Chapter IV: Part 4

“They say that, one day, the king went with his whole family to a marriage festival at his minister’s house. There the minister’s son beheld that Brahman’s son disguised as a woman, and fell in love as soon as he saw her (or him), and began to say to a friend of his, ‘If this woman does not become mine, I will sacrifice my life.’ In the interval, the king having partaken of the feast, returned to the palace with his family. But the condition of the minister’s son became most painful through the anguish of separation from his beloved, and he gave up food and water. Seeing this state (of his), his friend went and informed the minister. And the minister, on hearing the story, went and said to the king, ‘Your majesty! love for that Brahman’s daughter-in-law has brought my son to a wretched state. He has given up eating and drinking. If you would kindly give the Brahman’s daughter-in-law to me, his life would be saved.’”

“On hearing this, the king said angrily, ‘Thou fool! It is not the nature of kings to do such a wrong. Hearken! Is it right to give away to another that which is given in trust, without the permission of the person making over the trust, that you mention this matter to me?’ On hearing this, the minister returned home in despair. But perceiving the suffering of his son, he also gave up meat and drink. When three days passed without the minister’s eating and drinking, then, indeed, all the officials combined, and said to the king, ‘Your majesty! the minister’s son is in a precarious state, and in the event of his dying, the minister, too, will not survive. And on the minister’s dying, the affairs of the state will come to a stand-still. It is better that you consent to that which we state.’ Hearing this, the king gave them permission to speak. Then one of them said, ‘Your majesty! it is long since that old Brahman left this, and he has not returned; God knows whether he is dead or alive. It is therefore right that you give that Brahman’s daughter-in-law to the minister’s son, and so uphold your kingdom; and should he return, you can give him villages and wealth. Should he not be satisfied with this, get his son married (to another maiden) and let him depart.’”

“On hearing this, the king sent for the Brahman’s daughter-in-law, and said, ‘Go thou to the house of my minister’s son.’ She said, ‘The virtue of a woman is destroyed by her being gifted with excessive beauty, and a Brahman’s character is lost by his serving a king, and a cow is ruined by grazing in remote pastures, and wealth vanishes on meeting with abuse.’ After saying so much, she added, ‘If your majesty would give me to the minister’s son, settle this matter with him, viz., that he will do whatever I tell him; then will I go to his house.’ The king said, ‘Say! what should he do.’ She replied, ‘Your majesty! I am a Brahman woman, and he is a Kshatri by caste; hence it is best that he first perform all the prescribed pilgrimages; after that I will cohabit with him.’”

“When he heard this speech, the king sent for the minister’s son and said to him, ‘Go thou, first, and visit all the places of pilgrimage; after that I will give the Brahman’s girl to thee,’ On hearing these words from the king, the minister’s son said, ‘Your majesty! let her go and take up her abode in my house, and then I will go on pilgrimage.’ After hearing this, the king said to the Brahman’s girl, ‘If thou will first go and take up thy abode in his house, he will set out on pilgrimage.’ Having no alternative, the Brahman’s girl went at the king’s bidding and took up her abode in his house. Then the minister’s son said to his wife, ‘Do you both live together in one place, on terms of the greatest affection and friendliness, and on no account quarrel and fight with each other, and never go to a strange house.’”

“Having given them these instructions, he, for his part, set out on a pilgrimage; and here (at home), his wife, whose name was Saubhagya-sundari, lying at night on one bed along with the Brahman’s daughter-in-law, began conversing on various topics. After some time the wife of the minister’s son spake as follows:--‘O friend! at this moment I am consumed with the flame of love; but how can my desire be attained?’

“The other said, ‘If I accomplish thy desire, what wilt thou give me?’ She replied, ‘I will be thy humble and obedient slave for ever.’ On this he took the magic pill out of his mouth and became transformed into a man. Thus he regularly transformed himself into a man by night, and into a woman by day. After that, indeed, great love existed between the two of them.”

“In short, six months passed away in this manner, and the minister’s son returned. On the one hand, the people hearing of his arrival, began to rejoice; and on the other, the Brahman’s daughter-in-law, having taken the magic pill out of her mouth and transformed herself into a man, came out from the house by way of the wicket, and went off. Again, after some time, he came to the same Brahman, Müldeva, who had given him the magic pill, and told him his whole story from beginning to end. Then Müldeva, after hearing all the circumstances, took the magic pill from him and gave it to his companion, Shashi, and each of them put the pill (he had) into his mouth. One was transformed into an old man, and the other a young man of twenty. After this the two went to the king’s.’”

“The king saluted them on the instant of seeing them, and gave them seats. And they, too, gave (the king) their blessings. After inquiring after their health and welfare, the king spake to Müldeva, saying, ‘Where have you been detained for so many days?’ The Brahman said, ‘Your majesty! I went to search for this son of mine, and having discovered him, I have brought him to you. If you will now give up his wife, I will take both daughter-in-law and son home.’ Then the king related the whole story to the Brahman. The Brahman became very angry on hearing it, and said to the king, ‘What proceeding is this, for thee to give my son’s wife to another? Well! thou hast acted as thou pleasedst; but now receive my curse.’ Thereupon the king said, ‘O holy man! be not angry; I will do whatever you bid me.’ The Brahman said, ‘So be it; if, through fear of my curse, thou wilt do as I say, then give thy daughter in marriage to my son.’ On hearing this, the king summoned an astrologer, and after having the auspicious conjunction and moment determined, gave his daughter in marriage to the Brahman’s son. Then he took leave of the king and came to his own village, bringing the princess, together with her dowry, along with him.”

