Story of Devadatta.

In old time there was a certain petty monarch of the name of Jayadatta and there was born to him a son, named Devadatta. And that wise king wishing to marry his son who was grown up, thus reflected--"The prosperity of kings is very unstable, being like a hetaera to be enjoyed by force, but the prosperity of merchants is like a woman of good family, it is steady and does not fly to another man. Therefore I will take a wife to my son from a merchant's family, in order that misfortune may not overtake his throne, though it is surrounded with many relations." Having formed this resolve, that king sought for his son the daughter of a merchant in Pataliputra named Vasudatta. Vasudatta, for his part, eager for such a distinguished alliance, gave that daughter of his to the prince, though he dwelt in a remote foreign land.

And he loaded his son-in-law with wealth to such an extent that he no longer felt much respect for his father's magnificence. Then king Jayadatta dwelt happily with that son of his who had obtained the daughter of that rich merchant. Now one day the merchant Vasudatta came, full of desire to see his daughter, to the palace of his connexion by marriage, and took away his daughter to his own home. Shortly after the king Jayadatta suddenly went to heaven, and that kingdom was seized by his relations who rose in rebellion; through fear of them his son Devadatta was secretly taken away by his mother during the night to another country. Then that mother distressed in soul said to the prince--"Our feudal lord is the emperor who rules the eastern region, repair to him, my son, he will procure you the kingdom." When his mother said this to him, the prince answered her; "Who will respect me if I go there without attendants?" When she heard that, his mother went on to say, "Go to the house of your father-in-law, and get money there and so procure followers, and then repair to the emperor." Being urged in these words by his mother, the prince, though full of shame, slowly plodded on and reached his father-in-law's house in the evening, but he could not bear to enter at such an unseasonable hour, for he was afraid of shedding tears, being bereaved of his father, and having lost his worldly splendour, besides shame withheld him. So he remained in the verandah of an alms house near, and at night he suddenly beheld a woman descending with a rope from his father-in-law's house, and immediately he recognized her as his wife, for she was so resplendent with jewels that she looked like a meteor fallen from the clouds, and he was much grieved thereat, but she, though she saw him, did not recognise him, as he was emaciated and begrimed, and asked him who he was; when he heard that, he answered, "I am a traveller;" then the merchant's daughter entered the alms-house, and the prince followed her secretly to watch her. There she advanced towards a certain man, and he towards her, and asking her why she had come so late, he bestowed several kicks on her. [327] Then the pa.s.sion of the wicked woman was doubled, and she appeased him and remained with him on the most affectionate terms. When he saw that, the discreet prince reflected; "This is not the time for me to shew anger, for I have other affairs in hand, and how could I employ against these two contemptible creatures, this wife of mine and the man who has done me this wrong, this sword which is to be used against my foes? Or what quarrel have I with this adulteress, for this is the work of malignant destiny, that showers calamities upon me, shewing skill in the game of testing my firmness? It is my marriage with a woman below me in rank that is in fault, not the woman herself; how can a female crow leave the male crow to take pleasure in a cuckoo?" Thus reflecting, he allowed that wife of his to remain in the society of her paramour; for in the minds of heroes possessed with an ardent desire of victory, of what importance is woman, valueless as a straw? But at the moment when his wife ardently embraced her paramour, there fell from her ear an ornament thickly studded with valuable jewels. And she did not observe this, but at the end of her interview taking leave of her paramour, returned hurriedly to her house as she came. And that unlawful lover also departed somewhere or other. Then the prince saw that jewelled ornament and took it up; it flashed with many jewel-gleams, dispelling the gathering darkness of despondency, and seemed like a hand-lamp obtained by him to a.s.sist him in searching for his lost prosperity. The prince immediately perceived that it was very valuable, and went off, having obtained all he required, to Kanyakubja; there be pledged that ornament for a hundred thousand gold pieces, and after buying horses and elephants went into the presence of the emperor. And with the troops, which he gave him, he marched and slew his enemies in fight, and recovered his father's kingdom, and his mother applauded his success. Then he redeemed from p.a.w.n that ornament, and sent it to his father-in-law to reveal that unsuspected secret; his father-in-law, when he saw that ear-ring of his daughter's, which had come to him in such a way, was confounded and shewed it to her: she looked upon it, lost long ago like her own virtue, and when she heard that it had been sent by her husband, she was distracted and called to mind the whole circ.u.mstance: "This is the very ornament which I let fall in the alms-house the night I saw that unknown traveller standing there; so that must undoubtedly have been my husband come to test my virtue, but I did not recognize him, and he picked up this ornament." While the merchant's daughter was going through this train of reflection, her heart, afflicted by the misfortune of her unchast.i.ty having been discovered, in its agony, broke. Then her father artfully questioned a maid of hers who knew all her secrets, and found out the truth, and so ceased to mourn for his daughter; as for the prince, after he recovered the kingdom, he obtained as wife the daughter of the emperor won by his virtues, and enjoyed the highest prosperity.

So you see that the hearts of women are hard as adamant in daring sin, but are soft as a flower when the tremor of fear falls upon them. But there are some few women born in good families, that, having hearts virtuous [328] and of transparent purity, become like pearls the ornaments of the earth. And the fortune of kings is ever bounding away like a doe, but the wise know how to bind it by the tether of firmness, as you see in my story; therefore those who desire good fortune must not abandon their virtue even in calamity, and of this principle my present circ.u.mstances are an ill.u.s.tration, for I preserved my character, O queen, even in this calamity, and that has borne me fruit in the shape of the good fortune of beholding you.

Having heard this tale from the mouth of that Brahman woman, the queen Vasavadatta, feeling respect for her, immediately thought,--"Surely this Brahman woman must be of good family, for the indirect way in which she alluded to her own virtue and her boldness in speech prove that she is of gentle birth, and this is the reason why she shewed such tact in entering the king's court of justice,"--having gone through these reflections, the queen again said to the Brahman woman: "Whose wife are you, or what is the history of your life? Tell me." When she heard that, the Brahman woman again began to speak--

Story of Pingalika.

