Chapter VI: Part 6

The old man was very grateful for my timely assistance; and when we were all comfortably seated in the shade, he gave me, at my request, a long account of the circumstances which had brought him there, saying:--

"There was formerly a King of Vidarba remarkable for wisdom and justice, learned in the Scriptures, a protector of his subjects (by whom he was much beloved), a terror to his enemies, wise in political science, upright and honest in all his actions, kind to his dependents, grateful for even small services, and gracious to all. Having lived the full age of man, he died, leaving a prosperous kingdom to his son Anantavarma, a young man of great abilities, but caring more for the mechanical arts, music, and poetry, than for his duties as a ruler.

"One day, one of his father's old counsellors in private addressed him thus: 'Sire, your majesty, with the advantage of royal birth, has almost every good quality that can be desired; your intelligence is very great; your knowledge superior to that of others; but all this, without instruction in political science and attention to public affairs, is insufficient for a king; void of such knowledge, he is despised, not only by foreigners, but by his own subjects, who, disregarding all laws, human and divine, at last perish miserably, and drag down their sovereign in their fall. A king who has not political wisdom, however good his eyesight may be, is regarded by the wise as a blind man, unable to see things as they are. I entreat you, therefore, to give up the pursuits to which you are so devoted, and to study the art of government. Your power will then be strengthened, and you may long reign over a happy and prosperous people.'

"To this exhortation the young king appeared to listen attentively; and said: 'Such is the teaching of the wise; it ought to be followed.'

"After dismissing the old counsellor, the king went into the women's apartments, and began to talk to them of the exhortation which he had just received. His observations were attentively listened to by one of his constant attendants, who determined, if possible, to turn the king's thoughts in another direction, and prevent him from being influenced by the good advice which had been given. This man had many accomplishments; he was skilled in dancing, music, and singing; quick at repartee; a good story-teller; full of fun and jokes; but devoid of honour and honesty; false, slanderous, a receiver of bribes, a bad man in every way; yet, from his wit and humour, very acceptable to the king, whom he now thus addressed: 'Wherever there is a person of exalted position, there are always clever rogues ready to prey upon him, and, while degrading him, to accomplish their own base purposes. Some, under the guise of religion, will tell him: "The happiness of this world is shortlived and fleeting; eternal happiness can only be obtained by prayer and penance;" and so they persuade him to shave his head, wear a dress of skins, gird himself with a rope of sacred grass, and, renouncing all pleasures and luxuries, to betake himself to fasting and penance, and give away his riches to the poor, meaning, of course, themselves; some of these religious impostors will even persuade their dupes to renounce children, wife--nay, even life itself.

"'But suppose a man to have too much sense to be deluded in this way, they will try a different plan; to one they will say: "We can make gold; only furnish us with the means, and your riches shall be increased a thousandfold;" to another: "We can show you how to destroy all your enemies without a weapon;" to another: "Follow our advice, and, though you are nobody now, you shall soon become a great man."

"'If their victim is a sovereign, they will say to him: "Four branches of study are said to be proper for kings--the vedas, the purânas, metaphysics, and political science;--but the first three are of very little advantage; they may safely be neglected, and he should give up his mind to the last only. Are there not the six thousand verses composed for the use of kings, and containing the whole science? Learn these by heart, and you will be prepared for all emergencies." So then he must set to work to learn all these crabbed rules. He must; according to them, distrust every one, even wife or son. He must rise early, take a very scanty meal, and immediately proceed to business.

"'First he must go over accounts, and balance income and expenditure; and while his rascally ministers pretend to have everything very exact, they have forty thousand ways of cheating him, and take good care of themselves.

"'Then he must sit in public, and be tired to death with receiving frivolous complaints and petitions, and will not even have the satisfaction of doing justice; for, whether a cause be just or not, his ministers will take care that the decision shall be according to their own interests.

"'Then he is allowed a short time for bathing, dressing, and dining; if, indeed, the poor wretch can venture to dine, with the constant fear of poison in his mind.

"'After this he must remain a long time in council with his ministers, perplexed with their conflicting arguments, and unable to understand even the half of them; while they, pretending to act impartially, get everything settled as they had previously agreed and by twisting and distorting the reports of spies and emissaries, manage to serve themselves and their friends, and to get credit for putting down disturbances which they themselves had excited.

"'He is now allowed to take a little amusement, but the time for this is restricted to an hour and a half.

"'Then he must review his army; hear the reports of the commander of his forces; give orders for peace or war; and act upon the accounts brought by spies and emissaries.

"'However weary he maybe with all this, he must sit down and read diligently, like some poor student, for several hours. Then at last he may retire to rest; but before he has had half enough sleep, he will be awaked in the early morning; and the priests will come to him, and say: "There is an unfavourable conjunction of the planets; evil omens have appeared; there is danger impending; the gods must be propitiated; let a great sacrifice be made to-day. The brahmans are continually engaged in supplicating the gods on your behalf; your prosperity is dependent on their prayers; they are miserably poor, and have many children to support; let large donations be made." Thus the greedy wretches, under the pretence of religion, are continually robbing the king and enriching themselves.

