Part 3

And then, Kalánidhi looked craftily at the eager god, out of the very corner of her eye. And all at once she began to laugh, and she exclaimed: Ha! lover of Ahalyá, thy need must surely be extreme, seeing that thou art as it seems ready to strip the very deities of their necessary attributes, to lure me to thy task. But now, learn that I did but play with thee and thy anxiety, to measure the degree of thy extremity; nor do I stand in need of any of those things that I have mentioned, nor of anything at all. For my assistance will be determined, not by bribes, but my own good pleasure and caprice. And it may be I will go and try my skill against this old malignant mutterer, merely because I choose, and for no reward at all, and to show that I can be of use, when all the nymphs of heaven are more worthless than a straw. But in the meantime something more is necessary, without which I cannot even tell whether there is anything whatever to be done at all, even by myself. Tell me, then, the whole story of this Brahman, beginning from his very birth, omitting absolutely nothing; so that I may first of all discover, what is the strength or weakness of this enemy, whom thou wouldst have me engage and overthrow.

And Indra told her as she asked, beginning from the beginning, everything there was to know. And when he ended, Kalánidhi remained a while, buried in meditation. And suddenly she laughed, and said: O Maghawan, thy nymphs are surely very stupid, resembling beautiful bodies that are destitute of souls. Is it really possible that with such weapons in their hands, they could not so much as make the shadow of an impression on this Brahman? Come now, we will go together, for I shall need thee to assist me, and overthrow this mutterer, together with the mountain of his merit, by the favour of the Elephant-headed deity; for I think, that there will be very little difficulty in diverting his attention from his penance, after all: so little, that as I will show thee by experiment, it is not I that will upset him, but, aided by me, he will simply overturn himself. And when I have succeeded, I will ask thee for absolutely nothing in return; but thou shall cause me to be worshipped by all the nymphs in heaven in a body, performing a _pradakshina_ around me in due form.

And Indra said within himself: Well said the Moony-crested, that jealousy alone would induce her to comply. And he exclaimed aloud, in an ecstasy of delight: O daughter of Aparapaksha, do but succeed in corrupting this ascetic, and I vow to thee, I will myself perform a _pradakshina_ about thee, at the head of all my nymphs!

[1] _i.e._ Maheshwara.

[2] That is, so as to touch the ground _with all eight parts of the body_ at once.

[3] Legendary dwarfs. Agastya was a very little man.

[4] _i.e._ an animal, a brute; a synonym for the absence of all culture and intelligence.

[5] The Lord of Animals, _i.e._ Shiwa, is the ascetic _par excellence_.

[6] _i.e._ an ocean of thirst. This thirst, _trishá_, is the technical name for what Schopenhauer calls the _will to live_ (_vitai semper hiantes_).

[7] _Watsa_ is a term of endearment, equivalent to our "darling"; the whole word means "a heifer." [Pronounce each _a_ like the _u_ in hut.]

[8] _i.e._ Krishna; who solved Plato's old difficulty of the One and the Many, by "keeping company" with each of his love-sick milkmaids at once.

[9] _Sthiti_, the established world-order, is one of the three terms of the universe, as opposed to _sarga_, its creation, and _pralaya_, its destruction and end.

[10] The _smashána_ is rather a burning-ground than a cemetery. But it is often called _pitrigriha_--"the home of the fathers," and thus cemetery may stand, as an equivalent.

[11] _i.e._ goblins and vampires.

[12] Maheshwara, who is speaking, wears a necklace of skulls.

[13] _i.e._ a naked mendicant ascetic.

[14] _Nemo potest supra seipsum_, said the Schoolmen--a profound observation exactly in harmony with old Hindoo ideas on moral force.

[15] _i.e._ Indra. Mátali is his messenger, the Hindoo Mercury.

[16] This singular idea, familiar now to Europe, in the form of the prayer-wheels of Tibet, is not wholly without parallels in the West. The only difference is, that the Hindoos are a very logical people, and carry the absurd to its extreme.

