Part 10
After reaching this point of the story, the sprite said, “Your majesty! who was the greatest fool of those four?” King Vikram replied, “He who restored it to life was the greatest fool. And it is said, that knowledge without wisdom is of no use whatever; on the contrary, wisdom is superior to learning; and those who lack wisdom die just as he who raised the tiger to life died.” When the sprite heard these words, he went and suspended himself on that same tree. Again did the king bind him, place him on his shoulder, and carry him away as before.
* Kanjar is the name of a low caste of people generally employed in mean offices, such as carrying away carcasses, &c. The snake-charmers are of his caste.
TALE XXII.
The sprite said, “Your majesty! there is a city named Biswapur, the king of which was named Bidagdha. A Brahman, named Nãrãyan, dwelt in his city. He one day began thinking to himself, ‘My body has become old, and I am acquainted with the science which enables one to enter another’s body; it is therefore better that I quit this old body, and enter the body of some young man and enjoy life.’ When he had determined on this in his mind, he set about entering a youthful body; but first he wept, and then he laughed, and after that he entered it and came home. All his kinsfolk, however, were aware of what he had done, and thereupon he said to them, ‘I have now become an ascetic.’”
“Having said this, he began to recite (as follows): ‘He who dries up the fountain of hope with the fire of austere devotion, and placing his soul therein, (thus) deadens his senses--he may be termed a wise devotee. But the way of the people of this world is (such), that the body may waste away, the head shake, the teeth drop out, and they walk about with a stick in their old age, yet, even then, desire is not quenched. And thus it is that time passes away--day comes, night arrives, a month is over, a year is completed; one is a child, then an old man, while nothing is known as to who one himself is (_lit_. I am), and who others are, and why one grieves for another. One comes, another goes, and ultimately all life must depart--not one of these will remain. Many and various bodies are there, and many and various minds, and many and various affections, and various kinds of delusions has Brahma created; but the wise escape these, and quenching hope and desire, shaving their heads, taking a staff and water-pot in their hands, subduing the passions of love and anger, become ascetics, and wander barefooted from one place of pilgrimage to another; these same find eternal salvation. This world, moreover, is as a dream; to whom can you impart pleasure in it, to whom pain? It is even like the new leaf shooting from the centre of the plaintain tree, wherein is no pith whatever. And those who pride themselves on riches, youth, or knowledge, are unwise. Again, they who turn devotees, and, taking a water-pot in hand, beg alms from door to door, and nourishing their bodies with milk, clarified butter, and sugar, become lustful, and have sexual intercourse with women, they nullify their religious meditations.’ After repeating so much, he proceeded, saying, ‘I will now go on a pilgrimage.’ On hearing these words, his relations were much pleased.”
Having told so much of the story, the sprite said, “Your majesty! why did he weep, and why did he laugh?” Then the king said, “Calling to mind his mother’s love in his infancy, and the happiness of his youth, and from a feeling of affection in having remained so many days in that body, he wept; and having succeeded in his art, and entered a new body, he laughed with pleasure.” On hearing these words, the sprite went and hung on to the same tree; (and) again did the king bind him as before, place him on his shoulder, and carry him away.
TALE XXIII.
This sprite said, “Your majesty! there was a city named Dharmpur, where a king named Dharmaj ruled. In his city was a Brahman named Govind, versed in the whole four Vedas and all the six learned treatises, and a careful observer of all his religious duties; and Haridatt, Somdatt, Yagyadatt and Brahmadatt were his four sons. They were very learned, very clever, and at all times obedient to their father. After some time his eldest son died, and he, too, was at the point of death through grief for him.”