"'This is the sort of life which you will have to lead, if you give yourself up to the guidance of those greybeards; and, after all, though you may have studied and studied, pored over their musty volumes, and listened to their tedious lectures, you are not sure of doing right.

"'And who are these fellows who set themselves up for wise men? Do they always do right? Are they not often themselves cheated by the unlearned? Common sense is far better than all this learning; instinct and feeling will guide us in the right way; even an infant without teaching finds out how to draw nourishment from the mother's breast. Cast aside, then, the rules and restrictions with which these old fools would bind you. Follow your natural inclinations, and enjoy life while you can. You possess youth, beauty, and strength. You have a large army, ten thousand elephants, and three hundred thousand horses; your treasury is full of gold and jewels, and would not be emptied in a thousand years. What more would you have? Life is short, and those who are always thinking of adding to their possessions, go on toiling to the last, and never really enjoy them.

"'But why should I waste your time with needless arguments? I see you are already convinced. Commit, then, the cares of government to your ministers; spend your time with your ladies, and congenial friends like me; enjoy drinking, music, and dancing, and trouble yourself no more with affairs of state.'

"Having thus spoken, he prostrated himself in very humble attitude at the feet of his master, who remained for a time silent, as if undecided.

"The women, who had been listening with delight to all that was said, seeing his hesitation, assembled round him, and, with sweet words and caresses, easily persuaded him to follow his own inclination and theirs.

"From that time the young king, given up entirely to pleasures and amusements, left the affairs of the kingdom to his ministers; and, while allowing them to manage as they pleased, provided they did not trouble him, openly treated them with insolence and neglect, and even took pleasure in hearing them ridiculed by the worthless parasites who surrounded him, so that even the wisest of his ministers, while lamenting the sad state of affairs, could only acknowledge their inability to remedy it, and wait till some great public calamity, or the invasion of the country by a neighbouring sovereign, who was gradually extending his dominions by force or cunning, should bring the young king to his senses.

"Ere long, what they had expected came to pass; for the King of Asmaka, who had for some time coveted the country, but did not dare openly to invade it while it was strong and prosperous, took measures in secret to weaken the authority of Anantavarma, and diminish his resources; and, lest he should perchance see the error of his ways and abandon his vicious courses, he secretly gave a commission to the son of one of his ministers, a young man of great abilities and agreeable manners, an eloquent flatterer and amusing companion, who arrived at the court of Anantavarma, attended by a numerous retinue, as if travelling about for his own pleasure.

"This man soon became intimate with the king, and took care to fall in with all his tastes, and to justify and praise every pursuit which he engaged in.

"Thus, if he saw the king fond of hunting, he would say: 'What a fine manly sport this is! How it strengthens the body, braces the spirits, and quickens the intelligence! While roaming over hill and dale, you become acquainted with the country; by destroying the deer and wild buffaloes, you benefit the husbandmen; by killing the tigers and other wild beasts, you make travelling safer.' And he would go on in this way, without any allusion to the damage and destruction caused by the king's hunting expeditions.

"If gambling was the favourite amusement, or there was excessive devotion to women, or to drinking, he would very ingeniously bring forward everything that could be said in favour of them, passing over their disadvantages in silence. If the king was lavish to his dependants, he would praise his generosity; if cruel, he would say: 'Such severity is good; you maintain your own dignity by it; a king ought not to be like a patient devotee, submitting to insults, and ready to forgive.

"In this manner that wicked wretch obtained great influence over the king, and employed it to lead him into all sorts of excesses.

"With such an example before them, all classes gradually became corrupted. The magistrates neglected their duties, and thought only how they might enrich themselves; great criminals, who could bribe, escaped with impunity; the weak were oppressed by the strong; violence and robbery were rampant; disturbances broke out on all sides; and severe and indiscriminating punishments only stirred up indignation, without repressing crime. The revenue diminished, while expenditure was increasing; everywhere loud complaints were heard, and great distress prevailed.

"As if all this were not sufficient, the cruel King of Asmaka sent emissaries in all directions to mix unsuspectedly with the inhabitants of Vidarba, and do as much mischief as possible.

"Some would distribute subtle poisons in various ways; some would stir up quarrels between neighbouring villages, and so cause party fights; some contrived to let loose a furious elephant into a crowd, or get up an alarm by other means, and so cause a sudden panic, in which the people trampled down each other, and many lives were lost; others, disguised as hunters, promising abundance of game, would tempt men into some narrow valley, between high mountains, where they were devoured by tigers, or, unable to find their way out again, perished of hunger and thirst.

"By these and many other devices, they succeeded in destroying life and weakening the country, so that less resistance might be offered to the invader.

