The Katha Sarit Sagara or Ocean of the Streams of Story Part 6

Then the king of Vatsa set out from that place, after his attendants had eaten and drunk, together with his ministers, escorting his bride Padmavati. And Vasavadatta, ascending a comfortable carriage sent by Padmavati, with its great horses also put at her disposal by her, went secretly in the rear of the army, making the transformed Vasantaka precede her. At last the king of Vatsa reached Lavanaka, and entered his own house, together with his bride, but thought all the time only of the queen Vasavadatta. The queen also arrived and entered the house of Gopalaka at night, making the chamberlains wait round it. There she saw her brother Gopalaka who shewed her great attention, and she embraced his neck weeping, while his eyes filled with tears; and at that moment arrived Yaugandharayana, true to his previous agreement, together with Rumanvat, and the queen shewed him all due courtesy. And while he was engaged in dispelling the queen's grief caused by the great effort she had made, and her separation from her husband, those chamberlains repaired to Padmavati, and said, "Queen, avantika has arrived, but she has in a strange way dismissed us, and gone to the house of prince Gopalaka." When Padmavati heard that representation from her chamberlains, she was alarmed and in the presence of the king of Vatsa answered them, "Go and say to avantika, 'The queen says--You are a deposit in my hands, so what business have you where you are? Come where I am.'" When they heard that, they departed and the king asked Padmavati in private who made for her the unfading garlands and forehead-streaks. Then she said, "It is all the product of the great artistic skill of the lady named avantika who was deposited in my house by a certain Brahman." No sooner did the king hear that, then he went off to the house of Gopalaka, thinking that surely Vasavadatta would be there. And he entered the house, at the door of which eunuchs were standing, [220] and within which were the queen, Gopalaka, the two ministers, and Vasantaka. There he saw Vasavadatta returned from banishment, like the orb of the moon freed from its eclipse. Then he fell on the earth delirious with the poison of grief, and trembling was produced in the heart of Vasavadatta. Then she too fell on the earth with limbs pale from separation, and lamented aloud, blaming her own conduct. And that couple, afflicted with grief, lamented so that even the face of Yaugandharayana was washed with tears. And then Padmavati too heard that wailing, which seemed so little suited to the occasion, and came in a state of bewilderment to the place whence it proceeded. And gradually finding out the truth with respect to the king and Vasavadatta, she was reduced to the same state, for good women are affectionate and tender-hearted. And Vasavadatta frequently exclaimed with tears, "What profit is there in my life that causes only sorrow to my husband?" Then the calm Yaugandharayana said to the king of Vatsa: "King, I have done all this in order to make you universal emperor, by marrying you to the daughter of the sovereign of Magadha, and the queen is not in the slightest degree to blame; moreover this, her rival wife, is witness to her good behaviour during her absence from you." Thereupon Padmavati, whose mind was free from jealousy, said, "I am ready to enter the fire on the spot to prove her innocence." And the king said, "I am in fault, as it was for my sake that the queen endured this great affliction." And Vasavadatta having firmly resolved, said, "I must enter the fire to clear from suspicion the mind of the king." Then the wise Yaugandharayana, best of right-acting men, rinsed his mouth, with his face towards the east, and spoke a blameless speech; "If I have been a benefactor to this king, and if the queen is free from stain, speak, ye guardians of the world; if it is not so, I will part from my body." Thus he spoke and ceased, and this heavenly utterance was heard: "Happy art thou, O king, that hast for minister Yaugandharayana, and for wife Vasavadatta, who in a former birth was a G.o.ddess; not the slightest blame attaches to her." Having uttered this, the Voice ceased. All who were present, when they heard that sound, which resounded though all the regions, delightful as the deep thunder-roar at the first coming of the rain-clouds, having endured affliction for a long time, lifted up their hands and plainly imitated peafowl in their joy. Moreover the king of Vatsa and Gopalaka praised that proceeding of Yaugandharayana's, and the former already considered that the whole earth was subject to him. Then that king possessing those two wives, whose affection was every day increased by living with him, like joy and tranquillity come to visit him in bodily form, was in a state of supreme felicity.

CHAPTER XVII.

The next day, the king of Vatsa, sitting in private with Vasavadatta, and Padmavati, engaged in a festive banquet, sent for Yaugandharayana, Gopalaka, Rumanvat and Vasantaka, and had much confidential conversation with them. Then the king, in the hearing of them all, told the following tale with reference to the subject of his separation from his beloved.

Story of Urvasi. [221]

Once on a time there was a king of the name of Pururavas, who was a devoted wors.h.i.+pper of Vishnu; he traversed heaven as well as earth without opposition, and one day, as he was sauntering in Nandana, the garden of the G.o.ds, a certain Apsaras of the name of Urvasi, who was a second stupefying weapon [222] in the hands of Love, cast an eye upon him. The moment she beheld him, the sight so completely robbed her of her senses, that she alarmed the timid minds of Rambha and her other friends. The king too, when he saw that torrent of the nectar of beauty, was quite faint with thirst, because he could not obtain possession of her. Then Vishnu, who knoweth all, dwelling in the sea of milk, gave the following command to Narada, an excellent hermit, who came to visit him--"O Divine sage, [223]

the king Pururavas, at present abiding in the garden of Nandana, having had his mind captivated by Urvasi, remains incapable of bearing the pain of separation from his love. Therefore go, O hermit, and informing Indra as from me, cause that Urvasi to be quickly given to the king." Having received this order from Vishnu, Narada undertook to execute it, and going to Pururavas who was in the state described, roused him from his lethargy and said to him;--"Rise up, O king, for thy sake I am sent here by Vishnu, for that G.o.d does not neglect the sufferings of those who are unfeignedly devoted to him." With these words, the hermit Narada cheered up Pururavas, and then went with him into the presence of the king of the G.o.ds.

Then he communicated the order of Vishnu to Indra, who received it with reverent mind, and so the hermit caused Urvasi to be given to Pururavas. That gift of Urvasi deprived the inhabitants of heaven of life, but it was to Urvasi herself an elixir to restore her to life. Then Pururavas returned with her to the earth, exhibiting to the eyes of mortals the wonderful spectacle of a heavenly bride. Thenceforth those two, Urvasi and that king, remained, so to speak, fastened together by the leash of gazing on one another, so that they were unable to separate. One day Pururavas went to heaven, invited by Indra to a.s.sist him, as a war had arisen between him and the Danavas. In that war the king of the Asuras, named Mayadhara, was slain, and accordingly Indra held a great feast, at which all the nymphs of heaven displayed their skill. And on that occasion Pururavas, when he saw the nymph Rambha performing a dramatic dance called chalita, [224] with the teacher Tumburu standing by her, laughed. Then Rambha said to him sarcastically--"I suppose, mortal, you know this heavenly dance, do you not?" Pururavas answered, "From a.s.sociating with Urvasi, I knew dances which even your teacher Tumburu does not know." When Tumburu heard that, he laid this curse on him in his wrath, "Mayest thou be separated from Urvasi until thou propitiate Krishna." When he heard that curse, Pururavas went and told Urvasi what had happened to him, which was terrible as "a thunderbolt from the blue." Immediately some Gandharvas swooped down, without the king's seeing them, and carried off Urvasi, whither he knew not. Then Pururavas, knowing that the calamity was due to that curse, went and performed penance to appease Vishnu in the hermitage of Badarika.