[17] The wife of the sage Gautama, with whom Indra had an intrigue that covered him with shame, in more ways than one.

[18] _Chaturmukha_.

[19] _i.e._ Maheshwara himself, who burned Love with fire from his eye.

[20] Max Müller, to whom students of the Rig-Weda owe so much, was nevertheless essentially mistaken in saying that the word weda means _knowledge_. It does not mean knowledge, in our sense of the word, scientific, Baconian, Aristotelian; an idea quite alien to that of the old _hotris_. By _weda_ they meant _magical knowledge_, _spells_; which being sung or muttered had power to compel the deities: thus the Brahman who possessed the "knowledge" (in the phrase of the Brahmanas, _yah ewam weda_) was the master of the world.

[21] _i.e._ the dark half of the lunar month.

[22] There is a pun in her name, which as applied to the moon, means _a store of digits_, but also signifies _an ocean of wiles_.

[23] It is singular that Rákshasas in Hindoo story, like Ogres in the West, are always represented as simpletons and ninnies.

[24] _i.e._ Indra.

A FETTER OF THE SOUL

_Up my longing eyes I tossed Heaven to seek me in the skies: Then I found them, and was lost Gazing down, in other eyes. But was it Heaven they found, or was it Hell? Lord of the Moony Tire, I cannot tell._ RUDRA

A FETTER OF THE SOUL

I

Now in the meanwhile, Trishodadhi remained in that cemetery, in a posture of devotion. And as the interminable pattering of rain, drop after drop, fills up a lake, so did his everlasting muttering keep adding grain by grain to the mountain of his merit, till gazing at it, even Meru began to shudder for his own pre-eminence. And on he laboured diligently, pausing every now and then only when necessity compelled him to repair his rosary[1] of skulls, some of which from time to time wore out and fell to pieces, colliding with one another as he told them each in turn in the uninterrupted exercise of his devotions, till at length he sat surrounded by a very hill of bones, that resembled his own accumulated merit in another form. And sometimes, as he looked at them, he murmured to himself: Now, as it seems, the termination of my penance is approaching, and the beginning is drawing to an end, and very soon, I shall have amassed a sufficient stock of merit to allow me to commence operations against the citadel of heaven, whose inhabitants are now at length beginning, not without a cause, to take fright at my proceedings, if I may form an opinion by their own. For not only did Indra come hither in person, and endeavour unsuccessfully to turn me from my purpose by offering me every kind of bribe, but latterly I have noticed heavenly maidens, coming, one by one, like a stream of stars falling from the sky, into this dismal earthly burning-ground, seeking to seduce me by their charms. But let them come, even all together; they shall find my resolution proof, and add against their will to the virtue they seek to undermine. Aye, my sublime determination is a rock, against which the sea of feminine cajolery shall hurl itself in vain.

So as he spoke, he struck violently one of his skulls against another, and it broke, and escaping from the string, rolled away out of his hand. And he raised his head, and cast a glance around him, with the object of discovering another to replace it. And as he did so, he started, and exclaimed within himself: Ha! just as I anticipated, there is as it seems yet another of these snares in the form of women, coming to entice me by the bait of her lascivious beauty, and hoping, more successful than her sisters, to roll my resolution, like a wheel, out of its deep and self-determined rut. But now, I will not even look at her at all. And very soon, growing like all her predecessors weary of the vain endeavour to attract my notice and distract my concentration, she will give it up of her own accord, and go back to her employers in disgust. And he stooped accordingly close over his beads, and muttered on, with his head bent towards the ground, and his eyes fixed on the broken skull within his hand, waiting to repair the injury till she should go away.