“At that time, Vishnusharma, the king’s family priest, came and began reasoning with him, saying, ‘When this (being) man enters the mother’s womb, he first suffers pain there; secondly, falling under the influence of love in youth, he endures the anguish of separation from his beloved; thirdly, becoming old, he is involved in suffering through his body being feeble. In brief, many are the sorrows attendant on (man’s) being born in the world, and few (are) the joys; for the world is the source of sorrow. If a man were to climb to the top of a tree, or go and sit on the summit of a mountain, or remain hiding in water, or sneak into an iron cage and remain therein, or go and conceal himself in the infernal regions--even then death would not let him escape. Moreover, whatever one may be--whether learned or a fool, rich or poor, wise or unwise, strong or weak--still, this all devouring death lets no one escape. The full duration of a man’s life is a hundred years; of this, half passes away in night, and half of the half in childhood and old age; the remainder is spent in contention, the (distress arising from) separation from those we love, and affliction. Further, the soul that is, is as restless as a watery wave; how, then, can it yield man any peace? And now, in this Iron Age, to meet with truthful men is a difficult matter; while countries are daily laid! waste, kings are avaricious, the earth yields little fruit, thieves and evil doers commit violence on the earth; and but little of religion, devotion, and truth remain in the world; kings are tyrannical, Brahmans covetous, men have fallen under the influence of women, wives have become wanton, sons have begun reviling their fathers, and friends (have begun to display) enmity. Observe, further, that death did not even spare the great Chimanyu, whose maternal uncle was Kanhaiya, and father Arjun. And when Yama * carries off a man, wealth remains behind in his house, and father, mother, wife, son, brothers and kindred--no one proves of any avail; his good and evil deeds, his vices and his virtues alone accompany him; while those same kinsfolk take him to the burning-ground and burn him. And see (how) the night comes to an end on one side, while day dawns on the other; here the moon sets, there the sun rises. In the same way youth departs, old age comes on; thus, also, time goes on passing away, and yet, even while perceiving this, man does not learn wisdom. Observe, again, in the First, or Golden Age, Mandhãta, a great king, who filled (_lit_. covered) the whole earth with the fame of his virtue; and in the Second, or Silver Age, the glorious monarch Rãmchandra, who, bridging the sea, destroyed such a fortress as Lanka, and slew Rãvan; and in the Third Age, Yudhisthir reigned in such a manner that people sing of his renown to this day--yet death did not spare even these. Moreover, the birds which fly in the air, and the animals which dwell in the sea, when the hour arrives, even these fall into trouble. No one has escaped sorrow on coming into this world. To grieve on this account is folly. It is best, therefore, to practise religious duties.’”
* Yama is the judge of the deceased, and ruler of the infernal regions: also, the god of death.
“When Vishnusharmã had reasoned with him in this manner, it came into the Brahman’s mind that he would thenceforth perform meritorious and pious acts. Having thought this over in his mind, he said to his sons, ‘I am about to sit down to a sacrifice; you go and bring me a turtle from the sea.’ On receiving their father’s command, they went to a fisherman, and said, ‘Take a rupee, and catch a turtle for us.’ He took it, and caught one, and gave it to them. Then the eldest of the brothers said to the second, ‘Do thou take it up.’ He said to the youngest, ‘Brother! do thou take it up.’ He replied, saying, ‘I will not touch it; a bad smell will cling to my hands, and I am very nice * in (my) eating.’ The second said, ‘I am very particular in my intercourse with women.’ The eldest said, ‘I am particular in (the matter of) sleeping on a bed.’”
* I hazard this meaning for chatur in the teeth of the vocabulary and the dictionaries, as, the meanings contained therein do not seem to me to apply. The student, however, may, if he pleases, substitute “sharp” or “clever” for “nice.”
“Thus did the three of them begin wrangling; and leaving the turtle where it was, they proceeded, quarrelling the while, to the king’s gate, and said to the gatekeeper, ‘Three Brahmans have come seeking justice; go thou and tell this to the king.’ On hearing this, the doorkeeper went and informed the king. The king summoned them, and asked, ‘Why are you quarrelling one with another?’ Then the youngest of them said, ‘Your majesty! I am very particular as to food.’ The second said, ‘Lord of the earth! I am very particular as to women.’ The eldest said, ‘Incarnation of justice! I am particular in the matter of beds.’”
“When the monarch heard this, he said, ‘Each of you submit to a trial.’ They said, ‘Very well.’ The king sent for his cook, and said, ‘Prepare various kinds of condiments and meats, and give this Brahman a thoroughly good repast.’ On hearing this, the cook went and prepared food, and taking with him the one who was nice in the matter of food, seated him in front of the dishes. He was on the point of taking up a mouthful and putting it into his mouth, when an offensive smell came from it. He let it go, washed his hands, and came to the king. The king asked, ‘Didst thou enjoy thy repast?’ Then he said, ‘Your majesty! I perceived a disagreeable smell in the food, (and) did not eat.’ The king said again, ‘State the cause of the offensive smell.’ He replied, ‘Your majesty! it was rice which had been grown on a burning-ground; the smell of corpses proceeded from it, and hence I did not eat it.’”
“On hearing this, the king summoned his steward, and asked, ‘Sirrah! from what village does this rice come?’ He replied, ‘From Shibpur, your majesty!’ The king said, ‘Summon the landholder of that village.’ Thereupon the steward had the landholder brought before the monarch. The king asked him, ‘On what land was this rice grown?’ He replied, ‘On a burning-ground, your majesty!’ When the king heard this, he said to that Brahman, ‘Thou art indeed a connoisseur in the matter of food.’”
