The Katha Sarit Sagara or Ocean of the Streams of Story Part 16

Story of Yavanasena.

Fair one, I am a merchant's son of Mathura named Yavanasena. And when my father died, I was left helpless, and my relations took from me my property, so I went to a foreign country, and resorted to the miserable condition of being servant to another man. Then I with difficulty sc.r.a.ped together a little wealth by trading, and as I was going to another land, I was plundered by robbers who met me on the way. Then I wandered about as a beggar, and, with some other men like myself, I went to a mine of jewels called Kanakakshetra. There I engaged to pay the king his share, and after digging up the earth in a trench for a whole year, I did not find a single jewel. So, while the other men my fellows were rejoicing over the jewels they had found, smitten with grief I retired to the sh.o.r.e of the sea, and began to collect fuel.

And while I was constructing with the fuel a funeral pyre, in order that I might enter the flame, a certain merchant named Jivadatta happened to come there; that merciful man dissuaded me from suicide, and gave me food, and as he was preparing to go in a s.h.i.+p to Svarnadvipa he took me on board with him. Then, as we were sailing along in the midst of the ocean, after five days had pa.s.sed, we suddenly beheld a cloud. The cloud discharged its rain in large drops, and that vessel was whirled round by the wind like the head of a mast elephant. Immediately the s.h.i.+p sank, but as fate would have it, I caught hold of a plank, just as I was sinking. I mounted on it, and thereupon the thunder-cloud relaxed its fury, and, conducted by destiny, I reached this country; and have just landed in the forest. And seeing this palace, I entered, and I beheld here thee, O auspicious one, a rain of nectar to my eyes, dispelling pain.

When he had said this, Rajadatta maddened with love and wine, placed him on a couch and embraced him. Where there are these five fires, feminine nature, intoxication, privacy, the obtaining of a man, and absence of restraint, what chance for the stubble of character? So true is it, that a woman maddened by the G.o.d of Love is incapable of discrimination; since this queen became enamoured of that loathsome castaway. In the meanwhile the king Ratnadhipati, being anxious, came swiftly from Ratnakuta, borne along on the sky-going elephant; and entering his palace he beheld his wife Rajadatta in the arms of that creature. When the king saw the man, though he felt tempted to slay him, he slew him not, because he fell at his feet, and uttered piteous supplications. And beholding his wife terrified, and at the same time intoxicated, he reflected, "How can a woman that is addicted to wine, the chief ally of l.u.s.t, be chaste? A lascivious woman cannot be restrained even by being guarded. Can one fetter a whirlwind with one's arms? This is the fruit of my not heeding the prediction of the astrologers. To whom is not the scorning of wise words bitter in its after-taste? When I thought that she was the sister of Silavati, I forgot that the Kalakuta poison was twin-born with the amrita. [543] Or rather who is able, even by doing the utmost of a man, to overcome the incalculable freaks of marvellously working Destiny." Thus reflecting, the king was not wroth with any one, and spared the merchant's son, her paramour, after asking him the story of his life. The merchant's son, when dismissed thence, seeing no other expedient, went out and beheld a s.h.i.+p coming, far off in the sea. Then he again mounted that plank, and drifting about in the sea, cried out, puffing and blowing, "Save me! Save me!" So a merchant, of the name of Krodhavarman, who was on that s.h.i.+p, drew that merchant's son out of the water, and made him his companion. Whatever deed is appointed by the Disposer to be the destruction of any man, dogs his steps whithersoever he runneth. For this fool, when on the s.h.i.+p, was discovered by his deliverer secretly a.s.sociating with his wife, and thereupon was cast by him into the sea and perished.

In the meanwhile the king Ratnadhipati caused the queen Rajadatta with her retinue to mount Svetarasmi, without allowing himself to be angry, and he carried her to Ratnakuta, and delivered her to Silavati, and related that occurrence to her and his ministers. And he exclaimed, "Alas! How much pain have I endured, whose mind has been devoted to these unsubstantial insipid enjoyments. Therefore I will go to the forest, and take Hari as my refuge, in order that I may never again be a vessel of such woes." Thus he spake, and though his sorrowing ministers and Silavati endeavoured to prevent him, he, being disgusted with the world, would not abandon his intention. Then, being indifferent to enjoyments, he first gave half of his treasure to the virtuous Silavati, and the other half to the Brahmans, and then that king made over in the prescribed form his kingdom to a Brahman of great excellence, named Papabhanjana. And after he had given away his kingdom, he ordered Svetarasmi to be brought, with the object of retiring to a grove of asceticism, his subjects looking on with tearful eyes. No sooner was the elephant brought, than it left the body, and became a man of G.o.d-like appearance, adorned with necklace and bracelet. When the king asked him who he was, and what was the meaning of all this, he answered:

