Part 7

“On hearing this, he said, ‘It was but now that the princess came here with her companions; and it was through seeing her that I have fallen into this state. Should I obtain possession of her, I will preserve my life; otherwise I will abandon life.’ Then he replied, ‘Come to my abode; I will exert myself to the utmost to obtain her; and, if I should not succeed, I will bestow great wealth upon thee.’ Thereupon Manswi said, ‘God has created many a jewel in the world; but the jewel, woman, surpasses all; and for her sake it is that man treasures up wealth. When I have lost the woman, what will I do with the wealth? Brute beasts are better off in the world than those who do not possess themselves of handsome wives. The fruit of merit is wealth, and the advantage of wealth is ease, and the consequence of ease is (the taking) a wife; now, what happiness can there be where there is no wife?’ On hearing this, Müldeva said, ‘I will give thee whatsoever thou may’st ask for.’ Then he said, ‘O Brahman obtain that same maiden’s hand for me.’ Müldeva thereupon said, ‘So be it; come along with me; I will have that very maiden bestowed on thee.’”

“In short, ministering much comfort to him, he took him to his house; and when he reached there, he prepared two magic pills. One pill he gave to the (young) Brahman, saying, ‘When thou puttest this into thy mouth, thou wilt be turned into a girl of twelve years; and when thou takest it out of thy mouth, thou wilt become the self-same man thou wert before.’ He said further, ‘Put this into thy mouth.’ On his putting it into his mouth, he became a girl of twelve years. And he, (Müldeva) having put the other pill into his own mouth, became transformed into an old man of eighty years; and taking that young girl with him, he proceeded to the king.”

“The king, seeing the Brahman, saluted him, gave him a seat, and another to the young girl also. Then the Brahman gave him his blessing in verse, saying, ‘May he whose glory pervades the three worlds; and who, taking the form of a dwarf, deceived * King Bali; and who, taking monkeys with him, bridged the ocean; ** and who, supporting the mountain (Go vardhan) on his hand, *** protected the cowherds from the bolts of Indra,--may the same Vasudeva protect you!’ On hearing this, the king inquired, ‘Whence has your highness come?’ The Brahman, Mãldeva, replied, ‘I have come from the other side of the Ganges, and my home is there; and I had gone to bring away my son’s wife, (and) in my absence, a general flight from the village took place; and so I know not whither my wife and son have fled to. And now, with this girl with me, how shall I seek them? It is, therefore, advisable that I leave this (girl) with your majesty. Keep her with the greatest care until I return.’”

* Ball was a powerful king, who, by his austerities and devotion, overcame Indra in battle, and obtained power over heaven and earth. The gods became alarmed at this, and sought the aid of Vishnü, who visited the earth in the form of a dwarf, and went before Bali, who, according to custom, offered him presents. These the dwarf, affecting utter contempt for worldly wealth, declined, saying he merely wanted as much territory as could be comprised in three of his paces. Bali laughed, and granted his request; whereupon the dwarf increased his stature to prodigious dimensions, and, at one step, placed his foot on the heavens; at the next, on the earth; and, no room remaining for the third step, he placed his foot on Bali’s head, and so pressed him down to the region of Nãga-loka, beneath the earth, where he was kept in confinement, and bound with bonds made of twisted serpents.

** etband (from the Sanskrit setu-bandha) signifies a dike or bridge, and is applied to the ridge of rooks between the Coromandel coast and Ceylon. This dike or bridge is said to have been built by the allies of Rama (i.e., the monkey army under the leadership of Hanuman), when he invaded Ceylon to recover his wife Sltã, who had been carried off thither by Bãvan. It is said that, as fast as the monkeys built up the dike, Bãvan destroyed it; so, to prevent his doing this, Bãma erected a temple to Shiva (the god adored by Bavan) at the extremity of the dike. Thenceforth Setband Rãmeshwar became a place of pilgrimage.

*** This allusion to the exploits of Krishna the curious reader will find fully explained in the 26th chapter of the “Prem Sãgar.”