"Then, thinking the time to be arrived, the King of Asmaka prepared for war. Meanwhile, his emissary was leading on the foolish young king to destruction; and at this very time, as if in perfect security, he was amusing himself with the performances of a celebrated actress and dancer, having, at the instigation of his treacherous friend, persuaded her, by large donations, to leave the King of Kuntala, with whom she was a great favourite.

"Indignant at such an insult, that king was easily persuaded to join the King of Asmaka, who had already obtained several other allies eager to have a share in the expected conquest and plunder.

"Thus, when the country was actually invaded, no effectual resistance was made; Anantavarma was easily defeated, and fell into the power of his cruel enemy.

"The cunning King of Asmaka, who had gained his allies by many liberal promises, had no intention of sharing the conquered country with any one; he professed, however, great disinterestedness; declared that he should be contented with a very small part; and, having desired his allies to arrange between themselves what each should take, contrived, by his intrigues, to make them quarrel over the division. The result was that they fought with, and so weakened each other, that he was able to disregard their claims, and to annex the whole of the conquered country to his own dominions.

"After the defeat and death of Anantavarma, an old and faithful minister escaped with the queen and her two children, this boy and his elder sister Manjuvâdini, together with a few faithful followers, including myself; and though the old minister was taken ill and died on the road, the rest arrived safely at Mahishmati, where the queen was well received by the king Amittravarma, a half-brother of her husband, and where she devoted herself to the education of her son, hoping that he might one day recover his father's kingdom.

"After a time, however, that king sought to marry his brother's widow; and, having been rejected by her, determined to take revenge by killing her son.

"The queen, having discovered his intentions, sent for me, and said: 'My life is wrapped up in this boy; I can endure any thing, so long as he is safe; take him and make your escape at once; I know not where to send you, but if you can find a safe refuge, let me know, and I will come to you, if possible.'

"In obedience to her commands, I took the boy, succeeded in escaping with him, and reached a shepherd's hut on the borders of this forest. There we stayed a few days till I saw a man whom I suspected to be searching for us. Fearing discovery, I left the cottage, and entered the forest. Here, while trying to get water to quench the poor child's burning thirst, I slipped into the well, where I should have perished but for your timely assistance; and now, having done us this kindness, will you add to it by protecting the boy, and helping us to reach a place of safety?"

"Who was his mother," I asked. "Of what family was she?"

"She is the daughter of the King of Oude," he answered, "and her mother was Sagaradatta, daughter of Vaisravana, a merchant of Pâtaliputra."

"If so," I replied, "she and my father are cousins by the mother's side; this boy is therefore my relation, and has a right to my protection."

The old man was much pleased at hearing this, and I promised not only to protect the boy, but to contrive some means for reinstating him in his proper position, and overcoming that wicked King of Asmaka with cunning equal to his own.

For the present, however, the most needful thing was to procure food. While I was considering how to obtain this, two deer passed, pursued by a forester, who shot three arrows and missed them, and, in despair, let fall his bow and two remaining arrows. Hastily snatching up these, I discharged the arrows in rapid succession, and killed both the deer; one of them I gave to the hunter, the other I prepared, and roasted a part of it for ourselves.

The forester was astonished by my skill, and delighted at the acquisition of so much food; and it occurred to me that I might get some information from him. I asked him therefore: "Do you know anything of what is going on at Mahishmati?"

"I was there early this morning," he answered, "for I had a tiger skin and other skins to sell, and great festivities were in preparation; the Prince Prachandavarma, the king's younger brother, is about to marry the Princess Manjuvâdini, and the rejoicings are on this account."

After the forester was gone, I said to the old man (whose name was Nâlijangha): "That wretch Amittravarma is trying to make it up with his sister-in-law by promoting a good marriage for her daughter; no doubt he thinks to persuade her to recall her son, that he may have him in his power. Do you therefore leave the boy with me, and go back at once to his mother. Tell her how you have met with me, and that the child is quite safe under my protection; but give out in public that he has been carried off and devoured by a tiger. I shall come to the city disguised as a beggar; do you wait for me near the cemetery."

All this he promised to do, and set off immediately, having first received further directions for the guidance of the queen.

After some days, it was generally understood at Mahishmati that the boy who had escaped into the forest had been killed by a tiger; and the king, secretly rejoicing, went to condole with the mother. She appeared as if greatly distressed by the news, and said to him: "I look upon the death of my son as a judgment upon me for not complying with your wishes, and am therefore now ready to become your wife."

The old wretch was delighted at her compliance, and preparations were made for the marriage.

On the appointed day, in the presence of a numerous assembly, she took a small leafy branch, and dipping it in what appeared to be water, but which really contained a deadly poison, struck him gently with it on the face, saying: "If you are acting right, this will not injure you; if you are sinning in taking me, your brother's wife, and I am faithful to my husband, may this be like the blow of a sword to you."

Such was the strength of the poison that he fell dead almost instantaneously. Then dipping the same branch into other water containing an antidote, she struck her daughter in a similar manner; and, as no injury followed, the spectators were fully convinced that the death of Amittravarma was a punishment from heaven.

