Part 8

“When, after a few minutes, she recovered her senses, she sent word of all that had happened to her father and mother. They came (to her) on hearing of this calamity, and on seeing the ornament covered with blood, burst into tears. Now, the three of them set out in quest (of him), and, on the road, Shankhchür too joined them, and advancing beyond them, went to the place where he had seen the prince, and began calling out repeatedly, saying, ‘O Garur! let him go! let him go! He is not thy food. _My_ name is Shankchür. I am thy food.’”

“On hearing this, Garur descended in alarm, and thought to himself, ‘I have eaten either a Brahman or a Kshatri; what is this I have done!’ After this, he said to the prince, ‘O man! tell me truly; why art thou giving up thy life?’ The prince replied, ‘O Garur! trees cast their shade over others; and while they themselves stand in the sun, blossom and bear fruit for the benefit of others. Such is the character of good men and trees. What is the advantage of this body if it do not come of use to others? The saying is well known that, The more they rub sandal-wood, the more it gives out its perfume; and the more they go on peeling the sugar-cane, and cutting it up into pieces, the more does its flavour increase; and the more they pass gold through the fire, the more surpassingly beautiful does it become. Those who are noble do not give up their natural qualities even on losing their lives. What matters it whether men praise them or blame them? What matters it whether riches abide with them or not? What does it signify whether they die this moment, or after a length of time? The men who walk in the path of rectitude place not their feet in any other path, happen what may. What matters it whether they are fat or lean? In fact, his living is bootless whose body proves of no benefit (to anyone); while those who live for the good of others--their living is advantageous. To live for the mere sake of living, is the way in which dogs and crows, even, cherish life. Those who lay down their lives for the sake of a Brahman, a cow, a friend, or a wife, nay, more, for the sake of a stranger, assuredly dwell in paradise for ever.’”

“Garur said, ‘Everyone in the world cherishes his own life; and scarce, indeed, are those in the world who lay down their own lives to save the lives of others.’ After saying this, Garur added, ‘Ask a boon; I am pleased with thy courage.’ On hearing this, Jïmüt-bãhan said, ‘O god! if you are pleased with me, then henceforth eat no more serpents, and restore to life those you have eaten.’ On hearing this, Garur brought the water of life from the infernal regions, and sprinkled it over the bones of the serpents, so that they rose up alive again. And he said to him (the prince), ‘O Jimüt-bãhan, by my favour thy lost kingdom will be restored to thee.’”

“After granting this boon, Garur departed to his own abode, and Sankhchür also went home; and Jïmüt-bãhan too left the place, and met his father-in-law and mother-in-law and wife on the road Then he came in their company to his father. When they heard of these circumstances, his uncle and cousins, and indeed all his kinsfolk, came to visit him, and after falling at his feet (to implore forgiveness), took him away, and placed him on the throne.”

After relating so much of the story, the sprite asked, “O king! whose virtue was greatest among these?” King Bïr Vikramãjït replied, “Sankhchür’s.”

“How so?” asked the sprite. The king said, “Sankhchür, who had gone away (and so, got safe off,) returned to give up his life, and saved him (the prince) from being eaten by Garur.” The sprite said, “Why was not the virtue of him greatest, who laid down his life for another?” The king replied, “Jïmüt-bãhan was a _Kshatri_ by caste. He was accustomed to holding his life in his hand, and hence he found it no hard matter to sacrifice his life.” On hearing this, the sprite went again and hung on to that tree; and the king, having gone there and bound him, placed him on his shoulder, and carried him off.

TALE XVI.

The sprite said, “Ô King Bir Vikramãjït! there is a. city named Chandra-shekhar, and a merchant named Ratandatt was an inhabitant thereof. He had one only daughter, whose name was Unmãdinï. When she attained to womanhood, her father went to the king of the place, and said, ‘Your majesty! I have a daughter (_lit_. there is a girl in my house); if you desire to possess her, take her; otherwise I will give her to some one else.’”