But Urvasi, remaining in the country of the Gandharvas, afflicted at her separation, was as void of sense as if she had been dead, asleep, or a mere picture. She kept herself alive with hoping for the end of the curse, but it is wonderful that she did not lose her hold on life, while she remained like the female chakravaka during the night, the appointed time of her separation from the male bird. And Pururavas propitiated Vishnu by that penance, and, owing to Vishnu's having been gratified, the Gandharvas surrendered Urvasi to him. So that king, re-united to the nymph whom he had recovered at the termination of the curse, enjoyed heavenly pleasures, though living upon earth.

The king stopped speaking, and Vasavadatta felt an emotion of shame at having endured separation, when she heard of the attachment of Urvasi to her husband.

Then Yaugandharayana, seeing that the queen was abashed at having been indirectly reproved by her husband, said, in order to make him feel in his turn,--"King, listen to this tale, if you have not already heard it.

Story of Vihitasena.

There is on this earth a city of the name of Timira, the dwelling of the G.o.ddess of Prosperity; in it there was a famous king named Vihitasena; he had a wife named Tejovati, a very G.o.ddess upon earth. That king was ever hanging on her neck, devoted to her embraces, and could not even bear that his body should be for a short time scratched with the coat of mail. And once there came upon the king a lingering fever with diminis.h.i.+ng intensity; and the physicians forbade him to continue in the queen's society. But when he was excluded from the society of the queen, there was engendered in his heart a disease not to be reached by medicine or treatment. The physicians told the ministers in private that the disease might relieve itself by fear or the stroke of some affliction. The ministers reflected--"How can we produce fear in that brave king, who did not tremble when an enormous snake once fell on his back, who was not confused when a hostile army penetrated into his harem? It is useless thinking of devices to produce fear; what are we ministers, to do with the king?" Thus the ministers reflected, and after deliberating with the queen, concealed her, and said to the king, "The queen is dead." While the king was tortured with that exceeding grief, in his agitation that disease in his heart relieved itself. [225] When the king had got over the pain of the illness, the ministers restored to him that great queen, who seemed like a second gift of ease, and the king valued her highly as the saviour of his life, and was too wise to bear anger against her afterwards for concealing herself.

For it is care for a husband's interests that ent.i.tles a king's wife to the name of queen; by mere compliance with a husband's whims the name of queen is not obtained. And discharging the duty of minister means undivided attention to the burden of the king's affairs, but the compliance with a king's pa.s.sing fancies is the characteristic of a mere courtier. Accordingly we made this effort in order to come to terms with your enemy, the king of Magadha, and with a view to your conquering the whole earth. So it is not the case that the queen, who, through love for you, endured intolerable separation, has done you a wrong; on the contrary she has conferred on you a great benefit." When the king of Vatsa heard this true speech of his prime-minister's, he thought that he himself was in the wrong, and was quite satisfied.

And he said; "I know this well enough, that the queen, like Policy incarnate in bodily form, acting under your inspiration, has bestowed upon me the dominion of the earth. But that unbecoming speech, which I uttered, was due to excessive affection; how can people whose minds are blinded with love bring themselves to deliberate calmly? [226]"

With such conversation that king of Vatsa brought the day and the queen's eclipse of shame to an end. On the next day a messenger sent by the king of Magadha, who had discovered the real state of the case, came to the sovereign of Vatsa, and said to him as from his master; "We have been deceived by thy ministers, therefore take such steps as that the world may not henceforth be to us a place of misery." When he heard that, the king shewed all honour to the messenger, and sent him to Padmavati to take his answer from her. She, for her part, being altogether devoted to Vasavadatta, had an interview with the amba.s.sador in her presence. For humility is an unfailing characteristic of good women. The amba.s.sador delivered her father's message--"My daughter, you have been married by an artifice, and your husband is attached to another, thus it has come to pa.s.s that I reap in misery the fruit of being the father of a daughter." But Padmavati thus answered him, Say to my father from me here--"What need of grief? For my husband is very indulgent to me, and the queen Vasavadatta is my affectionate sister, so my father must not be angry with my husband, unless he wishes to break his own plighted faith and my heart at the same time." When this becoming answer had been given by Padmavati, the queen Vasavadatta hospitably entertained the amba.s.sador and then sent him away. When the amba.s.sador had departed, Padmavati remained somewhat depressed with regret, calling to mind her father's house. Then Vasavadatta ordered Vasantaka to amuse her, and he came near, and with that object proceeded to tell the following tale:

Story of Somaprabha.

There is a city, the ornament of the earth, called Pataliputra, and in it there was a great merchant named Dharmagupta. He had a wife named Chandraprabha, and she once on a time became pregnant, and brought forth a daughter beautiful in all her limbs. That girl, the moment she was born, illuminated the chamber with her beauty, spoke distinctly, [227] and got up and sat down. Then Dharmagupta, seeing that the women in the lying-in-chamber were astonished and terrified, went there himself in a state of alarm. And immediately he asked that girl in secret, bowing before her humbly,--"Adorable one, who art thou, that art thus become incarnate in my family?" She answered him, "Thou must not give me in marriage to any one; as long as I remain in thy house, father, I am a blessing to thee; what profit is there in enquiring further?" When she said this to him, Dharmagupta was frightened, and he concealed her in his house giving out abroad that she was dead. Then that girl, whose name was Somaprabha gradually grew up with human body, but celestial splendour of beauty. And one day a young merchant, of the name of Guhachandra, beheld her, as she was standing upon the top of her palace, looking on with delight at the celebration of the spring-festival; she clung like a creeper of love round his heart, so that he was, as it were, faint, and with difficulty got home to his house. There he was tortured with the pain of love, and when his parents persistently importuned him to tell them the cause of his distress, he informed them by the mouth of a friend. Then his father, whose name was Guhasena, out of love for his son, went to the house of Dharmagupta, to ask him to give his daughter in marriage to Guhachandra. Then Dharmagupta put off Guhasena when he made the request, desiring to obtain a daughter-in-law, and said to him, "The fact is, my daughter is out of her mind." Considering that he meant by that to refuse to give his daughter, Guhasena returned home, and there he beheld his son prostrated by the fever of love, and thus reflected, "I will persuade the king to move in this matter, for I have before this conferred an obligation on him, and he will cause that maiden to be given to my son, who is at the point of death." Having thus determined, the merchant went and presented to the king a splendid jewel, and made known to him his desire. The king, for his part, being well-disposed towards him, commissioned the head of the police to a.s.sist him, with whom he went to the house of Dharmagupta; and surrounded it on all sides with policemen, [228]