"We were two Gandharva brothers, living on the Malaya mountain: I was called Somaprabha, and the eldest was Devaprabha. And my brother had but one wife, but she was very dear to him. Her name was Rajavati. One day he was wandering about with her in his arms, and happened to arrive, with me in his company, at a place called the dwelling of the Siddhas. There we both wors.h.i.+pped Vishnu in his temple, and began all of us to sing before the adorable one. In the meanwhile a Siddha came there, and stood regarding with fixed gaze Rajavati, who was singing songs well worth hearing. And my brother, who was jealous, said in his wrath to that Siddha; 'Why dost thou, although a Siddha, cast a longing look at another's wife?' Then the Siddha was moved with anger, and said to him by way of a curse--'Fool, I was looking at her out of interest in her song, not out of desire. So fall thou, jealous one, into a mortal womb together with her; and then behold with thy own eyes thy wife in the embraces of another.' When he had said this, I, being enraged at the curse, struck him, out of childish recklessness, with a white toy elephant of clay, that I had in my hand. Then he cursed me in the following words--"Be born again on the earth as an elephant, like that with which you have just struck me." Then being merciful, that Siddha allowed himself to be propitiated by that brother of mine Devaprabha, and appointed for us both the following termination of the curse; "Though a mortal thou shalt become, by the favour of Vishnu, the lord of an island, and shalt obtain as thy servant this thy younger brother, who will have become an elephant, a beast of burden fit for G.o.ds. Thou shalt obtain eighty thousand wives, and thou shalt come to learn the unchast.i.ty of them all in the presence of men. Then thou shalt marry this thy present wife, who will have become a woman, and shalt see her with thy own eyes embracing another. Then, thou shalt become sick in thy heart of the world, and shalt bestow thy realm on a Brahman, but when after doing this thou shalt set out to go to a forest of ascetics, thy younger brother shall first be released from his elephant nature, and thou also with thy wife shalt be delivered from thy curse.' This was the termination of the curse appointed for us by the Siddha, and we were accordingly born with different lots, on account of the difference of our actions in that previous state, and lo! the end of our curse has now arrived." When Somaprabha had said this, that king Ratnadhipati remembered his former birth, and said--"True! I am that very Devaprabha; and this Rajadatta is my former wife Rajavati." Having said this, he, together with his wife, abandoned the body. In a moment they all became Gandharvas, and, in the sight of men, flew up into the air, and went to their own home, the Malaya mountain. Silavati too, through the n.o.bleness of her character, obtained prosperity, and going to the city of Tamralipti, remained in the practice of virtue.

"So true is it, that in no case can any one guard a woman by force in this world, but the young woman of good family is ever protected by the pure restraint of her own chast.i.ty. And thus the pa.s.sion of jealousy is merely a purposeless cause of suffering, annoying others, and so far from being a protection to women, it rather excites in them excessive longing." When Naravahanadatta had heard this tale full of good sense related by his wife, he and his ministers were highly pleased.

CHAPTER x.x.xVII.

Then Naravahanadatta's minister Gomukha said to him, by way of capping the tale, which had been told by Ratnaprabha: "It is true that chaste women are few and far between, but unchaste women are never to be trusted; in ill.u.s.tration of this, hear the following story."

Story of Nischayadatta.

There is in this land a town of the name of Ujjayini, famous throughout the world: in it there lived of old time a merchant's son, named Nischayadatta. He was a gambler and had acquired money by gambling, and every day the generous man used to bathe in the water of the Sipra, and wors.h.i.+p Mahakala: [544] his custom was first to give money to the Brahmans, the poor, and the helpless, and then to anoint himself and indulge in food and betel.

Every day, when he had finished his bathing and his wors.h.i.+p, he used to go and anoint himself in a cemetery near the temple of Mahakala, with sandalwood and other things. And the young man placed the unguent on a stone pillar that stood there, and so anointed himself every day alone, rubbing his back against it. In that way the pillar eventually became very smooth and polished. Then there came that way a draughtsman with a sculptor; the first, seeing that the pillar was very smooth, drew on it a figure of Gauri, and the sculptor with his chisel in pure sport carved it on the stone. Then, after they had departed, a certain daughter of the Vidyadharas came there to wors.h.i.+p Mahakala, and saw that image of Gauri on the stone. From the clearness of the image she inferred the proximity of the G.o.ddess, and, after wors.h.i.+pping, she entered that stone pillar to rest. In the meanwhile Nischayadatta, the merchant's son, came there, and to his astonishment beheld that figure of Uma carved on the stone. He first anointed his limbs, and then placing the unguent on another part of the stone, began to anoint his back by rubbing it against the stone. When the rolling-eyed Vidyadhara maiden inside the pillar saw that, her heart being captivated by his beauty, she reflected--"What! has this handsome man no one to anoint his back? Then I will now rub his back for him." Thus the Vidyadhari reflected, and, stretching forth her hand from inside the pillar, she anointed his back then and there out of affection. Immediately the merchant's son felt the touch, and heard the jingling of the bracelet, and caught hold of her hand with his. And the Vidyadhari, invisible as she was, said to him from the pillar--"n.o.ble sir, what harm have I done you? let go my hand." Then Nischayadatta answered her--"Appear before me, and say who you are, then I will let go your hand." Then the Vidyadhari affirmed with an oath--"I will appear before your eyes, and tell you all." So he let go her hand. Then she came out visibly from the pillar, beautiful in every limb, and sitting down, with her eyes fixed on his face, said to him, "There is a city called Pushkaravati [545] on a peak of the Himalayas, in it there lives a king named Vindhyapara. I am his maiden daughter, named Anuragapara. I came to wors.h.i.+p Mahakala, and rested here to-day. And thereupon you came here, and were beheld by me anointing your back on this pillar, resembling the stupefying weapon of the G.o.d of love. Then first my heart was charmed with affection for you, and afterwards my hand was smeared with your unguent, as I rubbed your back. [546] The sequel you know. So I will now go to my father's house."