“On hearing this intelligence, the Brahman Manswi also came there, and commenced quarrelling with him, saying, ‘Give me my wife.’ The Brahman named Shashi said, ‘I have married her before ten witnesses and brought her home; she is my wife.’ He replied, ‘She is with child by me; how can she become thy wife?’ And they went on wrangling with each other. Müldeva reasoned much with both of them, but neither heeded what he said.”

After relating so much of the story, the sprite said, “Say, king Bir Vikramajit! whose wife was she?” The king replied, “She became the wife of the Brahman Shashi.” Then the sprite said, “Pregnant by the other Brahman, how could she become the wife of this one?” The king said, “No one was aware of her being with child by that Brahman; whereas this one married her in the presence of ten arbitrators; therefore she became his wife. And the child, too, will have the right to perform his funeral obsequies.” On hearing this, the sprite went and hung on to the same tree. Again did the king go, and, after binding the sprite, and placing him on his shoulder, carry him away.

TALE XV.

The sprite said, “O king! there is a mountain named Himachal, where there is a city of the demi-gods (or celestial musicians); and king Jïmütketu ruled there. Once upon a time he worshipped Kalpãbriksh a great deal for the sake of a son. Thereupon Kalpabriksh was pleased, and said, ‘I am pleased at perceiving thy services to me; ask any boon thou desirest.’ The monarch replied, saying, ‘Grant me a son, so that my kingdom and my name may endure,’ It (the tree) stud, ‘Even so shall it be.’”

“After some time the king had a son. He experienced extreme joy, and held rejoicings with much noise and display. After making numerous presents and charitable gifts, he summoned the priests and fixed on a name for him. The priests named him Jïmüt-bãhan. When he became twelve years of age he began to worship Shiva; and having completed the study of all the learned writings, became a very intelligent, meditative, resolute, intrepid, and learned man; there was no equal of his in those times. And as many people as dwelt under his sway, all were alive to their respective duties.”

“When he attained to manhood, he, too, worshipped Kalpabriksh assiduously; whereupon Kalpabriksh was pleased, and said to him, ‘Ask whatsoever thou desirest, I will give it to thee.’ On this, Jïmüt-bãhan said, ‘If you are pleased with me, take away all poverty from my subjects, and let all those who dwell in my dominions become equal in point of possessions and riches.’ When Kalpabriksh granted the boon, all became so well off by the possession of wealth, that no one would obey the order of any person, and no one would do work for any one.”

“When the subjects of that realm became such as has been described, the brothers and kinsfolk of the king began to reason together, saying, ‘Both father and son are completely under the influence of religion, and the people do not obey their commands; it is therefore best to seize and imprison the pair of them, and take their kingdom from them.’ In fine, the king was not on his guard against them; and they having plotted together, went with an army and surrounded the king’s palace.”

“When this news reached the king, he said to his son, ‘What shall we do now?’ The prince said, ‘Your majesty! you be pleased to abide here in peace; I will away and destroy them this instant.’ The king said, ‘O son! this body is frail, and riches, too, are unabiding; when a man is born, death, too, attends him; hence we should now give up dominion, and practise religious duties. It is not right to commit a heinous sin for the sake of such a body, and for the sake of a kingdom; for even king Yudhishthir experienced remorse after his great war with the descendants of Bharat.’ On hearing this, his son said, ‘So be it! make over the government to your kinsmen, and you yourself depart and practise religious austerities.’”

“Having resolved on this, and summoned his brothers and nephews, and handed over the government to them, father and son both ascended the mountain Malayãchal, and on reaching the summit, built a hut and dwelt there. A friendship arose between Jïmüt-bãhan and a holy sage’s son. One day the king’s son and the son of the sage went out together for a stroll on the top of the mountain. A temple, sacred to Bhawãnï, came in sight there. Within the temple, a princess, with a lute in her hands, was singing in front of the goddess. The eyes of the princess and those of Jïinüt-bãhan met, and both became smitten with love. But the princess, restraining her feelings, and stricken with shame, turned her steps homeward; and he, too, for his part, being put to shame by the presence of the sage’s son, came to his own place. That night was passed by both the lovers (_lit._ rosecheeked ones) in extreme restlessness.”

“As soon as morn appeared, the princess set out from her quarter, for the temple of Devi, and the prince, too (starting from this side), no sooner arrived than he perceived that the princess was there. Then he asked her female companion, ‘Whose daughter is she?’ The companion said, ‘She is the daughter of king Malayketu; her name is Malayãvatï, and she is a virgin as yet.’ After saying this, the companion (spoke) again (and) asked the prince, ‘Say, handsome man! whence have you come? and what is your name?’ He replied, ‘I am the son of the monarch of the demi-gods, whose name is Jïmüt-ketu; and my name is Jïmüt-bãhan. In consequence of our Government being overthrown, we, father and son, have come and taken up our abode here.’”

