Chapter XLIII…

Chapter XLIII

The next morning, Naraváhanadatta rose up from the bank of that lake, [612] and setting out on his journey, said to his minister Gomukha; "My friend, I remember, a certain princess of heavenly beauty, dressed in white garments, came to me towards the end of last night in a dream, and said this to me--'Lay aside your anxiety, dear one, for you will quickly reach a large and wonderful town situated in a forest, on the shore of the sea. And after resting there, you shall with ease find that town Karpúrasambhava, and then win that princess Karpúriká.' Having said this, she disappeared, and I immediately woke up." When he said that, Gomukha was delighted and said to him--"King, you are favoured by the gods; what is difficult to you? So your enterprise will certainly succeed without difficulty." When Gomukha had said this, Naraváhanadatta hastened along the path with him. And in course of time he reached a city of vast extent on the shore of the sea, furnished with lofty mansions resembling the peaks of mountains, with streets, and arches, adorned with a palace all golden like mount Meru, looking like a second Earth. He entered that city by the market-street, and beheld that all the population, merchants, women, and citizens were wooden automata, that moved as if they were alive, but were recognised as lifeless by their want of speech. This aroused astonishment in his mind. And in due course he arrived with Gomukha near the king's palace, and saw that all the horses and elephants there were of the same material; and with his minister he entered, full of wonder, that palace, which was resplendent with seven ranges of golden buildings. There he saw a majestic man sitting on a jewelled throne, surrounded by warders and women, who were also wooden automata, the only living being there, who produced motion in those dull material things, like the soul presiding over the senses. He, for his part, seeing that that hero Naraváhanadatta was of noble form, rose up and welcomed him, and made him sit down on his own seat, and sitting in front of him, he thus questioned him, "Who are you; how and why have you come to this uninhabited land with one companion?" Then Naraváhanadatta told his own story from the beginning, and asked that hero, who was prostrating himself before him,--"Who are you, my good sir, and what is this wonderful city of yours? Tell me." That man, when he heard that, began to tell his own story.

Story of the two brothers Pránadhara and Rájyadhara.

There is a city named Kánchí possessed of great excellences, [613] which, like a girdle, well adorns the earth-bride. In it there was a famous king of the name of Báhubala, who won fortune by the might of his arm, and imprisoned her in his treasury, though she is a gadding dame. We were two brothers in his kingdom, carpenters by trade, skilful in making ingenious automata of wood and other materials, such as Maya [614] first invented. My elder brother was by name Pránadhara, and he was infatuated with love for a fickle dame, and I, my lord, am named Rájyadhara, and I was ever devoted to him. That brother of mine consumed all my father's property and his own, and some portion of what I had acquired, which melted by affection I made over to him. Then he, being much infatuated about the lady, out of desire to steal wealth for her sake, made a couple of swans of wood with mechanism and strings attached to them. That pair of swans was sent out at night by pulling the strings, and entering by means of the mechanical contrivance into the king's treasury through a window, they took from it with their beaks jewels placed in a basket, and returned to the house of my brother. And my elder brother sold the jewels and spent the money so acquired with his paramour, and in that way he robbed the king's treasury every night, and though I tried to prevent him, he would not give up that improper proceeding, for who, when blinded by passion, distinguishes between right and wrong? And then the keeper of the treasury, as the king's treasure-house was plundered night after night without the bolt being moved, though there were no mice in it, for several days in succession enquired into the matter, without saying anything, out of fear, and then being exceedingly vexed, went and told the whole matter plainly to the king. Then the king posted him and some other guards in the treasure-house at night, with orders to keep awake in order to find out the truth of it. Those guards went into the treasure-house at midnight, and while there, saw my brother's two swans entering there by the window, impelled by strings. The swans moved round by means of their mechanism and took the jewels, then the guards cut the strings, and took the swans to shew the king in the morning. And then my elder brother said in a state of bewilderment--"Brother, my two swans have been seized by the guards of the treasury, for the strings have become slack, and the pin of the mechanism has dropped. So we must both of us leave this place immediately, for the king, when he hears of it in the morning, will punish us as thieves. For we are both known to be skilled in mechanical contrivances. And I have here a chariot with a pneumatic contrivance, which quickly goes eight hundred yojanas, if you press a spring. Let us go by means of it to-day to a distant foreign land, though exile may be disagreeable; for how can an evil deed, that is done in despite of good advice, bring pleasure to any one? This is the mature fruit of my wickedness in not obeying your advice, which has extended to innocent you, as well as to me." After saying this, my brother Pránadhara immediately mounted with his family that chariot, that flew through the air. But though he urged me, I would not mount it, as it was laden with many people, so he flew up in it to the sky and went off to some distant place.

When that Pránadhara, [615] who was rightly named, had gone off somewhere, I, expecting that in the morning I singly should he exposed to danger at the hands of the king, mounted another chariot with a pneumatic mechanism, which I had myself made, and quickly travelled two hundred yojanas from that place. Then I again started that air-travelling chariot, and went another two hundred yojanas. Then I left my chariot, terrified at finding that I was near the sea, and travelling on my feet, reached in course of time this city which was empty. And out of curiosity I entered this palace, which was filled with garments, ornaments, and couches and all the other conveniences fit for a king. And in the evening I bathed in the water of the garden-lake, and ate fruits, and going to the royal bed reflected alone at night--"What am I to do in this uninhabited spot? So to-morrow I will go hence to some place or other, for I no longer need fear danger from king Báhubala." When I had thus reflected, I went to sleep, and towards the end of night a hero of divine appearance, mounted on a peacock, thus addressed me in a dream; "You must live here, good sir, you must not depart elsewhere, and at the time of meals you must go up to the middle court of the palace, and wait there." Thus he spoke, and disappeared, and I woke up and reflected--"Undoubtedly this heavenly place has been made by Kártikeya, and he has favoured me with this dream on account of my merits in a former life. I have turned up here because I am to be happy dwelling in this town." I conceived this hope and rose up, and said the prayer for the day, and at the time of eating I went up to the middle court, and while I was waiting there, golden dishes were placed in front of me, and there fell into them from heaven food consisting of ghee, milk, rice, boiled rice and other things; [616] and any other kinds of food that I thought of, came to me as fast as I thought of them. After eating all this, I felt comforted by the favour of the god. So, my lord, I took up my abode in this city, with kingly luxuries coming to me every day as fast as I wished for them. But I do not obtain wives and retinue by thinking of them, so I made all these people of wood. Though I am a carpenter, since I have come here I enjoy alone all the pleasures of a king by the power of Destiny, and my name is Rájyadhara. [617]

"So repose, now, a day in this god-built town, and I will attend upon you to the best of my ability." After saying this, Rájyadhara led off with him Naraváhanadatta and Gomukha to the city garden, there the prince bathed in the water of the lake and offered lotuses to Siva, and was conducted to the feasting-place in the middle court, and there he and his minister enjoyed viands which were placed before them by Rájyadhara, who stood in front of them, to whom they came as soon as he thought of them. Then the eating-ground was swept by some unseen hand, and after they had taken betel, they drank wine and remained in great felicity. And after Rájyadhara had eaten, the prince retired to a gorgeous couch, astonished at the wonderful nature of the town, which resembled the philosopher's stone. And when he could not sleep, on account of his recently conceived longing for Karpúriká, Rájyadhara, who was also in bed, asked her story, and then said to him--"Why do you not sleep, auspicious sir? You will obtain your desired love. For a fair woman, like Fortune, of her own accord chooses a man of high courage. I have had ocular proof of this, so hear the story; I will relate it to you."

Story of Arthalobha and his beautiful wife.

That king of Kánchí, Báhubala, whom I mentioned to you, had a rich door-keeper, rightly named Arthalobha. [618] He had a beautiful wife named Mánapará. That Arthalobha, being by profession a merchant, and on account of his avarice distrusting his servants, appointed that wife of his to look after his business in preference to them. She, though she did not like it, being obedient to him, made bargains with merchants and captivated all men by her sweet form and speech. And Arthalobha, seeing that all the sales of elephants, horses, jewels, and garments that she made, brought in a profit, rejoiced exceedingly. And once on a time there came there from a distant foreign land a merchant, named Sukhadhana, having a large stock of horses and other commodities. The moment Arthalobha heard that he had come, he said to his wife--"My dear, a merchant named Sukhadhana has arrived from a foreign land, he has brought twenty thousand horses, and innumerable pairs of excellent garments made in China, so please, go and purchase from him five thousand horses and ten thousand pairs of garments, in order that with the thousands of horses I already possess and those other five, I may pay a visit to the king, and carry on my commerce. When commissioned in these words by that villain Arthalobha, Mánapará went to Sukhadhana; whose eyes were captivated by her beauty, and who welcomed her gladly. And she demanded from him for a price those horses and garments. The merchant, overpowered with love, took her aside and said to her--"I will not give you one horse or garment for money, but if you will remain one night with me, I will give you five hundred horses and five thousand garments." After saying this, he solicited that fair one with even a larger amount; who does not fall in love with women, who are allowed to go about without restraint? Then she answered him--"I will ask my husband about this, for I know he will send me here out of excessive cupidity. [619]" After saying this, she went home, and told her husband what the merchant Sukhadhana had said to her secretly. And that wicked covetous husband Arthalobha said to her; "My dear, if you obtain five hundred horses and five thousand pairs of garments for one night, what is the harm in it. So go to him now; you shall return quickly in the morning." When Mánapará heard this speech of her mean-spirited husband's, she began to debate in her heart, and thus reflected--"Out on this base spiritless husband of mine that sells his honour! By continually meditating on gain he has become all made up of the desire of gain. It is better that the generous man, who buys me for one night with hundreds of horses and thousands of pieces of China silk, should be my husband." Thus reflecting, she took leave of her base husband, saying; "It is not my fault," and went to the house of that Sukhadhana. And he, when he saw that she had come, after questioning her and hearing the whole story from her, was astonished, and considered himself fortunate in obtaining her. And he sent off immediately to her husband Arthalobha the horses and garments that were to purchase her, as agreed upon. And he remained that night with her, having all his wishes attained, for she seemed like the fortune which was the fruit of his own wealth, incarnate in bodily form, at last obtained by him. And in the morning the base Arthalobha sent, in his shamelessness, servants to summon her, whereupon Mánapará said to them, "How can I again return to be the wife of that man who sold me to another? I am not as shameless as he is. Tell me yourselves if this would be becoming now. So depart, the man that bought me is my husband." When the servants were thus addressed by her, they went and repeated her words to Arthalobha with downcast faces. The mean fellow, when he heard it, wanted to recover her by force; then a friend of the name of Harabala said to him; "You cannot recover her from that Sukhadhana, for he is a hero, and I do not behold in you manliness corresponding to his. For he is moved to heroism by a woman that loves him on account of his generosity, and he is mighty, and surrounded with other mighty men that have come with him. But you have been deserted by your wife, who separated from you because you sold her out of meanness, and scorn makes you timid, and being reproached you have become effeminate. Moreover you are not mighty, and you are not surrounded by mighty friends, so how can you possibly be capable of vanquishing that rival? And the king will be angry with you, when he hears of your crime of selling your wife; so keep quiet, and do not make a ridiculous blunder." Though his friend tried to dissuade him with these words, Arthalobha went and beset, in his anger, the house of Sukhadhana with his retainers. While he was thus engaged, Sukhadhana sallied out with his friends and retainers, and in a moment easily defeated the whole of Arthalobha's force.