“After this, he had the one who was nice in the matter of women sent for, and having a bed laid out in an apartment, and all the requisites for enjoyment placed therein, had a beautiful woman brought and placed near him, and the two while lying down began conversing with each other. The king was secretly looking on through a lattice. Now, the Brahman was about to give her a kiss, when smelling her breath, he turned away his face, and went to sleep. The king having witnessed this conduct, entered his palace and sought repose. Rising early in the morning, he came into the court, and summoned that Brahman, and asked, ‘O Brahman! didst thou pass the night pleasantly?’ He replied, ‘Your majesty! I found no pleasure.’ ‘Why?’ asked the king again. The Brahman replied, ‘The smell of a goat proceeded from her mouth, and my mind was much distressed in consequence.’ When the king heard this, he summoned the procuress, and inquired, ‘Whence didst thou bring this (woman)? and who is she?’ She said, ‘She is my sister’s daughter; her mother died when she was three months old, and I brought her up on goat’s milk.’ On hearing this, the monarch said, ‘Thou art indeed a connoisseur in respect of women.’”
“After that he had a very fine bed prepared, and caused the Brahman who was a nice judge of beds to sleep thereon. On its becoming morning, the king sent for him, and asked, ‘Didst thou sleep comfortably through the night?’ He replied, ‘Your majesty ‘I had no sleep the whole night long.’ ‘Why?’ asked the king. He replied, ‘Your majesty! in the seventh fold of the bedding there was a hair, which was pricking my back, and I had no sleep in consequence.’ On hearing this, the king looked into the seventh fold of the bedding, and lo! a hair was found. Thereupon he said to him, ‘Thou art indeed a nice judge of beds.’”
After relating so much of the story, the sprite asked, “Who was the greatest connoisseur of those three?” King Bir Yikramajit replied, “He who was the connoisseur in the matter of beds.” When the sprite heard this, he went again and hung on to that tree; (and) the king also went there on the instant, and bound him, placed him on his shoulder, and carried him away.
TALE XXIV.
The sprite said, “Your majesty! in the country of Kaling there was a Brahman named Yagya Sharmã, whose wife’s name was Somadattã. She was very beautiful. The Brahman began offering sacrifices, whereupon his wife had a beautiful boy. When he attained the age of five years, his father began teaching him the _Shãstras_. At the age of twelve years he had finished the study of all the Shãstras, and become a great scholar; and he began to be in constant attendance upon, and to help his father.”
“After the lapse of some time the boy died, and in their sorrow for him his parents uttered loud cries of lamentation and wailing. On receiving this news all his kinsfolk hastened thither, and fastening the boy upon a bier, took him away to the burning-ground; and when there, began repeatedly gazing at him, and saying to one another, ‘See! even in death he appears beautiful!’ They were uttering words like these, and arranging the pyre, while an ascetic was also seated there engaged in religious austerity. He hearing these words began to think to himself, ‘My body has become very old; if I enter this boy’s body, I can practise religious meditation with ease and comfort.’”
“Having thought thus, he entered the body of the child, turned round, and pronouncing the names of Rãm (Balarãm) and Krishn, sat up as one sits up from sleep. When the people witnessed this, they all returned to their homes in astonishment; while his father lost all desire for the world on witnessing this marvel; first he laughed, then he wept.”
After relating so much of the story, the sprite said, “Say, your majesty! why he laughed, and why he wept.” Thereupon the king said, “Seeing the ascetic enter his body, and so learning the art (of changing one’s own body for another) he laughed; and through regret at having to quit his own body he wept, thinking, ‘Thus shall I too some day have to abandon my own body.’” Hearing this, the sprite went again and suspended himself on that tree; and the king, too, arriving close at his heels, bound him, put him on his shoulder, and carried him away.
TALE XXV.
Then the sprite said, “Your majesty! there is a city in the south named Dharmpur, a king of which was named, Mahãbal. Once upon a time another king of that same region led an army against and invested his capital. He continued fighting for several days. When his army went over (in part) to the enemy, and a portion was cut to pieces, then, having no help for it, he took his wife and daughter with him, and went forth by night into the jungle. After he had penetrated several miles (_lit_. kos) into the jungle, the day broke, and a village came in view. Then, leaving the queen and princess seated beneath a tree, he went himself towards the village to get something to eat, and in the meantime (a body of) Bhils came and surrounded him, and told him to throw down his arms.”