Queen, there was a certain Brahman in the country or Malava, named Agnidatta, the home of Fortune and of Learning, who willingly impoverished himself to help suppliants, and in course of time there were born to him two sons like himself; the eldest was called Sankaradatta and the other Santikara; of these two, oh glorious one, Santikara suddenly left his father's house in quest of learning, while he was still a boy, and went, I know not whither, and the other son his elder brother married me, who am the daughter of Yajnadatta who collected wealth for the sake of sacrifice only. In course of time the father of my husband, who was named Agnidatta, being old, went to the next world and his wife followed him, [329] and my husband left me, when I was pregnant, to go to holy places, and through sorrow for his loss abandoned the body in fire purified by the G.o.ddess Sarasvati; and when that fact was told us by those who accompanied him in his pilgrimage, I was not permitted to follow him by my relations, as I was pregnant. Then, while my grief was fresh, brigands suddenly swooped down on us and plundered my house and all the royal grant; immediately I fled with three Brahman women from that place, for fear that I might be outraged, taking with me very few garments. And, as the whole kingdom was ravaged, I went to a distant land accompanied by them, and remained there a month only supporting myself by menial drudgery. And then hearing from people that the king of Vatsa was the refuge of the helpless, I came here with the three Brahman women, with no other travelling provision than my virtue; and as soon as I arrived I gave birth at the same time to two boys. Thus, though I have the friendly a.s.sistance of these three Brahman women, I have suffered bereavement, banishment, poverty, and now comes this birth of twins; Alas! Providence has opened to me the door of calamity. Accordingly, reflecting that I had no other means of maintaining these children, I laid aside shame, the ornament of women, and entering into the king's court I made a pet.i.tion to him. Who is able to endure the sight of the misery of youthful offspring? And in consequence of his order, I have come into your august presence, and my calamities have turned back, as if ordered away from your door. This is my history: as for my name, it is Pingalika, because from my childhood my eyes have been reddened by the smoke of the burnt-offerings. And that brother-in-law of mine Santikara dwells in a foreign land, but in what land he is now living, I have not as yet discovered.

When the Brahman woman had told her history in these words, the queen came to the conclusion that she was a lady of high birth, and after reflecting, said this to her with an affectionate manner: "There is dwelling here a foreign Brahman of the name of Santikara, and he is our domestic chaplain; I am certain he will turn out to be your brother-in-law." After saying this to the eager Brahman lady, the queen allowed that night to pa.s.s, and the next morning sent for Santikara and asked him about his descent. And when he had told her his descent, she, ascertaining that the two accounts tallied completely, shewed him that Brahman lady, and said to him--"Here is your brother's wife." And when they recognised one another, and he had heard of the death of his relations, he took the Brahman lady the wife of his brother to his own house. There he mourned exceedingly, as was natural, for the death of his parents and his brother, and comforted the lady who was accompanied by her two children; and the queen Vasavadatta settled that the Brahman lady's two young sons should be the domestic chaplains of her future son, and the queen also gave the eldest the name of Santisoma, and the next of Vaisvanara, and she bestowed on them much wealth. The people of this world are like a blind man, being led to the place of recompense by their own actions, going before them, [330] and their courage is merely an instrument. Then those two children, and their mother and Santikara remained united there, having obtained wealth.

Then once upon a time, as days went on, the queen Vasavadatta beheld from her palace a certain woman of the caste of potters coming with five sons, bringing plates, and she said to the Brahman lady Pingalika, who was at her side; "Observe, my friend: this woman has five sons, and I have not even one as yet, to such an extent is such a one the possessor of merit, while such a one as myself is not." [331]

Then Pingalika said, "Queen, these numerous sons are people who have committed many sins in a previous existence, and are born to poor people in order that they may suffer for them, but the son that shall be born to such a one as you, must have been in a former life a very virtuous person. Therefore do not be impatient, you will soon obtain a son such as you deserve." Though Pingalika said this to her, Vasavadatta, being eager for the birth of a son, remained with her mind overpowered by anxiety about it. At that moment the king of Vatsa came and perceiving what was in her heart said--"Queen, Narada said that you should obtain a son by propitiating Siva, therefore we must continually propitiate Siva, that granter of boons." Upon that, the queen quickly determined upon performing a vow, and when she had taken a vow, the king and his ministers and the whole kingdom also took a vow to propitiate Siva; and after the royal couple had fasted for three nights, that Lord was so pleased that he himself appeared to them and commanded them in a dream,--"Rise up; from you shall spring a son who shall be a portion of the G.o.d of love, and owing to my favour shall be king of all the Vidyadharas." When the G.o.d, whose crest is the moon, had said this and disappeared, that couple woke up, and immediately felt unfeigned joy at having obtained their boon, and considered that they had gained their object. And in the morning the king and queen rose up, and after delighting the subjects with the taste of the nectarous story of their dream, kept high festival with their relations and servants, and broke in this manner the fast of their vow. After some days had past, a certain man with matted locks came and gave the queen Vasavadatta a fruit in her dream. Then the king of Vatsa rejoiced with the queen, who informed him of that clear dream, and he was congratulated by his ministers, and supposing that the G.o.d of the moon-crest had given her a son under the form of a fruit, he considered the fulfilment of his wish to be not far off.

CHAPTER XXII.

Then, in a short time, Vasavadatta became pregnant with a child, glorious inasmuch as it was an incarnation of the G.o.d of Love, and it was a feast to the eyes of the king of Vatsa. She shone with a face, the eyes of which rolled, and which was of palish hue, as if with the moon come to visit her out of affection for the G.o.d of Love conceived in her. When she was sitting down, the two images of her form, reflected in the sides of the jewelled couch, seemed like Rati and Priti come there out of regard for their husband. [332]

Her ladies-in-waiting attended upon her like the Sciences that grant desires, come in bodily form to shew their respect for the future king of the Vidyadharas [333] conceived in her. At that time she had b.r.e.a.s.t.s with points dark like a folded bud, resembling pitchers intended for the inaugural sprinkling [334] of her unborn son. When she lay down on a comfortable couch in the middle of the palace, which gleamed with pavement composed of translucent, flashing, l.u.s.trous jewels, she appeared as if she were being propitiated by the waters, that had come there trembling, through fear of being conquered by her future son, with heaps of jewels on every side. Her image reflected from the gems in the middle of the chariot, appeared like the Fortune of the Vidyaharas coming in the heaven to offer her adoration. And she felt a longing for stories of great magicians provided with incantations by means of spells, introduced appropriately in conversation. Vidyadhara ladies, beginning melodious songs, waited upon her when in her dream she rose high up in the sky, and when she woke up, she desired to enjoy in reality the amus.e.m.e.nt of sporting in the air, which would give the pleasure of looking down upon the earth. And Yaugandharayana gratified that longing of the queen's by employing spells, machines, juggling, and such like contrivances. So she roamed through the air by means of those various contrivances, which furnished a wonderful spectacle to the upturned eyes of the citizens' wives. But once on a time, when she was in her palace, there arose in her heart a desire to hear the glorious tales of the Vidyadharas; then Yaugandharayana, being entreated by that queen, told her this tale while all were listening.

Story of Jimutavahana.