But in the meanwhile Kalánidhi, for she it was, having arrived at the cemetery, and exploring it, discovered Trishodadhi at his devotions, came, as he had perceived, close up to him, and standing just beside him, began to examine him attentively, like a general considering a fortress, in order to determine the proper method of attack. And after a while, she said softly to herself: Ha! very miserable indeed is this old skeleton of a Brahman, who, as he sits muttering, looks exactly like a number of the bones by which he is surrounded, that have somehow or other joined themselves together, and become tenanted by a passing disembodied soul. And little do I relish, as I look at him, the business I have in hand. But if I now abandon it, I shall become a laughing-stock, and they will think that I found myself unable to perform what I had promised, failing, like those miserable boobies, the heavenly nymphs, to keep my word. Moreover, the great in soul never dream of abandoning an enterprise, once they have begun it, till they have crowned it with success. And now, therefore, very soon it will be seen, which of us two, this loathsome old ascetic, or myself, will have to confess himself defeated, and give up his endeavour unachieved, like a bridge begun to span a great river that never reaches the farther shore. And she stopped to examine him, and said again: Doubtless, for all his busy muttering, he has long ago become aware of my presence, and as his attitude declares, is nerving himself for opposition and desperate resistance, expecting me to assault him point-blank, like all those very silly nymphs, by attitudinising, and giving him glimpses of my beauty, and practising other such tricks of coquetry before him. And beyond a doubt, he is flattering himself beforehand on his power of self-control, and already triumphing at the prospect of my ignominious defeat. But he will find himself very much mistaken, and unless I deceive myself, he will fall straight into the trap that I have set for him, never so much as suspecting it to be a trap at all, just because I shall set it where he is not looking for a snare. And to begin with, we shall see, whether even his curiosity will be proof. For I will take care to irritate and excite it, by doing all behind his back, so that he will not even be able to see anything at all, except by expressly turning round his head, which I imagine he will do, before very long. And he shall be attacked, not as he anticipates, but by that very avenue along which he least looks for danger, and one which, for all that, is the weakest and least guarded, and the best and the straightest way by which to reach and penetrate his soul--his ears. For sight can be assaulted only by what is present; but the ears are a passage by which I shall steal like a snake into the past, and pierce his very heart.

II

So, then, as that suspicious yet unsuspicious old Brahman sat waiting, with his face turned towards the east, expecting every moment the assault of some temptation in the form of a sudden vision of intoxicating female beauty, time wore away, little by little, and hour succeeded hour, and he saw absolutely nothing. And the day slowly died, and the sun travelled onwards over his head, till his shadow crept silently from behind him and began to stretch out gradually longer and longer before his eyes. And as the sun set, the moon rose, and that cemetery became as it were a battleground in which the silver and the golden light engaged, and struggled silently for mastery; while night, their common enemy, took as it were advantage of their quarrel to bring up a host of shadows that threatened to destroy them both. And in the stillness of that epiphany of dusk, he listened, and heard absolutely nothing, but the beating of his own heart. And after a while, he said to himself: All is quiet in the forest: and now, as I thought, this last ineffectual temptress has taken herself off, having discovered the futility of her efforts to inveigle me, like all the rest before.

And at that very moment, he heard at a distance among the forest trees the noise of breaking branches, and the crashing of twigs and leaves. And he listened again, and said: Some large animal is forcing, as it seems, a way through the denseness of the wood and coming gradually nearer. And he waited, and after a while, all at once there entered the cemetery from out of the wall of trees a tall royal elephant, with great yellow tusks that almost reached the ground. And he went slowly and wearily, for he seemed very old, and his skin hung in folds about him, and his body was all muddy, and crusted with the slime collected from the forest pools in which he wallowed, dried on him by the sun. And he came towards Trishodadhi, and passed him, paying absolutely no regard to him at all, and went wandering about here and there in the moonlight, as if he were looking in the cemetery for something that he could not find. And all at once, he stopped, close beside a pippala[2] tree, and spoke with a human voice, and said aloud in deep tones: O pippala, art thou at last the pippala I am looking for, or only a common tree?