When she said this to the merchant's son, he answered--"Fair one, I have not recovered my soul which you have taken captive; how can you thus depart, without letting go the soul which you have taken possession of?" When he said this to her, she was immediately overcome with love, and said--"I will marry you, if you come to my city. It is not hard for you to reach; your endeavour will be sure to succeed. For nothing in this world is difficult to the enterprising." Having said this, Anuragapara flew up into the air and departed; and Nischayadatta returned home with mind fixed upon her. Recollecting the hand that was protruded from the pillar, like a shoot from the trunk of a tree, he thought--"Alas! though I seized her hand I did not win it for my own. Therefore I will go to the city of Pushkaravati to visit her, and either I shall lose my life, or Fate will come to my aid." So musing, he pa.s.sed that day there in an agony of love, and he set out from that place early the next morning, making for the north. As he journeyed, three other merchants' sons, who were travelling towards the north, a.s.sociated themselves with him as companions. In company with them he travelled through cities, villages, forests, and rivers, and at last reached the northern region abounding in barbarians.

There he and his companions were found on the way by some Tajikas, who took them and sold them to another Tajika. He sent them in the care of his servants as a present to a Turushka, named Muravara. Then those servants took him and the other three, and hearing that Muravara was dead, they delivered them to his son. The son of Muravara thought--"These men have been sent me as a present by my father's friend, so I must send them to him to-morrow by throwing them into his grave." [547] Accordingly the Turushka fettered Nischayadatta and his three friends with strong chains, that they might be kept till the morning. Then, while they were remaining in chains at night, Nischayadatta said to his three friends, the merchant's sons, who were afflicted with dread of death--"What will you gain by despondency? Maintain steadfast resolution. For calamities depart far away from the resolute, as if terrified at them. Think on the peerless adorable Durga, that deliverer from calamity."

Thus encouraging them, he devoutly wors.h.i.+pped that G.o.ddess Durga: "Hail to thee, O G.o.ddess! I wors.h.i.+p thy feet that are stained with a red dye, as if it were the clotted gore of the trampled Asura clinging to them. Thou, as the all-ruling power of Siva, dost govern the three worlds, and inspired by thee they live and move. Thou didst deliver the worlds, O slayer of the Asura Mahisha. Deliver me that crave thy protection, O thou cherisher of thy votaries." In these and similar words he and his companions duly wors.h.i.+pped the G.o.ddess, and then they all fell asleep, being weary. And the G.o.ddess Durga in a dream commanded Nischayadatta and his companions--"Rise up, my children, depart, for your fetters are loosed." Then they woke up at night, and saw that their fetters had fallen off of themselves, and after relating to one another their dream, they departed thence delighted. And after they had gone a long journey, the night came to an end, and then those merchant's sons, who had gone through such terrors, said to Nischayadatta; "Enough of this quarter of the world infested with barbarians! We will go to the Deccan, friend, but do you do as you desire."--When they said this to him, he dismissed them to go where they would, and set out alone vigorously on his journey, making towards that very northern quarter, drawn by the noose of love for Anuragapara, flinging aside fear. As he went along, he fell in, in course of time, with four Pasupata ascetics, and reached and crossed the river Vitasta. And after crossing it, he took food, and as the sun was kissing the western mountain, he entered with them a forest that lay in their path. And there some woodmen, that met them, said to them: "Whither are you going, now that the day is over. There is no village in front of you: but there is an empty temple of Siva in this wood. Whoever remains there during the night inside or outside, falls a prey to a Yaks.h.i.+ni, who bewilders him, making horns grow on his forehead, and then treats him as a victim, and devours him." Those four Pasupata ascetics, who were travelling together, though they heard this, said to Nischayadatta, "Come along! what can that miserable Yaks.h.i.+ni do to us? For we have remained many nights in various cemeteries." When they said this, he went with them, and finding an empty temple of Siva, he entered it with them to pa.s.s the night there. In the court of that temple the bold Nischayadatta and the Pasupata ascetics quickly made a great circle with ashes, and entering into it, they lighted a fire with fuel, and all remained there, muttering a charm to protect themselves.

