Jimutavahana, a prince of the Vidyadharas, is a Buddhist. He marries Malayavati, daughter of the king of the Siddhas, a votary of the G.o.ddess Gauri, the wife of the great G.o.d Siva. When he comes to know that Garuda, the bird celebrated in mythology, is used to eat up one snake each day, he makes up his mind to offer himself to the bird as a victim, and eventually succeeds in converting Garuda to the principle of _Ahimsa_ or abstention from slaughter; but he himself is on the point of succ.u.mbing to the wounds he has received, when, through the timely intervention of the G.o.ddess Gouri, he recovers.

DUTANGADA

OR

THE MISSION OF ANGADA.

Angada, the son of Bali, is sent by Rama to Ravana to demand Sita. He executes his mission in a most clever and courageous manner. He then departs from Lanka. Ravana now goes forth to battle and is slain by Rama. The divine hero then enters the city of Lanka in triumph.

PRADYUMNA VIJAYA.

A pair of geese, the _Hansa_ and _Hansi_ inspire Prabhavati, the daughter of Vajranabha, and Pradyumna, the son of Krishna with a mutual pa.s.sion before they have beheld each other. By their contrivance, secret nuptials are brought about.

The sage Nareda communicates the stolen interviews of the lovers to the father of the damsel, to whose vengeance Pradyumna is about to fall a victim, when Krishna and Baladeva with their followers come to the rescue. A combat ensues in which Vajranabha is defeated and slain. The engagement is seen by two Gandherbas from their chariots in the air.

VIDAGDHA MADHAVA.

The loves of Krishna and Radha are intense. The two lovers often engage in jealous squabbles.

Chandravali, a nymph of Vrindavan, is enamoured of Krishna and thus excites the jealousy of Radha.

The Paurnamasi, the personified day of the full moon, interests herself in the union of Krishna and Radha.

DHANANYAYA VIJAYA.

The cattle of king Virat are carried off by Karna and the Kuru princes.

Aryuna recovers them after a great battle. The different chiefs appear, threaten one another and praise themselves.

Indra and some of his attendants contemplate the fight from the clouds.

HASYARNAVA.

The king Anasayindhu, in his progress through his city, regrets to find everything subverted: that Chandals, not Brahmans, make shoes; that wives are chaste and husbands constant; and that respect is paid to the respectable, not to the vile; and that Vyadhisindhu, the doctor, cures the cholic by applying a heated needle to the palate, and perforates the pupils of the eyes in order to restore vision.

Sadhhinsaka, the chief of police, reports with great satisfaction that the city is completely in the hands of thieves; the Commander-in-chief Ranajambuka, after putting on his armour, valiantly cuts a leech in two.

Mahayatrika, the astrologer, in answer to a question of the time to take a journey, indicates hours and positions which proclaim approaching death.

A dispute ensues between Viswabhanda, a Saiva mendicant, and Kalahankura, his disciple, which they refer to the decision of Mahanindaka, another Brahman, who a.s.serts that he composed the _vedas_ and visited _Swerga_, where he treated Vrihaspati and Brahma with contempt and gave Siva a drubbing.

CHITRA YAJNA.

Daksha, the father of Sati or Bhavani and father-in-law of the great G.o.d Siva, inst.i.tutes a great sacrifice.

The G.o.ds and sages a.s.semble on the occasion, Daksha accords them a cordial reception. He bows down to the feet of the G.o.ds, and puts the dust from under them upon his head. He then proceeds to the place of sacrifice, reading or reciting the usual formulae. He orders the attendants to distribute rice to the Brahmans, for the purpose of invoking their benedictions. They receive the rice, scatter it and p.r.o.nounce the _Swasti Vachana_, or benedictory text. He offers oblation to fire.

Dadhichi now comes to the sacrifice, when a dispute ensues between him and the sacrificer, upon the impropriety of omitting to invite Siva; and the dispute becoming rather hot, Daksha orders his guest to be turned out. The G.o.ds partake of Dadhichi's indignation at the disrespectful mention of Siva, and rise to depart. Daksha orders his servants to guard the door and prevent their going forth: the G.o.ds, however, force their way.

The sages then also withdraw, on which Daksha goes out, exclaiming, "I will give double presents to those who remain." Nareda goes to Kailas with the news. He enters playing the _Vina_ and singing hymns in honour of the great G.o.d. Nareda's communication to Siva and Bhavani is very brief.

Siva asks, "Now, Nareda, whence come you?" Nareda replies, "Your G.o.dship is omniscient, you know all that has happened, but have asked me through a wish to hear it from my lips. We were all invited to Daksha's sacrifice. Dadhichi, finding that you were not invited, took Daksha to task pretty sharply, and walked off, upon which I come to pay you my respects." Having said this and prostrated himself on the ground, the sage, with his lute hanging upon his neck, departed.

Sati now asks leave to go and see her father.

Siva replies, "It is quite contrary to etiquette, to go without an invitation." She answers, "I need not stand on ceremony with my father."

Siva observes, "How! would you impose upon me with falsehoods? Daksha is not your father, nor is his wife your mother, you are the father of all things, the mother of the universe. Those versed in the _Vedas_ declare you male and female too."

In the end, she is allowed to follow her own inclinations.

She comes to her father, and vainly endeavours to impress him with respect for her husband. She quits him to throw herself into the sacrificial fire.

Nareda then appears and tells Daksha to prepare for the consequences of his folly. Virabhadra, Siva's attendant, then enters and plays some antics. Shaking the earth with his tread, and filling s.p.a.ce with his extended arms, he rolls his eyes in wrath. Some of the G.o.ds he casts on the ground and tramples on them; he knocks out the teeth of some with his fists, plucks out the beards of some, and cuts off the ears, arms, and noses of others; he smites some, and he tosses others into the sacrificial fire. He decapitates the cause of his master's indignation, the haughty Daksha.

MRIGANKALEKHA.

Mrigankalekha is the daughter of the king of Kamarupa or a.s.sam: she is beheld by Karpuratilaka, the king of Kalinga, whilst hunting, and the parties are mutually enamoured.

The obstacle to their union is the love of Sankhapala, a demon, to oppose whose supernatural powers, Ratnachura, the minister of the king of Kalinga, who alone is aware of the circ.u.mstance, invites to the palace a benevolent magician, Siddhayogini, and Mrigankalekha is also lodged in the palace as the friend of the queen Vilasavati.