Then Arthalobha fled, and went into the presence of the king. And concealing his own wicked conduct, he said to the king,--"O king, the merchant Sukhadhana has carried off my wife by force." And the king, in his rage, wished to arrest that Sukhadhana. Then a minister of the name of Sandhána said to the king--"In any case, my lord, you cannot arrest him, for when his force is increased by that of the eleven friends who have come with him, he will be found to have more than a hundred thousand excellent horses. And you have not discovered the truth about the matter, for his conduct will turn out to be not altogether without cause. So you had better send a messenger, and ask what it is that this fellow here is chattering about." When king Báhubala heard this, he sent a messenger to Sukhadhana to ask about the matter. The messenger went, and asked about the matter by the king's order, and thereupon Mánapará told him her story. When Báhubala heard that wonderful tale, he came to the house of Sukhadhana to behold the beauty of Mánapará, being filled with excessive curiosity. There he beheld, while Sukhadhana bent before him, Mánapará, who with the wealth of her beauty would astonish even the Creator. She prostrated herself at his feet, and he questioned her, and heard from her own mouth how the whole thing happened, Arthalobha being present and listening. When he heard it, he thought it was true, because Arthalobha was speechless, and he asked that fair one what was to be done now. Then she said decidedly, "How can I return to that spiritless avaricious man, who sold me to another man without the excuse of distress?" When the king heard this, he said, "Well said," and then Arthalobha bewildered with desire, wrath, and shame, exclaimed,--"King, let him and me fight with our own retainers, without any auxiliary forces; then let it be seen who is spirited and who is spiritless." When Sukhadhana heard this, he said--"Then let us fight in single combat, what need is there of retainers? Mánapará shall be the prize of the victor." When the king heard this, he said, "Good! so let it be!" Then, before the eyes of Mánapará and the king, they both entered the lists mounted. And in the course of the combat, Sukhadhana laid Arthalobha on the plain, by his horse's rearing on account of a lance-wound. Then Arthalobha fell three times more on the earth, on account of his horse being killed, but Sukhadhana, who was a fair fighter, restrained himself and would not slay him. But the fifth time Arthalobha's horse fell upon him, and bruised him, and he was carried off by his servants motionless. Then Sukhadhana was cheered by all the spectators with shouts of applause, and the king Báhubala honoured him as he deserved. And he immediately bestowed a gift of honour upon the lady, and he confiscated the property of Arthalobha, which had been acquired by unlawful means; and appointing another to his office, he departed pleased to his palace. For good men derive satisfaction from breaking off their connection with the bad. And Sukhadhana, having maintained his claim by force, remained enjoying himself in the society of Mánapará his loving wife.

"Thus wives and wealth leave the mean-spirited man, and of their own accord come to the high-spirited man from every quarter. So dismiss anxiety! Go to sleep! in a short time, my lord, you will obtain that princess Karpúriká." When Naraváhanadatta heard that sound advice of Rájyadhara's, he and Gomukha went off to sleep.

And in the morning, while the prince was waiting awhile after his meal, the wise Gomukha addressed Rájyadhara as follows: "Make such an ingenious chariot for my master, as that he shall be able by means of it to reach the city of Karpúrasambhava, and obtain his beloved." When thus supplicated, that carpenter offered Naraváhanadatta the chariot with a pneumatic contrivance, that he had made before. He ascended that sky-travelling chariot, swift as thought, together with Gomukha, and crossed the deep, the home of monsters, that agitated its waves as if exulting to behold his valour, and reached the city of Karpúrasambhava on its shore. There the chariot descended from the sky, and he and Gomukha left it, and out of curiosity wandered about inside the town. And by questioning the people he found out that he had indeed without doubt reached the desired city, and delighted he went to the neighbourhood of the palace. There he found a splendid house occupied by an old woman, and he entered it to stay there, and she received him with respect. And eager to hit upon an artifice, he immediately asked that woman, "Noble lady, what is the name of the king here, and what children has he? And tell us of their appearance, for we are foreigners." When he said this to the old woman, she, seeing that he was of excessively noble form, answered--"Listen, illustrious sir, I will tell you all. In this city of Karpúrasambhava there is a king named Karpúraka. And he, having no children, performed penance, with his wife Buddhikárí, fasting, in honour of Siva, in order to obtain offspring. After he had fasted for three nights, the god Siva commanded him in a dream--'Rise up, a daughter shall be born to you, who shall be superior to a son, and whose husband shall obtain the sovereignty of the Vidyádharas.' After receiving this order from Siva, the king woke up in the morning; and, after communicating this dream to his wife Buddhikárí, he rose up and went off delighted, and with his queen broke his fast. And then in a short time that queen conceived by the king, and when the period was completed, she brought forth a daughter beautiful in all her limbs. She surpassed in splendour the lights in the lying-in chamber, [620] and they, as it were, heaved sighs by discharging lamp-black. And her father made great rejoicings, and gave her the name of Karpúriká, which is his own name made feminine. And gradually that moonlight of the eyes of the people, the princess Karpúriká, has grown up, and is now in the full bloom of youth. And her father, the king here, desires to have her married, but the haughty girl detests men, and will not consent. And when my daughter, who is her friend, put this question to her 'My dear, why do you not desire marriage, the only fruit of a daughter's birth?' she answered, 'My dear, I remember my former birth, and the cause is something which happened then; hear it."

Story of the princess Karpúriká in her birth as a swan.

On the shore of the ocean there is a great sandal-wood tree. Near it there is a lake adorned with full-blown lotuses. I was a female swan on that lake on account of my actions in a previous birth. Once on a time, out of fear of the sea, I made a nest in that sandal-wood tree with my husband, who was a male swan. When I was dwelling in that nest, I had male offspring born to me, and suddenly a great wave of the sea came and carried them off. When the flood carried away my children, out of grief I wept and took no food; and remained in front of a linga of Siva on the shore of the sea. Then that male swan, my husband, came to me and said--"Rise up, why do you lament your children that are dead, we shall get other ones. [621] As long as life is preserved, everything can be obtained." His speech pierced my heart like an arrow, and I reflected--"Alas! males are thus wickedly regardless of their youthful offspring, and show no affection to, or compassion for their females, though they are attached to them. So of what comfort is this husband to me? Of what use is this body that brings only pain?" Thus reflecting, I prostrated myself before Siva, and devoutly placed him in my heart, and then in front of his symbol, before the eyes of the swan, my husband, I uttered this prayer; "May I become in the next birth a princess remembering my former state,"--and thereupon I flung myself into the sea. Consequently, I have been born in this life such as you see. And because I remember the cruelty of that husband in a former birth, my mind does not feel inclined to any suitor. So I do not desire to be married; the rest is in the hands of Destiny. "This is what the princess said then in private to my daughter, and that daughter of mine came and told it to me."

"So, my son, I have told you what you asked me. And that princess is undoubtedly destined to be your wife. For she was long ago designated by the god Siva as the wife of the future emperor of the Vidyádharas. And I see that you are marked with all the distinguishing signs of an emperor, such as the peculiar freckle, and other marks. Perhaps you are some distinguished person brought here by Providence for that very purpose. Rise up, for the present we will see what there is in my house in the way of provision." After the old lady had told him this, she brought him food, and he and Gomukha spent the night there. And in the morning, the prince deliberated in private with Gomukha as to the steps to be taken, and then he assumed the dress of a Pásupata ascetic, and accompanied by Gomukha, he went to the king's gate, and roamed about in front of it, crying out again and again--"Ah my female swan! Ah my female swan!" And the people gazed at him. And when the maids beheld him thus employed, they went in astonishment and said to the princess Karpúriká; "Your Highness! we have seen at the royal gate a Pásupata ascetic who, though he has a fellow, is unfellowed in beauty, [622] and he continually utters these words, 'Ah my female swan! Ah my female swan!' which bewilders the minds of the women." When the princess heard this, she, as having been a swan in a former birth, was filled with curiosity, and had him, just as he was, conducted by her maids into her presence. And she saw that he was adorned with infinite beauty, like a new god of Love that had taken a vow to propitiate Siva. And she said to him, when he looked at her with an eye expanded by curiosity, "What is this that you are continually saying, 'Ah! my female swan! Ah! my female swan?'" Though she said this to him, he went on to say--"Ah! my female swan!" Then his companion Gomukha answered her; "I will explain this in a few words, listen, Your Highness.

"In a former birth he was a swan on account of his actions in an anterior state of existence. Then he built himself a nest in a sandal-wood tree, on the bank of a great lake near the shore of the sea, and lived there with his female. And as it happened, their offspring in that nest were swept away by a wave, and his female, distracted with grief, threw herself into the sea. Then he, being grieved at separation from her, and disgusted with his bird-nature, desirous of leaving that body, made a pious wish in his heart--'May I be in a future life a prince remembering my former state, and may this virtuous female swan be my wife, remembering her former existence also.' Then he thought on Siva, and scorched with the fire of grief, flung that body into the water of the sea. So he has been now born, my fair lady, as Naraváhanadatta, the son of the king of Vatsa in Kausámbí, with the power of recollecting his former existence. When he was born, a voice said distinctly from heaven; 'This prince shall be the emperor of all the kings of the Vidyádharas.' In course of time, when he had become crown-prince, he was married by his father to the goddess Madanamanchuká of heavenly appearance, who had been born for a certain reason as a woman. And then the daughter of a king of the Vidyádharas named Hemaprabha, the maiden Ratnaprabhá, came of her own accord, and chose him for a husband. Nevertheless, thinking on that female swan, he does not enjoy tranquillity; and he told this to me, who have been his servant from my childhood. Then, while he was out hunting, it happened that he and I had a meeting in the forest with a holy female hermit. And in the course of conversation she said to him with favouring condescension--'Owing to the effect of his actions the god of Love, my son, became a swan. And a heavenly female, that had fallen through a curse, became his dear wife, when he was dwelling, as a swan, in a sandal-wood tree on the bank of the sea. But she threw herself into the sea, through grief at her offspring having been carried away by the tide, and then the male swan flung himself into the sea also. He has now by the favour of Siva been born as yourself, the son of the king of Vatsa, and you know of that former birth of yours, my son, for you remember your former existence. And that female swan has been now born in Karpúrasambhava, a city on the shore of the sea, as a princess, Karpúriká by name. Therefore, go there, my son, and win her to wife.' When the holy female hermit had said this, she flew up into the sky and disappeared. And this lord of mine, having heard this information, immediately set out with me to come here. And being attracted by love for you, he risked his life, and after traversing a hundred difficulties, he reached the shore of the sea. There we had an interview with the carpenter, named Rájyadhara, who dwells in Hemapura, and who gave us an ingenious chariot. We have mounted on this terrible machine, as if it were our courage having taken shape, [623] and have crossed the perilous gulf of the sea, and arrived at this town. For this reason, queen, my master wandered about, exclaiming, 'Ah my female swan!' until he came into your presence. Now, from the pleasing sight of the noble moon of your countenance, he enjoys the removal of the darkness caused by the presence of innumerable woes. Now, honour your noble guest with the blue lotus garland of your look." When Karpúriká heard this feigned speech of Gomukha's, she thought it was true, relying on the fact that it harmonized with her own recollections. And she melted in her soul with love, and she thought, "After all this husband of mine was attached to me, and my despondency was causeless." And she said--"I am in truth that very female swan, and I am fortunate in that my husband has for my sake endured suffering in two births. So now I am your slave, overcome by love;" and saying this, she honoured Naraváhanadatta with baths and other hospitalities. Then she informed her father of all this by the mouth of her attendants, and he, the moment he heard it, came to her. Then the king thought himself fortunate, having seen that his daughter had conceived a desire to be married, and that an appropriate suitor for her had at length arrived in Naraváhanadatta, who was marked with all the signs of a great emperor. And he gave, with all due honour, his daughter Karpúriká to Naraváhanadatta according to the prescribed form. And he gave to that son-in-law of his, at every circumambulation from left to right of the sacred fire, thirty millions of gold-pieces, and as many lumps of camphor, the heaps of which appeared like the peaks of Meru and Kailása that had witnessed the marriage of Párvatí, come to behold his magnificence. Moreover the king Karpúraka, who had attained his wish, gave Naraváhanadatta a hundred millions of excellent garments and three hundred female slaves well adorned. And Naraváhanadatta, after his marriage, remained with that Karpúriká, as if with affection incarnate in bodily form. Whose mind was not delighted at the union of that couple, which resembled the marriage of the spring-creeper and the spring-festival?

