Part 5

“To be brief, after some delay, his friend thought that as he had been gone a very long while and had not yet returned, he ought to go and see (what had happened); so he said to the wife, ‘Stay here; I will soon hunt him up and bring him here.’ Having said this, he went into the temple of Devi, and lo! his (friend’s) head was lying apart from his body! On beholding this state of things there, he began to say to himself, ‘The world is a hard place! No one will suppose that he, with his own hand, offered his head as a sacrifice to Devi; on the contrary, they will say, that, as his wife was very beautiful, he (the friend), in order to possess her, killed him, and is practising this artful trick. Therefore it is preferable to die here; whereas to obtain an evil reputation in the world is not desirable.’”

“Having said this, he bathed in the pool, came into the presence of Devi, joined his hands and made obeisance, and taking up the sword, struck himself on the neck, so that his head was severed from his body. And she, weary of standing there alone, and watching for their return till she quite despaired, went in quest of them into the temple of Devi. Arrived there, what does she behold but the two lying dead! Then, seeing them both dead, she thought to herself, ‘People will not believe that these two have voluntarily offered themselves as sacrifices to Devi. Everybody will say that the widow was a wanton wretch, (and) that she killed them both and left them that she might indulge in her depravity. It is better to die than to endure such infamy.’”

“Alter reflecting thus, she plunged into the pool (and bathed), and coming into the presence of Devi, bowed her head in obeisance; (then) taking up the sword, was about to strike herself on the neck, when Devi descended from the throne, and came and seized her hand, and said, ‘Daughter! ask a boon; I am well-pleased with thee.’ On this she said, ‘Mother! if thou art pleased with me, restore these two to life.’ Then Devi said, ‘Unite their heads to their bodies.’ In the tumult of her joy she changed the heads in putting them on. And Devi brought the water of life and sprinkled it upon them. The two rose up alive, and began disputing one with another; one saying, ‘She is my wife;’ the other, ‘She is mine.’”

Having related so much of the story, the sprite said, “Now king Vikramãjit! of which of these two is she the wife?” The king said, “Hearken! The guiding principle for this is laid down in the book of law, thus: ‘The Ganges is the best of rivers, and Sumeru is the most excellent of mountains, and Kalpavriksh * is the most excellent of trees, (and) the head is supreme among all the members of the body. According to this judgment she becomes the wife of him who possesses the superior member.’” On hearing these words the sprite went and again suspended himself on that tree; and the king having gone and bound him, placed him on his shoulder and carried him off.

* Kalpavriksh is a fabulous tree, yielding all wishes, said to exist in the paradise of India.

TALE VII.

The sprite said, “O king! there is a city named Champãpur, the king of which is Champakeshwar. And the queen’s name is Sulochanã, and the daughter’s Tribhuvan-sundari. She is an eminently-beautiful woman, whose face is like the moon, hair like black clouds, eyes like a gazelle’s, eyebrows (arched) like a bow, nose like a parrot’s (beak), neck like a pigeon’s, teeth like the grains of a pomegranate; the redness of whose lips resembles that of the _kandüri_, * whose waist is like a leopard’s, hands and feet like the tender lotus, complexion like the champa-flower; in short, the bloom of her youth was daily on the increase.”

* The kandüri is a cucurbitaceous plant with red fruit, or the gourd of the momordica monadelpha. Its Hindi name is bimb.

“When she became marriageable, the king and queen began to feel anxious in their minds. And the news spread among the monarchs of the different countries (round about) that so beautiful a girl had been born in the palace of king Champakeshwar that, at a mere glance at her beauty, gods, men, and holy sages, remain fascinated. Thereupon the kings of the different countries had each his likeness painted, and sent it by the hands of a Brahman to king Champakeshwar.

“The king received and showed the portraits of all the monarchs to his daughter, but none of them suited her fancy. Thereupon the king said, ‘Do thou, then, make a public choice of a husband.’ To this, too, she did not agree, but said to her father, ‘Father! give me to him who possesses the three qualities of beauty, strength, and superior knowledge.’”