And as Trishodadhi heard him, stupor came upon him, and he said to himself in amazement: Ha! what is this wonder, that an elephant should speak with an intelligible voice, and that I should understand him? And then, all at once, he exclaimed, in an ecstasy of delight: Ha! I understand. I can understand the language of the beasts. Now, beyond a doubt, this is a fruit of the tree of my asceticism, whose approaching term is the cause of my comprehension of his words. And his heart swelled with vanity and triumph, at the thought of his own forthcoming perfections. And as he listened eagerly for more, hardly crediting his own ears, which stood as it were on tiptoe with the intensity of their curiosity, all at once there came out of that pippala tree a voice. And it said, softly, like a sigh: O king of elephants, and art thou then the elephant at last, appointed me to meet?

And instantly, the elephant trumpeted with joy. And he exclaimed: O long-expected pippala, I could dance like a very peacock at the sight of thee! Can it be, and have I found thee? Then listen, without wasting any time, while I tell thee my story, and end it, and so at last free myself from the curse, and this hateful body of an elephant, in which I have been imprisoned for a _yuga_.

Then said the pippala: O elephant, thy voice is very loud. Dost thou not see that old ascetic, sitting plunged in meditation, surrounded by a heap of bones, whose soul is doubtless absent far away, on some celestial errand? Know, that I love him, for year by year I have watched him sitting by me as I grew, almost as motionless as I myself: and I will not have his soul disturbed. Moreover, if thy tones disturb him, he will probably awake in wrath, and lay on thee another curse. Come round me, therefore, to my other side, and let my trunk conceal thee, and screen thy harsh voice; and do thou speak very low. And the elephant obeyed, doing as the pippala said. But Trishodadhi, when he heard it, almost abandoned the body in vexation. And he said within himself: Out upon this pippala, and her affection for myself! Now, very probably, I shall not hear. And he strained his ears to catch, if possible, the matter of their conversation, utterly forgetting to mutter, for the time.

Then said the elephant: O holy tree, the sight of thee is like water to one dying in the sand. For long ago, when I fell into this form, by reason of a curse, pronounced upon me for a sin, this meeting with thyself was fixed as the termination of the curse. And I have wandered up and down, as I think for a very _kalpa_, asking every pippala that I saw the very question that never received an answer till this moment; so that, hearing it, I almost leaped out of the body in my joy. Now listen, and so at last, emerging from this dungeon of an elephant, I shall again become a man, as soon as I have told thee of my crime; since this is the condition of the fulfilment and abolition of the curse.[3]

Then the pippala sighed again: Dear elephant, speak lower, lest the end of one curse be only the beginning of another, in perhaps a lower form than thine. And Trishodadhi, as he listened, shook with anger and irritation. And the elephant said: O pippala, I will do my best. But this voice of mine is my natural tone, appointed for my species. And after all, I do not think it will disturb the sage. For though his body is so near us, it never moves, and beyond a doubt his soul is far away, attending to its own affairs. And how, then, should the empty body overhear us, in the absence of its soul?

III

And the pippala said: Speak on. Then said the elephant: O pippala, know, that long ago, in my former birth, I was a king, named Ruru. And I had for my minister, a Brahman, named Trishodadhi. And he had an incomparable wife, by name Watsatarí, a very paragon of beauty and devotion to her husband.[4] And she it was, whose virtue was the cause of my falling into this body of an elephant, by reason of a curse.

So as he spoke, the heart of Trishodadhi, as he listened, almost jumped from his body with amazement. And he said to himself: Ha! what! Am I dreaming, or can it actually be, that this is my old master, King Ruru, in the semblance of an elephant? And suddenly, that old life which he had so long forgotten and abandoned, rose up and stood before him, like a picture in a dream. And like a flash of lightning, he flew back into the past. And all at once, a pang shot into his heart, keen as long ago, at that moment of intolerable agony, when he looked and saw his wife, for the very last time, in the arms of the King. And suddenly, a thirst like fire rose up out of his soul, and took him by the throat. And he gasped, not knowing what he did, and at that moment, wonder changed into a very fever of fierce curiosity, and he murmured to himself: Ha! what! Was she then, after all, not guilty, but as he says virtuous? Ha! then, now I shall discover the whole truth, and learn, what I never knew, the story of her fall, if indeed she fell, and what occurred after I went away, never so much as bidding her farewell.