And on the next day Naraváhanadatta, who had attained his object, said to his beloved Karpúriká, "Come, let us go to Kausámbí." Then she answered him--"If it is to be so, why should we not go there immediately in this chariot of yours that flies through the air? If it is too small, I will furnish another large one, for there is living here a mechanic who makes ingenious chariots, who has come from a foreign land, Pránadhara by name; I will cause him quickly to make such a chariot." After saying this, she called the warder that kept the door, and said to him--"Go and order that chariot-maker Pránadhara to prepare a large chariot, that will travel through the air, for us to start in." Then the queen Karpúriká, having dismissed the warder, informed her father by the mouth of a slave of her desire to depart. And while the king, on hearing it, was coming thither, Naraváhanadatta thus reflected; "This Pránadhara is certainly the brother of Rájyadhara, whom he described as having run away from his native land through fear of his king." While he was thus thinking, the king quickly arrived, and that mechanic Pránadhara came with the warder, and said--"I have ready-made a very large chariot, which will easily carry at this instant thousands of men." When the mechanic said this, Naraváhanadatta said "Bravo!" and asked him courteously; "Are you the elder brother of Rájyadhara, skilled in various very great mechanical contrivances?" And Pránadhara answered him, bowing before him--"I am that very brother of his, but how does Your Highness know about us?" Then Naraváhanadatta told him what Rájyadhara had told him, and how he had seen him. Then Pránadhara joyfully brought him the chariot, and he mounted it with Gomukha, after having been politely dismissed by his father-in-law the king, and after bidding farewell to him; but first he placed in it the slaves, camphor and gold. And he took with him Pránadhara, whom the king permitted to depart, and that head-warder, and his recently married wife Karpúriká; and his mother-in-law uttered a solemn prayer for a blessing on his journey, and from those stores of splendid garments he bestowed gifts on the Bráhmans; and he said to Pránadhara--"First let us go to Rájyadhara on the shore of the sea, and then home." Then the chariot was driven on by Pránadhara, and the king and his wife flew up into the air quickly by means of it, as if by his accomplished wish. [624] In a moment he crossed the sea, and reached again that city of Hemapura on its shore, the abode of that Rájyadhara. There Rájyadhara bowed before him, delighted at beholding his brother, and as he had no female slaves, the prince honoured him with the gift of some, at which he greatly rejoiced. And after taking leave of Rájyadhara, whose tears flowed fast, as he could hardly bear to part from his elder brother, the prince reached Kausámbí in that same chariot. Then the people, on beholding the prince unexpectedly descend from heaven, riding in that splendid chariot, followed by his retainers, and accompanied by his new bride, were much astonished. And his father, the king of Vatsa, having gathered from the exultations of the citizens that his son had arrived, was delighted, and went out to meet him, accompanied by the queen, the ministers, his daughter-in-law, and other persons. And the king, beholding that son prostrate at his feet with his wife, received him gladly, and thought that the fact, that he was to be the future emperor of the aerial spirits, was clearly revealed by his coming in a flying chariot. His mother Vásavadattá, with Padmávatí, embraced him, and she shed a tear, which dropped like the knot of pain loosened by seeing him. And his wife Ratnaprabhá was delighted, and Madanamanchuká also, and their jealousy being overcome by love for him, they embraced his feet, and won his heart at the same time. And the prince delighted his father's ministers, headed by Yaugandharáyana, and his own, headed by Marubhúti, when they bowed before him, by rewarding them as they severally deserved. And they all, with the king of Vatsa at their head, welcomed that new wife Karpúriká, who bowed becomingly before them, like the goddess of Fortune arrived surrounded by a hundred immortal nymphs, even the sister-shape of Amrita, [625] openly brought by her husband, having crossed the sea adorned with its shore as a garment with a beautiful fringe. And the king of Vatsa honoured that warder of her father's, giving him many crores of gold-pieces, garments and lumps of camphor, which had been brought in the chariot. And the king then honoured Pránadhara as the benefactor of his son Naraváhanadatta, who had pointed him out as the maker of the chariot. And then the king honoured Gomukha, and asked him joyfully, "How did you obtain this princess? And how did you start from this place?" And then Gomukha deftly told the king of Vatsa, with his wives and ministers, in private, the whole adventure, as it took place, beginning with their going to the forest to hunt,----how they met the female hermit, and how they crossed the sea by means of the chariot provided by Rájyadhara, and how Karpúriká was obtained with her female attendants, though she was averse to marriage, and how they returned by the way by which they went, in a chariot which they obtained by finding Pránadhara. Then all of them, shaking their heads in astonishment and joy, said--"To think of the concurrence of all these circumstances, the chase, and the female ascetic, the carpenter Rájyadhara skilled in mechanical contrivances found on the shore of the sea, the crossing the ocean in the chariot that he made, and that another maker of these chariots should have previously reached the other side of the ocean! The truth is, Destiny takes trouble to provide the fortunate with the means of obtaining prosperous success." Then all respectfully commended Gomukha for his devotion to his lord. And they praised queen Ratnaprabhá, who by her knowledge protected her lord on his journey, for she produced general satisfaction by acting like a woman devoted to her husband. Then Naraváhanadatta, having made his party of air-travellers forget the fatigues of their journey, entered his palace with his father, and mother, his wives and other relations. Then his treasury was filled with heaps of gold by the friends and relations who came to see him, and whom he honoured, and he loaded Pránadhara and his father-in-law's warder with wealth. And Pránadhara, immediately after he had taken food, respectfully addressed this petition to him--"Prince, king Karpúriká gave us the following order--'You must come back quickly as soon as my daughter has reached her husband's palace, in order that I may have early news of her arrival.' So we must certainly go there quickly this very moment; give us a letter from Karpúriká to the king written with her own hand. For otherwise the heart of the king, which is attached to his daughter, will not take comfort. For he, never having mounted an air-chariot, fears that we may have fallen from it. So give me the letter, and permit this head-warder, who is desirous of ascending the chariot, to depart with me. But I will return here, crown-prince, and will bring my family, for I cannot abandon the two ambrosial lotuses of your feet." When Pránadhara said this firmly, the son of the king of Vatsa immediately made Karpúriká sit down to write that letter. It ran as follows, "My father, you must not feel anxious about me, since I share the happiness and possess the love of a good husband; was the goddess Lakshmí an object of anxiety to the ocean after she had betaken herself to the Supreme Bridegroom?" When she had written the above letter with her own hand, and given it, the son of the king of Vatsa dismissed the warder and Pránadhara with honour. And they ascended the chariot, and produced astonishment in the minds of all, as they were seen going through the air, and crossing the sea they went to the city of Karpúrasambhava. There they delighted the king Karpúraka by reading out his daughter's letter, which told that she had reached her husband's palace. The next day Pránadhara took leave of the king, and after visiting Rájyadhara, repaired with his family into the presence of Naraváhanadatta. Naraváhanadatta, when he had returned thus quickly after accomplishing his mission, gave him a dwelling near his palace and an ample allowance. And he amused himself, and his wives, by going about in the flying chariots made by him, as if rehearsing future journeyings in the skies as emperor of the Vidyádharas.

Thus, having delighted his friends, followers and wives, and obtained a third wife Karpúriká in addition to Ratnaprabhá and Madanamanchuká, the son of the king of Vatsa spent those days in happiness.

Chapter XLIV

Victory to the elephant-headed god, [626] who, reddening the sky with the vermilion dye shaken off by the wind of his flapping ears, seems to create sunset, even when it is not due.

Thus Naraváhanadatta, the son of the king of Vatsa, dwelt happily in his father's house, after he had won those wives. And one day, when he was in his father's assembly-hall, he saw a man of heavenly appearance come there, descending from heaven. And after he and his father had welcomed the man, who bowed before him, he immediately asked him, "Who are you and why have you come?" Then he answered--"There is a city in this earth on the ridge of Himavat, called Vajrakúta, [627] and rightly so called, as being all made of diamond. There I dwelt, as a king of the Vidyádharas named Vajraprabha, and my name too was rightly given me, because my body is framed of diamond. And I received this command from Siva, (who was pleased with my austerities,) "If thou remainest loyal at the appointed time to the emperor created by me, thou shalt become by my favour invincible to thy enemies." Accordingly I have come here without delay to pay my respects to my sovereign: for I have already perceived by means of my science that the son of the king of Vatsa, (who is born of a portion of the god of Love, and appointed by the god who wears a digit of the moon,) though a mortal, shall be sole emperor over both divisions of our territory. [628] And though, by the favour of Siva, a prince of the name of Súryaprabha was ruler over us for a kalpa of the gods, still he was only lord in the southern division, but in the northern division a prince called Srutasarman was emperor; but your majesty, being destined for great good fortune, shall be sole emperor here over the wanderers of the air, and your dominion shall endure for a kalpa."

When the Vidyádhara said this, Naraváhanadatta, in the presence of the king of Vatsa, said to him again out of curiosity: "How did Súryaprabha, being a man, obtain of old time the sovereignty over the Vidyádharas? Tell us." Then in private, that is to say, in the presence of the queens and ministers, the king Vajraprabha began to tell that tale.

Story of Súryaprabha, and how he attained sovereignty over the Vidyádharas.