“Again, the companion, after hearing these words, related all to the princess. She was much pained at heart on hearing them, and returned home; and at night she lay down with a load of care on her mind. But her companion perceiving this state of her’s, disclosed the story to her mother. The queen, on hearing it, mentioned it to the king, and said, ‘Your majesty! your daughter has become marriageable; why do you not seek a husband for her?’ On hearing this, the king thought the matter over in his mind, and that very moment summoned his son Mitrãvasu, and said, ‘Son! seek a husband for your sister and bring him here.’ Then he spoke, saying, ‘The king of the demi-gods, Jïmüt-ketu by name, and whose son is named Jïmüt-bãhan, having abandoned his kingdom, has, I hear, come here with his son.’ On hearing this, king Malay-ketu said, ‘I will give the girl to Jiraüt-bãhan.’”

“Having said this, he bade his son go and bring Jimüt-bãhan from the king’s. He, on receipt of the king’s command, set out for that house, and, on arriving there, said to the father, ‘Let your son accompany me, as my father has sent for him to bestow his daughter upon him.’ On hearing, this, king Jïmüt-ketu sent his son along with him, and he came here (to King Malay-ketu’s house). Then King Malay-ketu celebrated his marriage Gandharb fashion. When his marriage had taken place, he brought the bride and Mitrãvasu with him to his own house. Then the three of them paid their respects to the king, and the king also gave them his blessing. Thus did that day pass.’”

“On the morrow’s mom, however, the two princes went out, as soon as they rose, to take a walk on that mountain of Malayãgir. * On reaching the place, what does Jïmüt-bãhan perceive but a very lofty heap of something white. Thereupon he questioned his brother-in-law, saying, ‘Brother! how is it that this white heap is seen here?’ He replied, ‘Millions of young _nags_ (or serpents with human faces) come here from the infernal regions; these _Garur_ ** comes and devours; this heap is composed of their bones.’ On hearing this, Jïmüt bãhan said to his brother-in-law, ‘Friend! you go home (alone) and take your food; for I always engage in worship at this hour, and the time for me to worship has now arrived.’”

* This mountain has already been called Malayachal; the
change of name is merely apparent, however, for achal and
giri both signify Mil or mountain; Malaya is the actual
name. It is a mountain south of the Narbada, and is made
famous in Sanskrit poetry for the cool southerly breeze
which always prevails there.

** Garur is a gigantic bird with a human face, said to be
the vehicle of Vishnu. He is the elder brother of Indra,
being the produce of the second egg laid by Banitã. This
will account for Garur’s possessing the power to bring
nectar from the nether regions.

“On hearing this, he did go; and Jïmüt-bãhan having advanced further, the sound of weeping began to reach him. When, continuing his advance in the direction of the sound of the voice, he reached the spot, what does he behold but an old woman weeping with the burden of her trouble. He went up to her and asked, ‘Why weepest thou, mother?’ Thereupon she said, ‘To-day comes the turn of the serpent Sankhchür, who is my son; Garur will come and eat him up; it is on account of this trouble that I weep.’ He said, ‘O mother! weep not; I will give up my life in lieu of thy son’s.’ The old woman said, ‘Pray do not so! _thou_ art my (son) Sankhchür.’”

“She was saying this, when, at that moment, Sankhchür arrived; and hearing (her words), said, ‘Your majesty! worthless wretches like myself are born and die in vast numbers; but a just and compassionate being like you is not born every day (_lit_. every hour); do not, therefore, sacrifice your life for mine; for, thousands of human beings will be benefited by your remaining alive; whereas it makes no difference whether I live or die.’ Then Jïmüt-bãhan said, ‘It is not the way of true men to say (that they will do a thing) and (then) not to do it. Go thou whence thou camest.’”

“When he heard this, Shankhchur, for his part, went to pay adoration to Devi, and Garur descended from the sky. In the meantime, the prince perceived that each leg of his was as long as four bamboos, and his beak was as long as a palm-tree, his belly like a mountain, his eyes like gates, and his feathers like clouds. All at once he rushed with open beak upon the prince. The first time the prince saved himself; but the second time he flew off with him in his beak, and began wheeling upwards in the air. While this was going on, a bracelet, on the jewel of which the prince’s name was engraved, became unfastened, and fell, all covered with blood, before the princess. She fell down in a swoon at the sight of it.”

“When, after a few minutes, she recovered her senses, she sent word of all that had happened to her father and mother. They came (to her) on hearing of this calamity, and on seeing the ornament covered with blood, burst into tears. Now, the three of them set out in quest (of him), and, on the road, Shankhchür too joined them, and advancing beyond them, went to the place where he had seen the prince, and began calling out repeatedly, saying, ‘O Garur! let him go! let him go! He is not thy food. _My_ name is Shankchür. I am thy food.’”