Soon after this (by my directions, and in order to throw him off his guard), she said to Prachandavarma: "The throne is now vacant; you should occupy it at once, and make my daughter your queen."

He listened to the suggestion; and, as the young boy, the nephew of the late king, was supposed to be dead, no opposition was made by the people.

Then the Queen Vasundhara (also by my directions) sent for some of the late king's ministers, and of the elders of the city, whom she knew to be ill-affected towards Prachandavarma, and said to them: "Last night the goddess Durgâ appeared to me in a vision, and said: 'Your child is safe; I myself, in the form of a tigress, carried him away, to save him from his enemies. In four days from this time Prachandavarma will suddenly die; on the fifth day let all the authorities assemble round my temple on the bank of the river, and close the doors, after having ascertained that no one is concealed inside. After waiting one hour, the door will open and a young brahman will come forth, holding your son by the hand. That boy will become King of Vidarba, and that brahman is to marry your daughter.'"

After the divine manifestation in favour of the queen when Amittravarma was struck dead, this account of the vision was readily believed by her hearers, who promised to keep the secret and to be guided by her directions.

When the fourth day arrived I entered the city, disguised as a beggar, and brought the boy to his delighted mother, who introduced me to her daughter, whom I greatly admired, and she, though agitated, was evidently pleased with me, even under such a disguise.

I did not venture to stay long, and after receiving an alms and assuring the queen that the imagined dream would prove true, I went away, taking the boy with me, and at parting, in order to deceive her attendants, she said aloud: "Your application shall not have been in vain; I will take care to protect your boy."

Nâlijangha, the old servant whom I had rescued in the forest, met me on my arrival, and was waiting at the place which I had appointed. I went to him there and asked him for information as to the movements and occupations of the new king. "That doomed man," he answered, "thinking all obstacles removed, and rejoicing at his accession to power, is now amusing himself in the palace gardens, with a number of actors, tumblers, and dancing girls."

"I could not have a better opportunity," I replied; "do you therefore stay here with the boy, and wait for me in this old ruin. I shall not be long gone."

I then dressed myself in the clothes of a tumbler, which I had brought with me for the purpose, went boldly into the garden, presented myself to the king, and asked for permission to exhibit my skill before him. This was readily granted; an opportunity was soon given me of showing what I could do, and I obtained much applause from the spectators. After a time I begged some of those present to lend me their knives, and I caused much astonishment by the way in which I appeared to balance myself on the points. Then, still, holding one of the knives, I imitated the pouncing of a hawk and an eagle, and having by degrees got near the king, I threw the knife with such good aim, that it pierced him to the heart, and I shouted out at the same time, "Long live Vasantabhânu!" that it might be supposed I had been sent by him. After this, dashing by the guards, who tried to stop me, I suddenly leaped over the wall, and before any of my pursuers could cross it, I had run a long way on the other side. Doubling back, I got behind a great heap of bricks, and from thence, concealed by the trees, succeeded in reaching the ruins unobserved. Here I changed my clothes and went back to the city, as if nothing had happened.

In order to have everything ready for my intended concealment, I had gone secretly the day before to the Temple of Durgâ, and had there made an underground chamber, communicating with the interior through an opening in the wall, which was carefully closed with a large stone, and now, taking the boy with me, I entered the hiding place, having been furnished with suitable dresses and ornaments, sent by the queen, through Nâlijangha.

The assassination of Prachandavarma was universally attributed to his enemy, the King of Asmaka, and the first part of the prophecy of Durgâ, as told by the queen, being thus accomplished, there was no doubt, on the part of those who were in the secret, as to the fulfilment of the remainder.

In the morning a great crowd was assembled round the temple; for although the secret of the queen's vision had been kept, it was generally understood that something wonderful was to take place there.

Presently the queen and her attendants arrived, entered the building, and paid their devotions to the goddess, after which the whole temple was carefully searched, to make sure that no one was concealed there, and all having withdrawn, the doors were closed, and the people stood without in silence, anxiously awaiting the pleasure of the goddess.

A band then began to play and the kettledrums were loudly struck, so that the sound reached me in the hiding-place. At this, which was the preconcerted signal, I made a great effort, moved the large stone, and came forth with the boy into the temple. Having changed our dresses, I placed the old ones in the hole, carefully refitted the stone, and throwing the temple door wide open, stood in front of the astonished multitude, holding the young prince by the hand.

While they were gazing in bewilderment, I thus addressed them: "The great goddess Durgâ, who lately showed herself in a vision to the queen, has been pleased to restore to his longing mother this child, whom she, in the form of a tigress, had carried away, and she commands you, by my mouth, to accept him as your sovereign."

Then turning to the queen, I said:--"Receive your child from the hands of Durgâ, who will henceforth protect him as her own son; and by her command accept me as the husband of your daughter."

To the ministers and elders I said:--"The goddess has brought me here, not merely as a messenger of her will, but as a defender of your country from that wicked King of Asmaka, whose cruel and unscrupulous intrigues are well known; accept me, therefore, as your deliverer, and as the guardian of the young king appointed by Durgâ."

