Chapter
XLVI
Then Maya
and Sunítha and Súryaprabha, all of them, left that hermitage of Kaśyapa, and
reached the junction of the Chandrabhágá and Airávatí, where the kings, the
friends and connexions of Súryaprabha, were awaiting him. And the kings who
were there, when they saw Súryaprabha arrived, rose up weeping in despair,
eager to die. Súryaprabha, thinking that their grief arose from not seeing
Chandraprabha, told them the whole occurrence as it happened. Then, as they
still remained despondent, he questioned them, and they reluctantly related how
his wives had been carried off by Śrutaśarman. And they also told him how they
were preparing to commit suicide through grief at that outrage, when they were
forbidden by a heavenly voice. Then Súryaprabha in wrath made this vow—“Even if
Brahmá and all the other gods protect Śrutaśarman, I will certainly overthrow
him, a villain who carries off the wives of others, addicted to treacherous
insolence.” And having made this vow, he appointed a moment fixed by the
astrologers on the seventh day, for marching to his overthrow. Then Maya,
perceiving that he was determined, and had made up his mind to conquer his
enemy, again confirmed him with his speech, and said to him—“If you really have
made up your mind, then I will tell you this; it was I that on that occasion
carried off your wives by magic, and I placed them in the under-world, thinking
that thus you would set about your victorious expedition in an impetuous
manner, for a fire does not of itself burn so fiercely, as it does when fanned
by a breeze. So come, let us go to the under-world; I will shew you those wives
of yours.” When they heard that speech of Maya’s, they all rejoiced, and they
entered again by the same opening as before, and went to the fourth under-world,
Maya leading the way. There Maya brought those wives of Súryaprabha’s out of a
dwelling-house, and delivered them over to him. Then Súryaprabha, after
receiving those wives, and the others, the daughters of the Asuras, went by the
advice of Maya to visit Prahláda. He, having heard from Maya that Súryaprabha
had obtained boons, and being desirous of proving him, took up his weapon, and
said with feigned anger as he bowed before him,—“I have heard, wicked one, that
you have carried off the twelve maidens captured by my brother, so, I will slay
you now; behold me.” When Súryaprabha heard that, he said to him, without
changing countenance,—“My body is at your disposal; punish me, for I have acted
improperly.” When he said this, Prahláda laughed and said to him—“As far as I
have tested you, you have not a drop of pride in you. Choose a boon, I am
pleased with you.” When Súryaprabha heard this, he consented, and chose as his
boon devotion to his superiors and to Śiva. Then, all being satisfied, Prahláda
gave to Súryaprabha a second daughter of his, named Yáminí, and that prince of
the Asuras gave him two of his sons as allies. Then Súryaprabha went with all
the rest into the presence of Amíla. He too was pleased on hearing that he had
obtained the boons, and gave him Sukhávatí his second daughter, and two of his
sons to help him. Then Súryaprabha remained there during those days,
accompanied by his wives, inducing other kings of the Asuras to make common
cause with him. And he heard, in the company of Maya and the others, that the
three wives of Sunítha and his own wives, the daughters of the kings, had all
become pregnant, and when asked what they longed for, they all said, to see
that great battle, and the Asura Maya rejoiced at it, perceiving that the
Asuras, who were slain in old time, had been conceived again in them—“This,”
said he, “is the cause of their desire.”
So six days
passed, but on the seventh Súryaprabha and the others, with their wives and
all, set out from the under-world. Delusive portents, which their rivals
displayed to impede them, were dissipated by Suvásakumára, who came when
thought of. Then they anointed Ratnaprabha, the son of Chandraprabha, king of
the earth, and ascended the chariot Bhútásana, and went all of them, by the
advice of Maya, to a wood of ascetics on the bank of the eastern Ganges, the
dwelling of Sumeru the king of the Vidyádharas. There Sumeru received them with
all honour, as they had come on a friendly visit, having been told the whole
story by Maya, and remembering the previous command of Śiva. And while
Chandraprabha and the others were in that place, they summoned each of them all
their own forces, and also their relations and friends. First came those
princes, the sons of the fathers-in-law of Súryaprabha, who had acquired from
Maya the required sciences, eager for the fray. They were sixteen in number,
headed by Haribhaṭa, and each was followed by a force consisting of a myriad of
chariots, and two myriads of footmen. After them came the Daityas and Dánavas
true to their agreement, brothers-in-law, fathers-in-law, friends and other
connexions of Súryaprabha.