“On hearing these words of the Brahman’s, the king began thinking to himself, ‘How shall I take charge of a very beautiful young woman? And if I do not take her, this Brahman will curse me, (and) my dominion will be overthrown.’ Having thought this over in his mind, the king said, ‘Your highness! the command you have given me shall be obeyed.’ On this, the king summoned his daughter, and said, ‘Daughter! take this Brahman’s daughter-in-law and keep her with you, with all care and attention; and, whether sleeping or waking, eating or drinking, or moving about, do not let her be away from you for a moment.’ On hearing this, the princess took hold of the hand of the Brahman’s daughter-in-law, and led her away to her own apartment. At night, the two slept in one bed, and began conversing with each other. In the course of conversation, the Brahman’s daughter-in-law said, ‘Tell me, O princess! to what trouble is it owing that you have become so worn and feeble?”’

“The princess said, ‘I went one day in the spring, accompanied by my female friends, to stroll about in the garden, and there beheld a very handsome, Cupid-like Brahman, and our eyes met. He swooned away on one side, and I became unconscious on the other. Then my companions, seeing my predicament, brought me home. And I am totally ignorant of both his name and his abode. His image fills my eyes, and I have not the least desire for food and drink. It is through this trouble that my body has been reduced to the state you see.’ On hearing this, the Brahman’s daughter-in-law said, ‘What wilt thou give me if I bring thy beloved and thee together?’ The princess said, ‘I will remain thy slave for ever.’ Hearing this, he took the magic pill out of his mouth and became a man again; and she was abashed at beholding him. After that, the Brahman’s son married her after the fashion of Gandharb marriages; and used constantly to convert himself thus into a man at night, and to remain a woman by day. At length, after six months, the princess became pregnant.”

“They say that, one day, the king went with his whole family to a marriage festival at his minister’s house. There the minister’s son beheld that Brahman’s son disguised as a woman, and fell in love as soon as he saw her (or him), and began to say to a friend of his, ‘If this woman does not become mine, I will sacrifice my life.’ In the interval, the king having partaken of the feast, returned to the palace with his family. But the condition of the minister’s son became most painful through the anguish of separation from his beloved, and he gave up food and water. Seeing this state (of his), his friend went and informed the minister. And the minister, on hearing the story, went and said to the king, ‘Your majesty! love for that Brahman’s daughter-in-law has brought my son to a wretched state. He has given up eating and drinking. If you would kindly give the Brahman’s daughter-in-law to me, his life would be saved.’”

“On hearing this, the king said angrily, ‘Thou fool! It is not the nature of kings to do such a wrong. Hearken! Is it right to give away to another that which is given in trust, without the permission of the person making over the trust, that you mention this matter to me?’ On hearing this, the minister returned home in despair. But perceiving the suffering of his son, he also gave up meat and drink. When three days passed without the minister’s eating and drinking, then, indeed, all the officials combined, and said to the king, ‘Your majesty! the minister’s son is in a precarious state, and in the event of his dying, the minister, too, will not survive. And on the minister’s dying, the affairs of the state will come to a stand-still. It is better that you consent to that which we state.’ Hearing this, the king gave them permission to speak. Then one of them said, ‘Your majesty! it is long since that old Brahman left this, and he has not returned; God knows whether he is dead or alive. It is therefore right that you give that Brahman’s daughter-in-law to the minister’s son, and so uphold your kingdom; and should he return, you can give him villages and wealth. Should he not be satisfied with this, get his son married (to another maiden) and let him depart.’”

“On hearing this, the king sent for the Brahman’s daughter-in-law, and said, ‘Go thou to the house of my minister’s son.’ She said, ‘The virtue of a woman is destroyed by her being gifted with excessive beauty, and a Brahman’s character is lost by his serving a king, and a cow is ruined by grazing in remote pastures, and wealth vanishes on meeting with abuse.’ After saying so much, she added, ‘If your majesty would give me to the minister’s son, settle this matter with him, viz., that he will do whatever I tell him; then will I go to his house.’ The king said, ‘Say! what should he do.’ She replied, ‘Your majesty! I am a Brahman woman, and he is a Kshatri by caste; hence it is best that he first perform all the prescribed pilgrimages; after that I will cohabit with him.’”