Upon this all broke out into loud acclamations, saying: "Great is the power of the glorious Durgâ! happy the country of which you are the protector!" and I was conducted in triumph to the palace, together with the queen, who could now openly show her joy at the recovery of her son.

So well had I managed, that no suspicion arose of the deception which had been practised, and all the people venerated the young king as being especially under the protection of the goddess, and me as the agent chosen by her for his restoration.

Thus my authority was well established. I caused, in due time, the young prince to be formally proclaimed king, and had him carefully educated; and I myself received the hand of the lovely Manjuvâdini, as the reward of my services and in obedience to the commands of Durgâ.

After some time, however, I began to reflect: "Though my position now seems quite secure, yet, after all, I am a foreigner here, and when the first burst of admiration is over, people may perhaps begin to ask, 'Who is this stranger who has come among us in such a mysterious manner? and what is he that he should thus lord it over us?' And it occurred to me that if I could make friends with an old and much-respected minister, named Aryaketu, so as to trust him entirely, he might be of great assistance to me."

Before, however, making any overtures to him, I desired Nâlijangha to try him secretly and ascertain his feelings towards me.

My agent, therefore, had many interviews with him, and tried to persuade him that it was not for the good of the country that a stranger and foreigner should occupy such an important position, which ought rather to be held by a native, and that it would be very desirable to get rid of me.

To all this Aryaketu answered: "Do not speak against so good a man, and one of such wonderful ability, endowed with such great courage, generosity, and kindness. So many good qualities are rarely found united in one person. I esteem the country very fortunate in having such a ruler, and am convinced, that through him the King of Asmaka will one day be driven out, and our prince established on his father's throne. Nothing shall induce me to plot against such a man."

After hearing this from Nâlijangha, I tried the old minister in various ways, and seeing no reason to doubt his fidelity and attachment, I gave him my full confidence, and found him a most useful friend.

With his advice and assistance, I was able to appoint efficient officers in every department. I encouraged religion and punished heresy; I kept each of the four castes in their proper sphere, and without oppressing the people, I collected a large revenue, for there is nothing worse than weakness in a ruler, and without money he cannot be strong.

[Here the story breaks off abruptly.]

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LITERAL TRANSLATIONS.

Page 244.

My Lord, I, having a common cause with my friends of wandering, saw among the Suhmans, in the outer park of a city called Damalipta, a great festal crowd. There, in a bower of Atimukta creepers, I saw a certain young man amusing himself with the sound of a lute. I asked him "Worthy sir, what is this festival called? on what account is this beginning, through what cause do you stand in solitude, accompanied (only) by your lute, as if out of spirits, not having done honour to the festival?"

He replied: "The King of Suhma, called Tungadhanwa, being without offspring, begged from the feet of Durgâ, called Vindhyavâsiní,[11] dwelling in this abode, having her love for the abode in Vindhya forgotten, two children, and by her in a vision to him sleeping near (her temple) direction was given: 'There shall be produced of thee one son, and one daughter shall be born; but he shall be in subjection to her husband. But let her, beginning from the seventh year till her marriage, propitiate me every month while the moon is in Krittika (the constellation of the Pleiades), with the ball-dance, for the obtaining an excellent husband; and whom she likes, to him she is to be given and let this festival be called the Ball Festival.' So she said.

"Then in a very short time the beloved queen of the king, named Mediní, bore a son, and a daughter was born at the same time. That damsel, called Kandukavati, will to-day propitiate the goddess having the moon as a diadem.

"But her friend, Chandrasena by name, her foster-sister, was beloved of me; and in these days she has been violently besieged by the king's son Bhimadhanwa. Therefore I, distressed, perplexed at heart by the pain of the arrow-darts of Kâma, somewhat consoling myself with the soft tones of the lute, occupy a solitary place."

And at that moment there came near a certain sound of anklets, and a certain lady came up. He indeed having seen her, with eyes opened wide, having risen up, having been embraced by her, sat down; and he said "This is the (lady) dear as my life, separation from whom, burning as it were, burns me up; and by that prince the robber of this, my life, I am brought to a state of coldness, as if by death; and I shall not be able, saying he is the king's son, to practise loyalty towards him; therefore, having caused myself to be favourably regarded by her, I will abandon a life which has no remedy."

But she, with her face full of tears, said "O beloved, do not, on my account, engage in violence. Thou, who having been born of a worthy merchant, Arthadâsa, wast called Kosadâsa by thy parents, art called by thy enemies Vèsadâsa (slave of a girl), from thy excessive attachment to me. Thou thyself being dead, I should imagine the popular saying would be (he was) Nrisansa-Vesa--the slave of a wicked one. But now take me to any place you will."

But he said to me: "Friend, in the regions seen by you, which was (the most) prosperous, abounding in corn, and having the greatest number of good men?"