Of old there was in the country of the people of Madra a town named Sákala; [629] Chandraprabha, the son of Angáraprabha, was king of it, whose name expressed his nature, as he delighted the whole world, but he was like fire in that he scorched his enemies. By his wife, named Kírtimatí, there was born to that king a son, whose future glory was indicated by his exceedingly auspicious marks. And when he was born, a clear voice sounded from heaven, which rained nectar into the ears of king Chandraprabha, "This king, now born, named Súryaprabha, is appointed by Siva as the future emperor over the kings of the Vidyádharas. Then that prince Súryaprabha grew up in the house of his father, who was distinguished by the delightful favour of the enemy of Pura, [630] and he being very clever, gradually acquired, while still a child, all knowledge and all the accomplishments by sitting at the feet of a teacher; and then, when he was sixteen years old, and captivated the subjects by his virtues, his father Chandraprabha appointed him crown-prince, and he gave him the sons of his own ministers, many in number, Bhása, Prabhása, Siddhártha, Prahasta and others. And while he was bearing with them the burden of a crown-prince's duty, one day a great Asura of the name of Maya came there, and Maya went up in the assembly-hall to king Chandraprabha, who welcomed him, and said to him in the presence of Súryaprabha, "King, this son of yours, Súryaprabha, has been appointed as the future emperor of the kings of the Vidyádharas by Siva; so why does he not acquire the magic sciences that will put him in possession of the dignity? For this reason I am sent here by the god Siva. Permit me to take him, and teach him the right method of employing the sciences, which will be the cause of his obtaining the sovereignty of the Vidyádharas. For he has a rival in this business, a lord of the sky-goers named Srutasarman; he too has been appointed by Siva. But this prince, after acquiring the power of the sciences, shall conquer him with our help, and become emperor over the lords of the Vidyádharas." When Maya said this, king Chandraprabha said--"We are fortunate; let this auspicious one be taken by you wherever you wish." Then Maya took leave of the king, and quickly carried off to Pátála Súryaprabha and his ministers, whom the king permitted to depart. There he taught the prince ascetic practices of such a kind, that by means of them the prince and his ministers quickly acquired the sciences. And he taught him also the art of providing himself with magic chariots, so that he acquired a chariot named Bhútásana. Then Maya brought Súryaprabha, mounted on that chariot, with his ministers, having acquired the sciences, back to his own city from Pátála. And after he had led him into the presence of his parents, he said to him, "Now I depart, enjoy here all the enjoyments given by your magic knowledge until I return." After saying this, the Asura Maya departed, after having been duly honoured, and king Chandraprabha rejoiced in his son's having acquired the sciences.

Then Súryaprabha, by virtue of the sciences, was continually roaming through many countries in his chariot, with his ministers, to amuse himself. And wherever any princess beheld him, she was immediately bewildered by love, and chose him for her husband. The first was the virgin daughter of the king of Támraliptí, who was called Vírabhata; her name was Madanasená, and she was the first beauty of the world. The second was Chandrikávatí the daughter of Subhata, the emperor of the western border, who had been carried off by the Siddhas and left somewhere else. And the third was the famous daughter of Kumbhíra, the king of the city of Kánchí, Varunasená by name, remarkable for her beauty. And the fourth was the daughter of king Paurava, sovereign of Lávánaka, Sulochaná by name, with lovely eyes. And the fifth was the daughter of king Suroha, the lord of the land of China, Vidyunmálá with charming limbs, yellow as gold. And the sixth was the daughter of king Kántisena, ruler in the land of Sríkantha, surpassing in beauty the Apsarases. And the seventh was Parapushtá, the daughter of king Janamejaya, the lord of the city of Kausámbí, a sweet-voiced maid. And though the relations of these maidens, who were carried off by a surprise, found out what had happened, still, as the prince was confident in the might of his supernatural science, they were pliant as canes. These wives also acquired the sciences, and Súryaprabha associated with them all at the same time, taking many bodies by his magic skill. Then he amused himself, in the company of these wives, and of the ministers Prahasta and others, with roaming in the air, with concerts, drinking-parties and other amusements. Possessing heavenly skill in painting, he drew the Vidyádhara females, and in that way, and by making sportive sarcastic speeches, he enraged those charmers, and he was amused at their faces, furrowed with frowns, and with reddened eyes, and at their speeches, the syllables of which faltered on their trembling lips. And that prince went with his wives to Támraliptí, and roaming through the air sported in the gardens with Madanasená. And having left his wives there, he went in the chariot Bhútásana, and accompanied by Prahasta only, visited the city called Vajrarátra. There he carried off the daughter of king Rambha before his eyes, Tárávalí by name, who was enamoured of him, and burning with the fire of love. And he came back to Támraliptí, and there carried off again another maiden princess, by name Vilásiní. And when her haughty brother Sahasráyudha was annoyed at it, he paralyzed him by his supernatural power. And he also stupefied Sahasráyudha's mother's brother, who came with him, and all his retainers, and made his head shorn of hair, because he wished to carry off his beloved ones. But though he was angry, he spared to slay them both, because they were his wife's relatives, but he taunted them, who were downcast on account of the overthrow of their pride, and let them go. Then Súryaprabha, surrounded by nine wives, having been summoned by his father, returned in his chariot to his city Sákala.

And then king Vírabhata sent from Támraliptí an ambassador to Súryaprabha's father, king Chandraprabha, and gave him the following message to deliver--"Your son has carried off my two daughters, but let that be, for he is a desirable husband for them, as he is a master of supernatural sciences, but, if you love us, come here now, in order that we may make a friendship based upon the due performance of marriage rites and hospitality." Thereupon king Chandraprabha rewarded the messenger, and determined that he would quickly start for that place on the morrow. But he sent Prahasta, as an ambassador to Vírabhata, in order to make sure of his sincerity, and gave him Bhútásana to travel in. Prahasta went quickly and had an interview with king Vírabhata, and questioned him about the business, and was informed and highly honoured by him, [631] and promised him, who smiled graciously, that his masters would come early next morning, and then he returned in a moment to Chandraprabha through the air. And he told that king that Vírabhata was ready to receive him. The king, for his part, being pleased, shewed honour to that minister of his son's. Then king Chandraprabha with queen Kírtimatí, and Súryaprabha with Vilásiní and Madanasená, mounted that chariot Bhútásana, and went off early next day with retinue and ministers. In one watch only of the day they reached Támraliptí, being beheld, as they passed through the air, by the people with eyes the lashes of which were upraised through wonder. And descending from the sky, they entered the city side by side with king Vírabhata, who came out to meet them; the beautiful streets of the town were irrigated at every step with sandal-wood water, and seemed to be strewed with blue lotuses by means of the sidelong glances of the city ladies. There Vírabhata honoured his connexion and his son-in-law, and duly performed the marriage ceremony of his daughters. And king Vírabhata gave at the marriage-altar of those daughters, a thousand loads of pure gold, and a hundred camels laden with burdens of ornaments made of jewels; and five hundred camels laden with loads of various garments, and fifty thousand horses, and five thousand elephants, and a thousand lovely women adorned with beauty and jewels. And moreover he gratified his son-in-law Súryaprabha and his parents with valuable jewels and territories. And he duly honoured his ministers, Prahasta and others, and he made a feast at which all the people of the city rejoiced. And Súryaprabha remained there in the company of his parents, and his beloved wives, enjoying delights, consisting of various dainties, wines, and music.

In the meanwhile an ambassador arrived from Rambha in Vajrarátra, and in the hall of assembly delivered this message from his master: "The crown-prince Súryaprabha, confiding in the might of his sciences, has insulted us by carrying off our daughter. But to-day we have come to know, that he has undertaken to be reconciled to king Vírabhata, whose misfortune is the same as ours. If in the same way you agree to be reconciled to us, come here also quickly, if not, we will in this matter salve our honour by death." When king Chandraprabha heard that, he honoured the ambassador, and said to him, "Go to that Rambha and give him this message from me: 'Why do you afflict yourself without cause? For Súryaprabha is now appointed by Siva the future emperor of the Vidyádharas; and inspired sages have declared that your daughter and others are to be his wives. So your daughter has attained her proper place, but you being stern were not asked for her. So be appeased, you are our friend, we will come to your residence also.'" When Prahasta received this message from the king, he went through the air, and in a single watch he reached Vajrarátra. There he told his message to Rambha, and having been gladly received by him, he returned as he came, and reported it to king Chandraprabha. Then Chandraprabha sent his minister Prabhása, and had king Rambha's daughter Tárávalí conducted to him from Sákala. Then he departed in the air-chariot with Súryaprabha, being dismissed with great honour by king Vírabhata and all others. And he reached Vajrarátra, which was full of people awaiting his arrival, and was met by Rambha, and entered his palace. There Rambha, having performed the great feast of the marriage ceremony, gave his daughter countless stores of gold, elephants, horses, jewels, and other valuables. And he gratified so lavishly his son-in-law Súryaprabha, that he forgot all his own luxuries. And while they were remaining there delighted with feasts, an ambassador came from the city of Kánchí to Rambha. Rambha having heard his message, said to king Chandraprabha--"King, the lord of Kánchí, named Kumbhíra, is my elder brother; he has to-day sent me a trustworthy messenger to speak this speech; 'Súryaprabha first carried off my daughter, then yours. And now you have made friendship with him and his father, as I hear, so bring about my friendship also with them. Let them come to my house, that I may with my own hand give my daughter Varunasená to Súryaprabha.' So grant this request of my brother's." When Rambha made this request, Chandraprabha granted it, and sent Prahasta and had Varunasená brought quickly from the city of Sákala to her father Kumbhíra. And the next day, he and Súryaprabha and Rambha, and Vírabhata and all, with their attendants, went to the city of Kánchí. And after they had been met by Kumbhíra, they entered the city of Kánchí, as it were the girdle of the earth, full of many jewels and adorned with excellences. [632] There Kumbhíra bestowed his daughter on Súryaprabha with the usual ceremonies, and gave much wealth to the young couple.

And when the marriage had taken place, Prahasta, after taking food, said to Chandraprabha, who was all joyfulness, in the presence of all, "King, in the country of Sríkantha I had an interview with the king of that land; there king Kántisena whom I thus happened to see, said to me--'Let Súryaprabha come to my house with that daughter of mine, whom he has carried off, I will perform the ceremony for him according to rule. If he refuses, I will abandon the body, distracted by love for my daughter.' This is what he then said to me, and I have now mentioned it on the proper occasion." When Prahasta said this, king Chandraprabha answered, "Go then, take Kántimatí to him, we will go there also." When the king said this to him, Prahasta went off that moment through the air, and did as he had commanded. And next morning Chandraprabha and all, with Kumbhíra, went to the land of Sríkantha in the air-travelling chariot. There king Kántisena came to meet them, and making them enter his palace, performed the auspicious ceremony of his daughter's marriage. Then he gave to Kántimatí and Súryaprabha an endless quantity of jewels, which excited the wonder of the kings.

While they were all remaining there, enjoying all kinds of pleasures, a messenger came from Kausámbí and said--"King Janamejaya sends this message to your honours, 'My daughter, of the name of Parapushtá, has been carried off by some one lately. And I have found out to-day, that she has come into the power of Súryaprabha, so let him come with her to my house without fear. I will perform the marriage ceremony according to rule, and so dismiss him with his wife, otherwise you will be my enemies, and I shall be yours.'" Having thus delivered his master's message, the ambassador remained silent: then king Chandraprabha said to them apart--"How can we go to the house of that king who sends such haughty messages?" When the king's minister named Siddhártha heard that, he said, "Do not entertain wrong notions, king, for he is justified in using such language. For that king is very generous, learned and sprung of a noble race, a hero, one who has offered the Asvamedha sacrifice, ever unconquered by others. How can he have spoken anything unbecoming in speaking according to facts? And as for the enmity which he threatens, he does that now on account of Indra. So you must go to his house, for he is a king faithful to his engagements. Nevertheless send some one to find out his intentions." When they heard this speech of Siddhártha's, they all approved it. Then king Chandraprabha sent Prahasta to sound Janamejaya, and honoured his messenger. And Prahasta went, and after making an agreement with the king of Kausámbí, brought a letter from him, and satisfied Chandraprabha. The king quickly sent that Prahasta, and had Parapushtá conducted from Sákala to Janamejaya. Then Chandraprabha and the other kings, preceded by Súryaprabha, [633] with Kántisena, went to Kausámbí in the chariot. There the king Janamejaya courteously honoured his son-in-law, and his connexion and all the others, by advancing to meet them, and other ceremonies. And after he had performed the ceremony of the marriage-rite, he gave five thousand elephants and one hundred thousand excellent horses, and also five thousand camels laden with full burdens of jewels, gold, precious apparel, camphor and aloes-wood. And he made such a feast, that even the realm of Pluto was exclusively engaged in dancing and music, a feast in which excellent Bráhmans were honoured, and all kings gratified.