“In fine, when several days had elapsed, four suitors came from four different countries. Then the king said to them, ‘Do each of you set forth clearly before me the superior qualities and knowledge he possesses.’ One of them said, ‘I possess such knowledge that I manufacture a cloth and sell it for five rubies. When I realise the price, I give one of the rubies to Brahmans, of another I make an offering to the gods, a third I wear on my own person, a fourth I reserve for my wife, the fifth I sell, and constantly support myself with the money so obtained. No one else possesses this knowledge. And as to the good looks I possess,--they are open to view.’ The second said, ‘I am acquainted with the languages of both land and aquatic beasts and birds; have no equal in strength; and my beauty is before you.’ The third said, ‘So well do I comprehend the learned writings that no equal of mine exists; and my beauty is before your eyes.’ The fourth said, ‘I stand alone in my knowledge of the use of weapons; * there is no one like me; I can shoot an arrow which will strike an object which is heard, but not seen; and my beauty is famous in the world,--you, too, must surely see it.’”

* I suspect an error in the text here; viz., shãstra for shastra; for the third suitor had already claimed the possession of unrivalled excellence in the shãstras, while the fourth boasts of his superior shill in archery, which would certainly seem to accord better with shastra than shãstra. Moreover, the judgment of King Vikram shows satisfactorily, I think, that shastra is the word intended.

“On hearing the statements of the four of them, the king began to think to himself, ‘All four are on a par as to excellences; to which should I give the girl?’ Having reflected thus, he went to his daughter and set forth the virtues of the whole four of them, and said, ‘To which of them shall I give thee (in marriage)?’ On hearing this, she hung down her head through modesty, and kept silent, making no answer.”

After relating so much of the story, the sprite said, “Now, King Vikram! for which of them is this woman suited?” The king replied, “He who makes cloth and sells it is a _südra_ by caste; and he who knows the languages is a _bais_ by caste; he who has studied the learned writings is a _Brahman_; and he who hits with an arrow an object which is simply, heard, and not seen, is of _her_ caste: the woman is suitable for him.” On hearing these words, the sprite went again and hung himself on that tree; and the king, too, went thither, bound him, placed him on his shoulder, and carried him off.

TALE VIII.

Then the sprite said, “O king! there is a city named Mithalãvatï, the king of which is Gunãdhip. A young rãjpüt, named Chiramdeva, came from a distant land to enter his service. He used to go daily to pay his respects to the king, but did not obtain an interview. And in the course of a year he consumed all the money he had brought (with him) while tarrying here without employment, and there (in his native land), his home went to ruin.”

“It happened one day that the king mounted his horse for the chase, and Chiramdeva also joined his cavalcade. The king became accidentally separated from his followers in a forest, and the attendants lost themselves in another jungle; one, however, Chiramdeva, was following the king. At length, he called out, and said, ‘Your majesty! all the attendants have remained behind, while I am accompanying you, making my horse keep pace with yours.’ On hearing this, the king reined in his horse, and so he came up (to the king). The king looked at him, and asked, ‘How hast thou become so emaciated?’”

“Then he replied, ‘If I live with a master, such that he cherishes thousands of people, while he takes no thought of me, no blame (attaches) to him for this, but rather my own fate is to blame. As, for example, by daylight the whole world is clearly visible; yet it is not visible to the owl;--what blame can be imputed to the sun for this? It is astonishing to me that he who caused the means, of subsistence to reach me in my mother’s womb, should take no thought of me now, when I have been born, and am capable of enjoying worldly aliment. I know not whether he sleeps or is dead. And, in my opinion, it is better to swallow deadly poison and die, than to ask for goods and money from a great man who, while giving the same, makes a wry face, and turns up his nose (in contempt), and raises his brows. Now these six things render a man contemptible,--first, the friendship of a perfidious man; second, causeless laughter; third, altercation with a woman; fourth, the serving a bad master; fifth, riding a donkey; sixth, unpolished (or uncouth) speech. * And the following five things the Creator records in a man’s destiny at the time of his birth,--First, length of life; second, acts; third, wealth; fourth, know-ledge; fifth, reputation. O king! so long as a man’s virtues ** are conspicuous, all continue to be his servants; but when his virtues decrease, his very friends become his enemies.”