so that Dharmagupta's throat was choked with tears, as he expected utter ruin. Then Somaprabha said to Dharmagupta--"Give me in marriage, my father, let not calamity befall you on my account, but I must never be treated as a wife by my husband, and this agreement you must make in express terms with my future father-in-law." When his daughter had said this to him. Dharmagupta agreed to give her in marriage, after stipulating that she should not be treated as a wife; and Guhasena with inward laughter agreed to the condition, thinking to himself, "Only let my son be once married." Then Guhachandra, the son of Guhasena, went to his own house, taking with him his bride Somaprabha. And in the evening his father said to him, "My son, treat her as a wife, for who abstains from the society of his own wife?" When she heard that, the bride Somaprabha looked angrily at her father-in-law, and whirled round her threatening fore-finger, as it were the decree of death. When he saw that finger of his daughter-in-law, the breath of that merchant immediately left him, and fear came upon all besides. But Guhachandra, when his father was dead, thought to himself, "The G.o.ddess of death has entered into my house as a wife." And thenceforth he avoided the society of that wife, though she remained in his house, and so observed a vow difficult as that of standing on the edge of a sword. And being inly consumed by that grief, losing his taste for all enjoyment, he made a vow and feasted Brahmans every day. And that wife of his, of heavenly beauty, observing strict silence, used always to give a fee to those Brahmans after they had eaten. One day an aged Brahman, who had come to be fed, beheld her exciting the wonder of the world by her dower of beauty; then the Brahman full of curiosity secretly asked Guhachandra; "Tell me who this young wife of yours is." Then Guhachandra, being importuned by that Brahman, told him with afflicted mind her whole story. When he heard it, the excellent Brahman, full of compa.s.sion, gave him a charm for appeasing the fire, in order that he might obtain his desire. Accordingly, while Guhachandra was in secret muttering that charm, there appeared to him a Brahman from the midst of the fire. And that G.o.d of fire in the shape of a Brahman, said to him, as he lay prostrate at his feet, "To-day I will eat in thy house, and I will remain there during the night. And after I have shewn thee the truth with respect to thy wife, I will accomplish thy desire." When he had said this to Guhachandra, the Brahman entered his house. There he ate like the other Brahmans, and lay down at night near Guhachandra for one watch of the night only, such was his unwearying zeal. And at this period of the night, Somaprabha, the wife of Guhachandra, went out from the house of her husband, all the inmates of which were asleep. At that moment that Brahman woke up Guhachandra, and said to him, "Come, see what thy wife is doing."

And by magic power he gave Guhachandra and himself the shape of bees, [229] and going out he shewed him that wife of his, who had issued from the house. And that fair one went a long distance outside the city, and the Brahman with Guhachandra followed her. Thereupon Guhachandra saw before him a Nyagrodha [230] tree of wide extent, beautiful with its shady stem, and under it he heard a heavenly sound of singing, sweet with strains floating on the air, accompanied with the music of the lyre and the flute. And on the trunk of the tree he saw a heavenly maiden [231], like his wife in appearance, seated on a splendid throne, eclipsing by her beauty the moon-beam, fanned with white chowries, like the G.o.ddess presiding over the treasure of all the moon's beauty. And then Guhachandra saw his wife ascend that very tree and sit down beside that lady, occupying half of her throne. While he was contemplating those two heavenly maidens of equal beauty sitting together, it seemed to him as if that night were lighted by three moons. [232]

Then he, full of curiosity, thought for a moment, "Can this be sleep or delusion? But away with both these suppositions! This is the expanding of the blossom from the bud of a.s.sociation with the wise, which springs on the tree of right conduct, and this blossom gives promise of the appropriate fruit." While he was thus reflecting at his leisure, those two celestial maidens, after eating food suited for such as they were, drank heavenly wine. Then the wife of Guhachandra said to the second heavenly maiden, "To-day some glorious Brahman has arrived in our house, for which reason, my sister, my heart is alarmed and I must go." In these words she took leave of that other heavenly maiden and descended from the tree. When Guhachandra and the Brahman saw that, they returned in front of her, still preserving the form of bees, and arrived in the house by night before she did, and afterwards arrived that heavenly maiden, the wife of Guhachandra, and she entered the house without being observed. Then that Brahman of his own accord said to Guhachandra; "You have had ocular proof that your wife is divine and not human, and you have to-day seen her sister who is also divine; and how do you suppose that a heavenly nymph can desire the society of a man? So I will give you a charm to be written up over her door, and I will also teach you an artifice to be employed outside the house, which must increase the force of the charm. A fire burns even without being fanned, but much more when a strong current of air is brought to bear on it; in the same way a charm will produce the desired effect unaided, but much more readily when a.s.sisted by an artifice." When he had said this, the excellent Brahman gave a charm to Guhachandra, and instructed him in the artifice, and then vanished in the dawn. Guhachandra for his part wrote it up over the door of his wife's apartment, and in the evening had recourse to the following stratagem calculated to excite her affection. He dressed himself splendidly and went and conversed with a certain hetaera before her eyes. When she saw this, the heavenly maiden being jealous, called to him with voice set free by the charm, and asked him who that woman was. He answered her falsely; "She is a hetaera who has taken a fancy to me, and I shall go and pay her a visit to-day." Then she looked at him askance with wrinkled brows, and lifting up her veil with her left hand, said to him, "Ah! I see: this is why you are dressed so grandly, do not go to her, what have you to do with her? Visit me, for I am your wife." When he had been thus implored by her, agitated with excitement, as if she were possessed, though that evil demon which held her had been expelled by the charm, he was in a state of ecstatic joy, and he immediately entered into her chamber with her, and enjoyed, though a mortal, celestial happiness not conceived of in imagination. Having thus obtained her as a loving wife, conciliated by the magic power of the charm, who abandoned for him her celestial rank, Guhachandra lived happily ever after.

"Thus heavenly nymphs, who have been cast down by some curse, live as wives in the houses of righteous men, as a reward for their good deeds, such as acts of devotion and charity. For the honouring of G.o.ds and Brahmans is considered the wis.h.i.+ng-cow [233] of the good. For what is not obtained by that? All the other politic expedients, known as conciliation and so on, are mere adjuncts. [234] But evil actions are the chief cause of even heavenly beings, born in a very lofty station, falling from their high estate; as a hurricane is the cause of the falling of blossoms." When he had said this to the princess, Vasantaka continued; "Hear moreover what happened to Ahalya."