And in the meanwhile the heaven there suddenly became red, as if indicating that it would soon be dyed crimson with blood. And the sky suddenly became full of confused hurtling noises, as if terrified at beholding a hostile army coming in the air. And a mighty wind immediately began to blow, as if exciting the inhabitants of earth to war against the wanderers of the air. And immediately a great Vidyádhara army was seen in the air, illuminating with brightness the circle of the horizon, loud-shouting, impetuous. And in the midst of it Súryaprabha and the others beheld with astonishment a very handsome heavenly youth. And at that moment the herald of the Vidyádharas proclaimed with a loud voice in front of that youth, whose name was Dámodara: "Victory to the crown-prince Dámodara son of king Áshádha! O mortal, dweller on the earth, Súryaprabha, fall at his feet. And do homage, O Janamejaya; why have you given your daughter to an undeserver? Propitiate, both of you, this god at once, otherwise he will not be appeased." When Súryaprabha heard this, and saw that army, he was wroth, and seizing his sword and shield, he flew up into the heaven by his science. And all his ministers flew up after him, with their weapons in their hands, Prahasta, and Prabhása, and Bhása, and Siddhártha, and Prajnádhya, and Sarvadamana, and Vítabhíti and Subhankara. And the Vidyádharas fought a great fight with them. And on one side Súryaprabha, and on the other Dámodara advanced, not slaying their enemies with their swords, but receiving their weapons on their shields. Those men, few in number, and those air-roamers, a hundred thousand in number, found equality in battle, fighting with one another. And all sword-blades there flashed red with blood, falling on the heads of heroes, like the glances of the god of death. And the Vidyádharas fell on the earth with their heads and their bodies, in front of Chandraprabha, as if imploring protection out of fear. Súryaprabha shone in the world with the glory of the Vidyádharas which he had seen. The sky was red with blood, as if with vermilion shed abroad. And Súryaprabha at last reached, and fought face to face with Dámodara, who was armed with a sword and a shield. And as he fought, he broke through his enemy's guard by a skilful management of his weapons, and laid him on the earth, having cleft his shield with his sword. And while he was preparing to cut off the head of his struggling foe, Vishnu came and made a threatening sound in the sky. Then Súryaprabha, having heard that sound, and having beheld Hari, prostrated himself, and out of respect for the god spared to slay Dámodara. Hari carried him off somewhere as his votary, and saved him from death, for the adorable one delivers in this world and the next his faithful followers. And the troops of Dámodara fled in different directions. Súryaprabha, for his part, descended from heaven to his father's side. And his father Chandraprabha welcomed him, on his returning unwounded with his ministers, and the other kings praised him, now that his valour had been seen.

And while they were all engaged in joyfully talking over the combat, another ambassador, belonging to Subhata, arrived there. And he came and delivered a letter in the presence of Chandraprabha; and Siddhártha, opening it, read it out in the assembly: It ran as follows, "The august king Chandraprabha, the pearl-jewel of a noble race, is thus respectfully solicited by king Subhata in the Concan. We have learnt that our daughter, who was carried off by some being in the night, has come into the hands of thy son, and we rejoice thereat. Make an effort, thou and thy son Súryaprabha, to come with her to our house, without raising any objection, in order that we may behold our daughter, returned as it were from the other world, and perform for her at once the ceremony required for marriage." When this letter was read by Siddhártha, the king Chandraprabha, consenting, welcomed the messenger and rejoiced. And he quickly sent Prahasta to the western border, and had Subhata's daughter Chandrikávatí conducted into her father's presence. And the next morning they all went, with Súryaprabha in front, and in company with Janamejaya, in the chariot to the western border. There king Subhata, pleased at recovering his daughter, shewed them much honour, and celebrated his daughter's marriage festival. And he bestowed on Chandrikávatí jewels and other gifts in such liberal profusion, that Vírabhata and the others were ashamed at what they had given. Then, while Súryaprabha was remaining there in the house of his father-in-law, there came from Lávánaka also an ambassador belonging to king Paurava. He delivered to Chandraprabha this message from his master, "My daughter Sulochaná has been carried off by the fortunate prince Súryaprabha: that does not grieve me; but why should he not be brought with her to my house, in order that we may perform the marriage ceremony?" When king Chandraprabha heard that, he honoured the messenger in his joy, and had Sulochaná escorted by Prahasta into the presence of her father. Then they, Subhata and all, in the company of Súryaprabha, went to Lávánaka in the chariot, that came as soon as it was thought of. There Paurava performed the joyful marriage ceremony, and bestowed jewels liberally on Súryaprabha and Sulochaná, and honoured the kings also. And while they were remaining there in delight, entertained by the king, Suroha, the king of China, also sent an ambassador. That king, like the others, requested by the mouth of the ambassador that, as his daughter had been carried off, they would come with her to his palace.

Then king Chandraprabha was delighted, and he had the king of China's daughter, Vidyunmálá, also conducted by Prahasta to her father's house. And on the next day Chandraprabha and all went, including Paurava, together with Súryaprabha and his retinue, to the land of China. There the king came out to meet them, and led them into his own treasure-chamber, and there performed the marriage ceremony of his daughter. And he gave to Vidyunmálá and Súryaprabha an immense quantity of gold, elephants, horses, jewels and silk garments. And being invited by Suroha, Chandraprabha and the others continued there for some days in various enjoyments. And Súryaprabha, who was in the prime of youth, was adorned by that Vidyunmálá, [634] as the rainy season, when the clouds abound, is adorned by the lightning-garland.

Thus Súryaprabha and his relatives, accompanied by his various charmers, enjoyed delights here and there in the houses of his fathers-in-law. Then he took counsel with Siddhártha and his other ministers, and dismissed one by one to their own lands Vírabhata and the other kings, with numbers of horses, and then took leave of that king Suroha, and accompanied by his daughter, with his own parents and followers ascended that chariot Bhútásana, and went triumphant to his own city of Sákala. In that city great rejoicing took place on account of his arrival; in one place there was the occupation of dancing, in another the delight of music; in one place the amusement of drinking, in another the toilet-rites of fair-eyed ladies; in another the voice of bards loud in the praise of him who had obtained what he desired. Then he had brought his other wives, who had remained in their fathers' houses, and with the stores of elephants and horses bestowed by their fathers, that were brought with them, and with the innumerable camels bowed down with burdens full of various jewels, he displayed in sport the wealth obtained by the conquest of the world, and aroused the wonder of his subjects.

Then Sákala, inhabited by that fortunate one, appeared glorious, as if the chiefs of the gods, of the followers of Kuvera, and of the snakes, had made in it many deposits of much wealth. Then Súryaprabha dwelt there with Madanasená, enjoying the pleasures he desired, happy in that all blessings were fully bestowed upon him, in the society of his parents, with his ministers, accompanied by his other wives, expecting every day Maya, who had made a promise to return.

Chapter XLV

Then, one day, when king Chandraprabha was in the hall of assembly, and Súryaprabha was there accompanied by all his ministers, they called to mind Maya à propos of a remark made by Siddhártha, and suddenly the earth cleft open in the middle of the assembly. Then first a loud-sounding fragrant breeze ascended from the aperture in the earth, and afterwards the Asura Maya rose up from it, looking like a mountain in the night, for his hair gleamed upon his black lofty head like the potent herbs upon the mountain peaks, and his crimson robe resembled the flowing streams of cinnabar. And the king of the Dánavas, after having been duly honoured by king Chandraprabha, spake from his seat on a jewelled throne--"You have enjoyed these delights of earth, and now it is time for you to enjoy others; set yourselves now to prepare for acquiring them. Send out ambassadors, and collect your subordinate kings, and your friends and connexions; then we will unite with Sumeru, prince of the Vidyádharas, and we will conquer Srutasarman, and win the sovereignty of the sky-goers. And Sumeru is our ally, considering us as friends, for he received at the outset a command from Siva, to support Súryaprabha and give him his own daughter. When the Asura Maya said this, Chandraprabha sent, as ambassadors to all the kings, Prahasta and the other ministers that travelled through the air; and, by the advice of Maya, Súryaprabha communicated the magic sciences to all his wives and ministers, on whom they had not been bestowed already.

And while they were thus engaged, the hermit Nárada arrived, descending from the sky, illuminating the whole horizon with brightness. And after he had received the argha, he sat down and said to Chandraprabha, "I am sent here by Indra, and he sends this message to your Highness--'I have learned that, by the instigation of Siva, you purpose, with the assistance of the Asura Maya, being all of you deluded by ignorance, to obtain for this Súryaprabha, of mortal frame, the great dignity of emperor of all the chiefs of the Vidyádharas: that is improper, for I have conferred it on Srutasarman, and besides it is the hereditary right of that moon of the sea of the Vidyádhara race. And as for what you are doing in a spirit of opposition to me, and contrary to what is right, it will certainly result in your destruction. Moreover, before, when your Highness was offering a sacrifice to Rudra, I told you first to offer an Asvamedha sacrifice, but you did not do it. So the haughty enterprise you are engaged in, without regard to the gods, relying upon Siva alone, will not turn out to your happiness.'" When Nárada had delivered in these words the message of Indra, Maya laughed and said to him; "Great hermit, the king of gods has not spoken well. For what he says about the fact of Súryaprabha being a mortal is beside the point; for who was not aware of that fact, when he met Dámodara in fight? For mortals who possess courage can obtain all powers. Did not Nahusha and others of old time obtain the dignity of Indra? And as for his saying that he bestowed the empire on Srutasarman, and that it is his hereditary right, that also is absurd, for where Siva is the giver, who has any authority? Besides, did not he himself take away the sovereignty of the gods from Hiranyáksha, though it descended to him as the elder? And as for his other remark about opposition, and our acting contrary to what is right, that is false, for he violently puts himself in opposition to us out of selfish motives, and wherein, pray, are we acting contrary to what is right, for we are only striving to conquer our rival, we are not carrying off a hermit's wife, we are not killing Bráhmans? And what he says about the necessity of first performing an Asvamedha sacrifice, and about contempt of the gods, is untrue, for when sacrifice to Siva has been performed, what need is there of other sacrifices? [635] And when Siva the god of gods is worshipped, what god is not worshipped? And as for his remark that exclusive attention to Rudra [636] is not becoming, I answer--Of what importance are the hosts of the other gods, where Siva is in arms? When the sun has risen, do the other luminaries give light? So you must tell all this to the king of the gods, O hermit, and we shall continue to carry out what we are engaged in, let him do what he can." When the rishi Nárada had been thus addressed by the Asura Maya, he said "I will do so," and took back to the king of the gods that answer to his message. When that hermit had departed, the Asura Maya thus spake to king Chandraprabha, who was apprehensive on account of the message of Indra, "You must not be afraid of Indra; even if he is on the side of Srutasarman in fight, with the hosts of the gods, out of hostility to us, still we Daityas and Dánavas are countless in number, and under the leadership of Prahláda we are ranged together on your side. And if the destroyer of Tripura [637] favours us and is active on our side, what other miserable creature in the three worlds has any power? So set about this expedition, heroes." When Maya said this, all those there were pleased, and considered that it was as he said.