“On hearing this, the king commenced discharging arrows, and they did the same from their side. Thus did the fight last for three hours, and several, of the Bhils were slain. In the meantime an arrow struck the king’s forehead with such force that he reeled and fell, and one of them came up and out off the king’s head. When the queen and princess saw the king dead, they took their way back to the jungle weeping and beating their breasts. After having proceeded a _kos_ or two thus, they got tired and sat down, and began to be troubled with many an anxious thought.”
“During this time a king, named Chandrasen, together with his son, while pursuing the game, came into that jungle, and the king noticing the foot-prints of the two (women), said to his son, ‘Whence have the foot-prints of human feet come in this vast forest?’ The prince replied, ‘Your majesty! these are women’s foot-prints; a man’s foot is not so small.’ The king observed, ‘True, man has not got such delicate feet.’ The prince said again, ‘They have just this moment passed.’ The monarch said, ‘Come, let us seek them in the jungle; if we find them, I will give her whose foot this large one is to thee; and I will take the other.’ Having entered into this mutual compact, they went forward, and perceived the two seated. They were delighted on seeing them, and seating them on their horses in the manner agreed upon, they brought them home. The prince took possession of the queen, and the king of the princess.”
Having related so much of the story, the sprite said, “Your majesty! what relationship will there be between the children of these two?” On hearing this, the king held his tongue through ignorance.
Then the sprite said in great glee, “Your majesty! I have been highly pleased at witnessing your patience and courage; I tell you one thing, however; do you attend thereto,--viz.: one, the hairs of whose body are like thorns, and whose body (itself) is like wood, and whose name is Shãntshïl, has come into your city, and he it is who has deputed you to fetch me, (while) he himself is seated in the burning-ground working his spells, and desires to kill you. I therefore forewarn you, that when he has finished his devotions, he will say to you, ‘Your majesty! prostrate yourself so that eight parts of your body may touch the ground.’ You should then say, ‘I am the king of kings, and all potentates bow low in salutation before me; up to this hour I have not bowed in adoration to any one, and I know not how to do so; you are a spiritual teacher, kindly show me how to do so, and then will I do it.’. When he bows down, give him such a blow with your sword that his head may become severed (from his body); then will you reign uninterruptedly; whereas, if you will not do this, he will slay you, and reign permanently.”
Having warned the king in these words, the sprite came out of that corpse, and went his way; and while somewhat of night still remained, the king brought the corpse and placed it before the ascetic. The ascetic became glad on seeing it, and lauded the king greatly. After that, he repeated incantations and raised the corpse to life, and offered up a ‘burnt-offering in sacrifice: and sitting with his face southwards, offered to his god all the materials he had pre? pared; and after offering up betel leaf, flowers, incense, lamps, and consecrated food, he said to the king, “Make obeisance; very glorious will thy dignity become, and the eight supernatural faculties * will always abide in thy house.”
* These powers are--1. Mahima, or the faculty of making one’s self as bulky as one pleases. 2. Laghims, or the faculty of making one’s self as light as one pleases. 3. Anima, or the power of making one’s self infinitely small. 4. Prakamya, or the power of gratifying one’s desires. 5. Vashita, or power of subjecting all things to one’s will. 6. Ishita or supreme sway. 7. Prãpti, or the power of obtaining everything. 8. Kãmãvasãÿitwam, or the power of subduing and quenching natural desire.
On hearing this, the king called to mind the words of the sprite, and joining his hands, said with the utmost humility, “Your reverence! I know not how to bow in adoration; you, however, are a spiritual teacher; if you will kindly teach me, I will do it.” As the ascetic, on hearing this, lowered his head to prostrate himself, that instant the king struck him such a blow with his sword that his head was severed; and the sprite came and showered down flowers. It is declared that there is nothing unlawful in slaying him who would himself slay another.
At that time Indra and the rest of the gods, having witnessed the king’s courage, mounted their cars and began to raise shouts of victory and exultation. And king Indra said in pleasure to king Bïr Vikramãjït, “Ask a boon.” Then the king joined his hands and said, “Your majesty! Let this story concerning me become famous in the world.” Indra replied, “So long as the moon, sun, earth and sky endure, this story shall be famous; and thou shalt be ruler over the whole earth.”
After saying this, king Indra went to his place, and the king took those two corpses and threw them both into the oil-cauldron. Thereupon the two heroes came and presented themselves, and began to say, “What command is there for us?” The king replied, “When I remember you, then do you come.” Taking from them their promise to do this, the king returned home, and began to attend to his government. It is said that,--Whether one be learned or a fool, a child or a man, he alone who is wise will win success.