Hṛishtaroman,
and Mahámáya, and Sinhadanshṭra and Prakampana, and Tantukachehha and Durároha,
and Sumáya, and Vajrapanjara, and Dhúmaketu, and Pramathana, and the Dánava
Vikaṭáksha, and many others came from as low down as the seventh under-world.
One came with seven myriads of chariots, another with eight, another with six,
and another with three, and the least powerful of all with one myriad. One
brought three hundred thousand footmen, another two hundred thousand, another
one hundred thousand, and the pettiest potentate of all fifty thousand. And
each brought a corresponding number of horses and elephants. And another
innumerable host came belonging to Maya and Sunítha. And Súryaprabha’s own
countless army also arrived, and those of Vasudatta and the other kings, and
that of Sumeru.
Then the
Asura Maya addressed this question to the hermit Suvásakumára, who came to him
when thought of, in the presence of Súryaprabha and the others—“Reverend sir,
we cannot review this army here because it is scattered; so tell me where we
could get a view of the whole army at once extended in long array.” The hermit
answered—“Not more than a yojana from here there is a place called Kalápagráma;
go there and behold it drawn up in line.” When the hermit said that, all the
princes went with him and Sumeru to Kalápagráma. There they made the armies of
the Asuras and the kings take up their positions, and going to an elevated spot
they reviewed them separately. Then Sumeru said—“Śrutaśarman has the larger
force, for he has under him a hundred and one chiefs of the Vidyádharas. And
every single one of those chiefs is lord of two and thirty kings. Never mind! I
will draw away some and make them join you. So let us go in the morning to the
place named Valmíka. For to-morrow is the eighth lunar day of the black
fortnight of Phálguna, which is a high day. And on that day there is produced
there a sign to show the future emperor, and for that reason the Vidyádharas
are going there in a great hurry on that day.
When Sumeru
gave that opinion with regard to the army, they spent that day in accordance
with the law, and went on the morrow to Valmíka in chariots with their army.
There they encamped with shouting forces on the southern plateau of the
Himálayas, and beheld many Vidyádhara kings that had arrived. And those
Vidyádharas had lighted fires there in fire-cavities, and were engaged in
sacrificing, and some were occupied with muttering prayers. Then, where
Súryaprabha made a fire-cavity, the fire burst forth of itself, owing to the
power of his magic science. When Sumeru saw it, he was pleased, but envy arose
in the breasts of the Vidyádharas at the sight; then one said to him—“For shame,
Sumeru! why do you abandon your rank as a Vidyádhara, and follow this
inhabitant of earth named Súryaprabha?” When Sumeru heard this, he angrily
rebuked him. And when Súryaprabha asked his name, he said—“There is a
Vidyádhara of the name of Bhíma, and Brahmá loved his wife at will; from this
connexion he sprang. Since be sprang from Brahmá in a secret way, he is called
Brahmagupta. Hence he speaks in a style characteristic of his birth.”
After
saying this, Sumeru also made a fire-cavity. And in it Súryaprabha sacrificed
with him to the god of Fire. And in a moment there suddenly rose from the hole
in the ground an enormous and terrible serpent. In his arrogance, that chief of
the Vidyádharas, named Brahmagupta, by whom Sumeru was blamed, ran to seize it.
That serpent thereupon sent forth a hissing wind from its mouth, which carried
Brahmagupta a hundred feet, and flung him down with such violence that he fell
like a withered leaf. Then a chief of the Vidyádharas, named Tejaḥprabha, ran
to seize it; he was flung away by it in the same manner. Then a lord of the
Vidyádharas, named Dushṭadamana, approached it; he was hurled back like the
others by that blast from its mouth. Then a prince of the sky-goers, named
Virúpaśakti, approached it; he too was flung away as easily as a blade of grass
by that breath. Then two kings, named Angáraka and Vijṛimbhaka, ran towards it
together; and it flung them to a distance with its breath. Thus all the princes
of the Vidyádharas were flung away one after another, and rose up with
difficulty, with their limbs bruised with stones. Then Śrutaśarman, in his
pride, went forward to seize the serpent; but it hurled him back with the blast
of its breath like the others. He fell at a short distance, and rose up again,
and ran again towards it; when it carried him a greater distance with its
breath, and flung him to earth. Then Śrutaśarman rose up abashed, with bruised
limbs, and Sumeru sent Súryaprabha to lay hold of the serpent. And then the
Vidyádharas ridiculed him, saying, “Look! he too is trying to catch the snake!