“When he heard this speech, the king sent for the minister’s son and said to him, ‘Go thou, first, and visit all the places of pilgrimage; after that I will give the Brahman’s girl to thee,’ On hearing these words from the king, the minister’s son said, ‘Your majesty! let her go and take up her abode in my house, and then I will go on pilgrimage.’ After hearing this, the king said to the Brahman’s girl, ‘If thou will first go and take up thy abode in his house, he will set out on pilgrimage.’ Having no alternative, the Brahman’s girl went at the king’s bidding and took up her abode in his house. Then the minister’s son said to his wife, ‘Do you both live together in one place, on terms of the greatest affection and friendliness, and on no account quarrel and fight with each other, and never go to a strange house.’”

“Having given them these instructions, he, for his part, set out on a pilgrimage; and here (at home), his wife, whose name was Saubhagya-sundari, lying at night on one bed along with the Brahman’s daughter-in-law, began conversing on various topics. After some time the wife of the minister’s son spake as follows:--‘O friend! at this moment I am consumed with the flame of love; but how can my desire be attained?’

“The other said, ‘If I accomplish thy desire, what wilt thou give me?’ She replied, ‘I will be thy humble and obedient slave for ever.’ On this he took the magic pill out of his mouth and became transformed into a man. Thus he regularly transformed himself into a man by night, and into a woman by day. After that, indeed, great love existed between the two of them.”

“In short, six months passed away in this manner, and the minister’s son returned. On the one hand, the people hearing of his arrival, began to rejoice; and on the other, the Brahman’s daughter-in-law, having taken the magic pill out of her mouth and transformed herself into a man, came out from the house by way of the wicket, and went off. Again, after some time, he came to the same Brahman, Müldeva, who had given him the magic pill, and told him his whole story from beginning to end. Then Müldeva, after hearing all the circumstances, took the magic pill from him and gave it to his companion, Shashi, and each of them put the pill (he had) into his mouth. One was transformed into an old man, and the other a young man of twenty. After this the two went to the king’s.’”

“The king saluted them on the instant of seeing them, and gave them seats. And they, too, gave (the king) their blessings. After inquiring after their health and welfare, the king spake to Müldeva, saying, ‘Where have you been detained for so many days?’ The Brahman said, ‘Your majesty! I went to search for this son of mine, and having discovered him, I have brought him to you. If you will now give up his wife, I will take both daughter-in-law and son home.’ Then the king related the whole story to the Brahman. The Brahman became very angry on hearing it, and said to the king, ‘What proceeding is this, for thee to give my son’s wife to another? Well! thou hast acted as thou pleasedst; but now receive my curse.’ Thereupon the king said, ‘O holy man! be not angry; I will do whatever you bid me.’ The Brahman said, ‘So be it; if, through fear of my curse, thou wilt do as I say, then give thy daughter in marriage to my son.’ On hearing this, the king summoned an astrologer, and after having the auspicious conjunction and moment determined, gave his daughter in marriage to the Brahman’s son. Then he took leave of the king and came to his own village, bringing the princess, together with her dowry, along with him.”

“On hearing this intelligence, the Brahman Manswi also came there, and commenced quarrelling with him, saying, ‘Give me my wife.’ The Brahman named Shashi said, ‘I have married her before ten witnesses and brought her home; she is my wife.’ He replied, ‘She is with child by me; how can she become thy wife?’ And they went on wrangling with each other. Müldeva reasoned much with both of them, but neither heeded what he said.”

After relating so much of the story, the sprite said, “Say, king Bir Vikramajit! whose wife was she?” The king replied, “She became the wife of the Brahman Shashi.” Then the sprite said, “Pregnant by the other Brahman, how could she become the wife of this one?” The king said, “No one was aware of her being with child by that Brahman; whereas this one married her in the presence of ten arbitrators; therefore she became his wife. And the child, too, will have the right to perform his funeral obsequies.” On hearing this, the sprite went and hung on to the same tree. Again did the king go, and, after binding the sprite, and placing him on his shoulder, carry him away.

TALE XV.