Then at night there came there dancing the Yaks.h.i.+ni Sringotpadini, [548] playing from afar on her lute of bones, and when she came near, she fixed her eye on one of the four Pasupata ascetics, and recited a charm, as she danced outside the circle. That charm produced horns on him, [549] and bewildered he rose up, and danced till he fell into the blazing fire. And when he had fallen, the Yaks.h.i.+ni dragged him half-burnt out of the fire, and devoured him with delight. Then she fixed her eye on the second Pasupata ascetic, and in the same way recited the horn-producing charm and danced. The second one also had horns produced by that charm, and was made to dance, and falling into the fire, was dragged out and devoured before the eyes of the others. In this way the Yaks.h.i.+ni maddened one after another at night the four ascetics, and after horns had been produced on them, devoured them. But while she was devouring the fourth, it came to pa.s.s that, being intoxicated with flesh and blood, she laid her lute down on the ground. Thereupon the bold Nischayadatta rose up quickly, and seized the lute, and began to play on it, and dancing round with a laugh, to recite that horn-producing charm, which he had learnt from hearing it often, fixing at the same time his eye on the face of the Yaks.h.i.+ni. By the operation of the charm she was confused, and dreading death, as horns were just about to sprout on her forehead, she flung herself prostrate, and thus entreated him; "Valiant man, do not slay me, a helpless woman. I now implore your protection, stop the recital of the charm, and the accompanying movements. Spare me! I know all your story, and will bring about your wish; I will carry you to the place, where Anuragapara is." The bold Nischayadatta, when thus confidingly addressed by her, consented, and stopped the recital of the charm, and the accompanying movements. Then, at the request of the Yaks.h.i.+ni, he mounted on her back, and being carried by her through the air, he went to find his beloved. [550]

And when the night came to an end, they had reached a mountain wood; there the Guhyaki bowing thus addressed Nischayadatta; "Now that the sun has risen, I have no power to go upwards, [551] so spend this day in this charming wood, my lord; eat sweet fruits and drink the clear water of the brooks. I go to my own place, and I will return at the approach of night; and then I will take you to the city of Pushkaravati, the crown of the Himalayas, and into the presence of Anuragapara." Having said this, the Yaks.h.i.+ni with his permission set him down from her shoulder, and departed to return again according to her promise.

When she had gone, Nischayadatta beheld a deep lake, transparent and cool, but tainted with poison, lit up by the sun, that stretching forth the fingers of its rays, revealed it as an example ill.u.s.trative of the nature of the heart of a pa.s.sionate woman. He knew by the smell that it was tainted with poison, and left it, after necessary ablutions, and being afflicted with thirst he roamed all over that heavenly mountain in search of water. And as he was wandering about, he saw on a lofty place what seemed to be two rubies glittering, and he dug up the ground there.

And after he had removed the earth, he saw there the head of a living monkey, and his eyes like two rubies. While he was indulging his wonder, thinking what this could be, that monkey thus addressed him with human voice; "I am a man, a Brahman transformed into a monkey; release me, and then I will tell you all my story, excellent sir." As soon as he heard this, he removed the earth, marvelling, and drew the ape out of the ground. When Nischayadatta had drawn out the ape, it fell at his feet, and continued--"You have given me life by rescuing me from calamity. So come, since you are weary, take fruit and water, and by your favour I also will break my long fast. Having said this, the liberated monkey took him to the bank of a mountain-torrent some distance off, where there were delicious fruits, and shady trees. There he bathed and took fruit and water, and coming back, he said to the monkey who had broken his fast--"Tell me how you have become a monkey, being really a man." Then that monkey said, "Listen, I will tell you now."

Story of Somasvamin.

In the city of Varanasi there is an excellent Brahman named Chandrasvamin, I am his son by his virtuous wife, my friend. And my father gave me the name of Somasvamin. In course of time it came to pa.s.s that I mounted the fierce elephant of love, which infatuation makes uncontrollable. When I was at this stage of my life, the youthful Bandhudatta, the daughter of the merchant Srigarbha, an inhabitant of that city, and the wife of the great merchant of Mathura Varahadatta, who was dwelling in her father's house, beheld me one day, as she was looking out of the window. She was enamoured of me on beholding me, and after enquiring my name, she sent a confidential female friend to me, desiring an interview. Her friend came up secretly to me who was blind with love, and, after telling her friend's desire, took me to her house. There she placed me, and then went and brought secretly Bandhudatta, whose eagerness made her disregard shame. And no sooner was she brought, than she threw her arms round my neck, for excessive love in women is your only hero for daring. Thus every day Bandhudatta came at will from her father's house, and sported with me in the house of her female friend.