“On hearing this, Garur descended in alarm, and thought to himself, ‘I have eaten either a Brahman or a Kshatri; what is this I have done!’ After this, he said to the prince, ‘O man! tell me truly; why art thou giving up thy life?’ The prince replied, ‘O Garur! trees cast their shade over others; and while they themselves stand in the sun, blossom and bear fruit for the benefit of others. Such is the character of good men and trees. What is the advantage of this body if it do not come of use to others? The saying is well known that, The more they rub sandal-wood, the more it gives out its perfume; and the more they go on peeling the sugar-cane, and cutting it up into pieces, the more does its flavour increase; and the more they pass gold through the fire, the more surpassingly beautiful does it become. Those who are noble do not give up their natural qualities even on losing their lives. What matters it whether men praise them or blame them? What matters it whether riches abide with them or not? What does it signify whether they die this moment, or after a length of time? The men who walk in the path of rectitude place not their feet in any other path, happen what may. What matters it whether they are fat or lean? In fact, his living is bootless whose body proves of no benefit (to anyone); while those who live for the good of others--their living is advantageous. To live for the mere sake of living, is the way in which dogs and crows, even, cherish life. Those who lay down their lives for the sake of a Brahman, a cow, a friend, or a wife, nay, more, for the sake of a stranger, assuredly dwell in paradise for ever.’”

“Garur said, ‘Everyone in the world cherishes his own life; and scarce, indeed, are those in the world who lay down their own lives to save the lives of others.’ After saying this, Garur added, ‘Ask a boon; I am pleased with thy courage.’ On hearing this, Jïmüt-bãhan said, ‘O god! if you are pleased with me, then henceforth eat no more serpents, and restore to life those you have eaten.’ On hearing this, Garur brought the water of life from the infernal regions, and sprinkled it over the bones of the serpents, so that they rose up alive again. And he said to him (the prince), ‘O Jimüt-bãhan, by my favour thy lost kingdom will be restored to thee.’”

“After granting this boon, Garur departed to his own abode, and Sankhchür also went home; and Jïmüt-bãhan too left the place, and met his father-in-law and mother-in-law and wife on the road Then he came in their company to his father. When they heard of these circumstances, his uncle and cousins, and indeed all his kinsfolk, came to visit him, and after falling at his feet (to implore forgiveness), took him away, and placed him on the throne.”

After relating so much of the story, the sprite asked, “O king! whose virtue was greatest among these?” King Bïr Vikramãjït replied, “Sankhchür’s.”

“How so?” asked the sprite. The king said, “Sankhchür, who had gone away (and so, got safe off,) returned to give up his life, and saved him (the prince) from being eaten by Garur.” The sprite said, “Why was not the virtue of him greatest, who laid down his life for another?” The king replied, “Jïmüt-bãhan was a _Kshatri_ by caste. He was accustomed to holding his life in his hand, and hence he found it no hard matter to sacrifice his life.” On hearing this, the sprite went again and hung on to that tree; and the king, having gone there and bound him, placed him on his shoulder, and carried him off.

TALE XVI.

The sprite said, “Ô King Bir Vikramãjït! there is a. city named Chandra-shekhar, and a merchant named Ratandatt was an inhabitant thereof. He had one only daughter, whose name was Unmãdinï. When she attained to womanhood, her father went to the king of the place, and said, ‘Your majesty! I have a daughter (_lit_. there is a girl in my house); if you desire to possess her, take her; otherwise I will give her to some one else.’”

“When the king heard this, he summoned two or three old servants, and said to them, ‘Go and inspect the appearance of the merchant’s daughter.’ They came to the merchant’s house at the monarch’s bidding, and all became fascinated at the sight of the girl’s beauty,--such beauty, as if a brilliant light was placed in a dark house; eyes like those of a gazelle; plaits of hair like female snakes; eyebrows like a bow; nose like a parrot’s; a set of teeth (_lit_. the set of thirty-two) like a string of pearls; lips like the _kandüri_ throat like a pigeon’s; waist like the leopard’s; hands and feet like a tender lotus; a face like the moon, a complexion of the colour of the _champã_, a gait like that of a goose, and a voice like the cuckoo’s; at the sight of her beauty the female divinities of Indra’s paradise would feel abashed.”

“On beholding beauty of this kind, so abundantly rich in all graces, they decided among themselves, (saying), ‘If such a woman enter the king’s household, the king will become her slave, and will not give a thought to the affairs of government. Hence, it is better to tell the king that she is ill-favoured, (and) not worthy of him.’ Having determined thus, they came thence to the king, and gave the following account:--‘We have seen the girl; she is not worthy of you.’ On hearing this, the king said to the merchant, ‘I will not wed her.’ Thereupon what does the merchant do on returning home, but give his daughter in marriage to one Balbhadra, who was the commander in-chief of the king’s army. She took up her abode in his house.”

“It is said that, one day, the royal cavalcade passed by that way; and she too was standing, fully attired, on her house-top, at the moment; (and) her eyes and those of the monarch chanced to meet. The king began to say to himself, ‘Is this the daughter of a god, or a female divinity, or the daughter of a human being?’ The short of it is, he was fascinated at the sight of her beauty, and returned thence to his palace in a state of extreme agitation. The warder, on beholding his countenance, said, ‘Your majesty! what bodily pain are you suffering from?’ The monarch replied, ‘While coming along the road to-day I saw a beautiful woman on a house-top. I know not whether she is a houri, or a fairy, or a human being; but her beauty drove my mind distracted all at once; and hence (it is that) I am agitated.’”