There is a great mountain named Himavat, the father of the mother of the world, [335] who is not only the chief of hills, but the spiritual preceptor of Siva, and on that great mountain, the home of the Vidyadharas, dwelt the lord of the Vidyadharas, the king Jimutaketu. And in his house there was a wishing-tree [336], which had come down to him from his ancestors, called by a name which expressed its nature, The Giver of Desires. And one day the king Jimutaketu approached that wishing-tree in his garden, which was of divine nature, and supplicated it; "We always obtain from you all we desire, therefore give me, O G.o.d, who am now childless, a virtuous son." Then the wishing-tree said,--"King, there shall be born to thee a son who shall remember his past birth, who shall be a hero in giving, and kind to all creatures." When he heard that, the king was delighted, and bowed before that tree, and then he went and delighted his queen with the news: accordingly in a short time a son was born to him, and his father called the son Jimutavahana. Then that Jimutavahana, who was of great goodness, grew up step by step with the growth of his innate compa.s.sion for all creatures. And in course of time, when he was made Crown-Prince, he being full of compa.s.sion for the world said in secret to his father, who was pleased by his attentions--"I know, O father, that in this world all things perish in an instant, but the pure glory of the great alone endures till the end of a Kalpa. [337]

If it is acquired by benefiting others, what other wealth can be, like it, valued by high-minded men more than life. And as for prosperity, if it be not used to benefit others, it is like lightning which for a moment pains the eye, and flickering disappears somewhere or other. So, if this wishing-tree, which we possess, and which grants all desires, is employed for the benefit of others, we shall have reaped from it all the fruit it can give. So let me take such steps as that by its riches the whole mult.i.tude of men in need may be rescued from poverty." This pet.i.tion Jimutavahana made to his father, and having obtained his permission, he went and said to that wishing-tree, "O G.o.d, thou always givest us the desired fruit, therefore fulfil to-day this one wish of ours. O my friend, relieve this whole world from its poverty, success to thee, thou art bestowed on the world that desires wealth!" The wishing-tree being addressed in this style by that self-denying one, showered much gold on the earth, and all the people rejoiced; what other compa.s.sionate incarnation of a Bodhisattva except the glorious Jimutavahana would be able to dispose even of a wishing-tree in favour of the needy? For this reason every region of the earth [338] became devoted to Jimutavahana, and his stainless fame was spread on high.

Then the relations of Jimutaketu, seeing that his throne was firmly established by the glory of his son, were envious, and became hostile to him. And they thought it would be easy to conquer that place, which possessed the excellent wishing-tree that was employed for bestowing gifts, on account of its not being strong: then they a.s.sembled and determined on war, and thereupon the self-denying Jimutavahana said to his father,--"As this body of ours is like a bubble in the water, for the sake of what do we desire prosperity, which flickers like a candle exposed to the wind? And what wise man desires to attain prosperity by the slaughter of others? Accordingly, my father, I ought not to fight with my relations. But I must leave my kingdom and go to some forest or other; let these miserable wretches be, let us not slay the members of our own family." When Jimutavahana had said this, his father Jimutaketu formed a resolution and said to him; "I too must go, my son, for what desire for rule can I, who am old, have, when you, though young, out of compa.s.sion abandon your realm as if it were so much gra.s.s?" In these words his father expressed his acquiescence in the project of Jimutavahana, who then, with his father and his father's wife, went to the Malaya mountain. There he remained in a hermitage, the dwelling of the Siddhas, where the brooks were hidden by the sandal-wood trees, and devoted himself to taking care of his father. There he struck up a friendship with the self-denying son of Visvavasu, the chief prince of the Siddhas, whose name was Mitravasu. And once on a time the all-knowing Jimutavahana beheld in a lonely place Mitravasu's maiden sister, who had been his beloved in a former birth. And the mutual gaze of those two young people was like the catching in a frail net of the deer of the mind. [339]

Then one day Mitravasu came up suddenly to Jimutavahana, who deserved the respect of the three worlds, with a pleased expression, and said to him, "I have a younger sister, the maiden called Malayavati; I give her to you, do not refuse to gratify my wish." When Jimutavahana heard that, he said to him, "O prince, she was my wife in a former birth, and in that life you became my friend, and were like a second heart to me. I am one who remembers the former state of existence, I recollect all that happened in my previous birth." When he said this, Mitravasu said to him, "then tell me this story of your former birth, for I feel curiosity about it." When he heard this from Mitravasu, the benevolent Jimutavahana told him the tale of his former birth as follows:

Story of Jimutavahana's adventures in a former birth.

Thus it is; formerly I was a sky-roaming Vidyadhara, and once on a time I was pa.s.sing over a peak of the Himalaya. And then Siva, who was below, sporting with Gauri, being angry at my pa.s.sing above him, cursed me, saying, "Descend into a mortal womb, and after obtaining a Vidyadhari for your wife, and appointing your son in your place, you shall remember your former birth, and again be born as a Vidyadhara." Having p.r.o.nounced when this curse should end, Siva ceased and disappeared; and soon after I was born upon earth in a family of merchants. And I grew up as the son of a rich merchant in a city named Vallabhi, and my name was Vasudatta. And in course of time, when I became a young man, I had a retinue given me by my father, and went by his orders to another land to traffic. As I was going along, robbers fell upon me in a forest, and after taking all my property, led me in chains to a temple of Durga in their village, terrible with a long waving banner of red silk like the tongue of Death eager to devour the lives of animals. There they brought me into the presence of their chief named Pulindaka, who was engaged in worshipping the G.o.ddess, in order that I might serve as a victim. He, though he was a Savara, [340] the moment he saw me, felt his heart melt with pity for me; an apparently causeless affectionate movement of the heart is a sign of friendship in a former birth. Then that Savara king, having saved me from slaughter, was about to complete the rite by the sacrifice of himself, when a heavenly voice said to him--"Do not act thus, I am pleased with thee, crave a boon of me,"--thereupon he was delighted, and said--"O G.o.ddess, thou art pleased; what other blessing can I need, nevertheless I ask so much--may I have friendship with this merchant's son in another birth also." The voice said--"So be it,"