O! these men, thoughtless as monkeys, imitate whatever they see another doing.”
Even while they were mocking him, Súryaprabha went and seized the serpent, whose
mouth was quiet, and dragged it out of the hole. But at that moment the serpent
became a priceless quiver, and a rain of flowers fell from the sky on his head.
And a heavenly voice sounded aloud—“Súryaprabha, thine is this imperishable
quiver equal to a magic power, so take it.” Then the Vidyádharas were cast down,
Súryaprabha seized the quiver, and Maya and Sunítha and Sumeru were delighted.
Then
Śrutaśarman departed, accompanied by the host of the Vidyádharas, and his
ambassador came to Súryaprabha and said; “The august lord Śrutaśarman thus
commands—‘Give me that quiver, if you value your life.’” Then Súryaprabha said;
“Ambassador, go and tell him this—‘Your own body shall become a quiver,
bristling all over with my arrows.’” When the ambassador heard this speech, he
turned and went away, and all laughed at that furious message of Śrutaśarman’s,
and Sumeru, joyfully embracing Súryaprabha, said to him—“I am delighted that
that speech of Śiva’s has without doubt been fulfilled, for now that you have
acquired this excellent quiver, you have practically acquired sovereign empire;
so come and obtain now a splendid bow with calm intrepidity.”
When they
heard Sumeru say this, and he himself led the way, they all, Súryaprabha and
the others, went to the mountain Hemakúṭa. And on the north side of it they
reached a beautiful lake named Mánasa, which seemed to have been the first
assay of the Creator’s skill when making the sea, which eclipsed with its
full-blown golden lotuses shaken by the wind, the faces of the heavenly nymphs
sporting in the water. And while they were contemplating the beauty of the
lake, Śrutaśarman and all the others came there. And then Súryaprabha made a
sacrifice with lotuses and ghee, and immediately a terrible cloud rose up from
that lake. That cloud filled the heaven, and poured down a great rain, and
among the rain-drops fell from the cloud a black serpent. By the order of
Sumeru, Súryaprabha rose up, and seized that serpent with a firm grasp, though
it resisted, thereupon it became a bow. When it became a bow, a second snake
fell from the cloud, through fear of the fiery poison of which all the
sky-goers fled. That serpent too, when seized by Súryaprabha, like the first,
became a bowstring, and the cloud quickly disappeared. And after a rain of
flowers, a voice was heard from heaven,—“Súryaprabha, you have won this bow
Amitabala and this string which cannot be cut, so take these priceless
treasures.” And Súryaprabha took that excellent bow with the string.
Śrutaśarman, for his part, went despondent to his wood of ascetics, and
Súryaprabha, and Maya and the others were delighted.
Then they
asked Sumeru about the origin of the bow, and he said—“Here there is a great
and marvellous wood of bamboo canes; whatever bamboos are cut from it and
thrown into this lake, become great and wonderful bows; and these bows have
been acquired by several of the gods before yourself, and by Asuras and
Gandharvas, and distinguished Vidyádharas. They have various names, but the
bows appropriated to emperors are all called Amitabala, and were in old time
deposited in the lake by the gods. And they are obtained, through the favour of
Śiva, with these exertions, by certain men of virtuous conduct destined to be
emperors. Hence it comes that Súryaprabha has to-day procured this great bow,
and these companions of his shall procure bows suited to them. For they, being
heroes who have acquired the sciences, are appropriate recipients for them, for
they are still procured by worthy men, as is right.”