Story of Ahalya.

Once upon a time there was a great hermit named Gautama, who knew the past, the present, and the future. And he had a wife named Ahalya, who in beauty surpa.s.sed the nymphs of heaven. One day Indra, in love with her beauty, tempted her in secret, for the mind of rulers, blinded with power, runs towards unlawful objects.

And she in her folly encouraged that husband of Sachi, being the slave of her pa.s.sions; but the hermit Gautama found out the intrigue by his superhuman power, and arrived upon the scene. And Indra immediately a.s.sumed, out of fear, the form of a cat. Then Gautama said to Ahalya; "Who is here?" She answered her husband ambiguously in the Prakrit dialect,--"Here forsooth is a cat," so managing to preserve verbal truth. [235] Then Gautama said, laughing, "It is quite true that your lover is here,--and he inflicted on her a curse, but ordained that it should terminate because she had shewed some regard for truth." The curse ran as follows; "Woman of bad character, take for a long time the nature of a stone, until thou behold Rama wandering in the forest." And Gautama at the same time inflicted on the G.o.d Indra the following curse; "A thousand pictures of that which thou hast desired shall be upon thy body, but when thou shalt behold Tilottama, a heavenly nymph, whom Visvakarman shall make, they shall turn into a thousand eyes." When he had p.r.o.nounced this curse, the hermit returned to his austerities according to his desire, but Ahalya for her part a.s.sumed the awful condition of a stone. And Indra immediately had his body covered with repulsive marks; for to whom is not immorality a cause of humiliation?

"So true is it that every man's evil actions always bear fruit in himself, for whatever seed a man sows, of that he reaps the fruit. Therefore persons of n.o.ble character never desire that, which is disagreeable to their neighbours, for this is the invariable observance of the good, prescribed by divine law. And you two were sister G.o.ddesses in a former birth, but you have been degraded in consequence of a curse, and accordingly your hearts are free from strife and bent on doing one another good turns." When they heard this from Vasantaka, Vasavadatta and Padmavati dismissed from their hearts even the smallest remnants of mutual jealousy. But the queen Vasavadatta made her husband equally the property of both, and acted as kindly to Padmavati as if she were herself, desiring her welfare.

When the king of Magadha heard of that so great generosity of hers from the messengers sent by Padmavati, he was much pleased. So on the next day the minister Yaugandharayana came up to the king of Vatsa in the presence of the queen, the others also standing by, and said, "Why do we not go now to Kausambi, my prince, in order to begin our enterprise, for we know that there is nothing to be feared from the king of Magadha, even though he has been deceived? For he has been completely gained over by means of the negotiation termed 'Giving of a daughter': and how could he make war and so abandon his daughter whom he loves more than life? He must keep his word; moreover he has not been deceived by you; I did it all myself; and it does not displease him; indeed I have learned from my spies that he will not act in a hostile way, and it was for this very purpose that we remained here for these days." While Yaugandharayana, who had accomplished the task he had in hand, was speaking thus, a messenger belonging to the king of Magadha arrived there, and entered into the palace immediately, being announced by the warder, and after he had done obeisance, he sat down and said to the king of Vatsa; "The king of Magadha is delighted with the intelligence sent by the queen Padmavati, and he now sends this message to your Highness--'What need is there of many words? I have heard all, and I am pleased with thee. Therefore do the thing for the sake of which this beginning has been made; we submit ourselves.'" The king of Vatsa joyfully received this clear speech of the messenger's, resembling the blossom of the tree of policy planted by Yaugandharayana. Then he brought Padmavati with the queen, and, after he had bestowed a present upon the messenger, he dismissed him with honour. Then a messenger from Chandamahasena also arrived, and, after entering, he bowed before the king, according to custom, and said to him, "O king, his majesty Chandamahasena, who understands the secrets of policy, has learnt the state of thy affairs and delighted sends this message--'Your majesty's excellence is plainly declared by this one fact, that you have Yaugandharayana for your minister, what need of further speeches? Blessed too is Vasavadatta, who, through devotion to you, has done a deed which makes us exalt our head for ever among the good, moreover Padmavati is not separated from Vasavadatta in my regard, for they two have one heart; therefore quickly exert yourself.'"

When the king of Vatsa heard this speech of his father-in-law's messenger, joy suddenly arose in his heart, and his exceeding warmth of affection for the queen was increased, and also the great respect which he felt for his excellent minister. Then the king, together with the queens, entertained the messenger according to the laws of due hospitality, in joyful excitement of mind, and sent him away pleased; and as he was bent on commencing his enterprise, he determined, after deliberating with his ministers, on returning to Kausambi.

CHAPTER XVIII.

So on the next day the king of Vatsa set out from Lavanaka for Kausambi, accompanied by his wives and his ministers, and as he advanced, shouts broke forth from his forces, that filled the plains like the waters of the ocean overflowing out of due time. An image would be furnished of that king advancing on his mighty elephant, if the sun were to journey in the heaven accompanied by the eastern mountain. That king, shaded with his white umbrella, shewed as if waited upon by the moon, delighted at having outdone the splendour of the sun. While he towered resplendent above them all, the chiefs circled around him, like the planets [236] in their orbits around the polar star. And those queens, mounted on a female elephant that followed his, shone like the earth-G.o.ddess and the G.o.ddess of Fortune accompanying him out of affection in visible shape. The earth, that lay in his path, dinted with the edges of the hoofs of the troops of his prancing steeds, seemed to bear the prints of loving nails, as if it had been enjoyed by the king. In this style progressing, the king of Vatsa, being continually praised by his minstrels, reached in a few days the city of Kausambi, in which the people kept holiday. The city was resplendent on that occasion, her lord [237]