* Lit.--A dialect without Sanskrit.

** I should much prefer translating “so long as a man’s fortunes are in the ascendant,” were it not that none of the lexicons I have seen sanctions the sense of “fortunes” for punya.

“This one thing, however, is certain; by serving a good master one derives benefit sooner or later; he does not remain unbenefited.’”

“On hearing this, the king pondered over all these words, but did not then make any reply. He said this to him, however, ‘I feel hungry; bring me something to eat from somewhere.’ Chiramdeva said, ‘Your majesty! bread ** is not to be obtained here.’ Having said this, he went into the jungle, killed a deer, took out a flint and steel from his pocket, kindled a fire, broiled some slices of meat, and served up a plentiful meal to the king, and partook of it himself as well. To be brief, when the king was quite satisfied, *** he said, ‘Now, Rãjpüt I conduct me to the city, for the road is not known to me.’ He conducted the king into the city, and brought him to his palace. Then the king appointed him to an office, and bestowed many robes and jewels upon him. After that, he continued in close attendance upon the king.”

** Lit.--“Grain-food,” which might mean boiled rice, or cakes of bread and boiled pulse.

*** Lit.--When the king’s belly was filled.

“In short, the king one day sent that Rãjpüt on some business to the seaside. When he reached the sea-shore, he beheld a temple (dedicated) to Devi. He entered it, and worshipped Devi. But, on the instant of his coming out thence, a beautiful damsel came up to him from behind, and began questioning him, saying, ‘O man! why hast thou come here?’ He replied, ‘I have come in quest of pleasure, and at the sight of thy beauty I am fascinated.’ She said, ‘If thou hast any design on me, first go and bathe in this pool; after that I will listen to whatever thou shalt say to me.’”

“On the instant of hearing this, he took off his clothes, entered the pool and dipped, and came out, and lo! he was standing in his own city! On beholding this marvel, he was filled with fear, and returning home in his helplessness, clothed himself, and went and related the whole story to the king. The king no sooner heard it than he said, ‘Show me this wonder also.’ This said, he ordered the horses, and both mounted and set off. After several days, they reached the sea-shore, and entered the same temple of Devi, and paid adoration. Farther, when the king came out, the very same damsel, accompanied by a female friend, came and stood beside the king, and on beholding the king’s handsome appearance, became fascinated, and said, ‘O king! I will execute any command you may give me.’ The king replied, saying, ‘If thou wilt obey my command, become the wife of my servant.’ She said, ‘I have become the slave of thy beauty, how then can I become his wife?’ The king replied, ‘It was but this instant thou saidst to me, ‘I will obey any command you may give me.’ Now, whatever the good promise they perform. Keep thy plighted word, (and) become the wife of my servant.’ On hearing this, she said, ‘Your word is law to me.’ Thereupon the king married his servant to her without the usual ceremonies, * and brought them both with him to his palace.”

* A gandharb marriage is one where the usual formalities are dispensed with, and the parties become man and wife by mutual consent.

Having related so much of the story, the sprite said, “Tell me, O king! Of master and servant, whose was the greater virtue?” The king said, “The servant’s.” The sprite said again, “Was not the merit of the king greater, who obtained so beautiful a woman, and bestowed her on his servant?” Thereupon king Bir Vikramãjït said, “What superior merit is there in their conferring favours, whose office it is to do so? But he who, while having his own, interests to attend to, promotes the interests of another--_he_ is the greater. For this reason, the servant’s merit was the greater.” On hearing these words, the sprite went and hung himself on that same tree; and the king went and again took him down from thence, placed him on his shoulder, and carried him away.

TALE IX.

The sprite said, “O king! there-is a city named Madanpur, where was a king named Birbar. Now, in that same country there was a merchant named Hiranyadatt, whose daughter’s name was Madansenã. One day, in the spring-time, she went, with her female friends, into her garden, to stroll about and enjoy the scene. It so happened that, previous to her coming out, Somdatt, the son of a merchant named Dharmdatt, had come, with a friend, to take a stroll in the forest. On his return thence, he came into that garden; (and) on beholding her, became enamoured, and began to say to his friend, ‘Brother! Should she ever be united to me, then my living will be to some purpose; and if not, then my living in the world is in vain.’”