When the
companions of Súryaprabha, Prabhása and the others, heard this speech of
Sumeru’s, they went to the bamboo-grove, and after defeating the king
Chandradatta, who guarded it, they brought the bamboos, and threw them into the
lake. And these heroic men, by fasting on the bank of the lake, and muttering
prayers, and sacrificing, obtained bows in seven days. When they returned and
told their adventure, Súryaprabha returned with them and Maya and the others to
that wood of ascetics, in which Sumeru dwelt. Then Sumeru said to him: “It is
strange that your friends have conquered Chandradatta, the king of the
bamboo-wood, though he is invincible. He possesses a science called the
bewildering science, for that reason he is hard to conquer. Surely he must have
been keeping it to use against a more important enemy. For this reason he did
not employ it against these companions of yours on the present occasion, for it
only can succeed once in his hands, not repeatedly. For he employed it once
against his spiritual preceptor to try its force, thereupon he laid upon him
this curse. So this matter should be thought upon, for the might of sciences is
hard to overcome, and for that reason you should consult the revered Maya. What
can I say in his presence? Of what avail is a candle in the face of the sun?”
When Sumeru had said this to Súryaprabha, Maya said; “Sumeru has told you the
truth in few words, listen to this which I now say—From undeveloped matter
there spring in this world various powers, and subordinate powers. Among them
the sound expressed by Anusvára arises from the power of breathing, and becomes
a spell of force in magic sciences, when accompanied with the doctrine of the
highest truth. And of those sciences which deal with spells, and which are
acquired by supernatural knowledge, or austerity, or the holy command of holy men,
the power is hard to resist. So, my son, you have obtained all the sciences,
except two, in which you are deficient, namely, the science of bewildering, and
that of counteracting. But Yájnavalkya knows them, therefore go and ask him to
bestow them on you.” When thus advised by Maya, Súryaprabha went into the
presence of that ṛishi.
That hermit
made him dwell for seven days in the serpent-lake, and ordered him to perform
austerities for three days in the midst of the fire. And he gave him the
bewildering power when he had endured for seven days the bite of the snakes,
and the counteracting power when he had resisted for three days the force of
the fire. And when he had obtained these sciences, that hermit ordered him
again to enter the fire-cavity, and he consented and did it. And immediately
there was bestowed on Súryaprabha a chariot in the form of a white lotus, that
moved at the will of the possessor, and travelled through the air, which was
furnished with a hundred and eight wings, and the same number of dwellings, and
constructed of precious jewels of various kinds. And a voice from heaven
addressed that resolute one,—“You have obtained this chariot suitable for an
emperor, and you must place your wives in all these dwellings, in order that
they may be safe from your enemies.” Then he, bending low, addressed this
petition to his preceptor Yájnavalkya—“Tell me what fee I am to pay.” The
hermit answered him—“Remember me at the time when you are anointed emperor,
this in itself will be sufficient fee; in the meanwhile go to your army.” Then
he bowed before that hermit, and ascended that chariot, and went to his army,
that was encamped in the place where Sumeru dwelt. There he told his story, and
Maya and the others, with Sunítha and Sumeru, congratulated him, now that he
had obtained a magic chariot.
Then
Sunítha called to mind that Suvásakumára, and he came and said to Maya and the
others, with the kings; “Súryaprabha has obtained a chariot and all the magic
sciences; so why do you even now remain indifferent about conquering your
enemies?” When Maya heard that, he said, “Reverend sir, you have spoken
rightly, but first let an ambassador be sent, and let policy be employed.” When
Maya said this, the hermit’s son said—“So be it! What harm can this do? Let
this Prahasta be sent. He is discerning, eloquent, and understands the nature
of business and occasions, and he is stern and enduring, he possesses all the
qualities of an ambassador.” All approved this speech of his, and after giving
Prahasta instructions, they sent him off as ambassador to Śrutaśarman.
When he had
gone, Súryaprabha said to all his followers,—“Hear the strange wonderful vision
that I have had—I remember, I saw toward the end of last night, that we were
all carried away by a great stream of water, and while we were swept away, we
kept dancing, we did not sink at all. Then that stream was turned back by a
contrary breeze. Then a certain man of fiery brightness drew us out, and threw
us into the fire, and we were not burned by the fire. Then a cloud rained a
stream of blood, and that blood filled the whole sky, then my sleep came to an end
with the night.” When he said this, Suvásakumára said to him, “This dream
indicates success preceded by a struggle. The stream of water is battle, it is
due to valour that you did not sink but danced, and were carried along by the
water; the wind, that turned back the water for you, is some saviour to whom
men resort for protection; and the man of fiery brightness, who drew you out of
it, is Śiva in bodily form. And that he threw you into the fire, means that you
are cast into a great war; and that the clouds arose, that means the returning
again of fear; and the rain of a stream of blood, that means the destroying of
fear, and the filling of all the quarters with blood, that means great success
for you. Now dreams are of many kinds, the rich-sensed, the true-sensed, and
the senseless. A dream which quickly reveals its meaning, is called
rich-sensed, a dream in which a propitious god gives a command, is called
true-sensed, and one which is brought about by deep meditation and anxiety,
they call senseless. For a man under the influence of sleep, with mind
bewildered by the quality of passion and withdrawn from outward objects, sees a
dream on account of various causes. And it depends upon the time, when it is
seen, whether it is fulfilled soon or late, but this kind of dream which is
seen at the end of the night is quickly fulfilled.” When Súryaprabha and his
companions heard this from the hermit’s son, they were much pleased, and rising
up they performed the duties of the day.