having returned from sojourning abroad. She was clothed in the red silk of banners, round windows were her expanded eyes, the full pitchers in the s.p.a.ce in front of the gates were her two swelling b.r.e.a.s.t.s, the joyous shouts of the crowd were her cheerful conversation, and white palaces her smile. [238] So, accompanied by his two wives, the king entered the city, and the ladies of the town were much delighted at beholding him. The heaven was filled with hundreds of faces of fair ones standing on charming palaces, as if with the soldiers of the moon [239] that was surpa.s.sed in beauty by the faces of the queens, having come to pay their respects. And other women established at the windows, looking with unwinking eyes, [240] seemed like heavenly nymphs in aerial chariots, that had come there out of curiosity. Other women, with their long-lashed eyes closely applied to the lattice of the windows, made, so to speak, cages of arrows to confine love. The eager eye of one woman expanded with desire to behold the king, came, so to speak, to the side of her ear, [241] that did not perceive him, in order to inform it. The rapidly heaving b.r.e.a.s.t.s of another, who had run up hastily, seemed to want to leap out of her bodice with ardour to behold him. The necklace of another lady was broken with her excitement, and the pearl-beads seemed like tear-drops of joy falling from her heart. Some women, beholding Vasavadatta and remembering the former report of her having been burned, said as if with anxiety; "If the fire were to do her an injury at Lavanaka, then the sun might as well diffuse over the world darkness which is alien to his nature." Another lady beholding Padmavati said to her companion; "I am glad to see that the queen is not put to shame by her fellow-wife, who seems like her friend." And others beholding those two queens, and throwing over them garlands of eyes expanded with joy so as to resemble blue lotuses, said to one another; "Surely Siva and Vishnu have not beheld the beauty of these two, otherwise how could they regard with much respect their consorts Uma and Sri?" In this way feasting the eyes of the population, the king of Vatsa with the queens entered his own palace, after performing auspicious ceremonies. Such as is the splendour of a lotus-pool in windy weather, or of the sea when the moon is rising, such was at that period the wonderful splendour of the king's palace. And in a moment it was filled with the presents, which the feudatories offered to procure good luck, and which foreshadowed the coming in of offerings from innumerable kings. And so the king of Vatsa, after honouring the chiefs, entered with great festivity the inner apartments, at the same time finding his way to the heart of every one present. And there he remained between the two queens, like the G.o.d of Love between Rati and Priti, [242] and spent the rest of the day in drinking and other enjoyments.

The next day, when he was sitting in the hall of a.s.sembly accompanied by his ministers, a certain Brahman came and cried out at the door; "Protection for the Brahmans! O king! certain wicked herdsmen have cut off my son's foot in the forest without any reason." When he heard that, the king immediately had two or three herdsmen seized and brought before him, and proceeded to question them. Then they gave the following answer; "O king, being herdsmen we roam in the wilderness, and there we have among us a herdsman named Devasena, and he sits in a certain place in the forest on a stone seat, and says to us 'I am your king' and gives us orders. And not a man among us disobeys his orders. Thus, O king, that herdsman rules supreme in the wood. Now to-day the son of this Brahman came that way, and did not do obeisance to the herdsman king, and when we by the order of the king said to him--'Depart not without doing thy reverence'--the young fellow pushed us aside, and went off laughing in spite of the admonition. Then the herdsman king commanded us to punish the contumacious boy by cutting off his foot. So we, O king, ran after him, and cut off his foot; what man of our humble degree is able to disobey the command of a ruler?" When the herdsmen had made this representation to the king, the wise Yaugandharayana, after thinking it over, said to him in private; "Certainly that place must contain treasure, on the strength of which a mere herdsman has such influence. [243] So let us go there." When his minister had said this to him, the king made those herdsmen shew him the way, and went to that place in the forest with his soldiers and his attendants.

And while, after the ground had been examined, peasants were digging there, a Yaksha in stature like a mountain rose up from beneath it, and said, "O king, this treasure, which I have so long guarded, belongs to thee, as having been buried by thy forefathers, therefore take possession of it." After he had said this to the king and accepted his wors.h.i.+p, the Yaksha disappeared, and a great treasure was displayed in the excavation. And from it was extracted a valuable throne studded with jewels, [244] for in the time of prosperity a long series of happy and fortunate events takes place. The Lord of Vatsa took away the whole treasure from the spot in high glee, and after chastising those herdsmen returned to his own city. There the people saw that golden throne brought by the king, which seemed with the streams of rays issuing from its blood-red jewels to foretell [245]

the king's forceful conquest of all the regions, and which with its pearls fixed on the end of projecting silver spikes seemed to show its teeth as if laughing again and again when it considered the astonis.h.i.+ng intellect of the king's ministers; [246] and they expressed their joy in a charming manner, by striking drums of rejoicing so that they sent forth their glad sounds. The ministers too rejoiced exceedingly, making certain of the king's triumph; for prosperous events happening at the very commencement of an enterprise portend its final success. Then the sky was filled with flags resembling flashes of lightning, and the king like a cloud rained gold on his dependants. And this day having been spent in feasting, on the morrow Yaugandharayana, wis.h.i.+ng to know the mind of the king of Vatsa, said to him; "O king, ascend and adorn that great throne, which thou hast obtained by inheritance from thy ancestors." But the king said, "Surely it is only after conquering all the regions that I can gain glory by ascending that throne, which those famous ancestors of mine mounted after conquering the earth. Not till I have subdued this widely-gemmed earth bounded by the main, will I ascend the great jewelled throne of my ancestors." Saying this, the king did not mount the throne as yet. For men of high birth possess genuine loftiness of spirit. Thereupon Yaugandharayana being delighted said to him in private; "Bravo! my king! So make first an attempt to conquer the eastern region." When he heard that, the king eagerly asked his minister; "When there are other cardinal points, why do kings first march towards the East?" When Yaugandharayana heard this, he said to him again; "The North, O king, though rich, is defiled by intercourse with barbarians, and the West is not honoured as being the cause of the setting of the sun and other heavenly bodies; and the South is seen to be neighboured by Rakshasas and inhabited by the G.o.d of death; but in the eastern quarter the sun rises, over the East presides Indra, and towards the East flows the Ganges, therefore the East is preferred. Moreover among the countries situated between the Vindhya and Himalaya mountains, the country laved by the waters of the Ganges is considered most excellent. Therefore monarchs who desire success march first towards the East, and dwell moreover in the land visited by the river of the G.o.ds. [247] For your ancestors also conquered the regions by beginning with the East, and made their dwelling in Hastinapura on the banks of the Ganges; but Satanika repaired to Kausambi on account of its delightful situation, seeing that empire depended upon valour, and situation had nothing to do with it." When he had said this Yaugandharayana stopped speaking; and the king out of his great regard for heroic exploits said; "It is true that dwelling in any prescribed country is not the cause of empire in this world, for to men of brave disposition their own valour is the only cause of success. For a brave man by himself without any support obtains prosperity; have you never heard a propos of this the tale of the brave man?" Having said this, the lord of Vatsa on the entreaty of his ministers again began to speak, and related in the presence of the queens the following wonderful story.

Story of Vidushaka.

