard this from the Vetála, he
broke silence, and answered him; “The sacrificial cake should have been placed
in the hand of the thief, for king Chandraprabha was his son, raised up to him
by his appointment, and he was not the son of either of the other two. For
though the Bráhman begot him, he cannot be considered his father, as he sold
himself for money for that one night. However he might have been considered the
son of king Súryaprabha, because he had the sacraments performed for him, and
brought him up, if the king had not received his wealth for the purpose. For
the gold, which was placed at the head of the child in the cradle, was the
price paid to king Súryaprabha for bringing him up, and other services.
Accordingly king Chandraprabha was the son, begotten by another man, of that
thief, who received his mother with the pouring of water over the hands, who
gave the order for his being begotten, and to whom all that wealth belonged;
and he ought to have placed the sacrificial cake in the thief’s hand; this is
my opinion.”
When the
king said this, the Vetála left his shoulder, and went to his own place, and
king Trivikramasena again went after him to bring him back.
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