“On hearing this, the door-keeper said, ‘Your majesty! she is the daughter of that same merchant (who offered his daughter to you). Balbbadra, your majesty’s commander-in-chief, has brought her home as his wife/ The king said, ‘Those whom I sent to see her appearance have deceived me,’ After saying this, the king ordered the mace-bearer to bring those persons before him without delay. On receiving this order from the king, the mace-bearer went and brought them. In short, when they came before the king, his majesty said, ‘The errand on which I sent you, and that which was the desire of my heart--these things you failed to accomplish; on the contrary, you fabricated a false story, and gave it to me as an answer. Now, to-day, I have seen her with my own eyes. She is so beautiful a woman, rich in all distinguishing qualities, that it would be difficult to meet with her equal in these times.’”

“On hearing this, they said, ‘What your majesty says is true; but graciously listen to the object we had in view in representing her to your majesty as ill-favoured. We decided among ourselves that, if so beautiful a woman enter the royal household, your majesty would become her slave on the instant of beholding her, and would neglect all the affairs of the State, and so the kingdom would go to ruin. It was in consequence of this apprehension that we invented such a story, and laid it before you.’”

“When he heard this, the king _said_ to them, ‘You speak the truth;’ but he experienced the greatest uneasiness thinking of her. Now, the king’s distress of mind was known to everyone, when, at the moment, Balbhadra, too, arrived, and putting his hands together (in humble supplication), stood before the king, and said, ‘O lord of ‘the earth! I am your servant, she is your hand-maid, and you to suffer so much pain on her account! Be pleased, therefore, to give the order that she may be brought before you.’ On hearing these words, the king said very angrily, ‘It is a grievous wrong to approach another’s wife! What is this thou hast said to me? What! am I a lawless wretch, that I should commit an infamous deed! The wife of another is as a mother, and the wealth of another is on a par with mud. Hear me, brother! As a man regards his own heart, so should he regard the hearts of others.’ Balbhadra spoke again, saying, ‘She is my servant. When I give her to your majesty, how can she any longer be the wife of another?’ The king replied; ‘I will not commit an act whereby reproach would attach to me in the world.’ The commander-in-chief said again, ‘Your majesty! I will turn her out of the house, and place her somewhere else, and after making a prostitute of her, will bring her to you.’ Thereupon the monarch said, ‘If thou makest a harlot of a virtuous woman I will punish thee severely.’”

“After saying this, the king pined at the recollection of her, and, in the course of ten days, died. Then the commander-in-chief, Balbhadra, went and asked his spiritual teacher, ‘My master has died for the sake of Unmadini; what is it right for me to do now? Favour me with your commands in this matter.’ He said, ‘It is the duty of a servant to give up his life also after his master’s.’ This servant gladly went to the place where they had conveyed the king for cremation. During the time in which the king’s funeral pile was got ready, he, too, had quitted himself of his ablutions and devotions; and when they lighted the pile, he too drew near the pile, and raising his joined hands to the sun, began to say, ‘O Sun-deity! in thought, word and deed, I solicit the gratification of this desire, viz., that at every successive birth I may meet with this same master, and (for this) hymn your praises.’ Having uttered this, he bowed in adoration, and leaped into the fire.”

“When Unmãdini received this intelligence, she went to her spiritual teacher, and telling him all, asked, saying, ‘Your highness! what is the duty of a wife?’ He replied, ‘It is by doing her duty to him to whom her father and mother have given her that she is termed a woman of good family; and it is thus written in the book of law, viz.--The woman who in her husband’s lifetime practises austerities and fasting, shortens the life of her husband, and is finally cast into hell-But the best thing is this, that a woman by doing her duty to her husband, no matter how wanting he may be, secures her own salvation. Moreover, the woman who entertains the desire to sacrifice herself for her husband in the burning-ground, most undoubtedly derives as much benefit from as many steps as she takes towards this as would be derived from an equal number of horse-sacrifices. * Further, there is no virtue equal to that of a woman’s sacrificing herself for her husband on the funeral pile.’ On hearing this, she made her salutation, and returned home; and after bathing, and performing her devotions, and giving large gifts to Brahmans, went to the funeral pile, and going once round to the right in adoration, said, ‘O Lord! I am Thy servant in each succeeding birth.’ Having said this, she, too, went and seated herself in the fire, and was consumed.”

* The ashwamedha, or horse-sacrifice, is one performed by
powerful kings alone, as it involves a vast expense. It is
regarded as of the highest efficacy, and as far excelling
all ordinary sacrifices.

After relating so much of the story, the sprite said, “O king! whose virtue was greatest of these three?” King Bir Vikramãjït replied, “The king’s.” The sprite said, “How so?” The king replied, “He left alone the wife given to him by the commander-in-chief, while he sacrificed his life on her account, and yet preserved his virtue. It behoves a servant to lay down his life for his master; and it is right for a wife to sacrifice herself for her lord. Therefore the virtue of the king was greatest.” Having heard these words, the sprite went and hung on to that same tree. The king, too, followed him, and again bound him, and placed him on his shoulder, and carried him away.

TALE XVII.