“Addressing these words to his friend, (and) being distracted by the pangs of separation, he involuntarily approached her, and seizing her hand, began to say, ‘If thou wilt not love me, I will sacrifice my life on thy account.’ She replied, ‘Act not thus; that would be a sin.’ Then he said, ‘Thy amorous glances have pierced my heart, and the fire of separation from thee has consumed my body; my whole consciousness and understanding have been destroyed by this pain; and at this moment, through the overpowering influence of love, I have no regard for right or wrong; but if thou wilt give me thy word, new life will enter my soul.’ She said, ‘On the fifth day from this day my marriage will take place; but I will first have intercourse with thee, and afterwards abide at my husband’s.’ After giving him this promise, and taking her oath (to keep it) she departed to her home, and he to his.”

“To be brief, on the fifth day her marriage took place. Her husband brought her to his home after the marriage. After some days the wives of her husband’s younger and elder brothers compelled her to go to her husband at night. She entered the nuptial chamber, and sat quietly down in a corner. In the meantime, her husband seeing her, took her hand, and made her sit on the bed. In fine, as he was about to embrace her, she; shook him off with her hand, and related to him all that she had promised the merchant’s son. On hearing this her husband said, ‘If thou really desirest to go to him, go.’”

“Having received her husband’s permission, she started for the merchant’s place. A thief seeing her on the road, came up to her in delight, and said, ‘Whither goest thou alone, at this midnight hour, in this pitch-darkness, bedecked with such garments and jewels?’ She replied, ‘To the place where my dearly beloved dwells.’ On hearing this the thief said, ‘Who is thy protector here?’ She began to say, ‘Cupid, my protector, with his bow and arrows, is with me.’ Having said this, she then related her whole story to the thief, from beginning to end, and said, ‘Do not spoil my attire; I give thee my word that, when I return thence, I will deliver my jewels to thee.’”

“On hearing this, the thief said to himself, ‘She leaves me, in truth, with a promise to deliver up her jewels to me; then why should I spoil her attire?’ Thus reflecting, he let her go. (He) himself sat down there, while she went to the place where Somdatt was lying asleep. She having suddenly roused him as soon as she got there, he arose bewildered, and commenced saying, ‘Art thou the daughter of a god, or sage, or serpent? * Tell me truly, who art thou? and whence art thou come to me?’ She replied, ‘I am the daughter of a man--the daughter of the merchant Hiranyadatt; Madansenã is my name; and dost thou not remember that thou didst forcibly seize my hand in the grove, and didst insist on my giving thee my oath; and I swore, at thy bidding, that I would leave the man I was married to and come to thee? I have come accordingly; do unto me whatever thou pleasest.’”

* Nig is the name of the fabulous serpents (said to have a human face), inhabiting Pãtala, or the infernal regions.

“On this he asked, ‘Hast thou told this story to thy husband, or not?’ She replied, saying, ‘I have mentioned the whole affair, and after becoming acquainted with everything, he has allowed me to come to thee.’ Somdatt said, ‘This matter is like jewels without apparel, or food without clarified butter, or singing out of tune--all these things are alike. Similarly, dirty garments mar beauty, bad food saps the strength, a wicked wife deprives of life, a bad son ruins the family. Whereas a demon takes life on his being enraged, a woman, either as a friend or a foe, is in both cases the occasion of sorrow. What a woman does not do is of little moment; for she does not give utterance to the thoughts of her mind; and what is at the tip of her tongue she does not reveal; and what she does, she does not tell of. A wonderful creature has God created in the world in woman.’”