“When the king heard this, he summoned two or three old servants, and said to them, ‘Go and inspect the appearance of the merchant’s daughter.’ They came to the merchant’s house at the monarch’s bidding, and all became fascinated at the sight of the girl’s beauty,--such beauty, as if a brilliant light was placed in a dark house; eyes like those of a gazelle; plaits of hair like female snakes; eyebrows like a bow; nose like a parrot’s; a set of teeth (_lit_. the set of thirty-two) like a string of pearls; lips like the _kandüri_ throat like a pigeon’s; waist like the leopard’s; hands and feet like a tender lotus; a face like the moon, a complexion of the colour of the _champã_, a gait like that of a goose, and a voice like the cuckoo’s; at the sight of her beauty the female divinities of Indra’s paradise would feel abashed.”

“On beholding beauty of this kind, so abundantly rich in all graces, they decided among themselves, (saying), ‘If such a woman enter the king’s household, the king will become her slave, and will not give a thought to the affairs of government. Hence, it is better to tell the king that she is ill-favoured, (and) not worthy of him.’ Having determined thus, they came thence to the king, and gave the following account:--‘We have seen the girl; she is not worthy of you.’ On hearing this, the king said to the merchant, ‘I will not wed her.’ Thereupon what does the merchant do on returning home, but give his daughter in marriage to one Balbhadra, who was the commander in-chief of the king’s army. She took up her abode in his house.”

“It is said that, one day, the royal cavalcade passed by that way; and she too was standing, fully attired, on her house-top, at the moment; (and) her eyes and those of the monarch chanced to meet. The king began to say to himself, ‘Is this the daughter of a god, or a female divinity, or the daughter of a human being?’ The short of it is, he was fascinated at the sight of her beauty, and returned thence to his palace in a state of extreme agitation. The warder, on beholding his countenance, said, ‘Your majesty! what bodily pain are you suffering from?’ The monarch replied, ‘While coming along the road to-day I saw a beautiful woman on a house-top. I know not whether she is a houri, or a fairy, or a human being; but her beauty drove my mind distracted all at once; and hence (it is that) I am agitated.’”

“On hearing this, the door-keeper said, ‘Your majesty! she is the daughter of that same merchant (who offered his daughter to you). Balbbadra, your majesty’s commander-in-chief, has brought her home as his wife/ The king said, ‘Those whom I sent to see her appearance have deceived me,’ After saying this, the king ordered the mace-bearer to bring those persons before him without delay. On receiving this order from the king, the mace-bearer went and brought them. In short, when they came before the king, his majesty said, ‘The errand on which I sent you, and that which was the desire of my heart--these things you failed to accomplish; on the contrary, you fabricated a false story, and gave it to me as an answer. Now, to-day, I have seen her with my own eyes. She is so beautiful a woman, rich in all distinguishing qualities, that it would be difficult to meet with her equal in these times.’”

“On hearing this, they said, ‘What your majesty says is true; but graciously listen to the object we had in view in representing her to your majesty as ill-favoured. We decided among ourselves that, if so beautiful a woman enter the royal household, your majesty would become her slave on the instant of beholding her, and would neglect all the affairs of the State, and so the kingdom would go to ruin. It was in consequence of this apprehension that we invented such a story, and laid it before you.’”

“When he heard this, the king _said_ to them, ‘You speak the truth;’ but he experienced the greatest uneasiness thinking of her. Now, the king’s distress of mind was known to everyone, when, at the moment, Balbhadra, too, arrived, and putting his hands together (in humble supplication), stood before the king, and said, ‘O lord of ‘the earth! I am your servant, she is your hand-maid, and you to suffer so much pain on her account! Be pleased, therefore, to give the order that she may be brought before you.’ On hearing these words, the king said very angrily, ‘It is a grievous wrong to approach another’s wife! What is this thou hast said to me? What! am I a lawless wretch, that I should commit an infamous deed! The wife of another is as a mother, and the wealth of another is on a par with mud. Hear me, brother! As a man regards his own heart, so should he regard the hearts of others.’ Balbhadra spoke again, saying, ‘She is my servant. When I give her to your majesty, how can she any longer be the wife of another?’ The king replied; ‘I will not commit an act whereby reproach would attach to me in the world.’ The commander-in-chief said again, ‘Your majesty! I will turn her out of the house, and place her somewhere else, and after making a prostitute of her, will bring her to you.’ Thereupon the monarch said, ‘If thou makest a harlot of a virtuous woman I will punish thee severely.’”