The sprite said, “Your majesty! there was a king of Ujjain, named Mahãsain; and an inhabitant of that place was a Brahman, Devasharmã, whose son’s name was Gunãkar. He (the son) turned out a great gambler; so much so that he lost at play all the wealth the Brahman possessed. Thereupon all the members of the family turned Gunãkar out of house and home. And he could not help himself in any way; (so) having no other resource, he took his departure from the place, and in several days’ time came to a certain city. What does he see there but a devotee sitting over a fire, and inhaling smoke by way of penance. After saluting him, he, too, sat down there. The devotee asked him, ‘Wilt thou eat anything?’ He replied, ‘Your highness! of course I will eat, if you give me (something).’ The devotee filled a human skull with food and brought it to him. On seeing it he said, ‘I’ll not eat food out of this skull.’”

“When he did not partake of the food, the ascetic repeated such an incantation, that a fairy * appeared before him with joined hands, and said, ‘Your highness! I will execute any command you may give me.’ The ascetic said, ‘Give this Brahman whatever food he desires.’ On hearing this, she built a very fine house, and furnishing it with all comforts, took him away with her from that place, and seating him on a stool, placed various kinds of condiments and meats, by dishfuls, before him. He ate whatever he liked to his heart’s content. Again, after this, she placed the pãn-box before him, and after rubbing down saffron and sandal in rose-water, applied (the mixture) to his body. Farther, she clothed him in garments scented with sweet perfumes, threw a garland of flowers round his neck, and bringing him away thence, seated him on a bed. Now while this was taking place it became evening, and she, too, having first decked herself out, went and sat on the bed, and the Brahman passed the whole night in pleasure and enjoyment.”

* Yakshani is a female Yakshã, or kind of demi-god,
attendant on Kuvera, the god of wealth.

“When morn arrived, the fairy went away to her own place, and he came to the devotee and said, ‘Master! she’s gone away; what shall I do now?’ The ascetic said, ‘She came through the power of magic art, and abides near him who possesses the art.’ He replied, ‘Impart this art to me, your highness! that I may practise it.’ Then the devotee gave him a charm, and said, ‘Practise this charm for forty days, at midnight, sitting in water, and with a steadfast mind.’ Thus used he to go to practise the charm, while many and various frightful objects appeared in view; but he felt no alarm at any of them. When the time expired, he came to the devotee and said, ‘Your highness! I come from practising (the charm) for the number of days you prescribed.’ He said, ‘Now practise it for that number of days, sitting in fire.’ He replied, ‘Master! I will go and pay a visit to my family, and then return and practise it.’”

“After saying this to the devotee, he took leave and went home; and when his relations saw him, they embraced him and commenced weeping; while his father said, ‘O Gunãkar; where have you been so many days, and why did you forget your home! O my son, it is said that, he who leaves a faithful wife and lives apart, and turns his back on a youthful woman, or he who does not care for one who loves him, is on a level with the lowest * of the low. It is said, farther, that no virtue equals the domestic virtues, and no woman in the world imparts happiness equal to that which the mistress of one’s house imparts; and those who slight their parents are impious men, and their future state will never, never be one of salvation; thus has Brahma declared.’”

* Lit,--Is equal to a chandil, or man of the lowest of the
mixed tribes.

“On this _Gunãkar_ spoke, saying, ‘This body is composed of flesh and blood, which same is food for worms; and its nature is such that, if you neglect it for a day, a fetid smell proceeds from it. Fools are they who feel affection for such a body, and wise are they who set not their heart on it. Further, it is of the nature of this body that it is repeatedly born and destroyed. What dependence can one place on such a body! Cleanse it ever so much, it does not become clean; just as an earthen vessel, filled with filth, does not become clean by washing the outer surface; or however much one washes charcoal, it does not become white. Again, by what means can that body become clean, in which the fount of impurity is never-failing?’ Having said so much, he spoke again, saying, ‘Whose father (is one)? Whose mother? Whose wife? Whose brother? * The way of this world is such, that numbers come and numbers depart. Those who offer sacrifices and burnt-offerings consider Agni (fire) their god; while those who are deficient in understanding make an image and worship it as god; but the class of ascetics regard god as in their very bodies. I will not practise such domestic duties (as those you have mentioned), but will practise religious meditation.’” ** “Having said this, he bid adieu to his kindred, and came where the devotee was, and practised the charm, seated in fire. The fairy, however, did not come. Then he went to the devotee, and the devotee said to him, ‘Hast thou not acquired the art?’ Thereupon he said, ‘Just so, Master! I have not acquired it!’”

* This may also be rendered, “Who has a father,” &c.

** Yogãbhyãs may mean, either “the particular practice of
devotion by which union with God is supposed to be
obtained,” or “the practice of the magic art.”

“Having related so much of the story, the sprite said, ‘Say, O king! why did he not acquire the art?’ The king replied, saying, ‘The practiser was of two minds, (i e., did not give his undivided attention to the task), and hence he failed to acquire it. And it is said that a spell is perfected by (the operator’s) being of one mind (or by his giving his entire mind to it), and does not succeed on his thoughts being divided. Further, it is also said that those who are wanting in liberality do not obtain celebrity; and those who lack truthfulness are without shame; those who are wanting in justice do not acquire wealth; and those who lack meditation do not find God.”

“When the sprite heard this he said, ‘How can the operator who sat in fire to work his spell be termed two-minded?’ The king replied, ‘When, at the time of practising the spell, he went to visit his family, the devotee said to himself in vexation, ‘Why did I teach the magic art to so vacillating an operator?’ and it was in consequence of this that he did not acquire the art. And it is said, that however much a man may exert himself, destiny attends him all the same; and whatever number of things he may achieve by force of his intellect, he, nevertheless, obtains that alone which fate has recorded.” On hearing this the sprite went again and hung on to that tree; and the king, too, followed him, and having bound him, and placed him on his shoulder, took him away.