“After uttering these words, the merchant’s son answered her, saying, ‘I will have nothing to do with another’s wife.’ On hearing this she took her way back home again. On the way she met the thief, (and) told him the whole story. The thief, on hearing it, applauded her highly, and let her go. She came nigh her husband and told him all the circumstances; but her husband evinced no affection for her, and said, ‘The beauty of the cuckoo consists in its note alone; a woman’s beauty consists in her fidelity to her husband; and the beauty of an ugly man is his knowledge; the beauty of a devotee is his patient suffering.’”

Having related so much of the story, the sprite said, “O king! whose is the highest merit of these three?” King Vikramãjït replied, “The thief’s merit is the greatest.” The sprite said, “How?” The king replied, “Seeing her heart set on another man, her husband gave her up; through dread of the king, Somdatt let her alone; whereas there was no reason for the thief’s leaving her unmolested. Hence the thief is the superior.” On hearing this, the sprite went again and suspended himself on that tree; and the king also went there, took him down from the tree, bound and placed him on his shoulder, and once more carried him away.

TALE X.

The sprite said, “O king! in the country of Gaur there is a city called Baradmãn, and the king of that place was named Gunshekhar. His minister was a follower of the Jain persuasion, Abhaichand by name. Through his persuasion, the king, too, entered the pale of the Jain religion. He prohibited the worship of Shiva, as also that of Vishnu, and offerings of cattle, grants of land, oblations * to deceased ancestors, gambling and intoxicating liquors--all these he interdicted: no one was allowed to practise them in the city, and no one could carry away bones to the Ganges. And the minister, too, with the king’s sanction for these matters, had it proclaimed in the city, that whoever performs these acts, the king will confiscate all his property, and inflict punishment on him, and expel him from the city.”

* These oblations consist of balls (pind) of meat, or rice mixed up with milk, curds, flowers, &c., and offered to the manes at the several Shraddhas (or funeral ceremonies and worship of the manes) by the nearest surviving relations.

“Thereafter the minister said one day to the king, ‘Attend, O king! to an exposition of the sacred law Whosoever takes the life of any one, this same takes his life also in another state of existence. It is on account of this sin that living and dying are inseparable from man on his entering this world. He is born again and again, and again he dies. Hence, it behoves man, on his being born into the world, to treasure up virtuous deeds. Observe (how) Brahmã, Yishnü, Mahãdeva, in one form or another, become incarnate in the world under the influence of love, anger, covetousness, or infatuation! A cow, forsooth, is superior to them, for she is free from passion, hatred, pride, anger, covetousness, infatuation; moreover, she sustains the subjects. And the sons which are born to her also impart the utmost ease to the living things of the earth, and cherish them. It is for this reason that all the deities and holy sages hold the cow sacred. Therefore, to worship the gods, is not well: worship the cow in this world. And it is a duty to protect the life of every animal, from the elephant to the ant; including beasts, birds, &c., up to man; there is no duty equal to that in the world. Those who add to their flesh by eating the flesh of other creatures, ultimately suffer the torments of hell. Hence it is incumbent on man to preserve life. Those who regard not the sufferings of others, but go on destroying the life of other creatures, and eating them--their lives are shortened on the earth, and they are born cripples, or lame, or blind of one eye, or blind of both eyes, or dwarfs, or hunch-backed, or with some such bodily defect. According to the limbs of beasts and birds which they devour, they eventually lose similar members of their own. Further, the drinking of intoxicating liquors is a great sin. Hence the consumption of flesh and intoxicating drinks is not right.’”

“Thus unfolding to the king the wisdom stored up in his mind, the minister made him so sound a convert to the Jain faith, that whatever he advised the king did; and he paid no respect to any Brahman, ascetic, itinerant devotee, or religious mendicant; * and governed his kingdom according to this religion. One day, coming under the power of death, he died. Thereupon his son, Dharm-dhwaj by name, ascended the throne, and began to reign. One day, having had the minister, Abhaichand, seized, and seven plaits made of the hair on his head, and his face blackened, and (the minister) himself seated on a donkey, and a drum beaten and hands clapped (in derision) after him, he then banished him from the kingdom, and carried on his government free from all anxiety.”

* The sewra, sanyasi, and darwesh, are all religious mendicants; the first is of the Jain religion, the second a Brahman, and the third a Muhammadan.