and then ceased, and then that Savara gave me much wealth, and sent me back to my own home. And then, as I had returned from foreign travel and from the jaws of death, my father, when he heard the whole occurrence, made a great feast in my honour. And in course of time I saw there that very same Savara chief, whom the king had ordered to be brought before him as a prisoner for plundering a caravan. I told my father of it immediately, and making a pet.i.tion to the king, I saved him from capital punishment by the payment of a hundred thousand gold-pieces. And having in this way repaid the benefit, which he conferred upon me by saving my life, I brought him to my house, and entertained him honourably for a long time with all loving attention. And then, after this hospitable entertainment, I dismissed him, and he went to his own village fixing upon me a heart tender with affection. Then, while he thought about a present for me that might be worthy of my return for his previous kindness, he came to the conclusion that the pearls and musk and treasures of that kind, which were at his disposal, were not valuable enough. Thereupon he took his bow and went off to the Himalaya to shoot elephants, in order to obtain a surpa.s.singly splendid necklace [341] for me. And while he was roaming about there, he reached a great lake with a temple upon its sh.o.r.e, being welcomed by its lotuses, which were as devoted to their friend [342] as he was to me. And suspecting that the wild elephants would come there to drink water, he remained in concealment with his bow, in order to kill them. In the meanwhile he saw a young lady of wonderful beauty come riding upon a lion to worship Siva, whose temple stood on the sh.o.r.e of the lake; looking like a second daughter of the king of the snowy mountains, devoted to the service of Siva while in her girlhood. And the Savara, when he saw her, being overpowered with wonder, reflected--"Who can this be? If she is a mortal woman, why does she ride upon a lion? On the other hand, if she is divine, how can she be seen by such as me? So she must certainly be the incarnate development of the merits of my eyes in a former birth. If I could only marry my friend to her, then I should have bestowed upon him a new and wonderful recompense. So I had better first approach her to question her." Thus reflecting, my friend the Savara advanced to meet her. In the meanwhile she dismounted from the lion, that lay down in the shade, and advancing began to pick the lotuses of the lake. And seeing the Savara, who was a stranger, coming towards her and bowing, out of a hospitable feeling she gratified him with a welcome. And she said to him--"Who are you, and why have you come to this inaccessible land?" Thereupon the Savara answered her, "I am a prince of the Savaras, who regard the feet of Bhavani as my only refuge, and I am come to this wood to get pearls from the heads of elephants. But when I beheld you just now, O G.o.ddess, I called to mind my own friend that saved my life, the son of a merchant prince, the auspicious Vasudatta. For he, O fair one, is, like you, matchless for beauty and youth, a very fount of nectar to the eyes of this world. Happy is that maiden in the world, whose braceleted hand is taken in this life by that treasure-house of friendship, generosity, compa.s.sion, and patience. And if this beautiful form of yours is not linked to such a man, then I cannot help grieving that Kama bears the bow in vain." By these words of the king of the hunters the mind of the maiden was suddenly carried away, as if by the syllables of the G.o.d of Love's bewildering spell. And prompted by love, she said to that Savara, "Where is that friend of yours? Bring him here and shew him to me." When he heard that, he said--"I will do so," and that moment the Savara took leave of her and set out on his journey in high spirits, considering his object attained. And after he had reached his village, he took with him pearls and musk, a weight sufficient for hundreds of heavily-laden porters, and came to our house. There he was honoured by all the inmates, and entering it, he offered to my father that present, which was worth much gold. And after that day and that night had been spent in feasting, he related to me in private the story of his interview with the maiden from the very commencement. And he said to me, who was all excitement, "Come, let us go there," and so the Savara carried me off at night just as he pleased. And in the morning my father found that I had gone off somewhere with the Savara prince, but feeling perfect confidence in his affection, he remained master of his feelings. But I was conducted in course of time by that Savara, who travelled fast, to the Himalaya, and he tended me carefully throughout the journey.

And one evening we reached that lake, and bathed, and we remained that one night in the wood eating sweet fruits. That mountain wood, in which the creepers strewed the ground with flowers, and which was charming with the hum of bees, full of balmy gales, and with beautiful gleaming herbs for lamps, was like the chamber of Rati to repose in during the night for us two, who drank the water of the lake. Then, the next day that maiden came there, and at every step my mind, full of strange longings, flew to meet her, and her arrival was heralded by this my right eye, throbbing as if through eagerness to behold her. [343] And that maid with lovely eyebrows was beheld by me, on the back of a knotty-maned lion, like a digit of the moon resting in the lap of an autumn cloud; and I cannot describe how my heart felt at that time while I gazed on her, being full of tumultuous emotions of astonishment, longing, and fear; then that maiden dismounted from the lion, and gathered flowers, and after bathing in the lake, worshipped Siva who dwelt in the temple on its banks. [344] And when the worship was ended, that Savara, my friend, advanced towards her and announcing himself, bowed, and said to her who received him courteously; "G.o.ddess, I have brought that friend of mine as a suitable bridegroom for you: if you think proper, I will shew him to you this moment." When she heard that, she said, "Shew him," and that Savara came and took me near her and shewed me to her. She looked at me askance with an eye that shed love, and being overcome by Cupid's taking possession of her soul, said to that chieftain of the Savaras; "This friend of yours is not a man, surely he is some G.o.d come here to deceive me to-day: how could a mortal have such a handsome shape?" When I heard that, I said myself to remove all doubt from her mind: "Fair one, I am in very truth a mortal, what is the use of employing fraud against one so honest as yourself, lady? For I am the son of a merchant named Mahadhana that dwells in Vallabhi, and I was gained by my father by the blessing of Siva. For he, when performing austerities to please the G.o.d of the moony crest, in order that he might obtain a son, was thus commanded by the G.o.d in a dream being pleased with him; 'Rise up, there shall spring from thee a great-hearted son, and this is a great secret, what is the use of setting it forth at length?' After hearing this, he woke up, and in course of time I was born to him as a son, and I am known by the name of Vasudatta. And long ago, when I went to a foreign land, I obtained this Savara chieftain for a chosen friend, who shewed himself a true helper in misfortune. This is a brief statement of the truth about me." When I had said this I ceased; and that maiden, with her face cast down from modesty, said--"It is so; to-day, I know, Siva being propitiated deigned to tell me in a dream, after I had worshipped him,--'To-morrow morning thou shalt obtain a husband:'--so you are my husband, and this friend of yours is my brother." When she had delighted me by this nectar-like speech, she ceased; and after I had deliberated with her, I determined to go to my own house with my friend, in order that the marriage might be solemnized in due form. Then that fair one summoned by a sign of her own that lion, on which she rode, and said to me, "Mount it, my husband," then I, by the advice of my friend, mounted the lion, and taking that beloved one in my arms, I set out thence for my home, having obtained all my objects, riding on the lion with my beloved, guided by that friend. And living on the flesh of the deer that he killed with his arrows, we all reached in course of time the city of Vallabhi. Then the people, seeing me coming along with my beloved, riding on a lion, being astonished, ran and told that fact quickly to my father. He too came to meet me in his joy, and when he saw me dismount from the lion and fall at his feet, he welcomed me with astonishment.