And lo! strange! as he thought of her again, there ran as it were a sword into his soul. And like flame, that suddenly bursts out anew in the ashes of a fire extinct, so all at once grief, and fierce regret, and a passionate yearning for the wife that played him false, surged and struggled in the dark oblivion of his ocean of recollection, so that he swayed and tottered as he sat. And utterly forgetting all, he let his rosary suddenly drop out of his hand, and turned abruptly round, to see as well as hear. And when he looked, he saw the elephant, standing still with drooping ears, leaning against the pippala's trunk. And then again, no sooner had he turned, than he exclaimed within himself: Ha! now again, I have come within a little of spoiling all, by betraying to them that I am a party to their interview, and moreover, not a bystander indifferent, but one very much concerned indeed. And instantly he turned back, resuming his old attitude, and remained, still as a tree, almost dying with apprehension, lest he should lose even a single word of their discourse.

So as he sat listening, all at once the pippala said: O king of elephants, why, after commencing thy narration, hast thou suddenly broken off, no sooner than begun? Then the elephant sighed deeply. And he said: Holy tree, I stopped, as it were against my will, at the thought of her innocence, and my own evil conduct, and the terrible retribution, that overtook me in the shape of this elephant's skin, which is as it were nothing but the consequence of my own works in a brutal form. Truly have the sages said: What is the cause of the misery of soul, if not the envelope of body? And whence arises the envelope of body, but from works? And from what do works originate, if not from passion, and this again, from pride, itself the fruit of the tree of a want of discrimination, and the black night of ignorance? Alas! while I thought myself a king, what was I but a chip, tossed upon the waves of time; a very bubble, rolling from side to side, like the drop of rain water on the leaf of a blue lotus; more momentary than the lightning playing on the clouds; unsubstantial, fleeting, and unsteady as the shadow of a foolish moth, fluttering about the flame of a flickering torch agitated by sighing gusts of wind?

Then said the pippala: O elephant, thou speakest the very truth; nevertheless, thy reflections only delay the progress of the tale, and thy own release from the very thing that thou deplorest; and at this rate, the sun will return to us long before thy story is half told. And the elephant said: Pippala, I have done. Listen, then, to the story of my crime, and may its memory desert me, together with this skin of a forest elephant, as soon as it is told. For even the body of a brute is not so great a punishment to the evil-doer, as the remorse which never leaves him, in the form of the recollection of his crime.

IV

For long ago, being, as I told thee, a king, named Ruru, I was married in my youth to a queen. And she was beautiful, with a beauty that resembled the beauty of a panther, for it was fierce and spotted and treacherous and crafty, and I was a prey to it, for I was very young, and I knew not anything of woman but her shell. And I was devoted to my wife, and trusted her implicitly, and had never suspected her fidelity even in a dream. And I returned suddenly one evening at nightfall into my palace, and looked, and lo! she was fondling another man, a Rajpoot, whom she had brought into the palace through a window by a ladder, having fallen in love with him as she saw him in the street.

So when I saw her, I uttered a cry, and stood. But they, seeing me, separated like a flash of lightning, and fled, he back into the street, and she to her own apartments. And where he went, or what she did, I know not. But when the dawn was breaking, I looked, and again I saw her coming back with stealthy step. And all at once, as she came, she looked, and saw me standing, exactly where I stood before, never having moved, all night long. And instantly, she stopped short, and gazed at me with eyes that were filled with amazement, which changed, as I watched her, into the extremity of fear. And all at once, I uttered a terrible cry. And instantly she sank to the ground, bereft of reason. But I turned, and ran away, and went out into the street.