The sprite said, “O king! there is a mountain named Himachal, where there is a city of the demi-gods (or celestial musicians); and king Jïmütketu ruled there. Once upon a time he worshipped Kalpãbriksh a great deal for the sake of a son. Thereupon Kalpabriksh was pleased, and said, ‘I am pleased at perceiving thy services to me; ask any boon thou desirest.’ The monarch replied, saying, ‘Grant me a son, so that my kingdom and my name may endure,’ It (the tree) stud, ‘Even so shall it be.’”

“After some time the king had a son. He experienced extreme joy, and held rejoicings with much noise and display. After making numerous presents and charitable gifts, he summoned the priests and fixed on a name for him. The priests named him Jïmüt-bãhan. When he became twelve years of age he began to worship Shiva; and having completed the study of all the learned writings, became a very intelligent, meditative, resolute, intrepid, and learned man; there was no equal of his in those times. And as many people as dwelt under his sway, all were alive to their respective duties.”

“When he attained to manhood, he, too, worshipped Kalpabriksh assiduously; whereupon Kalpabriksh was pleased, and said to him, ‘Ask whatsoever thou desirest, I will give it to thee.’ On this, Jïmüt-bãhan said, ‘If you are pleased with me, take away all poverty from my subjects, and let all those who dwell in my dominions become equal in point of possessions and riches.’ When Kalpabriksh granted the boon, all became so well off by the possession of wealth, that no one would obey the order of any person, and no one would do work for any one.”

“When the subjects of that realm became such as has been described, the brothers and kinsfolk of the king began to reason together, saying, ‘Both father and son are completely under the influence of religion, and the people do not obey their commands; it is therefore best to seize and imprison the pair of them, and take their kingdom from them.’ In fine, the king was not on his guard against them; and they having plotted together, went with an army and surrounded the king’s palace.”

“When this news reached the king, he said to his son, ‘What shall we do now?’ The prince said, ‘Your majesty! you be pleased to abide here in peace; I will away and destroy them this instant.’ The king said, ‘O son! this body is frail, and riches, too, are unabiding; when a man is born, death, too, attends him; hence we should now give up dominion, and practise religious duties. It is not right to commit a heinous sin for the sake of such a body, and for the sake of a kingdom; for even king Yudhishthir experienced remorse after his great war with the descendants of Bharat.’ On hearing this, his son said, ‘So be it! make over the government to your kinsmen, and you yourself depart and practise religious austerities.’”

“Having resolved on this, and summoned his brothers and nephews, and handed over the government to them, father and son both ascended the mountain Malayãchal, and on reaching the summit, built a hut and dwelt there. A friendship arose between Jïmüt-bãhan and a holy sage’s son. One day the king’s son and the son of the sage went out together for a stroll on the top of the mountain. A temple, sacred to Bhawãnï, came in sight there. Within the temple, a princess, with a lute in her hands, was singing in front of the goddess. The eyes of the princess and those of Jïinüt-bãhan met, and both became smitten with love. But the princess, restraining her feelings, and stricken with shame, turned her steps homeward; and he, too, for his part, being put to shame by the presence of the sage’s son, came to his own place. That night was passed by both the lovers (_lit._ rosecheeked ones) in extreme restlessness.”

“As soon as morn appeared, the princess set out from her quarter, for the temple of Devi, and the prince, too (starting from this side), no sooner arrived than he perceived that the princess was there. Then he asked her female companion, ‘Whose daughter is she?’ The companion said, ‘She is the daughter of king Malayketu; her name is Malayãvatï, and she is a virgin as yet.’ After saying this, the companion (spoke) again (and) asked the prince, ‘Say, handsome man! whence have you come? and what is your name?’ He replied, ‘I am the son of the monarch of the demi-gods, whose name is Jïmüt-ketu; and my name is Jïmüt-bãhan. In consequence of our Government being overthrown, we, father and son, have come and taken up our abode here.’”