And when he saw that incomparable beauty adore his feet, and perceived that she was a fit wife for me, he could not contain himself for joy. So he entered the house, and after asking us about the circ.u.mstances, he made a great feast, praising the friendship of the Savara chieftain. And the next day, by the appointment of the astrologers, I married that excellent maiden, and all my friends and relations a.s.sembled to witness our wedding. And that lion, on which my wife had ridden, having witnessed the marriage, suddenly before the eyes of all, a.s.sumed the form of a man. Then all the by-standers were bewildered thinking--"What can this mean?" But he, a.s.suming heavenly garments and ornaments, thus addressed me: "I am a Vidyadhara named Chitrangada, and this maiden is my daughter Manovati by name, dearer to me than life. I used to wander continually through the forest with her in my arms, and one day I reached the Ganges, on the banks of which are many ascetic groves. And as I was going along in the middle of the river, for fear of disturbing the ascetics, my garland by accident fell into its waters. Then the hermit Narada, who was under the water, suddenly rose up, and angry because the garland had fallen upon his back, cursed me in the following words: 'On account of this insolence, depart, wicked one, thou shalt become a lion, and repairing to the Himalaya, shalt carry this daughter upon thy back. And when thy daughter shall be taken in marriage by a mortal, then after witnessing the ceremony, thou shalt be freed from this curse.' After being cursed in these words by the hermit, I became a lion, and dwelt on the Himalaya carrying about this daughter of mine, who is devoted to the worship of Siva. And you know well the sequel of the story, how by the exertions of the Savara chieftain this highly auspicious event has been brought about. So I shall now depart; good luck to you all! I have now reached the termination of that curse." Having said this, that Vidyadhara immediately flew up into the sky. Then my father, overwhelmed with astonishment at the marvel, delighted at the eligible connection, and finding that his friends and relations were overjoyed, made a great feast. And there was not a single person who did not say with astonishment, reflecting again and again on that n.o.ble behaviour of the Savara chieftain--"Who can imagine the actions of sincere friends, who are not even satisfied when they have bestowed on their sworn brothers the gift of life?" The king of the land too, hearing of that occurrence, was exceedingly pleased with the affection which the Savara prince had shown me, and finding he was pleased, my father gave him a present of jewels, and so induced him immediately to bestow on the Savara a vast forest territory. Then I remained there in happiness, considering myself to have attained all that heart could wish, in having Manovati for a wife, and the Savara prince for a friend. And that Savara chieftain generally lived in my house, finding that he took less pleasure in dwelling in his own country than he formerly did. And the time of us two friends, of him and me, was spent in continually conferring benefits upon one another without our ever being satisfied. And not long after I had a son born to me by Manovati, who seemed like the heart-joy of the whole family in external visible form; and being called Hiranyadatta he gradually grew up, and after having been duly instructed, he was married. Then my father having witnessed that, and considering that the object of his life had been accomplished, being old, went to the Ganges with his wife to leave the body. Then I was afflicted by my father's death, but having been at last persuaded by my relations to control my feelings, I consented to uphold the burden of the family. And at that time on the one hand the sight of the beautiful face of Manovati, and on the other the society of the Savara prince delighted me. Accordingly those days of mine pa.s.sed, joyous from the goodness of my son, charming from the excellence of my wife, happy from the society of my friend.

Then, in course of time, I became well-stricken in years, and old age seized me by the chin, as it were out of love giving me this wholesome reproach--"Why are you remaining in the house so long as this, my son?" Then disgust with the world was suddenly produced in my breast, and longing for the forest I appointed my son in my stead. And with my wife I went to the mountain of Kalinjara, together with the king of the Savaras, who abandoned his kingdom out of love to me. And when I arrived there, I at once remembered that I had been a Vidyadhara in a former state of existence, and that the curse I had received from Siva had come to an end. And I immediately told my wife Manovati of that, and my friend the king of the Savaras, as I was desirous of leaving this mortal body. I said--"May I have this wife and this friend in a future birth, and may I remember this birth," and then I meditated on Siva in my heart, and flung myself from that hill side, and so suddenly quitted the body together with that wife and friend. And so I have been now born, as you see, in this Vidyadhara family, under the name of Jimutavahana, with a power of recollecting my former existence. And you, that prince of the Savaras, have been also born again by the favour of Siva, as Mitravasu the son of Visvavasu the king of the Siddhas. And, my friend, that Vidyadhara lady, my wife Manovati, has been again born as your sister Malayavati by name. So your sister is my former wife, and you were my friend in a former state of existence, therefore it is quite proper that I should marry her. But first go and tell this to my parents, for if the matter is referred to them, your desire will be successfully accomplished.

When Mitravasu heard this from Jimutavahana, he was pleased, and he went and told all that to the parents of Jimutavahana. And when they received his proposal gladly, he was pleased, and went and told that same matter to his own parents. And they were delighted at the accomplishment of their desire, and so the prince quickly prepared for the marriage of his sister. Then Jimutavahana, honoured by the king of the Siddhas, received according to usage the hand of Malayavati. And there was a great festival, in which the heavenly minstrels bustled about, the dense crowd of the Siddhas a.s.sembled, and which was enlivened by bounding Vidyadharas. Then Jimutavahana was married, and remained on that Malaya mountain with his wife in very great prosperity. And once on a time he went with his brother-in-law Mitravasu to behold the woods on the sh.o.r.e of the sea. And there he saw a young man come in an agitated state, sending away his mother, who kept exclaiming "Alas! my son!" And another man, who seemed to be a soldier, following him, conducted him to a broad and high slab of rock and left him there. Jimutavahana said to him: "Who are you? What are you about to do, and why does your mother weep for you?" Then the man told him his story.

"Long ago Kadru and Vinata, the two wives of Kasyapa, had a dispute in the course of a conversation which they were carrying on. The former said that the Sun's horses were black, the latter that they were white, and they made an agreement that the one that was wrong should become a slave to the other. [345] Then Kadru, bent on winning, actually induced her sons, the snakes, to defile the horses of the Sun by spitting venom over them; and shewing them to Vinata in that condition, she conquered her by a trick and made her her slave: terrible is the spite of women against each other! When Garuda the son of Vinata heard of that, he came and tried to induce Kadru by fair means to release Vinata from her slavery; then the snakes, the sons of Kadru, reflecting, said this to him; 'O Garuda, the G.o.ds have began to churn the sea of milk, bring the nectar thence and give it to us as a subst.i.tute, and then take your mother away with you, for you are the chief of heroes.' When Garuda heard that, he went to the sea of milk, and displayed his great might in order to obtain the nectar. Then the G.o.d Vishnu pleased with his might deigned to say to him, 'I am pleased with thee, choose some boon.' Then Garuda, angry because his mother was made a slave, asked as a boon from Vishnu--'May the snakes become my food.' Vishnu consented, and when Garuda had obtained the nectar by his own valour, he was thus addressed by Indra who had heard the whole story: 'King of birds, you must take steps to prevent the foolish snakes from consuming the nectar, and to enable me to take it away from them again.' When Garuda heard that, he agreed to do it, and elated by the boon of Vishnu, he went to the snakes with the vessel containing the nectar.