In the
meanwhile Prahasta returned from the court of Śrutaśarman, and, when asked by
Maya and the others, he described his adventures. “I went rapidly hence to the
city named Trikúṭapatáká, situated on the mountain Trikúṭa, built of gold. And
being introduced by the door-keeper, I entered, and beheld Śrutaśarman
surrounded by various Vidyádhara kings, by his father Trikúṭasena, and also by
Vikramaśakti and Dhurandhara and other heroes, Dámodara among them. And sitting
down, I said to Śrutaśarman, ‘I am sent to visit you by the august Súryaprabha:
and he commissioned me to give you this command. By the favour of Śiva I have
obtained precious sciences, and wives and allies. So come and join my army,
together with those chiefs of the sky-goers; I am the slayer of those that
oppose, but the saviour of those that bend. And as for your carrying off from
her relations the maiden Kámachúḍámaṇi, the daughter of Sunítha, who ought not
to be approached, set her at liberty, for that is a deed of shame.’ When I said
this they all exclaimed in wrath,—‘Who is he that sends us this haughty
command? Let him give commands to mortals, but who is he compared with
Vidyádharas? Since he assumes such airs, though he is a miserable mortal, he
should be destroyed.’
“When I
heard that, I said, ‘What, what? Who is he? Listen, he has been created by Śiva
as your future emperor. If he is a mortal, then mortals have attained divinity,
and the Vidyádharas have seen the valour of that mortal; moreover, if he comes
here, we shall soon see which party will be destroyed.’ When I said this in
wrath, that assembly was disturbed. And Śrutaśarman and Dhurandhara rushed
forward to slay me. And I said to them—‘Come now, let me see your valour!’ Then
Dámodara rose up, and restrained them, exclaiming ‘Peace! an ambassador and a
Bráhman must not be slain.’ Then Vikramaśakti said to me—‘Depart, ambassador,
for we, like your master, are all created by Śiva. So let him come, and we will
see whether we are able to entertain him or not.’ When he said this in a
haughty manner, I laughed and said, ‘The swans utter their cries in the
lotus-bower and enjoy themselves much, until they see the cloud that comes
darkening the heaven.’ After saying this I rose up in a contemptuous manner,
left the court, and came here.” When Maya and others heard this from Prahasta,
they were pleased. And they all, Súryaprabha and the rest, determined on
preparing for battle, and made Prabhása, the impetuous in war, their general.
And receiving the command from Suvásakumára, they all prepared that day with
strict vows to consecrate themselves for the combat.
And at
night, Súryaprabha, as he was lying sleepless, saw a wonderful and beautiful
maiden enter the chamber, in which he was occupying a solitary couch in
accordance with his vow. She came boldly up to him, who pretended to be asleep,
with his ministers sleeping round him, and said to her confidante, who was with
her; “If he possesses such glorious beauty, when he is asleep, and all the
graceful motion of his body is still, what must it be, my friend, when he is
awake? So let be! we must not wake him up. I have gratified the curiosity of my
eyes. Why should I fix my heart too fondly on him? For he will have a battle
with Śrutaśarman, and who can say what will befall either party in it? For the
feast of battle is for consuming the lives of heroes. And should he not be
fortunate, we shall have to take some other resolve. And how could one like me
captivate the soul of a man who, when roaming in the air, beheld Kámachúḍámaṇi?”