In the city of Ujjayini, which is celebrated throughout the earth, there was in former days a king named adityasena. He was a treasure-house of valour, and on account of his sole supremacy, his war chariot, like that of the sun, [248] was not impeded anywhere. When his lofty umbrella, gleaming white like snow, illuminated the firmament, other kings free from heat depressed theirs. He was the receptacle of the jewels produced over the surface of the whole earth, as the sea is the receptacle of waters. Once on a time, he was encamped with his army on the banks of the Ganges, where he had come for some reason or other. There a certain rich merchant of the country, named Gunavartman, came to the king bringing a gem of maidens as a present, and sent this message by the mouth of the warder. This maiden, though the gem of the three worlds, has been born in my house, and I cannot give her to any one else, only your Highness is fit to be the husband of such a girl. Then Gunavartman entered and shewed his daughter to the king. The king, when he beheld that maiden, Tejasvati by name, illuminating with her brightness the quarters of the heavens, like the flame of the rays from the jewels in the temple of the G.o.d of Love, was all enveloped with the radiance of her beauty and fell in love with her, and, as if heated with the fire of pa.s.sion, began to dissolve in drops of sweat. So he at once accepted her, who was fit for the rank of head queen, and being highly delighted made Gunavartman equal to himself in honour. Then, having married his dear Tejasvati, the king thought all his objects in life accomplished, and went with her to Ujjayini. There the king fixed his gaze so exclusively on her face, that he could not see the affairs of his kingdom, though they were of great importance. And his ear being, so to speak, riveted on her musical discourse could not be attracted by the cries of his distressed subjects. The king entered into his harem for a long time and never left it, but the fever of fear left the hearts of his enemies. And after some time there was born to the king, by the queen Tejasvati, a girl welcomed by all, and there arose in his heart the desire of conquest, which was equally welcome to his subjects. That girl of exceeding beauty, who made the three worlds seem worthless as stubble, excited in him joy, and desire of conquest excited his valour. Then that king adityasena set out one day from Ujjayini to attack a certain contumacious chieftain; and he made that queen Tejasvati go with him mounted on an elephant, as if she were the protecting G.o.ddess of the host. And he mounted an admirable horse, that in spirit and fury resembled a torrent, [249] tall like a moving mountain, with a curl on its breast, and a girth. It seemed to imitate with its feet raised as high as its mouth, the going of Garuda which it had seen in the heaven, rivalling its own swiftness, and it lifted up its head and seemed with fearless eye to measure the earth, as if thinking, "what shall be the limit of my speed?" And after the king had gone a little way, he came to a level piece of ground, and put his horse to its utmost speed to shew it off to Tejasvati. That horse, on being struck with his heel, went off rapidly, like an arrow impelled from a catapult, in some unknown direction, so that it became invisible to the eyes of men. The soldiers, when they saw that take place, were bewildered, and hors.e.m.e.n galloped in a thousand directions after the king, who was run away with by his horse, but could not overtake him. Thereupon the ministers with the soldiers, fearing some calamity, in their anxiety took with them the weeping queen and returned to Ujjayini; there they remained with gates closed and ramparts guarded, seeking for news of the king, having cheered up the citizens.

In the meanwhile the king was carried by the horse in an instant to the impa.s.sable forest of the Vindhya hills, haunted by terrible lions. Then the horse happened to stand still, and the king was immediately distracted with bewilderment, as the great forest made it impossible for him to know whereabouts he was. Seeing no other way out of his difficulties, the king, who knew what the horse had been in a former birth, got down from his saddle, and prostrating himself before the excellent horse, said to him [250]: "Thou art a G.o.d; a creature like thee should not commit treason against his lord; so I look upon thee as my protector, take me by a pleasant path." When the horse heard that, he was full of regret, remembering his former birth; and mentally acceded to the king's request, for excellent horses are divine beings. Then the king mounted again, and the horse set out by a road bordered with clear cool lakes, that took away the fatigue of the journey; and by evening the splendid horse had taken the king another hundred yojanas and brought him near Ujjayini. As the sun beholding his horses, though seven in number, excelled by this courser's speed, had sunk, as it were through shame, into the ravines of the western mountain, and as the darkness was diffused abroad, the wise horse seeing that the gates of Ujjayini were closed, and that the burning-place outside the gates was terrible at that time, carried the king for shelter to a concealed monastery of Brahmans, that was situated in a lonely place outside the walls. And the king adityasena seeing that that monastery was a fit place to spend the night in, as his horse was tired, attempted to enter it. But the Brahmans, who dwelt there, opposed his entrance, saying that he must be some keeper of a cemetery [251] or some thief. And out they poured in quarrelsome mood, with savage gestures, for Brahmans who live by chanting the Sama Veda, are the home of timidity, boorishness, and ill-temper. While they were clamouring, a virtuous Brahman named Vidushaka, the bravest of the brave, came out from that monastery. He was a young man distinguished for strength of arm, who had propitiated the fire by his austerities, and obtained a splendid sword from that divinity, which he had only to think of, and it came to him. That resolute youth Vidushaka seeing that king of distinguished bearing, who had arrived by night, thought to himself that he was some G.o.d in disguise. And the well-disposed youth pushed away all those other Brahmans, and bowing humbly before the king, caused him to enter the monastery. And when he had rested, and had the dust of the journey washed off by female slaves, Vidushaka prepared for him suitable food. And he took the saddle off that excellent horse of his, and relieved its fatigue by giving it gra.s.s and other fodder. And after he had made a bed for the wearied king, he said to him,--"My lord, I will guard your person, so sleep in peace"--and while the king slept, that Brahman kept watch the whole night at the door with the sword of the Fire-G.o.d in his hand, that came to him on his thinking of it.