Now one day the great merchant, her husband, came from Mathura to take her back to his own house, as she had been long absent. Then Bandhudatta, as her father ordered her to go, and her husband was eager to take her away, secretly made a second request to her friend. She said "I am certainly going to be taken by my husband to the city of Mathura, and I cannot live there separated from Somasvamin. So tell me what resource there is left to me in this matter." When she said this, her friend Sukhasaya, who was a witch, answered her, "I know two spells; [552] by reciting one of them a man can be in a moment made an ape, if a string is fastened round his neck, and by the second, if the string is loosed, he will immediately become a man again; and while he is an ape his intelligence is not diminished. So if you like, fair one, you can keep your lover Somasvamin; for I will turn him into an ape on the spot, then take him with you to Mathura as a pet animal. And I will shew you how to use the two spells, so that you can turn him, when near you, into the shape of a monkey, and when you are in a secret place, make him once more a beloved man." When her friend had told her this, Bandhudatta consented, and sending for me in secret, told me that matter in the most loving tone. I consented, and immediately Sukhasaya fastened a thread on my neck and recited the spell, and made me a young monkey. And in that shape Bandhudatta brought and shewed me to her husband, and she said--"A friend of mine gave me this animal to play with." And he was delighted when he saw me in her arms as a plaything, and I, though a monkey, retained my intelligence, and the power of articulate speech. And I remained there, saying to myself with inward laughter--"Wonderful are the actions of women." For whom does not love beguile? The next day Bandhudatta, having been taught that spell by her friend, set out from her father's house to go to Mathura with her husband. And the husband of Bandhudatta, wis.h.i.+ng to please her, had me carried on the back of one of his servants during the journey. So the servant and I and the rest went along, and in two or three days reached a wood, that lay in our way, which was perilous from abounding in monkeys. Then the monkeys, beholding me, attacked me in troops on all sides, quickly calling to one another with shrill cries. And the irrepressible apes came and began to bite that merchant's servant, on whose back I was sitting. He was terrified at that, and flung me off his back on to the ground, and fled for fear, so the monkeys got hold of me then and there. And Bandhudatta, out of love for me, and her husband and his servants, attacked the apes with stones and sticks, but were not able to get the better of them. Then those monkeys, as if enraged with my evil actions, pulled off with their teeth and nails every hair from every one of my limbs, as I lay there bewildered. At last, by the virtue of the string on my neck, and by thinking on Siva, I managed to recover my strength, and getting loose from them, I ran away. And entering into the depths of the wood, I got out of their sight, and gradually, roaming from forest to forest, I reached this wood. And while I was wandering about here in the rainy season, blind with the darkness of grief, saying to myself, "How is it that even in this life adultery has produced for thee the fruit of transformation into the shape of a monkey, and thou hast lost Bandhudatta?" Destiny, not yet sated with tormenting me, inflicted on me another woe, for a female elephant suddenly came upon me, and seizing me with her trunk flung me into the mud of an ant-hill that had been saturated with rain. I know it must have been some divinity instigated by Destiny, for, though I exerted myself to the utmost, I could not get out of that mud. And while it was drying up, [553] not only did I not die, but knowledge was produced in me, while I thought continually upon Siva. And all the while I never felt hunger nor thirst, my friend, until to-day you drew me out of this trap of dry mud. And though I have gained knowledge, I do not even now possess power sufficient to set myself free from this monkey nature. But when some witch unties the thread on my neck, reciting at the same time the appropriate spell, then I shall once more become a man.

"This is my story, but tell me now, my friend, how you came to this inaccessible wood, and why." When Nischayadatta was thus requested by the Brahman Somasvamin, he told him his story, how he came from Ujjayini on account of a Vidyadhari, and how he was conveyed at night by a Yaks.h.i.+ni, whom he had subdued by his presence of mind. Then the wise Somasvamin, who wore the form of a monkey, having heard that wonderful story, went on to say; "You, like myself, have suffered great woe for the sake of a female. But females, like prosperous circ.u.mstances, are never faithful to any one in this world. Like the evening, they display a short-lived glow of pa.s.sion, their hearts are crooked like the channels of rivers, like snakes they are not to be relied on, like lightning they are fickle. So, that Anuragapara, though she may be enamoured of you for a time, when she finds a paramour of her own race, will be disgusted with you, who are only a mortal. So desist now from this effort for the sake of a female, which you will find like the fruit of the Colocynth, bitter in its after-taste. Do not go, my friend, to Pushkaravati, the city of the Vidyadharas, but ascend the back of the Yaks.h.i.+ni and return to your own Ujjayini. Do what I tell you, my friend; formerly in my pa.s.sion I did not heed the voice of a friend, and I am suffering for it at this very moment. For when I was in love with Bandhudatta, a Brahman named Bhavasarman, who was a very dear friend of mine, said this to me in order to dissuade me;--'Do not put yourself in the power of a female, the heart of a female is a tangled maze; in proof of it I will tell you what happened to me--listen!'"

Story of Bhavasarman.