TALE XVIII.

The sprite said, “Your majesty! There was a city named Kubalpur, the name of the king of which was Sudakshi. Now, a merchant named Dhanãkshi used also to live in that city, and he had a daughter whose name was Dhanvati. He gave her in marriage in her childhood to a merchant named Gauridatt. After a considerable time she had a girl, whom she named Mohani. When she attained to some years, her father died, and the merchant’s kinsfolk seized all his property. She, in her helplessness, left the house in the darkness of the night, and taking her daughter with her, set out for the house of her parents.”

“After proceeding but a short distance, she lost the road, and came upon a burning-ground, where a thief was stretched upon an impaling-stake. Her hand quite unexpectedly came in contact with his foot. He called out, ‘Who is it that put me to pain just now?’ On this she replied, ‘I have not willingly inflicted pain on you forgive my fault.’ He said, ‘No one gives either pain or pleasure to another; according as the Creator decrees one’s fate shall be, so he experiences; and those who affirm that they did such and such things, are very unwise; for men are fixed to the cord of fate, which draws them after it whithersoever it pleases. The ways of the Creator are utterly inscrutable; for men propose a thing to themselves, and He brings something quite different to pass.’”

“On hearing this, Dhanvati said, ‘O man! who art thou?’ He replied, ‘I am a thief; this is my third day on the impaling-stake, and life will not quit the body.’ She said, ‘For what reason?’ He replied, saying, ‘I am unmarried; if thou wilt give me thy daughter in marriage, I will give thee ten millions of gold-mohurs.’ It is notorious that greediness of gain is the root of all evil, pleasure the source of pain, and love the source of sorrow. Whoever keeps clear of these three lives happy. It is not every one, however, who can give them up. Eventually, Dhanvati, through greed, became willing to give him her daughter, and asked, ‘It is my desire that thou shouldst have a son; but how can this be?’ He replied, saying, ‘when she attains to womanhood, send for a handsome Brahman, and give him five hundred gold-mohurs, and place her with him; thus will she have a son.’”

“When she heard this, Dhanvati married the girl to him by giving her four turns round the stake. Then the thief said to her, ‘There is a banyan-tree near a large well of masonry to the east of this; the gold-mohurs lie buried beneath it; go thou and take them.’ He said this, and died. She went in the direction indicated, and on arriving there, took a few gold-mohurs from those buried» and came to her parents’ house. After relating her story to them, she brought them with her to her husband’s land. Then she built a large house and began living in it; and the girl increased in stature daily.”

“When she had become a woman, she was standing one day with a female companion on the house-top, and casting her eyes along the road, while just at that moment a young Brahman passed that way, and she, at the sight of him, was smitten with love, and said to her friend, ‘O my friend! bring this man to my mother.’ On hearing this, she went and brought the Brahman to her mother. She said, on seeing him, ‘O Brahman! my daughter is young; if thou wilt lie with her, I will give thee a hundred gold-mohurs for a son.’ On hearing this, he said, ‘I will do so.’”

“Whilst they were conversing thus, evening came on. They gave him food to his mind, and he supped. It is a well known saying that enjoyment is of eight kinds,--1. Perfume; 2. Woman; 3. Apparel; 4. Song; 5. _Pan_; 6. Food; 7. The couch; 8. Ornaments. All these existed there. To be brief, when the first watch of the night was at hand (or, was nigh passed), he repaired to the nuptial chamber, and spent the whole night in pleasure and enjoyment with her. When it became morning, he went home, and she arose and came to her companions. Then one of them enquired, ‘Say! What pleasures did you enjoy with your love in the night?’ She replied, ‘When I went and sat near him, a kind of tremour made itself felt in my heart; (but) when he smiled and took hold of my hand, I was quite overcome, and no consciousness of what took place remained to me. And it is said that if a husband be--1. possessed of renown; 2. brave; 3. clever; 4. a chief; 5. liberal; 6. endowed with good qualities; 7. a protector of his wife,--such a man a wife never forgets even in the world to come, much less in this world.”

“The gist of the story is, that on that very night she conceived. When the full time came, a boy was born. On the sixth night, the mother saw in a vision an ascetic, with matted hair on his head, a shining moon on his forehead, ashes of burnt cow-dung rubbed over him, wearing a white Brahminical thread, seated on a white lotus, wearing a necklace of white snakes, with a string of skulls thrown round his neck, and with a skull in one hand and a trident in the other, thus assuming a most terrifying appearance, come before her, and begin to say, ‘To-morrow, at midnight, place a bag of one thousand gold-mohurs in a large basket, and enclosing this boy therein, leave it at the gate of the palace.’”

“As soon as she saw this, her eyes opened. And on its becoming morning, she told all the circumstances to her mother. When her mother heard this, she, on the following day, put the boy in a basket in the very manner directed, and left him at the king’s gate. Now, here (at the palace) the king saw an apparition with ten arms, five heads, each head having three eyes in it, and a moon upon it, very large teeth, a trident in his hand--a most terrifying form, which came before him and said, ‘O king! a basket is placed at thy door; bring away the child that is in it; he it is who will maintain thy dominion.’”