When she said this, her confidante answered, “Why do you say this? Why, fair
one, is it your duty not to allow your heart to attach itself to him? Why
should not he, the sight of whom captivated the heart of Kámachúḍámaṇi, captivate
the heart of any other lady, were she even Arundhatí in bodily presence? And do
you not know that he will prosper in fight by the force of science? And when he
is emperor, you, and Kámachúḍámaṇi, and Suprabhá of the same family, are to be
his wives, so say the holy sages, and in these very days he has married
Suprabhá. So, how can he be unsuccessful in fight? For the predictions of the
sages are never falsified. And will you not captivate the heart of the man,
whose heart was captivated by Suprabhá? For you, blameless one, exceed her in
beauty. And if you hesitate through regard for your relations, that is not
right, for good women have no relations but their husband.” That excellent
maiden, when she heard this speech of her confidante’s, said—“You have spoken
truth, my friend, I need no other relations. And I know my husband will conquer
in fight by his science. He has obtained jewels and sciences, but my mind is
grieved because up to the present time he has not obtained the virtuous herbs.
Now they are all in a cave of the mountain Chandrapáda. But they are to be
obtained by an emperor possessing virtue. So, if he were to go there and
procure those mighty drugs, it would be well, for his great struggle is nigh at
hand, even to-morrow.” When Súryaprabha heard this, he flung off all his
feigned sleep, and rising up, said respectfully to that maiden—“Lovely-eyed
one, you have shewn great favour to me, so I will go there, tell me who you
are.” When the maiden heard that, she was abashed with shame, and silent,
thinking that he had heard all, but her friend said—“This is a maiden named
Vilásiní, the daughter of Sumeru, the prince of the Vidyádharas, who was
desirous of beholding you.” When her friend said this, Vilásiní said to her,
“Come, let us go now,” and went out of the room.
Then
Súryaprabha woke up his ministers, Prabhása and the rest, and told them of that
method of procuring the drugs, which the lady spoke of. And he sent Prabhása, a
fit person to accomplish that, to tell it to Sunítha and Sumeru and Maya. And
when they came and approved of it, Súryaprabha, accompanied by his ministers,
went with them in the night to the mountain Chandrapáda. And as they were
gradually advancing, the Yakshas, Guhyakas, and Kumbháṇḍas, being alarmed, rose
up to bar their way, armed with numerous weapons. Some of them Súryaprabha and
his friends bewildered with weapons, some they paralysed by science, and at
last they reached that mountain Chandrapáda. When they reached the mouth of the
cavern in that mountain, the Gaṇas of Śiva prevented them from entering,
assuming strange deformed countenances. Then Suvásakumára said to Súryaprabha
and the others, “We must not fight with these, for the revered god Śiva might
be angry. Let us praise that giver of boons by his eight thousand names, and
that will make the Gaṇas favourably disposed to us.” Then they all agreed, and
praised Śiva; and the Gaṇas, pleased at hearing their master praised, said to
them; “We abandon this cave to you, take its potent simples. But Súryaprabha
must not enter it himself; let Prabhása enter it, for it will be easy for him
to enter.” They all said “So be it,” and acceded to the advice of the Gaṇas.
Then that cave, as soon as Prabhása entered it, though before enveloped in
darkness, became irradiated with light. And four very terrible Rákshasas, who
were servants there, rose up, and bending before him, said to him “Enter.” Then
Prabhása entered, and collected those seven divine herbs, and coming out, gave
them all to Súryaprabha. And that moment a voice was heard from heaven, saying,
“Súryaprabha, of great power are these seven drugs which you have obtained
to-day.” When Súryaprabha and the others heard that, they were delighted, and
quickly returned to the dwelling of Sumeru to greet their army. Then Sunítha
asked that Suvásakumára; “Hermit, why was Prabhása allowed by the Gaṇas to
enter the cave, and not Súryaprabha, and why was he also welcomed by the
servants?” When the hermit heard that, he said in the hearing of all, “Listen,
I will explain this—Prabhása is a great benefactor to Súryaprabha, being a
second self to him, there is no difference between them. Moreover, no one is
equal in might and courage to Prabhása, and this cave belongs to him on account
of his good deeds in a former life, and listen, I will tell you what sort of a
person he was in a former existence.”
Story
of the generous Dánava Namuchi.