To him, having laughed a little, I said "Wide is this (world bounded by) ocean and sky. There is no end of pleasant regions in one place or another. But, indeed, if I should not be able to produce some plan causing you to live comfortably here, then, indeed, I will show you the way."

Meanwhile, the sounds of jewel-anklets arose. Now she, in a hurry, said: "My lord's daughter Kandukavati is come to propitiate Durgâ with playing at ball; and she is of unforbidden sight in this Kanduka (ball) festival. May the eye of you going to see her be successful; I must be keeping near her." So saying, she went away, and we two followed her.

I first saw the red-lipped (lady) standing on the floor of a jewelled stage; and she, seen by me a stranger and at a distance, immediately settled in my heart. And I, having my mind occupied by astonishment, thought: "Is this Lakshmi? for the lotus is not placed in her hand; but in her (Lakshmi's) hand there is a lotus, and she (the goddess) has been all enjoyed by Vishnu, and by former kings; but in this (lady) there is unimpaired faultless youth."

While I was thus reflecting, she, faultless in every limb, touching the ground with the tips of her stretched-out fingers, having her dark curled locks shaken, having with agitation saluted the mighty goddess, took hold of the ball, resembling (in colour) the god without a body (_i.e._ Kâma) having his eye reddened by no slight passion; and having dropped it with graceful languor to the ground, having struck it, gently rising, with her bud-like hand having the delicate fingers stretched out, the thumb a little bent; having thrown, it up with the back of the hand, she caught it observed with active grace, in the air as it fell like a bunch of flowers joined with a circle of bees; and she discharged it in middling slow and quick musical time, throwing it very gently; and at that moment she displayed a quick movement with her feet; and when it stopped, she caused it to rise up with numerous blows; and, contrarywise, she caused it to rest; and she made it rise up like a bird, striking it regularly with her left and right hands when it was come straight to her side, and having caught it fallen when it had risen to a very great height, she practised a song-step; and having caused it to go up in various directions, she made it come back again. Thus sporting sweetly in various ways, accepting the words of praise loudly spoken at every moment by the people with their feelings interested come near to the stage, she stands turned towards me (who was) leaning on the shoulder of Kosadaâsa, having just then confidence produced in me, with flushed cheek and wide expanded eye. Then she being caused to have a glancing look like that of Kandarpa when first descended to earth, corresponding therewith having her gracefully-curved creeper[12] eyebrows sportively playing; with the network of the rays of light of her lips oscillated by the waves of the wind of her breath, like twigs moved in sport, as if beating off the bees eager to catch the perfume of heir lotus-face. In the circular whirlings of the ball (caused) by very rapid striking, entering, as it were, a flowery cage, through bashfulness at sight of me; in the Panchavindhu movement shaking off, as if through fear, the five arrows of Kâma simultaneously falling (on her); in the Gomuttrika steps quivering like the brightness shown in the cloud imitating forked lightning; in the harmonious movements of her feet, having the time kept by the sound of the jewelled ornaments; with her lower lip suffused with the brightness of a furtive smile; with the mass of her locks put up again when fallen down; with her jewelled girdle-belt sounding by knocking together; with the brightness of her muslin dress, agitated as it rested on her gracefully prominent full hips; with the beautiful ball, struck by the quivering, bent, and extended arms; with the arms like a loop, turned downwards; with her graceful hair reaching to the end of the back, rolled round upwards; with the game continued (and) not neglected from her rapidity in putting up the fallen-down golden leaf of the ear-ring; with the ball whirled inwards and outwards by the feet and hands throwing it up repeatedly; with the necklace lost to sight through bending down and rising up; the pearls without separation in falling and rising; with the wind of the little branch (stuck) in (or behind) the ear engaged in drying up the paint of the cheek spoilt by the perspiration breaking forth; with one hand engaged in holding back on the surface of her bosom the falling muslin dress; sitting down and rising up, closing and opening her eyes, striking on the ground or in the air, with one ball or more than one, she showed various sorts of play worth looking at.

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PAGE 36.

After that, a certain damsel, adorned with a quantity of ornaments, made of jewels, who had become the chief of the whole race of women in the world, attended by a numerous train of modest female friends, having the gait of a swan, having come up softly, having made an offering to the most excellent brahman, of one jewel of the form (colour) of flame, being asked by him: "Who art thou?"

Sorrowfully, with a low murmuring voice, very gently, in a submissive attitude, said: "O excellent brahman, I am the daughter of a chief of Asuras, Kalindi by name. My father, the ruler of this world, great in dignity, in a battle in which the immortals were removed to a distance, was made a guest of the city of Yama by Vishnu, impatient of his own valour. Me, immersed in an ocean of grief at separation from him, a certain compassionate perfected devotee told: 'Damsel, a certain mortal, bearing a divine body, having become thy new husband, shall rule over the whole of Pâtâla.'"

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PAGE 309.