In this very country, in the city of Varanasi, there lived a young and beautiful Brahman woman named Somada, who was unchaste and secretly a witch. And as destiny would have it, I had secret interviews with her, and in the course of our intimacy my love for her increased. One day I wilfully struck her in the fury of jealousy, and the cruel woman bore it patiently, concealing her anger for the time. The next day she fastened a string round my neck, as if in loving sport, and I was immediately turned into a domesticated ox. Then I, thus transformed into an ox, was sold by her, on receiving the required price, to a man who lived by keeping domesticated camels. When he placed a load upon me, a witch there, named Bandhamochanika, beholding me sore burdened, was filled with pity. [554] She knew by her supernatural knowledge that I had been made an animal by Somada, and when my proprietor was not looking, she loosed the string from my neck. So I returned to the form of a man, and that master of mine immediately looked round, and thinking that I had escaped, wandered all about the country in search of me. And as I was going away from that place with Bandhamochini, it happened that Somada came that way and beheld me at a distance. She, burning with rage, said to Bandhamochini, who possessed supernatural knowledge,--"Why did you deliver this villain from his b.e.s.t.i.a.l transformation? Curses on you! wicked woman, you shall reap the fruit of this evil deed. To-morrow morning I will slay you, together with this villain." When she had gone after saying this, that skilful sorceress Bandhamochini, in order to repel her a.s.sault, gave me the following instructions--"She will come to-morrow morning in the form of a black mare to slay me, and I shall then a.s.sume the form of a bay mare. And when we have begun to fight, you must come behind this Somada, sword in hand, and resolutely strike her. In this way we will slay her; so come to-morrow morning to my house." After saying this, she pointed out to me her house. When she had entered it, I went home, having endured more than one birth in this very life. And in the morning I went to the house of Bandhamochini, sword in hand. Then Somada came there, in the form of a black mare. [555]

And Bandhamochini, for her part, a.s.sumed the form of a bay mare; and then they fought with their teeth and heels, biting and kicking. Then I struck that vile witch Somada a blow with my sword, and she was slain by Bandhamochini. Then I was freed from fear, and having escaped the calamity of b.e.s.t.i.a.l transformation, I never again allowed my mind to entertain the idea of a.s.sociating with wicked women. Women generally have these three faults, terrible to the three worlds, flightiness, recklessness, and a love for the congregation of witches. [556] So why do you run after Bandhudatta, who is a friend of witches? Since she does not love her husband, how is it possible that she can love you?

"Though my friend Bhavasarman gave me this advice, I did not do what he told me; and so I am reduced to this state. So I give you this counsel; do not suffer hards.h.i.+p to win Anuragapara, for when she obtains a lover of her own race, she will of a surety desert you. A woman ever desires fresh men, as a female humble bee wanders from flower to flower; so you will suffer regret some day, like me, my friend." This speech of Somasvamin, who had been transformed into a monkey, did not penetrate the heart of Nischayadatta, for it was full of pa.s.sion. And he said to that monkey; "She will not be unfaithful to me, for she is born of the pure race of the Vidyadharas." Whilst they were thus conversing, the sun, red with the hues of evening, went to the mountain of setting, as if wis.h.i.+ng to please Nischayadatta. Then the night arrived, as the harbinger of the Yaks.h.i.+ni Sringotpadini, and she herself came soon afterwards. And Nischayadatta mounted on her back, and went off to go to his beloved, taking leave of the ape, who begged that he might ever be remembered by him. And at midnight he reached that city of Pushkaravati, which was situated on the Himalayas, and belonged to the king of the Vidyadharas, the father of Anuragapara. At that very moment Anuragapara, having known by her power of his arrival, came out from that city to meet him. Then the Yaks.h.i.+ni put down Nischayadatta from her shoulder, and pointing out to him Anuragapara, said--"Here comes your beloved, like a second moon giving a feast to your eyes in the night, so now I will depart," and bowing before him, she went her way. Then Anuragapara, full of the excitement produced by expectation, went up to her beloved, and welcomed him with embraces and other signs of love. He too embraced her, and now that he had obtained the joy of meeting her after enduring many hards.h.i.+ps, he could not be contained in his own body, and as it were entered hers. So Anuragapara was made his wife by the Gandharva ceremony of marriage, and she immediately by her magic skill created a city. In that city, which was outside the metropolis, he dwelt with her, without her parents suspecting it, as their eyes were blinded by her skill. And when, on her questioning him, he told her those strange and painful adventures of his journey, she respected him much, and bestowed on him all the enjoyments that heart could wish.

Then Nischayadatta told that Vidyadhari the strange story of Somasvamin, who had been transformed into a monkey, and said to her, "If this friend of mine could by any endeavour on your part be freed from his monkey condition, then my beloved, you would have done a good deed." When he told her this, Anuragapara said to him--"This is in the way of witches' spells, but it is not our province. Nevertheless I will accomplish this desire of yours, by asking a friend of mine, a skilful witch named Bhadrarupa. When the merchant's son heard that, he was delighted, and said to that beloved of his--"So come and see my friend, let us go to visit him." She consented, and the next day, carried in her lap, Nischayadatta went through the air to the wood, which was the residence of his friend. When he saw his friend there in monkey form, he went up to him with his wife, who bowed before him, and asked after his welfare. And the monkey Somasvamin welcomed him, saying--"It is well with me to-day, in that I have beheld you united to Anuragapara," and he gave his blessing to Nischayadatta's wife. Then all three sat down on a charming slab of rock there, and held a conversation [557] about his story, the various adventures of that ape, previously discussed by Nischayadatta with his beloved. Then Nischayadatta took leave of that monkey, and went to the house of his beloved, flying up into the air, carried by her in her arms.