And he said from a distance to those foolish snakes, who were terrified on account of the boon granted to him, "Here is the nectar brought by me, release my mother and take it; if you are afraid, I will put it for you on a bed of Darbha gra.s.s. When I have procured my mother's release, I will go; take the nectar thence." The snakes consented, and then he put the vessel of nectar on a pure bed of Kusa gra.s.s, [346] and they let his mother go. So Garuda departed, having thus released his mother from slavery; but while the snakes were unsuspectingly taking the nectar, Indra suddenly swooped down, and bewildering them by his power, carried off the vessel of nectar from the bed of Kusa gra.s.s. Then the snakes in despair licked that bed of Darbha gra.s.s, thinking there might be a drop of spilt nectar on it; the effect was that their tongues were split, and they became double-tongued for nothing. [347] What but ridicule can ever be the portion of the over-greedy? Then the snakes did not obtain the nectar of immortality, and their enemy Garuda, on the strength of Vishnu's boon, began to swoop down and devour them. And this he did again and again. And while he was thus attacking them, the snakes [348] in Patala were dead with fear, the females miscarried, and the whole serpent race was well-nigh destroyed. And Vasuki the king of the snakes, seeing him there every day, considered that the serpent world was ruined at one blow: then, after reflecting, he preferred a pet.i.tion to that Garuda of irresistible might, and made this agreement with him--"I will send you every day one snake to eat, O king of birds, on the hill that rises out of the sand of the sea. But you must not act so foolishly as to enter Patala, for by the destruction of the serpent world your own object will be baffled." When Vasuki said this to him, Garuda consented, and began to eat every day in this place one snake sent by him: and in this way innumerable serpents have met their death here. But I am a snake called Sankachuda, [349] and it is my turn to-day: for that reason I have to-day, by the command of the king of the snakes, in order to furnish a meal to Garuda, come to this rock of execution, and to be lamented by my mother."

When Jimutavahana heard this speech of Sankachuda's, he was grieved, and felt sorrow in his heart and said to him, "Alas! Vasuki exercises his kingly power in a very cowardly fashion, in that with his own hand he conducts his subjects to serve as food for his enemy. Why did he not first offer himself to Garuda? To think of this effeminate creature choosing to witness the destruction of his race! And how great a sin does Garuda, though the son of Kasyapa, commit! How great folly do even great ones commit for the sake of the body only! So I will to-day deliver you alone from Garuda by surrendering my body. Do not be despondent, my friend." When Sankachuda heard this, he out of his firm patience said to him,--"This be far from thee, O great-hearted one, do not say so again. The destruction of a jewel for the sake of a piece of gla.s.s is never becoming. And I will never incur the reproach of having disgraced my race." In these words the good snake Sankachuda tried to dissuade Jimutavahana, and thinking that the time of Garuda's arrival would come in a moment, he went to worship in his last hour an image of Siva under the name of Gokarna, that stood on the sh.o.r.e of the sea. And when he was gone, Jimutavahana, that treasure-house of compa.s.sion, considered that he had gained an opportunity of offering himself up to save the snake's life. Thereupon he quickly dismissed Mitravasu to his own house on the pretext of some business, artfully pretending that he himself had forgotten it. And immediately the earth near him trembled, being shaken by the wind of the wings of the approaching Garuda, as if through astonishment at his valour. That made Jimutavahana think that the enemy of the snakes was approaching, and full of compa.s.sion for others he ascended the stone of execution. And in a moment Garuda swooped down, darkening the heaven with his shadow, and carried off that great-hearted one, striking him with his beak. He shed drops of blood, and his crest-jewel dropped off torn out by Garuda, who took him away and began to eat him on the peak of the mountain. At that moment a rain of flowers fell from heaven, and Garuda was astonished when he saw it, wondering what it could mean.

In the meanwhile Sankachuda came there, having worshipped Gokarna, and saw the rock of execution sprinkled with many drops of blood; then he thought--"Alas! surely that great-hearted one has offered himself for me, so I wonder where Garuda has taken him in this short time. I must search for him quickly, perhaps I may find him." Accordingly the good snake went following up the track of the blood. And in the meanwhile Garuda, seeing that Jimutavahana was pleased, left off eating and thought with wonder: "This must be some one else, other than I ought to have taken, for though I am eating him, he is not at all miserable, on the contrary the resolute one rejoices." While Garuda was thinking this, Jimutavahana, though in such a state, said to him in order to attain his object: "O king of birds, in my body also there is flesh and blood; then why have you suddenly stopped eating, though your hunger is not appeased?" When he heard that, that king of birds, being overpowered with astonishment, said to him--"n.o.ble one, you are not a snake, tell me who you are." Jimutavahana was just answering him, "I am a snake, [350] so eat me, complete what you have begun, for men of resolution never leave unfinished an undertaking they have begun,"