“After saying this, the king pined at the recollection of her, and, in the course of ten days, died. Then the commander-in-chief, Balbhadra, went and asked his spiritual teacher, ‘My master has died for the sake of Unmadini; what is it right for me to do now? Favour me with your commands in this matter.’ He said, ‘It is the duty of a servant to give up his life also after his master’s.’ This servant gladly went to the place where they had conveyed the king for cremation. During the time in which the king’s funeral pile was got ready, he, too, had quitted himself of his ablutions and devotions; and when they lighted the pile, he too drew near the pile, and raising his joined hands to the sun, began to say, ‘O Sun-deity! in thought, word and deed, I solicit the gratification of this desire, viz., that at every successive birth I may meet with this same master, and (for this) hymn your praises.’ Having uttered this, he bowed in adoration, and leaped into the fire.”

“When Unmãdini received this intelligence, she went to her spiritual teacher, and telling him all, asked, saying, ‘Your highness! what is the duty of a wife?’ He replied, ‘It is by doing her duty to him to whom her father and mother have given her that she is termed a woman of good family; and it is thus written in the book of law, viz.--The woman who in her husband’s lifetime practises austerities and fasting, shortens the life of her husband, and is finally cast into hell-But the best thing is this, that a woman by doing her duty to her husband, no matter how wanting he may be, secures her own salvation. Moreover, the woman who entertains the desire to sacrifice herself for her husband in the burning-ground, most undoubtedly derives as much benefit from as many steps as she takes towards this as would be derived from an equal number of horse-sacrifices. * Further, there is no virtue equal to that of a woman’s sacrificing herself for her husband on the funeral pile.’ On hearing this, she made her salutation, and returned home; and after bathing, and performing her devotions, and giving large gifts to Brahmans, went to the funeral pile, and going once round to the right in adoration, said, ‘O Lord! I am Thy servant in each succeeding birth.’ Having said this, she, too, went and seated herself in the fire, and was consumed.”

* The ashwamedha, or horse-sacrifice, is one performed by powerful kings alone, as it involves a vast expense. It is regarded as of the highest efficacy, and as far excelling all ordinary sacrifices.

After relating so much of the story, the sprite said, “O king! whose virtue was greatest of these three?” King Bir Vikramãjït replied, “The king’s.” The sprite said, “How so?” The king replied, “He left alone the wife given to him by the commander-in-chief, while he sacrificed his life on her account, and yet preserved his virtue. It behoves a servant to lay down his life for his master; and it is right for a wife to sacrifice herself for her lord. Therefore the virtue of the king was greatest.” Having heard these words, the sprite went and hung on to that same tree. The king, too, followed him, and again bound him, and placed him on his shoulder, and carried him away.

TALE XVII.

The sprite said, “Your majesty! there was a king of Ujjain, named Mahãsain; and an inhabitant of that place was a Brahman, Devasharmã, whose son’s name was Gunãkar. He (the son) turned out a great gambler; so much so that he lost at play all the wealth the Brahman possessed. Thereupon all the members of the family turned Gunãkar out of house and home. And he could not help himself in any way; (so) having no other resource, he took his departure from the place, and in several days’ time came to a certain city. What does he see there but a devotee sitting over a fire, and inhaling smoke by way of penance. After saluting him, he, too, sat down there. The devotee asked him, ‘Wilt thou eat anything?’ He replied, ‘Your highness! of course I will eat, if you give me (something).’ The devotee filled a human skull with food and brought it to him. On seeing it he said, ‘I’ll not eat food out of this skull.’”