In old
times there was an excellent Dánava named Namuchi, who was devoted to charity
and very brave, and did not refuse to give anything to anybody that asked, even
if he were his enemy. He practised asceticism as a drinker of smoke for ten
thousand years, and obtained as a favour from Brahmá, that he should be proof
against iron, stone, and wood. Then he frequently conquered Indra and made him
flee, so the ṛishi Kaśyapa entreated him, and made him make peace with the
gods. Then the gods and Asuras, as their enmity was at an end, deliberated
together, and went to the ocean of milk, and churned it with the mountain
Mandara. And as Vishṇu and the other gods received Lakshmí and other things as
their shares, so Namuchi gained the horse Uchchhaiḥśravas; and the other gods
and Asuras received other various shares, appointed by Brahmá, of the things
that rose from the sea, when churned. And the amṛita at last came up at the end
of the churning, and the gods stole it, so a quarrel again took place between
them and the Asuras. Then, as fast as the gods killed an Asura in their light
with them, the horse Uchchhaiḥśravas immediately restored him to life by
smelling him. The consequence was that the gods found it impossible to conquer
the Daityas and Dánavas. Then Vṛihaspati said in secret to Indra, who was in
despair: “There is only one expedient left, adopt it without delay; go to
Namuchi yourself, and ask him for that excellent horse, for he will certainly
give it to you, though you are his enemy, sooner than mar the glory of
open-handedness, which he has been accumulating since his birth.” When the
preceptor of the gods said that to him, great Indra went with the gods and
craved as a boon that horse Uchchhaiḥśravas from Namuchi. Then the
great-hearted Namuchi reflected, “I never turn back a suppliant, so I will not
turn back Indra; and how can I, as long as I am Namuchi, refuse to give him the
horse? If the glory of generosity, which I have long been acquiring in the
worlds, were to wither, what would be the use to me of prosperity, or life?”
Accordingly he gave the horse to Indra, although Śukra warned him not to do it.
Then Indra, after he had given the horse, lulled him to security, and as he
could not be slain by any other weapon, killed him with foam of the Ganges, in
which he had placed a thunderbolt. Alas! terrible in the world is the thirst
for enjoyment, carried away by which even gods do not shrink from unbecoming
and infamous conduct. When Danu, the mother of Namuchi, heard this, being
afflicted with grief, she made by virtue of her asceticism a solemn resolve for
the allaying of her sorrow, “May that mighty Namuchi be again born in my womb,
and may he again become invincible by the gods in battle.” Then he was again
conceived in her womb, and born as an Asura composed all of jewels, named
Prabala on account of his strength. Then he performed asceticism, and
satisfying supplicants even with his life, became successful, and as prince of
the Dánavas conquered Indra a hundred times. Then the gods took counsel
together, and came to him, and said to him: “By all means give us your body for
a human sacrifice.” When he heard that, he gave them his own body, although they
were his enemies; noble men do not turn their backs on a suppliant, but bestow
on him even their lives. Then that Dánava Prabala was cut to pieces by the
gods, and he has been again born in the world of men with the body of Prabhása.
“So
Prabhása was first Namuchi, and then he was Prabala, and then he became
Prabhása, therefore on account of his merit he is hard for his enemies to
conquer. And that cave of herbs, which belonged to that Prabala, is for that
reason the property of Prabhása, and is at his command with its servants. And
below it there is in Pátála the mansion of Prabala, and in it there are his
twelve head-wives beautifully adorned, and various jewels, and many kinds of
weapons, and a wishing-stone, and a hundred thousand warriors, and also horses.
This all belongs to Prabhása, and was acquired by him in a former life. Such a
hero is Prabhása; in him nothing is wonderful.” When they heard this from the
hermit’s son, Súryaprabha and his followers, with Maya and Prabhása, went
immediately to that cavern belonging to Prabhása, that led down to Pátála, for
the purpose of securing the jewels. Prabhása alone went in by that entrance,
and secured his former wives, and the wishing-stone, and the horses, and the
Asura warriors, and coming out again with all his wealth, he gave great
satisfaction to Súryaprabha. Then that Súryaprabha, having quickly obtained
what he wished, returned to his own camp with Maya and Sunítha and Prabhása,
followed by Sumeru and the other kings and the ministers. There, after the
Asuras and kings and others had gone to their own quarters, he again was
consecrated for the fight, restraining his passions, and spent the rest of the
night on a bed of kuśa grass.
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