And the next day he again said to that Anuragapara, "Come, let us go for a moment to visit that ape our friend;" then she said to him--"Go to-day yourself, receive from me the science of flying up, and also that of descending." When she had said this to him, he took those two sciences, and flew through the air to his friend the ape. And as he remained long conversing with him, Anuragapara went out of the house into the garden. While she was seated there, a certain Vidyadhara youth, who was wandering at will through the air, came there. The Vidyadhara, knowing by his art that she was a Vidyadhari who had a mortal husband, the moment he beheld her, was overpowered with a paroxysm of love, and approached her. And she, with face bent on the ground, beheld that he was handsome and attractive, and slowly asked him out of curiosity, who he was and whence he came. Then he answered her, "Know, fair one, that I am a Vidyadhara, by name Ragabhanjana, distinguished for my knowledge of the sciences of the Vidyadharas. The moment I beheld you, O gazelle-eyed one, I was suddenly overpowered by love, and made your slave, so cease to honour, O G.o.ddess, a mortal, whose abode is the earth, and favour me, your equal, before your father finds out your intrigue." When he said this, the fickle-hearted one, looking timidly at him with a sidelong glance, thought--"Here is a fit match for me." When he had thus ascertained her wishes, he made her his wife: when two are of one mind, what more does secret love require?

Then Nischayadatta arrived from the presence of Somasvamin, after that Vidyadhara had departed. And when he came, Anuragapara, having lost her love for him, did not embrace him, giving as an excuse that she had a headache. But the simple-minded man, bewildered by love, not seeing through her excuse, thought that her pain was due to illness and spent the day in that belief. But the next day, he again went in low spirits to see his friend the ape, flying through the air by the force of the two sciences he possessed. When he had gone, Anuragapara's Vidyadhara lover returned to her, having spent a sleepless night without her. And embracing round the neck her, who was eager for his arrival owing to having been separated during the night, he was at length overcome by sleep. She by the power of her science concealed her lover, who lay asleep in her lap, and weary with having kept awake all night, went to sleep herself. In the meanwhile Nischayadatta came to the ape, and his friend, welcoming him, asked him--"Why do I seem to see you in low spirits to-day? Tell me." Then Nischayadatta said to that ape, "Anuragapara is exceedingly ill, my friend; for that reason I am grieved, for she is dearer to me than life." Then that ape, who possessed supernatural knowledge, said to him--"Go, take her in your arms asleep as she is, and flying through the air by the help of the science she bestowed, bring her to me, in order that I may this very day shew you a great marvel." When Nischayadatta heard this, he went through the air and lightly took up that sleeping fair, but he did not see that Vidyadhara, who was asleep in her lap, and had been previously made invisible by the power of her science. And flying up into the air, he quickly brought Anuragapara to that ape. That ape, who possessed divine insight, immediately shewed him a charm, by which he was able to behold the Vidyadhara clinging to her neck. When he saw this, he exclaimed--"Alas! what does this mean?" And the ape, who was able to discern the truth, told him the whole story. Then Nischayadatta fell into a pa.s.sion, and the Vidyadhara, who was the lover of his wife, woke up, and flying up into the air, disappeared. Then Anuragapara woke up, and seeing that her secret was revealed, stood with face cast down through shame. Then Nischayadatta said to her with eyes gus.h.i.+ng with tears--"Wicked female, how could you thus deceive me who reposed confidence in you? Although a device is known in this world for fixing that exceedingly fickle metal quicksilver, no expedient is known for fixing the heart of a woman." While he was saying this, Anuragapara, at a loss for an answer, and weeping, slowly soared up into the air, and went to her own home.

Then Nischayadatta's friend, the ape, said to him--"That you are grieved is the fruit of the fierce fire of pa.s.sion, in that you ran after this fair one, though I tried to dissuade you. For what reliance can be placed on fickle fortunes and fickle women? So cease your regret. Be patient now. For even the Disposer himself cannot o'erstep destiny." When Nischayadatta heard this speech from the ape, he flung aside that delusion of grief, and abandoning pa.s.sion, fled to Siva as his refuge. Then, as he was remaining in that wood with his friend the ape, it happened that a female hermit of the name of Mokshada came near him. She seeing him bowing before her, proceeded to ask him--"How comes this strange thing to pa.s.s that, though a man, you have struck up a friends.h.i.+p with this ape?" Then he related to her his own melancholy story and afterwards the sad tale of his friend, and thereupon thus said to her; "If you, reverend lady, know any incantation or spell by which it can be done, immediately release this excellent Brahman, my friend, from his ape-transformation." When she heard that, she consented, and employing a spell, she loosed the string from his neck, and Somasvamin abandoned that monkey form and became a man as before. Then she disappeared like lightning, clothed with celestial brightness, and in time Nischayadatta and the Brahman Somasvamin, having performed many austerities, attained final beat.i.tude.

"Thus fair ones, naturally fickle, bring about a series of evil actions which produce true discernment, and aversion to the world. But here and there you will find a virtuous one among them, who adorns a glorious family, as the streak of the moon the broad sky."

When Naravahanadatta, accompanied by Ratnaprabha, heard this wonderful tale from the mouth of Gomukha, he was highly pleased.