And on the morrow early, Vidushaka, without receiving any orders, of his own accord saddled the horse for the king, as soon as he awoke. The king for his part took leave of him, and mounting his horse entered the city of Ujjayini, beheld afar off by the people bewildered with joy. And the moment he entered, his subjects approached him with a confused hum of delight at his return. The king accompanied by his ministers entered the palace, and great anxiety left the breast of the queen Tejasvati. Immediately grief seemed to be swept away from the city by the rows of silken flags displayed out of joy, which waved in the wind; and the queen made high festival until the end of the day, until such time as the people of the city and the sun were red as vermilion. [252] And the next day the king adityasena had Vidushaka summoned from the monastery with all the other Brahmans. And as soon as he had made known what took place in the night, he gave his benefactor Vidushaka a thousand villages. And the grateful king also gave that Brahman an umbrella and an elephant and appointed him his domestic chaplain, so that he was beheld with great interest by the people. So Vidushaka then became equal to a chieftain, for how can a benefit conferred on great persons fail of bearing fruit? And the n.o.ble-minded Vidushaka shared all those villages, which he had received from the king, with the Brahmans who lived in the monastery. And he remained in the court of the king in attendance upon him, enjoying together with the other Brahmans the income of those villages. But as time went on, those other Brahmans began striving each of them to be chief, and made no account of Vidushaka, being intoxicated with the pride of wealth. Dwelling in separate parties, seven in one place, with their mutual rivalries they oppressed the villages like malignant planets. Vidushaka regarded their excesses with scornful indifference, for men of firm mind rightly treat with contempt men of little soul. Once upon a time a Brahman of the name of Chakradhara, who was naturally stern, seeing them engaged in wrangling, came up to them. Chakradhara, though he was one-eyed, was keen-sighted enough in deciding what was right in other men's affairs, and though a hunchback, was straightforward enough in speech. He said to them--"While you were living by begging, you obtained this windfall, you rascals, then why do you ruin the villages with your mutual intolerance? It is all the fault of Vidushaka who has permitted you to act thus; so you may be certain that in a short time you will again have to roam about begging. For a situation, in which there is no head, and every one has to s.h.i.+ft for himself by his own wits as chance directs, is better than one of disunion under many heads, in which all affairs go to rack and ruin. So take my advice and appoint one firm man as your head, if you desire unshaken prosperity, which can only be ensured by a capable governor." On hearing that, every one of them desired the heads.h.i.+p for himself; thereupon Chakradhara after reflection again said to those fools; "As you are so addicted to mutual rivalry I propose to you a basis of agreement. In the neighbouring cemetery three robbers have been executed by impalement; whoever is daring enough to cut off the noses of those three by night and to bring them here, he shall be your head, for courage merits command. [253]" When Chakradhara made this proposal to the Brahmans, Vidushaka, who was standing near, said to them; "Do this, what is there to be afraid of?" Then the Brahmans said to him; "We are not bold enough to do it, let whoever is able, do it, and we will abide by the agreement." Then Vidushaka said, "Well, I will do it, I will cut off the noses of those robbers by night and bring them from the cemetery." Then those fools, thinking the task a difficult one, said to him; "If you do this you shall be our lord, we make this agreement." When they had p.r.o.nounced this agreement, and night had set in, Vidushaka took leave of those Brahmans and went to the cemetery. So the hero entered the cemetery awful as his own undertaking, with the sword of the Fire-G.o.d, that came with a thought, as his only companion. And in the middle of that cemetery where the cries of vultures and jackals were swelled by the screams of witches, and the flames of the funeral pyres were reinforced by the fires in the mouths of the fire-breathing demons, he beheld those impaled men with their faces turned up, as if through fear of having their noses cut off. And when he approached them, those three being tenanted by demons struck him with their fists [254]; and he for his part slashed them in return with his sword, for fear has not learned to bestir herself in the breast of the resolute. Accordingly the corpses ceased to be convulsed with demons, and then the successful hero cut off their noses and brought them away, binding them up in his garment. And as he was returning, he beheld in that cemetery a religious mendicant sitting on a corpse muttering charms, and through curiosity to have the amus.e.m.e.nt of seeing what he was doing, he stood concealed behind that mendicant. In a moment the corpse under the mendicant gave forth a hissing sound, and flames issued from its mouth, and from its navel mustard-seeds. And then the mendicant took the mustard-seeds, and rising up struck the corpse with the flat of his hand, and the corpse, which was tenanted by a mighty demon, stood up, and then that mendicant mounted on its shoulder, and began to depart at a rapid rate, [255] and Vidushaka silently followed him un.o.bserved, and after he had gone a short distance Vidushaka saw an empty temple with an image of Durga in it. Then the mendicant got down from the shoulder of the demon, and entered the inner shrine of the temple, while the demon fell flat on the earth. But Vidushaka was present also, contriving to watch the mendicant, unperceived by him. The mendicant wors.h.i.+pped the G.o.ddess there and offered the following prayer; "If thou art pleased with me, O G.o.ddess, grant me the desired boon. If not I will propitiate thee with the sacrifice of myself." When the mendicant, intoxicated with the success of his powerful spells, said this, a voice coming from the inner shrine thus addressed the mendicant; "Bring here the maiden daughter of king adityasena, and offer her as a sacrifice, then thou shalt obtain thy desire." When the mendicant heard this, he went out, and striking once more with his hand the demon, [256] who hissed at the blow, made him stand upright. And mounting on the shoulder of the demon, from whose mouth issued flames of fire, he flew away through the air to bring the princess. Vidushaka seeing all this from his place of concealment thought to himself; "What! shall he slay the king's daughter while I am alive? I will remain here until the scoundrel returns." Having formed this resolve, Vidushaka remained there in concealment. But the mendicant entered the female apartments of the palace through the window, and found the king's daughter asleep, as it was night. And he returned, all clothed in darkness, through the air, bringing with him the princess who illuminated with her beauty the region, as Rahu carries off a digit of the moon. And bearing along with him that princess who exclaimed in her grief--"Alas! my father! Alas! my mother"--he descended from the sky in that very temple of the G.o.ddess. And then, dismissing the demon, he entered with that pearl of maidens into the inner shrine of the G.o.ddess, and while he was preparing to slay the princess there, Vidushaka came in with his sword drawn. He said to the mendicant, "Villain! do you wish to smite a jasmine flower with a thunder-bolt, in that you desire to employ a weapon against this tender form?" And then he seized the trembling mendicant by the hair, and cut off his head. And he consoled the princess distracted with fear, who clung to him closely as she began to recognise him. And then the hero thought; "How can I manage during the night to convey this princess from this place to the harem?" Then a voice from the air addressed him; "Hear this O Vidushaka! the mendicant, whom thou hast slain, had in his power a great demon and some grains of mustard-seed. Thence arose his desire to be ruler of the earth and marry the daughters of kings, and so the fool has this day been baffled. Therefore thou hero, take those mustard-seeds, in order that for this night only thou mayest be enabled to travel through the air." Thus the aerial voice addressed the delighted Vidushaka; for even the G.o.ds often take such a hero under their protection. Then he took in his hand those grains of mustard-seed from the corner of the mendicant's robe, and the princess in his arms. And while he was setting out from that temple of the G.o.ddess, another voice sounded in the air; "Thou must return to this very temple of the G.o.ddess at the end of a month, thou must not forget this, O hero!" When he heard this, Vidushaka said "I will do so,"--and by the favour of the G.o.ddess he immediately flew up into the air bearing with him the princess. And flying through the air he quickly placed that princess in her private apartments, and said to her after she had recovered her spirits; "To-morrow morning I shall not be able to fly through the air, and so all men will see me going out, so I must depart now." When he said this to her, the maiden being alarmed, answered him; "When you are gone, this breath of mine will leave my body overcome with fear. Therefore do not depart, great-souled hero; once more save my life, for the good make it their business from their birth to carry out every task they have undertaken." When the brave Vidushaka heard that, he reflected, "If I go, and leave this maiden, she may possibly die of fear; and then what kind of loyalty to my sovereign shall I have exhibited? Thinking thus he remained all night in those female apartments, and he gradually dropped off to sleep wearied with toil and watching. But the princess in her terror pa.s.sed that night without sleeping: and even when the morning came she did not wake up the sleeping Vidushaka, as her mind was made tender by love [257], and she said to herself; "Let him rest a little longer." Then the servants of the harem came in and saw him, and in a state of consternation they went and told the king. The king for his part sent the warder to discover the truth, and he entering beheld Vidushaka there. And he heard the whole story from the mouth of the princess, and went and repeated it all to the king. And the king knowing the excellent character of Vidushaka, was immediately bewildered, wondering what it could mean. And he had Vidushaka brought from his daughter's apartment, escorted all the way by her soul, which followed him out of affection. And when he arrived, the king asked him what had taken place, and Vidushaka told him the whole story from the beginning, and shewed him the noses of the robbers fastened up in the end of his garment, and the mustard-seeds which had been in the possession of the mendicant, different from those found on earth. The high-minded monarch suspected that Vidushaka's story was true from these circ.u.mstances, so he had all the Brahmans of the monastery brought before him, together with Chakradhara, and asked about the original cause of the whole matter. And he went in person to the cemetery and saw those men with their noses cut off, and that base mendicant with his neck severed, and then he reposed complete confidence in, and was much pleased with, the skilful and successful Vidushaka, who had saved his daughter's life. And he gave him his own daughter on the spot; what do generous men withhold when pleased with their benefactors? Surely the G.o.ddess of Prosperity, [258]