Then in accordance with the messages carried by the ambassadors, in course of time all the kings, Vírabhata and the others, assembled there, and all the other friends and relatives of Chandraprabha. When these kings with their armies had been duly honoured, the Asura Maya again said to Chandraprabha, "Perform to-night, O king, a great sacrifice in honour of Siva; afterwards you shall do all as I direct." When he heard this speech of Maya's, king Chandraprabha immediately had preparations made for a sacrifice to Siva. Then he went to the forest at night, and under the instructions of Maya, himself performed devoutly a sacrifice to Rudra. And while the king was engaged in the fire-offering, there suddenly appeared there Nandin the prince of the host of Bhútas. He was honoured duly by the delighted king, and said--"The god Siva himself sends this command by me, 'Through my favour thou needst not fear even a hundred Indras; Súryaprabha shall become emperor of the sky-goers.'" After he had delivered this message, Nandin received a portion of the offering and disappeared with the hosts of Bhútas. Then Chandraprabha became confident in the future elevation of his son, and after completing the sacrifice, at the end of the fire-offering, re-entered the city with Maya.

And the next morning, when king Chandraprabha was sitting in secret conclave together with the queen, his son, the kings and his ministers, the Asura Maya said to him--"Listen, king, I will to-day tell you a secret long guarded; you are a Dánava, Sunítha by name, my mighty son, and Súryaprabha is your younger brother, named Sumundíka; after you were slain in the war of the gods, you were born here as father and son. That Dánava body of yours has been preserved by me skilfully embalmed with heavenly drugs and ghee. Therefore you must enter a cavern and visit Pátála, and then return to your own body by a charm which I will teach you. And when you have entered that body, you will be so much superior in spirit and strength, that you will conquer in fight the wanderers of the air. But Súryaprabha, who is an incarnation of Sumundíka, with this same beautiful body which he now possesses, shall soon become lord of the sky-goers. When king Chandraprabha heard this from Maya, he was delighted and agreed to it, but Siddhártha said this--"O excellent Dánava, what ground of confidence have we, if this doubt should arise, 'Why has the king entered another body, has he then died?' And moreover will he forget us when he enters another body, like a man gone to the other world? Who is he, and who are we?" When the Asura Maya heard this speech of Siddhártha's, he answered--"You yourselves must come and see him with your own eyes entering another body, of his own free will, by the employment of a charm. And hear the reason why he will not forget you. A man, who does not die of his own free will, and is born in another womb, does not remember anything, as his memory is destroyed by old age and other afflictions, but whoever of his own free will enters another body, penetrating by the employment of magic the internal organ and the senses, without his mind and intellect being impaired, and passes, as it were, from one house to another, that prince among Yogins has supernatural knowledge and remembers all. So do not feel doubtful; so far from there being any reason for it, this king will obtain a great divine body free from old age and sickness. Moreover you are all Dánavas, and by merely entering Rasátala, [638] and drinking nectar, you will obtain divine bodies free from sickness." When the ministers heard this speech of Maya's, they all said, "So be it," and consented to his proposal, abandoning their apprehensions out of the confidence they reposed in him. And by his advice, Chandraprabha, with all the kings, went on the next day to the confluence of the Chandrabhágá and the Airávatí. [639] There Chandraprabha left the kings outside, and committed to their care the wives of Súryaprabha, and then he entered in company with Súryaprabha, the queen, and the ministers with Siddhártha at their head, an opening in the water pointed out by Maya, and after entering he travelled a long distance, and beheld a heavenly temple, and entered it with all of them.

And in the meanwhile the Vidyádharas descended with troops on those kings, who were remaining there outside the opening; and paralyzing the kings by supernatural arts, they carried off the wives of Súryaprabha, and immediately a voice was heard from the sky--"Wicked Srutasarman, if you touch these wives of the emperor, you shall immediately perish with your host. So guard them respectfully, treating them like your mother; there is a reason for my not immediately slaying you and setting them free; so let them remain as they are at present." And when the kings, Vírabhata and the others, saw them carried off, they prepared to die by fighting with one another. But a voice from heaven forbade their attempt, saying, "No harm will befall these daughters of yours, you shall obtain them again, so you must not act rashly, prosperity befall you!" So the kings remained waiting there. In the meantime Chandraprabha was in the temple in Pátála surrounded by all his companions, and there Maya said to him, "King, listen attentively to this wonderful thing; I will shew you the supernatural art of entering another body." He said this, and recited the Sánkhya and the Yoga doctrine with its secrets, and taught him the magic art of entering another body; and that chief of Yogins said--"This is the famous supernatural power, and the independence of knowledge, the dominion over matter that is characterized by lightness and the other mystic properties. The chief of the gods, possessing this power, do not long for liberation; in order to obtain this power others endure the hardship of muttering prayers and performing asceticism. Men of lofty soul do not love the pleasures of heaven even when attained. And listen, I will tell you a story in illustration of this."

Story of the Bráhman Kála.

In a former Kalpa [640] there was a certain Bráhman, of the name of Kála. He went to the holy bathing-place Pushkara and muttered prayers day and night. While he was muttering, two myriads of years of the gods passed away. Then there appeared a great light inseparable from his head, which, streaming forth in the firmament like ten thousand suns, [641] impeded the movement of the Siddhas and others there, and set the three worlds on fire. Then Brahmá, Indra and the other gods came to him and said--"Bráhman, these worlds are on fire with your brightness. Receive whatever boon you desire." He answered them--"Let me have no other pleasure than muttering prayers, this is my boon, I choose nothing else." When they importuned him, that mutterer of prayers went far off and remained on the north side of the Himálayas, muttering prayers. When this extraordinary brightness of his gradually became intolerable even there, Indra sent heavenly nymphs to tempt him. That self-restrained man did not care a straw about them, when they endeavoured to seduce him. Then the gods sent him Death as plenipotentiary. He came to him and said--"Bráhman, mortals do not live so long, so abandon your life; do not break the law of nature." When the Bráhman heard this, he said--"If the limit of my life is attained, why do you not take me? What are you waiting for? But I will not of myself abandon my life, O thou god with the noose in hand; indeed, if I were wilfully to abandon my life, I should be a self-murderer." When he said this, and Death found that he could not take him on account of his power, he turned away from him and returned as he came. Then Indra repenting seized that Kála, [642] who had conquered Time the destroyer, in his arms, and took him up to heaven by force. There he remained averse to the sensual enjoyments of the place, and he did not cease from muttering prayers, so the gods made him descend again, and he returned to the Himálayas. And while all the gods were trying to induce him there to take a boon, the king Ikshváku came that way. When he heard how affairs stood, he said to that mutterer of prayers, "If you will not receive a boon from the gods, receive one from me." When the mutterer of prayers heard that, he laughed, and said to the king--"Are you able to grant me a boon, when I will not receive one even from the gods?" Thus he spoke, and Ikshváku answered the Bráhman--"If I am not able to grant you a boon, you can grant me one; so grant me a boon." Then the mutterer said--"Choose whatever you desire, and I will grant it." When the king heard this, he reflected in his mind: "The appointed order is that I should give, and that he should receive; this is an inversion of the due order, that I should receive what he gives." Whilst the king was delaying, as he pondered over this difficulty, two Bráhmans came there disputing; when they saw the king they appealed to him for a decision. The first said, "This Bráhman gave me a cow with a sacrificial fee: why will he not receive it from my hand, when I offer to give it back to him?" Then the other said, "I did not receive it first, and I did not ask for it, then why does he wish to make me receive it by force?" When the king heard this, he said--"This complainant is not in the right; why, after receiving the cow, do you try to compel the man, who gave it, to take it back from you?" When the king said this, Indra, having found his opportunity, said to him--"King, if you hold this view of what is right, then, after you have asked the Bráhman, who mutters prayers, for a boon, why do you not take it from him when it is granted?" Then the king, being at a loss for an answer, said to that muttering Bráhman--"Revered sir, give me the fruit of half your muttering as a boon." Then the muttering Bráhman said--"Very well, receive the fruit of half my muttering," and so he gave the king a boon. By means of that boon the king obtained access to all the worlds, and that muttering Bráhman obtained the world of the gods called Sivas. [643] There he remained for many kalpas, and then returned to earth, and by mystic contemplation obtained independence, and gained everlasting supernatural power.

"Thus this supernatural power is desired by wise men, who are averse to heaven and such low enjoyments; and you have obtained it, O king, so, being independent, enter your own body." When Maya said this to king Chandraprabha, after communicating to him the doctrine of mystic contemplation giving supernatural power, [644] he and his wife and his son and his ministers rejoiced exceedingly.

Then the king, with his son and companions, was led by Maya to a second under-world, and made to enter a splendid city. And there they saw a gigantic hero, reclining at full length upon a beautiful couch, as if asleep, anointed with potent herbs and ghee, awful from the ghastly transformation of his features, surrounded by the daughters of the kings of the Daityas, with their lotus-faces full of melancholy. Then Maya said to Chandraprabha:--"This is your body, surrounded by your former brides, enter it."--The king had recourse to the magic contemplation taught by Maya, and entered the body of that hero, abandoning his own frame. [645] Then the hero yawned slowly, opened his eyes, and rose up from the bed, as if awaking out of sleep. Then a shout arose from the delighted Asura brides, "Happy are we, that our husband, the god Sunítha, is to-day restored to life." But Súryaprabha and the others were immediately despondent, beholding the body of Chandraprabha lying lifeless. But Chandraprabha-Sunítha, appearing as if risen from a refreshing sleep, saw Maya, and falling at his feet honoured his father. That father too embraced him and asked him in the presence of all,--"Do you remember both your lives, my son?" He said; "I do remember them," and related what had happened to him in his life as Chandraprabha, and also what had happened to him in his life as Sunítha, and he comforted one by one Súryaprabha and the others, and also his queens, mentioning each by name, and also the Dánava ladies, his wives in his first life. And he preserved the body, which he had as Chandraprabha, carefully laid by, embalmed by means of drugs and ghee, saying, "It may possibly be useful to me." Then Súryaprabha and the others, tranquil now that they had gained confidence, bowed before him, and joyfully congratulated him.

Then Maya, having conducted all of them in high delight out of that city, led them to another city adorned with gold and jewels. When they entered it, they beheld a lake of the appearance of beryl, filled with nectar, and they all sat down on the bank of it. And they drank that nectarous draught there, more excellent than the water of life, in curiously ornamented cups formed of jewels, which were brought to them by the wives of Sunítha. And by that draught they all rose up, as from a sleep of intoxication, and became possessed of divine bodies, and of great strength and courage.