when Sankachuda arrived and cried out from afar, "Stop, stop, Garuda, he is not a snake, I am the snake meant for you, so let him go, alas! how have you suddenly come to make this mistake?" On hearing that, the king of birds was excessively bewildered, and Jimutavahana was grieved at not having accomplished his desire. Then Garuda, learning, in the course of their conversation [351] with one another, that he had begun to devour by mistake the king of the Vidyadharas, was much grieved. He began to reflect, "Alas! in my cruelty I have incurred sin. In truth those who follow evil courses easily contract guilt. But this great-hearted one who has given his life for another, and despising [352] the world, which is altogether under the dominion of illusion, come to face me, deserves praise." Thinking thus, he was about to enter the fire to purify himself from guilt, when Jimutavahana said to him: "King of birds, why do you despond? If you are really afraid of guilt, then you must determine never again to eat these snakes: and you must repent of eating all those previously devoured, for this is the only remedy available in this case, it was idle for you ever to think of any other." Thus Jimutavahana, full of compa.s.sion for creatures, said to Garuda, and he was pleased and accepted the advice of that king, as if he had been his spiritual preceptor, determining to do what he recommended; and he went to bring nectar from heaven to restore to life rapidly that wounded prince, and the other snakes, whose bones only remained. Then the G.o.ddess Gauri, pleased with Jimutavahana's wife's devotion to her, came in person and rained nectar on him: by that his limbs were reproduced with increased beauty, and the sound of the drums of the rejoicing G.o.ds was heard at the same time. Then, on his rising up safe and sound, Garuda brought the nectar of immortality [353] from heaven, and sprinkled it along the whole sh.o.r.e of the sea. That made all the snakes there rise up alive, and then that forest along the sh.o.r.e of the sea, crowded with the numerous tribe of snakes, appeared like Patala [354] come to behold Jimutavahana, having lost its previous dread of Garuda. Then Jimutavahana's relations congratulated him, having seen that he was glorious with unwounded body and undying fame. And his wife rejoiced with her relations, and his parents also. Who would not joy at pain ending in happiness? And with his permission Sankachuda departed to Rasatala, [355] and without it his glory, of its own accord, spread through the three worlds. Then, by virtue of the favour of the daughter of the Himalaya all his relations, Matanga and others, who were long hostile to him, came to Garuda, before whom the troops of G.o.ds were inclining out of love, and timidly approaching the glory of the Vidyadhara race, prostrated themselves at his feet. And being entreated by them, the benevolent Jimutavahana went from that Malaya mountain to his own home, the slope of the Himalaya. There, accompanied by his parents and Mitravasu and Malayavati, the resolute one long enjoyed the honour of emperor of the Vidyadharas. Thus a course of fortunate events always of its own accord follows the footsteps of all those, whose exploits arouse the admiration of the three worlds. When the queen Vasavadatta heard this story from the mouth of Yaugandharayana, she rejoiced, as she was eager to hear of the splendour of her unborn son. Then, in the society of her husband, she spent that day in conversation about her son, who was to be the future king of the Vidyadharas, which was suggested by that story, for she placed unfailing reliance upon the promise of the favouring G.o.ds.

CHAPTER XXIII.

Then Vasavadatta on the next day said to the king of Vatsa in private, while he was surrounded by his ministers;--"My husband, ever since I have been pregnant with this child, the difficult duty of taking care of it afflicts my heart; and last night, after thinking over it long, I fell asleep with difficulty, and I am persuaded I saw a certain man come in my dream, glorious with a shape distinguished by matted auburn locks and a trident-bearing hand; and he approaching me, said as if moved by compa.s.sion,--'My daughter, you need not feel at all anxious about the child with which you are pregnant, I will protect it, for I gave it to you. And hear something more, which I will tell you to make you confide in me; a certain woman waits to make a pet.i.tion to you to-morrow, she will come dragging her husband with her as a prisoner, reviling him, accompanied by five sons, begirt with many relations: and she is a wicked woman who desires by the help of her relations to get that husband of hers put to death, and all that she will say will be false. And you, my daughter, must beforehand inform the king of Vatsa about this matter, in order that that good man may be freed from that wicked wife.' This command that august one gave and vanished, and I immediately woke up, and lo! the morning had come." When the queen had said that, all spoke of the favour of Siva, and were astonished, their minds eagerly expecting the fulfilment of the dream; when lo! at that very moment the chief warder entered, and suddenly said to the king of Vatsa, who was compa.s.sionate to the afflicted, "O king, a certain woman has come to make a representation, accompanied by her relations, bringing with her five sons, reviling her helpless husband." When the king heard that, being astonished at the way it tallied with the queen's dream, he commanded the warder to bring her into his presence. And the queen Vasavadatta felt the greatest delight, having become certain that she would obtain a good son, on account of the truth of the dream. Then that woman entered by the command of the warder, accompanied by her husband, looked at with curiosity by all, who had their faces turned towards the door. Then, having entered, she a.s.sumed an expression of misery, and making a bow according to rule, she addressed the king in council accompanied by the queen: "This man, though he is my husband, does not give to me, helpless woman that I am, food, raiment, and other necessaries, and yet I am free from blame with respect to him."

When she had said this, her husband pleaded--"King, this woman speaks falsely, supported by her relations, for she wishes me to be put to death. For I have given her supplies beforehand to last till the end of the year, and other relations of hers, who are impartial, are prepared to witness the truth of this for me." When he had said this to the king, the king of his own accord answered: "The trident-bearing G.o.d himself has given evidence in this case, appearing to the queen in a dream. What need have we of more witnesses? This woman with her relations must be punished." When the king had delivered this judgment, the discreet Yaugandharayana said, "Nevertheless, king, we must do what is right in accordance with the evidence of witnesses, otherwise the people, not knowing of the dream, would in no wise believe in the justice of our proceedings." When the king heard that, he consented and had the witnesses summoned that moment, and they, being asked, deposed that that woman was speaking falsely. Then the king banished her, as she was plotting against one well known to be a good husband, from his territory, with her relations and her sons. And with heart melting from pity he discharged her good husband, after giving him much treasure sufficient for another marriage. And in connexion with the whole affair the king remarked,--"An evil wife, of wildly [356]

cruel nature, tears her still living husband like a she-wolf, when he has fallen into the pit of calamity; but an affectionate, n.o.ble, and magnanimous wife averts sorrow as the shade [357] of the wayside-tree averts heat, and is acquired by a man's special merits." Then Vasantaka, who was a clever story-teller, being at the king's side, said to him a propos of this: "Moreover, king, hatred and affection are commonly produced in living beings in this world owing to their continually recalling the impressions of a past state of existence, and in proof of this, hear the story which I am about to tell."

Story of Sinhaparakrama.