“When he did not partake of the food, the ascetic repeated such an incantation, that a fairy * appeared before him with joined hands, and said, ‘Your highness! I will execute any command you may give me.’ The ascetic said, ‘Give this Brahman whatever food he desires.’ On hearing this, she built a very fine house, and furnishing it with all comforts, took him away with her from that place, and seating him on a stool, placed various kinds of condiments and meats, by dishfuls, before him. He ate whatever he liked to his heart’s content. Again, after this, she placed the pãn-box before him, and after rubbing down saffron and sandal in rose-water, applied (the mixture) to his body. Farther, she clothed him in garments scented with sweet perfumes, threw a garland of flowers round his neck, and bringing him away thence, seated him on a bed. Now while this was taking place it became evening, and she, too, having first decked herself out, went and sat on the bed, and the Brahman passed the whole night in pleasure and enjoyment.”

* Yakshani is a female Yakshã, or kind of demi-god, attendant on Kuvera, the god of wealth.

“When morn arrived, the fairy went away to her own place, and he came to the devotee and said, ‘Master! she’s gone away; what shall I do now?’ The ascetic said, ‘She came through the power of magic art, and abides near him who possesses the art.’ He replied, ‘Impart this art to me, your highness! that I may practise it.’ Then the devotee gave him a charm, and said, ‘Practise this charm for forty days, at midnight, sitting in water, and with a steadfast mind.’ Thus used he to go to practise the charm, while many and various frightful objects appeared in view; but he felt no alarm at any of them. When the time expired, he came to the devotee and said, ‘Your highness! I come from practising (the charm) for the number of days you prescribed.’ He said, ‘Now practise it for that number of days, sitting in fire.’ He replied, ‘Master! I will go and pay a visit to my family, and then return and practise it.’”

“After saying this to the devotee, he took leave and went home; and when his relations saw him, they embraced him and commenced weeping; while his father said, ‘O Gunãkar; where have you been so many days, and why did you forget your home! O my son, it is said that, he who leaves a faithful wife and lives apart, and turns his back on a youthful woman, or he who does not care for one who loves him, is on a level with the lowest * of the low. It is said, farther, that no virtue equals the domestic virtues, and no woman in the world imparts happiness equal to that which the mistress of one’s house imparts; and those who slight their parents are impious men, and their future state will never, never be one of salvation; thus has Brahma declared.’”

* Lit,--Is equal to a chandil, or man of the lowest of the mixed tribes.

“On this _Gunãkar_ spoke, saying, ‘This body is composed of flesh and blood, which same is food for worms; and its nature is such that, if you neglect it for a day, a fetid smell proceeds from it. Fools are they who feel affection for such a body, and wise are they who set not their heart on it. Further, it is of the nature of this body that it is repeatedly born and destroyed. What dependence can one place on such a body! Cleanse it ever so much, it does not become clean; just as an earthen vessel, filled with filth, does not become clean by washing the outer surface; or however much one washes charcoal, it does not become white. Again, by what means can that body become clean, in which the fount of impurity is never-failing?’ Having said so much, he spoke again, saying, ‘Whose father (is one)? Whose mother? Whose wife? Whose brother? * The way of this world is such, that numbers come and numbers depart. Those who offer sacrifices and burnt-offerings consider Agni (fire) their god; while those who are deficient in understanding make an image and worship it as god; but the class of ascetics regard god as in their very bodies. I will not practise such domestic duties (as those you have mentioned), but will practise religious meditation.’” ** “Having said this, he bid adieu to his kindred, and came where the devotee was, and practised the charm, seated in fire. The fairy, however, did not come. Then he went to the devotee, and the devotee said to him, ‘Hast thou not acquired the art?’ Thereupon he said, ‘Just so, Master! I have not acquired it!’”

* This may also be rendered, “Who has a father,” &c.

** Yogãbhyãs may mean, either “the particular practice of devotion by which union with God is supposed to be obtained,” or “the practice of the magic art.”