“Again, the companion, after hearing these words, related all to the princess. She was much pained at heart on hearing them, and returned home; and at night she lay down with a load of care on her mind. But her companion perceiving this state of her’s, disclosed the story to her mother. The queen, on hearing it, mentioned it to the king, and said, ‘Your majesty! your daughter has become marriageable; why do you not seek a husband for her?’ On hearing this, the king thought the matter over in his mind, and that very moment summoned his son Mitrãvasu, and said, ‘Son! seek a husband for your sister and bring him here.’ Then he spoke, saying, ‘The king of the demi-gods, Jïmüt-ketu by name, and whose son is named Jïmüt-bãhan, having abandoned his kingdom, has, I hear, come here with his son.’ On hearing this, king Malay-ketu said, ‘I will give the girl to Jiraüt-bãhan.’”

“Having said this, he bade his son go and bring Jimüt-bãhan from the king’s. He, on receipt of the king’s command, set out for that house, and, on arriving there, said to the father, ‘Let your son accompany me, as my father has sent for him to bestow his daughter upon him.’ On hearing, this, king Jïmüt-ketu sent his son along with him, and he came here (to King Malay-ketu’s house). Then King Malay-ketu celebrated his marriage Gandharb fashion. When his marriage had taken place, he brought the bride and Mitrãvasu with him to his own house. Then the three of them paid their respects to the king, and the king also gave them his blessing. Thus did that day pass.’”

“On the morrow’s mom, however, the two princes went out, as soon as they rose, to take a walk on that mountain of Malayãgir. * On reaching the place, what does Jïmüt-bãhan perceive but a very lofty heap of something white. Thereupon he questioned his brother-in-law, saying, ‘Brother! how is it that this white heap is seen here?’ He replied, ‘Millions of young _nags_ (or serpents with human faces) come here from the infernal regions; these _Garur_ ** comes and devours; this heap is composed of their bones.’ On hearing this, Jïmüt bãhan said to his brother-in-law, ‘Friend! you go home (alone) and take your food; for I always engage in worship at this hour, and the time for me to worship has now arrived.’”

* This mountain has already been called Malayachal; the change of name is merely apparent, however, for achal and giri both signify Mil or mountain; Malaya is the actual name. It is a mountain south of the Narbada, and is made famous in Sanskrit poetry for the cool southerly breeze which always prevails there.

** Garur is a gigantic bird with a human face, said to be the vehicle of Vishnu. He is the elder brother of Indra, being the produce of the second egg laid by Banitã. This will account for Garur’s possessing the power to bring nectar from the nether regions.

“On hearing this, he did go; and Jïmüt-bãhan having advanced further, the sound of weeping began to reach him. When, continuing his advance in the direction of the sound of the voice, he reached the spot, what does he behold but an old woman weeping with the burden of her trouble. He went up to her and asked, ‘Why weepest thou, mother?’ Thereupon she said, ‘To-day comes the turn of the serpent Sankhchür, who is my son; Garur will come and eat him up; it is on account of this trouble that I weep.’ He said, ‘O mother! weep not; I will give up my life in lieu of thy son’s.’ The old woman said, ‘Pray do not so! _thou_ art my (son) Sankhchür.’”

“She was saying this, when, at that moment, Sankhchür arrived; and hearing (her words), said, ‘Your majesty! worthless wretches like myself are born and die in vast numbers; but a just and compassionate being like you is not born every day (_lit_. every hour); do not, therefore, sacrifice your life for mine; for, thousands of human beings will be benefited by your remaining alive; whereas it makes no difference whether I live or die.’ Then Jïmüt-bãhan said, ‘It is not the way of true men to say (that they will do a thing) and (then) not to do it. Go thou whence thou camest.’”

“When he heard this, Shankhchur, for his part, went to pay adoration to Devi, and Garur descended from the sky. In the meantime, the prince perceived that each leg of his was as long as four bamboos, and his beak was as long as a palm-tree, his belly like a mountain, his eyes like gates, and his feathers like clouds. All at once he rushed with open beak upon the prince. The first time the prince saved himself; but the second time he flew off with him in his beak, and began wheeling upwards in the air. While this was going on, a bracelet, on the jewel of which the prince’s name was engraved, became unfastened, and fell, all covered with blood, before the princess. She fell down in a swoon at the sight of it.”