There was a king in Benares named Vikramachanda, and he had a favourite follower named Sinhaparakrama; who was wonderfully successful in all battles and in all gambling contests. And he had a wife very deformed both in body and mind, called by a name, which expressed her nature, Kalahakari. [358] This brave man continually obtained much money both from the king and from gambling, and, as soon as he got it, he gave it all to his wife. But the shrewish woman, backed by her three sons begotten by him, could not in spite of this remain one moment without a quarrel. She continually worried him by yelling out these words at him with her sons--"You are always eating and drinking away from home, and you never give us anything." And though he was for ever trying to propitiate her with meat, drink, and raiment, she tortured him day and night like an interminable thirst. Then, at last, Sinhaparakrama vexed with indignation on that account, left his house, and went on a pilgrimage to the G.o.ddess Durga that dwells in the Vindhya hills. While he was fasting, the G.o.ddess said to him in a dream: "Rise up, my son, go to thy own city of Benares; there is an enormous nyagrodha tree, by digging round its root thou wilt at once obtain a treasure. And in the treasure thou wilt find a dish of emerald, bright as a sword-blade, looking like a piece of the sky fallen down to earth; casting thy eyes on that, thou wilt see, as it were, reflected inside, the previous existence of every individual, in whatever case thou mayest wish to know it. By means of that thou wilt learn the previous birth of thy wife and of thyself, and having learned the truth wilt dwell there in happiness free from grief." Having thus been addressed by the G.o.ddess, Sinhaparakrama woke up and broke his fast, and went in the morning to Benares; and after he had reached the city, he found at the root of the nyagrodha tree a treasure, and in it he discovered a large emerald dish, and, eager to learn the truth, he saw in that dish that in a previous birth his wife had been a terrible she-bear, and himself a lion. And so recognising that the hatred between himself and his wife was irremediable owing to the influence of bitter enmity in a previous birth, he abandoned grief and bewilderment. Then Sinhaparakrama examined many maidens by means of the dish, and discovering that they had belonged to alien races in a previous birth, he avoided them, but after he had discovered one, who had been a lioness in a previous birth and so was a suitable match for him, he married her as his second wife, and her name was Sinhasri. And after a.s.signing to that Kalahakari one village only as her portion, he lived, delighted with the acquisition of treasure, in the society of his new wife. Thus, O king, wives and others are friendly or hostile to men in this world by virtue of impressions in a previous state of existence.

When the king of Vatsa had heard this wonderful story from Vasantaka, he was exceedingly delighted and so was the queen Vasavadatta. And the king was never weary day or night of contemplating the moon-like face of the pregnant queen. And as days went on, there were born to all of his ministers in due course sons with auspicious marks, who heralded approaching good fortune. First there was born to Yaugandharayana, the chief minister, a son Marubhuti by name. Then Rumanvat had a son called Harisikha, and to Vasantaka there was born a son named Tapantaka. And to the head-warder called Nityodita, whose other t.i.tle was Ityaka, [359] there was born a son named Gomukha. And after they were born a great feast took place, and during it a bodiless voice was heard from heaven--"These ministers shall crush the race of the enemies of the son of the king of Vatsa here, the future universal emperor. And as days went by, the time drew near for the birth of the child, with which the queen Vasavadatta was destined to present the king of Vatsa, and she repaired to the ornamented lying-in-chamber, which was prepared by matrons having sons, and the windows of which were covered with arka and sami plants. The room was hung with various weapons, rendered auspicious by being mixed with the gleam of jewel-lamps, shedding a blaze [360] able to protect the child; and secured by conjurers who went through innumerable charms and spells and other incantations, so that it became a fortress of the matrons hard for calamity to storm, and there she brought forth in good time a prince of lovely aspect, as the heaven brings forth the moon from which stream pure nectarous rays. The child, when born, not only irradiated that room, but the heart also of that mother from which the darkness of grief had departed; then, as the delight of the inmates of the harem was gradually extended, the king heard of the birth of a son from the people who were admitted to it; the reason he did not give his kingdom in his delight to the person, who announced it, was, that he was afraid of committing an impropriety, not that he was avaricious. And so the king, suddenly coming to the harem with longing mind, beheld his son, and his hope bore fruit after a long delay. The child had a long red lower lip like a leaf, beautiful flowing hair like wool, and his whole face was like the lotus, which the G.o.ddess of the Fortune of empire carries for her delight. He was marked on his soft feet with umbrellas and chowries, as if the Fortunes of other kings had beforehand abandoned their badges in his favour, out of fear. Then, while the king shed with tearful eye, that swelled with the pressure of the fulness of the weight of his joy, drops that seemed to be drops of paternal affection, [361] and the ministers with Yaugandharayana at their head rejoiced, a voice was heard from heaven at that time to the following effect:

"King, this son that is born to thee is an incarnation of Kama, [362]

and know that his name is Naravahanadatta; and he will soon become emperor of the kings of the Vidyadharas, and maintain that position unwearied for a kalpa of the G.o.ds." [363] When so much had been said, the voice stopped, and immediately a rain of flowers fell from heaven, and the sounds of the celestial drums went forth. Then the king, excessively delighted, made a great feast, which was rendered all the more solemn from the G.o.ds having begun it. The sound of cymbals floated in the air rising from temples, as if to tell all the Vidyadharas of the birth of their king: and red banners, flying in the wind on the tops of the palaces, seemed with their splendour to fling red dye to one another. On earth beautiful women a.s.sembled and danced everywhere, as if they were the nymphs of heaven glad that the G.o.d of love had been born with a body. [364] And the whole city appeared equally splendid with new dresses and ornaments bestowed by the rejoicing king. For while that rich king rained riches upon his dependants, nothing but the treasury was empty. And the ladies belonging to the families of the neighbouring chieftains came in from all sides, with auspicious prayers, versed in the good custom, [365] accompanied by dancing girls, bringing with them splendid presents, escorted by various excellent guards, attended with the sound of musical instruments, like all the cardinal points in bodily form. Every movement there was of the nature of a dance, every word uttered was attended with full vessels, [366] every action was of the nature of munificence, the city resounded with musical instruments, the people were adorned with red powder, and the earth was covered with bards,--all these things were so in that city which was all full of festivity. Thus the great feast was carried on with increasing magnificence for many days, and did not come to an end before the wishes of the citizens were fully satisfied. And as days went on, that infant prince grew like the new moon, and his father bestowed on him with appropriate formalities the name of Naravahanadatta, which had been previously a.s.signed him by the heavenly voice. His father was delighted when he saw him make his first two or three tottering steps, in which gleamed the sheen of his smooth fair toe-nails, and when he heard him utter his first two or three indistinct words, shewing his teeth which looked like buds. Then the excellent ministers brought to the infant prince their infant sons, who delighted the heart of the king, and commended them to him. First Yaugandharayana brought Marubhuti, and then Rumanvat Harisikha, and then the head-warder named Ityaka brought Gomukha, and Vasantaka his son named Tapantaka. And the domestic chaplain Santikara presented the two twin sons of Pingalika, his nephews Santisoma and Vaisvanara. And at that moment there fell from heaven a rain of flowers from the G.o.ds, which a shout of joy made all the more auspicious, and the king rejoiced with the queens, having bestowed presents on that company of ministers' sons. And that prince Naravahanadatta was always surrounded by those six ministers'

sons devoted to him alone, who commanded respect even in their boyhood, [367] as if with the six political measures that are the cause of great prosperity. The days of the lord of Vatsa pa.s.sed in great happiness, while he gazed affectionately on his son with his smiling lotus-like face, going from lap to lap of the kings whose minds were lovingly attached to him, and making in his mirth a charming indistinct playful prattling.