“Having related so much of the story, the sprite said, ‘Say, O king! why did he not acquire the art?’ The king replied, saying, ‘The practiser was of two minds, (i e., did not give his undivided attention to the task), and hence he failed to acquire it. And it is said that a spell is perfected by (the operator’s) being of one mind (or by his giving his entire mind to it), and does not succeed on his thoughts being divided. Further, it is also said that those who are wanting in liberality do not obtain celebrity; and those who lack truthfulness are without shame; those who are wanting in justice do not acquire wealth; and those who lack meditation do not find God.”

“When the sprite heard this he said, ‘How can the operator who sat in fire to work his spell be termed two-minded?’ The king replied, ‘When, at the time of practising the spell, he went to visit his family, the devotee said to himself in vexation, ‘Why did I teach the magic art to so vacillating an operator?’ and it was in consequence of this that he did not acquire the art. And it is said, that however much a man may exert himself, destiny attends him all the same; and whatever number of things he may achieve by force of his intellect, he, nevertheless, obtains that alone which fate has recorded.” On hearing this the sprite went again and hung on to that tree; and the king, too, followed him, and having bound him, and placed him on his shoulder, took him away.

TALE XVIII.

The sprite said, “Your majesty! There was a city named Kubalpur, the name of the king of which was Sudakshi. Now, a merchant named Dhanãkshi used also to live in that city, and he had a daughter whose name was Dhanvati. He gave her in marriage in her childhood to a merchant named Gauridatt. After a considerable time she had a girl, whom she named Mohani. When she attained to some years, her father died, and the merchant’s kinsfolk seized all his property. She, in her helplessness, left the house in the darkness of the night, and taking her daughter with her, set out for the house of her parents.”

“After proceeding but a short distance, she lost the road, and came upon a burning-ground, where a thief was stretched upon an impaling-stake. Her hand quite unexpectedly came in contact with his foot. He called out, ‘Who is it that put me to pain just now?’ On this she replied, ‘I have not willingly inflicted pain on you forgive my fault.’ He said, ‘No one gives either pain or pleasure to another; according as the Creator decrees one’s fate shall be, so he experiences; and those who affirm that they did such and such things, are very unwise; for men are fixed to the cord of fate, which draws them after it whithersoever it pleases. The ways of the Creator are utterly inscrutable; for men propose a thing to themselves, and He brings something quite different to pass.’”

“On hearing this, Dhanvati said, ‘O man! who art thou?’ He replied, ‘I am a thief; this is my third day on the impaling-stake, and life will not quit the body.’ She said, ‘For what reason?’ He replied, saying, ‘I am unmarried; if thou wilt give me thy daughter in marriage, I will give thee ten millions of gold-mohurs.’ It is notorious that greediness of gain is the root of all evil, pleasure the source of pain, and love the source of sorrow. Whoever keeps clear of these three lives happy. It is not every one, however, who can give them up. Eventually, Dhanvati, through greed, became willing to give him her daughter, and asked, ‘It is my desire that thou shouldst have a son; but how can this be?’ He replied, saying, ‘when she attains to womanhood, send for a handsome Brahman, and give him five hundred gold-mohurs, and place her with him; thus will she have a son.’”

“When she heard this, Dhanvati married the girl to him by giving her four turns round the stake. Then the thief said to her, ‘There is a banyan-tree near a large well of masonry to the east of this; the gold-mohurs lie buried beneath it; go thou and take them.’ He said this, and died. She went in the direction indicated, and on arriving there, took a few gold-mohurs from those buried» and came to her parents’ house. After relating her story to them, she brought them with her to her husband’s land. Then she built a large house and began living in it; and the girl increased in stature daily.”

“When she had become a woman, she was standing one day with a female companion on the house-top, and casting her eyes along the road, while just at that moment a young Brahman passed that way, and she, at the sight of him, was smitten with love, and said to her friend, ‘O my friend! bring this man to my mother.’ On hearing this, she went and brought the Brahman to her mother. She said, on seeing him, ‘O Brahman! my daughter is young; if thou wilt lie with her, I will give thee a hundred gold-mohurs for a son.’ On hearing this, he said, ‘I will do so.’”