out of love for the lotus, dwelt in the hand of the princess, since Vidushaka obtained great good fortune after he had received it in the marriage ceremony. Then Vidushaka enjoying a distinguished reputation, and engaged in attending upon the sovereign, lived with that beloved wife in the palace of king adityasena. Then as days went on, once upon a time the princess impelled by some supernatural power said at night to Vidushaka; "My lord, you remember that when you were in the temple of the G.o.ddess a divine voice said to you, 'Come here at the end of a month.' To-day is the last day of the month, and you have forgotten it." When his beloved said this to him, Vidushaka was delighted, and recalled it to mind, and said to his wife--"Well remembered on thy part, fair one! But I had forgotten it." And then he embraced her by way of reward. And then, while she was asleep, he left the women's apartments by night, and in high spirits he went armed with his sword to the temple of the G.o.ddess; then he exclaimed outside, "I Vidushaka am arrived:" and he heard this speech uttered by some one inside--"Come in, Vidushaka." Thereupon he entered and beheld a heavenly palace, and inside it a lady of heavenly beauty with a heavenly retinue, dispelling with her brightness the darkness, like a night set on fire, looking as if she were the medicine to restore to life the G.o.d of love consumed with the fire of the wrath of Siva. He wondering what it could all mean, was joyfully received by her in person with a welcome full of affection and great respect. And when he had sat down and had gained confidence from seeing her affection, he became eager to understand the real nature of the adventure, and she said to him; "I am a maiden of the Vidyadhara race, of high descent, and my name is Bhadra, and as I was roaming about at my will I saw you here on that occasion. And as my mind was attracted by your virtues, I uttered at that time that voice which seemed to come from some one invisible, in order that you might return. And to-day I bewildered the princess by employing my magic skill, so that under my impulse she revived your remembrance of this matter, and for your sake I am here, and so, handsome hero, I surrender myself to you; marry me." The n.o.ble Vidushaka, when the Vidyadhari Bhadra addressed him in this style, agreed that moment, and married her by the Gandharva ceremony. Then he remained in that very place, having obtained celestial joys, the fruits of his own valour, living with that beloved wife.

Meanwhile the princess woke up when the night came to an end, and not seeing her husband, was immediately plunged in despair. So she got up and went with tottering steps to her mother, all trembling, with her eyes flooded with gus.h.i.+ng tears. And she told her mother that her husband had gone away somewhere in the night, and was full of self-reproach, fearing that she had been guilty of some fault. Then her mother was distracted owing to her love for her daughter, and so in course of time the king heard of it, and came there, and fell into a state of the utmost anxiety. When his daughter said to him--"I know my husband has gone to the temple of the G.o.ddess outside the cemetery"--the king went there in person. But he was not able to find Vidushaka there in spite of all his searching, for he was concealed by virtue of the magic science of the Vidyadhari. Then the king returned, and his daughter in despair determined to leave the body, but while she was thus minded, some wise man came to her and said this to her; "Do not fear any misfortune, for that husband of thine is living in the enjoyment of heavenly felicity, and will return to thee shortly." When she heard that, the princess retained her life, which was kept in her by the hope of her husband's return, that had taken deep root in her heart.

Then, while Vidushaka was living there, a certain friend of his beloved, named Yogesvari, came to Bhadra, and said to her in secret--"My friend, the Vidyadharas are angry with you because you live with a man, and they seek to do you an injury, therefore leave this place. There is a city called Karkotaka on the sh.o.r.e of the eastern sea, and beyond that there is a sanctifying stream named Sitoda, and after you cross that, there is a great mountain named Udaya, [259] the land of the Siddhas, [260] which the Vidyadharas may not invade; go there immediately, and do not be anxious about the beloved mortal whom you leave here, for before you start you can tell all this to him, so that he shall be able afterwards to journey there with speed." When her friend said this to her, Bhadra was overcome with fear, and though attached to Vidushaka, she consented to do as her friend advised. So she told her scheme to Vidushaka, and providently gave him her ring, and then disappeared at the close of the night. And Vidushaka immediately found himself in the empty temple of the G.o.ddess, in which he had been before, and no Bhadra and no palace. Remembering the delusion produced by Bhadra's magic skill, and beholding the ring, Vidushaka was overpowered by a paroxysm of despair and wonder. And remembering her speech as if it were a dream, he reflected,--"Before she left, she a.s.signed as a place of meeting the mountain of the sun-rising; so I must quickly go there to find her: but if I am seen by the people in this state, the king will not let me go: so I will employ a stratagem in this matter, in order that I may accomplish my object." So reflecting, the wise man a.s.sumed another appearance, and went out from that temple with tattered clothes, begrimed with dust, exclaiming, "Ah Bhadra! Ah Bhadra!" And immediately the people, who lived in that place, beholding him, raised a shout; "Here is Vidushaka found!" And the king hearing of it came out from his palace in person, and seeing Vidushaka in such a state, conducting himself like a madman, he laid hold on him and took him back to his palace. When he was there, whatever his servants and connexions, who were full of affection, said to him, he answered only by exclaiming, "Ah Bhadra! Ah Bhadra!" And when he was anointed with unguents prescribed by the physicians, he immediately defiled his body with much cinder-dust; and the food which the princess out of love offered to him with her own hands, he instantly threw down and trampled under foot. And in this condition Vidushaka remained there some days, without taking interest in anything, tearing his own clothes, and playing the madman. And adityasena thought to himself; "His condition is past cure, so what is the use of torturing him? He may perhaps die, and then I should be guilty of the death of a Brahman, whereas if he roams about at his will, he may possibly recover in course of time." So he