“As soon as the king heard this, his eyes opened. He then related the whole affair to the queen. After that, rising up thence, and coming to the door, he perceived the basket placed there. On the instant of opening the basket and peering into it, he beheld a boy and a bag of one thousand gold-mohurs in it. He took up the child himself, and told the door-keepers to bring in the bag. He then went into the female apartments, and placed the child on the queen’s lap.”

“By this time the day broke. The king came out, and summoning the sages and astrologers, questioned them, saying, ‘Tell me, what marks of royalty are perceptible in this child?’ Thereupon one of the sages, who was acquainted with the science of interpreting the spots on the human body, spoke, saying, ‘Your majesty! three marks are distinctly perceived on this child; 1. a broad chest; 2. a high forehead; 3. a large face; in addition to these, your majesty! the whole thirty-two marks which are assigned to man exist in this one. Have no apprehensions on his account; he will rule over the kingdom.’ On hearing this, the king was pleased, and taking off a chaplet of pearls from his own neck, presented it to that Brahman; and after giving large gifts to all the Brahmans, he bade them name the child. Then the sages said, ‘Your majesty! be pleased to sit down with the queen fastened to you; let her majesty sit with the child in her lap; and summon all the musicians, singers, and others employed on festive occasions, and cause rejoicings to take place; then will we give him a name after the manner prescribed by the sacred writings.’”

“When the monarch heard this, he ordered his minister to do whatever they bid him. The minister had rejoicings for the birth of the child forthwith proclaimed throughout the city. On hearing this, all the professional rejoicers were in attendance, and congratulatory songs rung forth from every home; festive music began to strike up in the king’s palace, and rejoicing to take place. Then the king and the queen, with the child in her lap, came and sat within a square filled with coloured meal, perfumes, and sweetmeats, and the Brahmans began reading the scriptures. An astrologer from among the Brahmans, having first determined the auspicious planetary conjunction and time, named the child Hardatti After that, he grew daily. At length, at the age of nine years, he finished the study of the six learned volumes, and fourteen sciences, and became a profound scholar. In the meantime, according to what was willed by God, it happened that his father and mother died. He ascended the throne, and began to govern justly.”

“After, several years, the king one day thought to himself, ‘What have I done for my parents in return for being born in their family? The saying is that,--Those who are compassionate, deal compassionately with all; they it is who are wise, and to them it is that Paradise is allotted. And the gifts, worship, religious penances, pilgrimages, and listening to the scriptures of those who are not pure of heart, is all in vain. And those who perform the funeral ceremonies and worship of the Manes without faith, and in pride, derive no advantage thereby, and so, their fathers go with their desires unfulfilled.’ Reflecting and pondering on this matter, the king decided that he ought now to perform the funeral ceremonies of his fathers. Thereupon King Hardatt proceeded to Gayã, and on arriving there, invoked the names of his fathers, and began offering oblations * to them on the bank of the River Phalgü, when the hands of all three ** came up out of the river. He was troubled in mind on seeing this, wondering to which of the hands he should give (the oblations), and to which not.”

* These oblations consist of balls (pind) or lumps of meat,
or rice mixed up with milk, curds, flowers, &c.

** That is the thief’s, the Brahman’s who begat him, and the
king’s who adopted him. The Hindus believe that when a son
performs the ceremony in question, the father is permitted
to come from the other world and receive the oblation.

Having reached this stage of the story, the sprite said, “O King Vikram! to which of the three was it right to give the oblations?” Then the king said, “To the thief.” The sprite said again, “For what reason?” Thereupon he (the king) said, “The seed of the Brahman had been bought; and the king took a thousand gold mohurs and brought up the boy; and therefore neither of these two had any right to the oblation.” On hearing these words, the sprite went again and hung on to that tree, and the king carried him away bound from thence.

TALE XIX.

The sprite said, “O king! there is a city named Chitraküt, the king of which was Rupdatt. One day he mounted his horse and went forth alone to hunt; and, having lost his way, got into a great forest. What does he see on going there but a large tank, in which lotuses were flowering, and various kinds of birds were sporting. On all four sides of the tank cool and perfume-laden breezes were blowing under the shade of the dense foliage of the trees. He, for his part, was overcome with the heat, (so) he tied his horse to a tree, and spread the saddle-cloth, and sat down. A half-hour or so had passed when the daughter of a holy sage, very beautiful, and in the prime of youth, came to gather flowers. Seeing her plucking the flowers, the king became deeply enamoured. When she was returning to her abode, after gathering the flowers, the king said, ‘What conduct is this of yours, for you not to attend to me when I have come as a guest to your abode?’”

“On hearing this she stood still again. Then the king said, ‘They say that if one of low caste come as a guest to the house of one of the highest caste, even he is entitled to respect; and whether he be a thief, or an outcast, or an enemy, or a parricide,--if such a one even comes to one’s house, it is right to show him honour; for a guest is more to be honoured than anyone else.’ When the king spoke thus, she stood still. Then, in truth, the two began to ogle one another. In the meantime the holy sage also came up. The king saluted the devotee on seeing him, and he (in return) blessed him, saying, ‘May you live long.’”