CHAPTER x.x.xVIII.

Then Marubhuti, perceiving that Naravahanadatta was pleased with the tale of Gomukha, in order to rival him, said, "Women are generally fickle, but not always, for even hetaerae are seen to be rich in good qualities, much more others; in proof of this, king, hear this famous tale."

Story of king Vikramaditya and the hetaera.

There was in Pataliputra a king named Vikramaditya; he had two cherished friends the king Hayapati, [558] and the king Gaj.a.pati, [559]

who had large armies of horse and elephants. And that proud sovereign had a mighty enemy named Narasinha [560] the lord of Pratishthana, a king who had a large force of infantry. Being angry with that enemy, and puffed up on account of the power of his allies, Vikramaditya rashly made this vow--"I will so completely conquer that king, the lord of men, that the heralds and bards shall proclaim him at the door as my slave." Having made this vow, he summoned those allies, Hayapati and Gaj.a.pati, and accompanied with a large force, shaking the earth with elephants and horses, marched with them to make a fierce attack on the lord of men, Narasinha. When he arrived near Pratishthana, Narasinha, the lord of men, put on his armour and went out to meet him. Then there took place between the two kings a battle that excited wonder, in which footmen fought with elephants and horses. And at last the army of Vikramaditya was routed by the forces of Narasinha, the lord of men, which contained many crores of footmen. And Vikramaditya, being routed, fled to his city Pataliputra, and his two allies fled to their own countries. And Narasinha, the lord of men, entered his own city Pratishthana, accompanied by heralds who praised his might.

Then Vikramaditya, not having gained his end, thought--"Well! as that enemy is not to be conquered by arms, I will conquer him by policy; let some blame me if they like, but let not my oath be made void." Thus reflecting, he entrusted his kingdom to suitable ministers, and secretly went out of the city with one chief minister, named Buddhivara, and with five hundred well-born and brave Rajputs and in the disguise of a candidate for service, [561] went to Pratishthana, the city of his enemy. There he entered the splendid mansion of a beautiful hetaera named Madanamala, that resembled the palace of a king. It seemed to invite him with the silk of its banners, hoisted on the pinnacles of high ramparts, the points of which waved to and fro in the soft breeze. It was guarded at the princ.i.p.al entrance, the east door, day and night, by twenty thousand footmen, equipped with all kinds of weapons. At each of the other three doors, looking towards the other cardinal points, it was defended by ten thousand warriors ever on the qui vive. In such guise the king entered, proclaimed by the warders, the enclosure of the palace, which was divided into seven zones. In one zone it was adorned with many long lines of horses. In another the path was impeded by dense troops of elephants. In another it was surrounded with an imposing array of dense weapons. In another it was resplendent with many treasure-houses, that gleamed with the flash of jewels. In another a circle was always formed by a dense crowd of attendants. In another it was full of the noise of many bards reciting aloud, and in another resounding with the sound of drums beaten in concert. Beholding all these sights the king at last reached, with his retinue, the splendid edifice in which Madanamala dwelt. She having heard with great interest from her attendants that, as he pa.s.sed through the zones, the horses and other creatures were cured of their wounds, [562] thought that he must be some great one in disguise, and so she went to meet him, and bowed before him with love and curiosity, and bringing him in, seated him on a throne fit for a king. The king's heart was ravished by her beauty, gracefulness and courtesy, and he saluted her without revealing who he was. Then Madanamala honoured that king with costly baths, flowers, perfumes, garments and ornaments. And she gave daily subsistence to those followers of his, and feasted him and his minister with all kinds of viands. And she spent the day with him in drinking, and other diversions, and surrendered herself to him, having fallen in love with him at first sight. Vikramaditya, being thus entertained by her, day by day, continued, though in disguise, to live in a style suited to an emperor. And whatever and howmuchsoever wealth he was in the habit of giving to suppliants, Madanamala gladly furnished him with from her own store. And she thought her body and wealth well employed, while enjoyed by him, and she remained averse to gain and to other men. For out of love to him she even kept off by stratagems Narasinha, the king of that land, who came there being enamoured of her.

While the king was being waited on in this fas.h.i.+on by Madanamala, he one day said in secret to his minister Buddhivara, who accompanied him, "A hetaera desires wealth, and not even if she feels love, does she become attached without it, for when Providence framed suitors, he bestowed greed on these women. But this Madanamala, though her wealth is being consumed by me, through her great love is not estranged from me, on the contrary she delights in me. So how can I now make her a recompense, in order that my vow may in course of time be fully accomplished?" When the minister Buddhivara heard this, he said to the king; "If this be so, give her some of those priceless jewels which the mendicant Prapanchabuddhi gave you." When the king heard that, he answered him, "If I were to give them all to her, I should not have made her a recompense worth speaking of; but I can free myself from obligation in another way, which is connected also with the story of that mendicant." When the minister heard this, he said--"King, why did that mendicant court you? Tell me his story." When his minister Buddhivara proffered this request, the king said, "Listen: I will tell you his story."