Then the Asura Maya said to Chandraprabha-Sunítha, "Come, my son, let us go, and see your mother after so long a separation." And Sunítha said "So be it," and prepared to go conducted by Maya, and so proceeded to the fourth under-world with Súryaprabha and the others. There they beheld curious cities made of various metals, and at last they all reached a city built entirely of gold. There, on a pillar composed of jewels adorned with every luxury, they beheld that mother of Sunítha, the wife of Maya, by name Lílávatí, surpassing in beauty the nymphs of heaven, surrounded with Asura maidens, and adorned with all ornaments. The moment she beheld that Sunítha, she rose up in a state of excitement, and Sunítha, after saluting her, fell at her feet. Then she embraced with gushing tears the son, whom she once more held in her arms after so long an interval, and again praised her husband Maya, who was the cause of her regaining him. Then Maya said--"Queen, your other son Sumundíka has been born again as the son of your son, and here he is, Súryaprabha by name. He has been appointed by the god Siva the future emperor of the Vidyádharas, and is destined to rule over them in the body which he now possesses." When Súryaprabha heard this, and saw her look at him with an eye of longing affection, he and his ministers fell at her feet. And Lílávatí gave him her blessing, and said to him--"My darling, you do not require the body of Sumundíka, in this you are sufficiently glorious." When his sons were thus triumphant, Maya called to mind his daughter Mandodarí, and Vibhíshana, and when called to mind, they came. And Vibhíshana, welcomed with triumphant rejoicings, said to him--"O prince of the Dánavas, if you will listen to my advice, I will give it you. You are among the Dánavas singularly virtuous and prosperous, so you ought not to take up a causeless enmity against the gods. For you will gain nothing but death from your hostility to them. For Asuras have been slain in battle by the gods, but not gods by Asuras." When Maya heard this, he said--"We are not forcing on war, but if Indra violently makes war on us, tell me, how can we remain passive? And as for those Asuras who were slain by the gods, they were reckless, but did the gods slay Bali and others who were not infatuated?" That king of the Rákshasas having, with his wife Mandodarí, been addressed with these and similar speeches by Maya, took leave of him, and went to his own dwelling.

Then Sunítha, with Súryaprabha and the others, was conducted to the third under-world to visit king Bali. In that world, which surpassed even heaven, they all beheld Bali, adorned with chain and tiara, surrounded with Daityas and Dánavas. Sunítha and his companions fell at his feet in due order, and he honoured them with appropriate welcome. And Bali was delighted with the tidings related by Maya, and he quickly had summoned Prahláda and the other Dánavas. Sunítha and the others honoured them also by falling at their feet, and they, being full of joy, congratulated them, as they bent before them. Then Bali said, "Sunítha became Chandraprabha on the earth, and now is restored to life for us by regaining his body. And we have also gained Súryaprabha, who is an incarnation of Sumundíka. And he has been appointed by Siva the future emperor of the Vidyádharas: and by the power of the sacrifice offered by Chandraprabha my bonds have been relaxed. So without doubt we have gained prosperity by recovering these." When Sukra, the spiritual adviser of the Dánavas, heard this speech of Bali's, he said, "In truth those who act according to right never fail of prosperity in any matter; so act according to right, and do on this occasion also what I bid you." When the Dánavas, the princes of the seven under-worlds, who were assembled there, heard that, they agreed to it and bound themselves so to act. And Bali made a feast there, out of joy at the recovery of Sunítha.

In the meanwhile the hermit Nárada arrived there again, and after taking the argha, he sat down, and said to those Dánavas, "I have been sent here by Indra, and he in truth says this to you, 'I am exceedingly delighted at the fact that Sunítha has come back to life; so you must not take up a causeless enmity against me, and you must not fight against my ally Srutasarman.'" When the hermit had thus delivered Indra's message, Prahláda said to him, "Of course Indra is pleased that Sunítha has come back to life, how could it be otherwise? But we at any rate are not taking up causeless hostility. This very day we all took an engagement that we would not do so, in the presence of our spiritual adviser. But if Indra makes himself a partizan [646] of Srutasarman, and violently opposes us, how are we to be blamed for it? For Súryaprabha's ally, Siva, the god of gods, has long ago appointed him, because he propitiated him first. So what have we to do with this matter which has been settled by the lord Siva? It is clear that this, which Indra says, is without cause, and not right." When Prahláda, the king of the Dánavas said this to Nárada, he blamed Indra by expressing his agreement with it, and disappeared. When he had gone, Usanas [647] said to the kings of the Dánavas--"Indra is evidently determined to oppose us in this matter. But, as Siva has decidedly girded up his loins to shew us favour, what is his power, or what will his reliance upon Vishnu do?" The Dánavas heard and approved this speech of Sukra's, and taking leave of Bali and Prahláda, went to their own homes. Then Prahláda went to the fourth under-world, his habitation, and king Bali, rising up from the assembly, retired within. And Maya and Sunítha and the others, Súryaprabha and all, bowed before Bali, and went to their own habitations. After they had eaten and drunk there sufficiently, Lílávatí, the mother of Sunítha, came to him and said, "My son, you know that these wives of yours are the daughters of mighty ones, Tejasvatí being the daughter of the god of wealth, Mangalávatí of Tumburu; and as for Kírtimatí, that wife that you married in your existence as Chandraprabha, her you know to be the daughter of the Vasu Prabháva, so you must look upon these three with an equal eye, my son." After saying this, she commended to him his three principal wives. Then, that night, Sunítha entered his sleeping apartment with the eldest, Tejasvatí.

But Súryaprabha, in another chamber, with his ministers, reclined on a couch without any of his wives that night. And the goddess of sleep did not come to him, who remained continually alone, saying to herself, "What is the use of this unloving man, who leaves his wives outside?" And she would not approach Prahasta out of jealousy, as he was so exclusively in love with the cares of his official duties, but the other ministers around Súryaprabha went to sleep comfortably. In the meanwhile Súryaprabha and Prahasta beheld an incomparable maiden entering, accompanied by a female friend. She was so beautiful that Providence seemed, after creating her, to have placed her in the lower regions in order that the nymphs of heaven, also his creation, might not be eclipsed by her. And while Súryaprabha was debating who she might be, she approached each of his friends, one by one, and looked at them; and as they did not possess the distinguishing marks of emperors, she left them, and seeing that Súryaprabha possessed them, she approached him, who was lying in the midst of them; and she said to her friend--"Here he is, my friend; so touch him on the feet, wake him up with those hands of yours cool as water." When her friend heard that, she did so, and Súryaprabha ceased to feign sleep, and opened his eyes, and beholding those maidens, he said--"Who are you, and why do you come here?" When the friend of the lady heard that, she said to him--"Listen, king, in the second under-world there is a victorious king named Amíla, a chieftain of the Daityas, the son of Hiranyáksha; this is his daughter Kalávatí whom he loves more than life. Her father came back to-day from the court of Bali, and said--'I am fortunate in that I have to-day beheld Sunítha once more restored to life; and I have also seen the young man Súryaprabha, an incarnation of Sumundíka, who has been brought into the world by Siva as the future emperor of the Vidyádharas. So I will now offer a congratulatory tribute to Sunítha,----I will give my daughter Kalávatí to Súryaprabha, for she cannot be given to Sunítha because she belongs to the same family; but Súryaprabha is his son in his birth as a king, not in his birth as an Asura, and any honour paid to his son will be paid to him.' When my friend heard this speech of her father's, her mind being attracted by your virtues, she came here out of a curiosity to see you." When that friend of the lady's said this, Súryaprabha pretended to be asleep in order to discover the real object of her wish. The maiden slowly approached the sleepless Prahasta, and after telling him all by the mouth of her friend, went out. And Prahasta advanced towards Súryaprabha and said--"King, are you awake or not?" And he, opening his eyes, said to him, "My friend, I am awake, for how could I sleep to-day being alone? But I will tell you a strange fact; listen, for what can I hide from you? I saw a moment ago a maiden enter here with her friend; her equal is not beheld in these three worlds. And she departed in a moment, taking my heart with her. So look for her at once, for she must be somewhere hereabout." When Súryaprabha said this to him, Prahasta went out, and seeing the maiden there with her friend, he said to her--"I, to please you, have again woke up my master here, so you, to please me, must once more grant him an interview. Behold once more his form that gives satisfaction to your eyes, [648] and let him, who was overpowered by you as soon as he saw you, behold you again. For when he woke up, he said to me speaking of you, 'Bring her from some place or other, and shew her to me, otherwise I cannot survive.' Then I came to you, so come and behold him yourself." When she was thus addressed by Prahasta, she hesitated to go in boldly, owing to the modesty natural to a maiden, and reflected, and then Prahasta, seizing her hand, led her into the presence of Súryaprabha. And Súryaprabha, when he saw that Kalávatí had come near him, said--"Fair one, was this right of you to come in to-day and steal away my heart, as you did, when I was asleep? So, thief, I will not leave you unpunished to-day." When her sly friend heard this, she said to him; "Since her father knew of it before, and determined to assign this thief to you for punishment, who can forbid you to punish her. Why do you not inflict on her to your heart's content the punishment due for thieving?" When Súryaprabha heard that, he wanted to embrace her, but Kalávatí being modest, said, "Do not, my husband, I am a maiden." Then Prahasta said to her; "Do not hesitate, my queen, for the Gándharva marriage is the best of all marriages in the world." When Prahasta had said this, he went out with all the rest, and Súryaprabha that very moment made Kalávatí, the maiden of the under-world, his wife.

And when the night came to an end, Kalávatí went to her own dwelling, and Súryaprabha went to Sunítha and Maya. They all assembled and went into the presence of Prahláda, and he, seated in the hall of audience, after honouring them appropriately, said to Maya: "We must do something to please Sunítha on this day of rejoicing, so let us all feast together." Maya said--"Let us do so, what harm is there in this?" And then Prahláda invited by means of messengers the chiefs of the Asuras, and they came there in order from all the under-worlds. First came king Bali accompanied by innumerable great Asuras. Close behind him came Amíla and the brave Durároha and Sumáya, and Tantukachchha, and Vikatáksha and Prakampana, and Dhúmaketu and Mahámáya, and the other lords of the Asuras; each of these came accompanied by a thousand feudal chiefs. The hall of audience was filled with the heroes who saluted one another, and after they had sat down in order of rank, Prahláda honoured them all. And when the time of eating arrived, they all, with Maya and the others, after bathing in the Ganges, went to a great hall to dine. It was a hundred yojanas wide, and had a pavement of gold and jewels, and was adorned with jewelled pillars, and full of curiously wrought jewelled vessels. There the Asuras, in the company of Prahláda, and with Sunítha and Maya, and with Súryaprabha accompanied by his ministers, ate heavenly food of various kinds, containing all the six flavours, solid, liquid, and sweetmeats, and then drank the best of wine. And after they had eaten and drunk, they all went to another hall, which was made of jewels, and beheld the skilful dance of the Daitya and Dánava maidens. On that occasion Súryaprabha beheld the daughter of Prahláda, named Mahalliká, who came forward to dance by order of her father. She illuminated the world with her beauty, rained nectar into his eyes, and seemed like the moon-goddess [649] come to the under-world out of curiosity. She had her forehead ornamented with a patch, beautiful anklets on her feet, and a smiling face, and seemed as if all made of dancing by the Creator. With her curling hair, her pointed teeth, and her breasts that filled up the whole of her chest, she seemed as it were to be creating a new style of dance. And that fair one, the moment she was beheld by Súryaprabha, forcibly robbed him of his heart, though it was claimed by others. Then she also beheld him from a distance, sitting among the Asura princes, like a second god of Love made by the Creator, when the first god of love had been burnt up by Siva. And when she saw him, her mind was so absorbed in him, that her skill in the expression of sentiments by gesture forsook her, as if in anger at beholding her want of modesty. And the spectators beheld the emotion of those two, and brought the spectacle to an end, saying, "The princess is tired." Then Mahalliká was dismissed by her father, looking askance at Súryaprabha, and after she had bowed before the princes of the Daityas, she went home. And the princes of the Daityas went to their respective houses, and Súryaprabha too went to his dwelling at the close of day.