Having propitiated with clasped hands, put together in the form of the red lotus; the mass of rays coloured by the red sandalwood body of the thousand-eyed elephant of the eastern quarter having a thousand flames, the witness of things (which ought) to be done and not to be done, the unique sea-monster leaping over the row of cloud-waves of the celestial ocean, the graceful actor dancing on the stage of the golden rock, the one lion the tearer of the scented elephant of nocturnal darkness, the jewel arranged at the top of the pearl necklace the canopy of the stars; I went to my own dwelling. And three days being gone, when the lord of day had a splendour of colour common to it with the red chalk side of the peak of the western mountain, and was looking like the orb of one bosom of the Goddess of Twilight, united with the body of Siva, under the name of atmosphere, for the disparagement of the daughter of the king of mountains; that king also having come, stood in humble attitude, having his diadem eclipsed by the rays from the nails of the feet of this person placed on the ground; and he was thus addressed:--

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PROPER NAMES, ETC., OCCURRING IN THE TALES.

_Alaka_, a mountain inhabited by Kuvera and the Yakshas.

_Ambâlika_, the daughter of Sinhavarma, wife of Mantragupta.

_Amittravarma_, King or Governor of Mahishmati.

_Anantavarma_, King of Vidarba.

_Apahâravarma_, son of Prahâravarma, and one of the nine companions of
Râjahansa.

_Apsaras_, heavenly females, nearly corresponding with the houris of
the Mahometans.

_Arthapâla_, son of Kâmapâla, one of the nine companions of Râjahansa.

_Arthapati_, a merchant at Champa, who wished to marry Kulapâlika.

_Aryaketu_, a minister and friend of Visruta.

_Asura_, a general term for various supernatural beings not regarded
as gods, but in general hostile to them, nearly the same as the jins
or genii of the "Arabian Nights."

_Avantisundari_, daughter of Mânasâra, wife of Râjavâhana.

_Balabhadra_, a merchant, husband of Ratnavati.

_Bâlachandrika_, wife of Pushpodbhava, and friend of Avantisundari.

_Bandhupâla_, a merchant, father of Bâlachandrika.

_Betel and pawn_, a mixture for chewing, frequently offered in
politeness, as snuff with us.

_Bheels_, savages, wild tribes, robbers.

_Bhimadhanwa_, brother of Kandukavati.

_Buddhist_, a disciple of Buddha. Buddha was a Hindoo reformer, whose
followers were once very numerous in India, but at the date of these
stories had been much diminished in number, through the persecutions
of the brahmans. They still, however, form a large part of the
population of Ceylon, Thibet, China, and some other countries, though
the comparatively pure religion of the founder has for the most part
degenerated into gross idolatry and unmeaning ceremonies.

_Chakravâka_, name of a bird quoted for affection, as turtle-doves by
us.

_Chandâla_, a pariah, outcast.

_Chandrasena_, foster-sister of the Princess Kandukavati.

_Châtaka_, a bird supposed to be very fond of rain, and to make a loud
noise at its approach.

_Dhanamittra_, husband of Kulapâlika, friend of Apahâravarma.

_Dharmapâla_, one of Râjahansa's ministers.

_Dharmavardhana_, King of Sravasti.

_Durga_ or _Kâli_, wife of Siva, a terrific goddess, delighting in
human sacrifices.

_Gaurí_, wife of Siva.

_Ghee_, liquid butter, or butter which has been liquefied.

_Indra_, the chief of the inferior gods, presiding over the clouds,
rain, thunder, &c.

_Kailâsa_, a mountain, part of the Himâlaya chain.

_Kalahakantaka_, the man who fell in love with a portrait.

_Kalindí_, Queen of Pâtâla, wife of Matanga.

_Kalpasundari_, wife of Vikatavarma, afterwards of Upahâravarma.

_Kâma_ or _Kandarpa_, the God of Love.

_Kâmamanjari_, the actress who seduced the Muni.

_Kâmapâla_, son of Dharmapâla, minister and son-in-law of the King of
Benâres.

_Kanakalekha_, daughter of the King of Kalinga, wife of Mantragupta.

_Kandukavati_, the princess who performed the ball-dance.

_Kantaka_, the gaoler killed by Upahâravarma.

_Kantimati_, the wife of Kâmapâla, mother of Arthapâla.

_Kirâta_, a savage, forester, Bheel.

_Kosadâsa_, lover of Chandrasena.

_Kusa-grass_, a scented grass, much used at sacrifices for laying
offerings on, &c.

_Kuvera_, the God of Wealth, whose attendants were the Yakshas.

_Magadha_, the kingdom of Râjahansa.

_Mahâkâla_, a famous temple of Siva, the object of many pilgrimages.

_Mahishmati_, name of a city.

_Malaya_, a mountain, or range of mountains, having many sandal trees,
the perfume from which was supposed to be carried a long distance by
the wind.

_Mâlwa_, the kingdom of Mânasâra.

_Mânapâla_, the officer who guarded Vâmalochana.

_Mânasâra_, King of Mâlwa, conqueror of Râjahansa.

_Manibhadra_, a Yaksha, father of Târâvali.

_Manjuvâdiní_, daughter of Anantavarma, wife of Visruta.

_Mantra_, a verse or chapter in the vedas, any prayer or words recited
as a charm.

_Mâríchi_, a great muni seduced by Kâmamanjari.

_Matanga_, a brahman who went down to Pâtâla together with Râjavâhana.

_Mithila_, a city or country, called also Videha.

_Mitragupta_, one of the nine companions of Râjavâhana.

_Muni_, a holy man devoted to study, meditation, and penance.

_Nâlijangha_, the old man whom Visruta rescued from the well.

_Nârâyana_, a name of Vishnu, an incarnation of the three principal
gods, Brahma, Vishnu, Siva.

_Navamâlika_, daughter of the King of Sravasti, wife of Pramati.

_Padmodbhava_, one of Râjahansa's ministers.

_Pâtâla_, a fabulous subterranean country.

_Prachandavarma_, King or Governor of Mahishmati, killed by Visruta.

_Prahâravarma_, King of Mithila, father of Apahâravarma and
Upahâravarma.

_Priyamvada_, Queen of Prahâravarma.

_Purnabhadra_, the reformed robber, servant of Kâmapâla.

_Pushpapuri_, the capital of Magadha.

_Râgamanjari_, an actress, sister of Kâmamanjari.

_Râjahansa_, king of Magadha, father of Râjavâhana, the hero of the
story.

_Rakshas_ or _Rakshasas_, evil spirits or ogres, hostile to men, whom
they used to devour.

_Rati_, a goddess, wife of Kâma.

_Rishi_, nearly the same as Muni, a holy man retired from the world,
devoted to prayer and meditation.

_Satyavarma_, son of a minister of Râjahansa, and father of Somadatta.

_Savara_, fem. _Savari_, a savage, not a Hindoo.

_Siddha_ (literally perfected), a very holy devotee.

_Simanta_, a religious ceremony performed on behalf of a woman at a
certain period of pregnancy.

_Sinhaghosha_, the deposed King of Benâres.

_Sinhavarma_, King of Anga, father of Ambâlika.

_Sitavarma_, one of Râjahansa's ministers.

_Sringâlika_, the nurse of Râgamanjari.

_Siva_, one of the three chief gods or triad of the Hindoos, Brahma,
Siva, and Vishnu, who are sometimes regarded as one, sometimes
confounded with each other.

_Sumantra_, son of Dharmapâla.

_Susruta_, son of Padmodbhava.

_Târâvali_, a Yaksha lady, wife of Kâmapâla.

_Vâmadeva_, a holy man consulted by Râjahansa.

_Vâmalochana_, daughter of Víraketu, wife of Somadatta.

_Vasumati_, Queen of Râjahansa.

_Vasundhara_, Queen of Anantavarma the King of Vidarba.

_Vidarba_, name of a country.

_Videha_, a country called also Mithila.

_Vidyâdhara_, one of the numerous demigods.

_Vidyeswara_, the conjuror who married Râjavâhana to Avantisundari.

_Vikatavarma_, King of Mithila, husband of Kalpasundari.

_Vimardaka_, a keeper of a gaming house, employed by Apahâravarma.

_Víraketu_, King of Pâtali, father of Vâmalochana.

_Yaksha_, a sort of demigod or fairy, a servant of Kuvera.

_Yama_, God and Judge of the Infernal Regions.

_Yati_, an ascetic, a devotee.

_Yavana_, a Greek, an Arabian--any foreigner.

THE END.

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FOOTNOTES:

[Footnote 1: A religious ceremony on behalf of a woman at a certain period of pregnancy.]

[Footnote 2: The Hindoos attach much importance to certain marks on the body, such as the lines on the hands, &c.]

[Footnote 3: Kusa-grass, or kuskus, is used for strewing the floor of a sacrificial enclosure, for laying offerings on, and for other sacred uses.]

[Footnote 4: To be pushed in through opening in a wall, so as to receive any blow which might be given.]

[Footnote 5: To be let loose that it might put out the lights.]

[Footnote 6: Hindoo women, when absent from their husbands, always wear, or used to wear, their hair done up into a single braid.]

[Footnote 7: The author has here made a mistake which cannot be explained. In the introductory chapter Pramati is the son of Sumati, and there is nowhere mention of a second son of Kâmapâla. The confusion of names is, however, of little importance, since the adventures of Arthapâla and Pramati are quite distinct.]

[Footnote 8: Increaser of virtue.]

[Footnote 9: It was considered a very great sin to be, even indirectly, the cause of the death of a brahman.]

[Footnote 10: An evil spirit, the ghoul of the "Arabian Nights," the readers of which will remember the story of Amina, who goes out at night to feast on dead bodies.]

[Footnote 11: The inhabitant of Vindhya.]

[Footnote 12: Resembling tendrils.]

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End of Project Gutenberg's Hindoo Tales, by Translated by P. W. Jacob