And when the night came, Kalávatí again came to visit him, and he slept secretly within with her, with all his followers sleeping outside. In the meanwhile Mahalliká also came there, eager to see him, accompanied by two confidantes. Then a minister of Súryaprabha's, named Prajnádhya, who happened at that moment to have his eyes forsaken by sleep, saw her attempting to enter. And he, recognising her, rose up and said--"Princess, remain here a moment until I enter and come out again." She alarmed, said--"Why are we stopped, and why are you outside?" Prajnádhya again said to her--"Why do you enter in this sudden way when a man is sleeping at his ease? Besides, my lord sleeps alone to-night on account of a vow." Then the daughter of Prahláda, being ashamed, said, "So be it, enter," and Prajnádhya went inside. Seeing that Kalávatí was asleep, he woke up Súryaprabha and himself told him that Mahalliká had arrived. And Súryaprabha, hearing of it, gently rose up, and went out, and beholding Mahalliká with two others, he said--"This person has been supremely blessed by your arrival, let this place be blessed also, take a seat." When Mahalliká heard this, she sat down with her friends, and Súryaprabha also sat down, with Prajnádhya by his side. And when he sat down, he said--"Fair one, although you shewed contempt for me by seeming to look on others in the assembly with respect, nevertheless, O rolling-eyed one, my eyes were blessed as soon as they beheld your dancing as well as your beauty." When Súryaprabha said this, the daughter of Prahláda answered him--"This is not my fault, noble sir, [650] he is in fault, who made me ashamed in the hall of assembly by putting me beside my part in the pantomime." When Súryaprabha heard this, he laughed and said--"I am conquered." And then that prince seized her hand with his, and it perspired and trembled, as if afraid of the rough seizure. And she said--"Let me go, noble sir, I am a maiden under my father's control,"--then Prajnádhya said to that daughter of the chief of the Asuras, "Is not there not such a thing as the Gándharva marriage of maidens? And your father, who has seen your heart, will not give you to another, moreover he will certainly do some honour to this prince here; so away with timidity! Let not such a meeting be thrown away!" While Prajnádhya was saying this to Mahalliká, Kalávatí woke up within. And not seeing Súryaprabha on the bed, after waiting a long time, she was terrified and apprehensive and went out. And seeing her lover in the company of Mahalliká, she was angry and ashamed and terrified. Mahalliká too, when she saw her, was terrified and angry and ashamed, and Súryaprabha stood motionless like a painted picture. Kalávatí came to his side, thinking--"Now that I have been seen, how can I escape, shall I display shame or jealousy?" And she said with a spiteful intonation to Mahalliká--"How are you, my friend, how comes it that you have come here at night?" Then Mahalliká said--"This is my house; as you have arrived here from another mansion of the under-world, you are to-day my guest here." When Kalávatí heard that, she laughed and said--"Yes, it is clearly the case that you entertain with appropriate hospitality every guest, as soon as he arrives here." When Kalávatí said this, Mahalliká answered--"When I spoke to you kindly, why do you answer in such an unkind and spiteful way, shameless girl? Am I like you? Did I, without being bestowed in marriage by my parents, come from a distance, and in a strange place sleep in the bed of a strange man alone at night? I came to see my father's guest, as he was going away, in accordance with the duty of hospitality, a moment ago, accompanied by two female friends. When this minister entered, after first reproaching me, I guessed the real state of the case; you have now of yourself revealed it." When thus addressed by Mahalliká, Kalávatí departed, looking askance at her beloved with an eye red with anger. Then Mahalliká too said to Súryaprabha in wrath, "Now I will depart, man of many favourites," and went away. And Súryaprabha remained in heartless despondency, as was reasonable, for his heart, devoted to his loved ones, went with them.

Then he woke up his minister Prabhása, and sent him to discover what Kalávatí had done, after she had separated from him in anger; and in the meanwhile he sent Prahasta to find out about Mahalliká, and he remained with Prajnádhya awaiting their report. Then Prabhása returned from investigating the proceedings of Kalávatí, and being questioned, he said as follows: "From this place I went to the private apartment of Kalávatí in the second under-world, concealing myself by my science. And outside it I heard the conversation of two maids. The one said, 'My friend, why is Kalávatí distressed to-day?' Then the second said--'My friend, hear the reason. There is at present in the fourth under-world an incarnation of Sumundíka, named Súryaprabha, who in beauty surpasses the god of Love; she went secretly and gave herself to him. And when she had repaired to him to-day of her own accord at night-fall, Mahalliká, the daughter of Prahláda, chose to come there too. Our mistress had a jealous quarrel with her, and was in consequence preparing to slay herself, when, she was seen by her sister Sukhávatí and saved. And then she went inside, and flinging herself down on a bed, she remained with that sister, who was despondent when she had learnt by enquiry what had taken place.' When I had heard this conversation of the two maids, I entered the apartment, and beheld Kalávatí and Sukhávatí, who resembled one another exactly."

While Prabhása was saying this to Súryaprabha in private, Prahasta also came there, and being questioned, he said as follows--"When I arrived from this place at the private apartment of Mahalliká, she entered despondent with her two intimate friends. And I entered also invisible by the employment of magic science, and I saw there twelve friends like her; and they sat round Mahalliká, who reclined on a sofa ornamented with splendid jewels; and then one said to her, 'My friend, why do you seem to be suddenly cast down to-day? What is the meaning of this despondency when your marriage is about to come off?' When the daughter of Prahláda heard that, she answered her friend pensively, 'What marriage for me? To whom am I betrothed? Who told you?' When she said that, they all exclaimed, 'Surely your marriage will take place to-morrow, and you are betrothed, my friend, to Súryaprabha. And your mother, the queen, told us to-day when you were not present, and ordered us to decorate you for the marriage ceremony. So you are fortunate, in that you will have Súryaprabha for a husband, through admiration for whose beauty the ladies of this place cannot sleep at night. But this is a source of despondency to us--What a gulf there will now be between you and us! When you have obtained him for a husband, you will forget us.' When Mahalliká heard this from their mouth, she said, 'Has he been seen by you, and is your heart attached to him?' When they heard that, they said to her--'We saw him from the top of the palace, and what woman is there that a sight of him would not captivate?' Then she said, 'Then I will persuade my father to cause all of you to be given to him. [651] So we shall live together, and not be separated.' When she said this, the maidens were shocked, and said to her, 'Kind friend, do not do so. It would not be proper, and would make us ashamed.' When they said this, the daughter of the king of the Asuras answered them, 'Why is it not proper? I am not to be his only wife: all the Daityas and Dánavas will give him their daughters, and there are other princesses on the earth whom he has married, and he will also marry many Vidyádhara maidens. What harm can it do to me that you should be married among these? So far from it, we shall live happily in mutual friendship; but what intercourse can I hold with those others who will be my enemies? And why should you have any shame about the matter? I will arrange it all.' While these ladies were thus conversing, with hearts devoted to you, I came out at my leisure and repaired to your presence." When Súryaprabha had heard this from the mouth of Prahasta, he passed that night in happiness, though he remained sleepless in his bed.

In the morning he went to the court of Prahláda, the king of the Asuras, with Sunítha and Maya and his ministers, to visit him. Then Prahláda said to Sunítha after showing him respect--"I will give to this Súryaprabha my daughter Mahalliká, for I must shew him some hospitable entertainment which will be agreeable to you." Sunítha received with joy this speech of Prahláda's. Then Prahláda made Súryaprabha ascend an altar-platform, in the middle of which a fire was burning, and which was adorned with lofty jewelled pillars illuminated by the brightness of the flame, and there gave him his daughter, with splendour worthy of the imperial throne of the Asuras. And he gave to his daughter and her bridegroom heaps of valuable jewels, obtained by his triumph over the gods, resembling the summit of mount Meru. And then Mahalliká boldly said to Prahláda--"Father, give me also those twelve companions whom I love." But he answered her--"Daughter, they belong to my brother, for they were taken captive by him, and I have no right to give them away." And Súryaprabha, after the marriage feast was ended, entered at night the bridal chamber with Mahalliká.

And the next morning, when Prahláda had gone to the hall of assembly with his followers, Amíla, the king of the Dánavas, said to Prahláda and the others--"To-day you must all come to my house, for I intend to entertain there this Súryaprabha, and I will give him my daughter Kalávatí, if you approve." This speech of his they all approved, saying, "So be it." Then they all went in a moment to the second under-world, where he dwelt, with Súryaprabha, Maya and others. There Amíla gave by the usual ceremony to Súryaprabha his daughter, who had previously given herself. Súryaprabha went through the marriage ceremony in the house of Prahláda, and surrounded by the Asuras who had feasted, spent the day in tasting the enjoyments which they provided for him.

On the next day, Durároha, a prince of the Asuras, invited and conducted them all to his own under-world, the fifth. There, by way of hospitality, he gave to Súryaprabha his own daughter Kumudávatí, as the others had done, in the prescribed manner. There Súryaprabha spent the day in enjoyment with all these united. And at night he entered the apartment of Kumudávatí. There he spent that night in the society of that lovely and loving woman, the beauty of the three worlds.

And the next morning, Tantukachchha invited and conducted him, surrounded with his companions, headed by Prahláda, to his palace in the seventh under-world. There that king of the Asuras gave him his daughter Manovatí, adorned with splendid jewels, bright as molten gold. There Súryaprabha spent a highly agreeable day, and passed the night in the society of Manovatí.

And the next day, Sumáya, a prince of the Asuras, after presenting an invitation, conducted him with all his friends to his under-world, the sixth; there he too gave him his daughter by name Subhadrá, with body black as a stalk of durbá grass, like a female incarnation of the god of Love; and Súryaprabha spent that day with that black maiden, whose face was like a full moon.

And the next day, king Bali, followed by the Asuras, in the same way led that Súryaprabha to his own under-world, the third. There he gave him his own daughter named Sundarí, with complexion lovely as a young shoot, and resembling a cluster of mádhaví flowers. Súryaprabha then spent that day with that pearl of women in heavenly enjoyment and splendour.

The next day, Maya also in the same way re-conducted the prince, who was in the fourth under-world, to his own palace, which possessed curiously adorned jewelled terraces, was constructed by his own magic power, and on account of its refulgent splendour seemed to be new every moment. There he gave him his own daughter, named Sumáyá, whose beauty was the wonder of the world, who seemed to be his own power incarnate, and he did not think that she ought to be withheld from him on account of his being a mere mortal. The fortunate Súryaprabha remained there with her. Then the prince divided his body by his magic science, and lived at the same time with all those Asura ladies, but with his real body he lived principally with his best beloved Mahalliká, the daughter of the Asura Prahláda.

And one night, when he was happy in her presence, he asked the noble Mahalliká in the course of conversation--"My dear, those two female friends, who came with you, where are they? I never see them. Who are they, and where have they gone?" Then Mahalliká said--"You have done well to remind me. My female friends are not two only, but twelve in number, and my father's brother carried them off from Indra's heaven. The first is named Amritaprabhá, the second Kesiní, these are the auspiciously marked daughters of the hermit Parvata. And the third is Kálindí, and the fourth Bhadraká, and the fifth is the noble Kamalá with beautiful eyes. These three are the daughters of the great hermit Devala. The sixth is named Saudáminí and the seventh Ujjvalá, these are both of them daughters of the Gandharva Háhá. The eighth is by name Pívará, the daughter of the Gandharva Húhú. And the ninth is by name Anjaniká, the daughter of the mighty Kála. And the tenth is Kesarávalí, sprung from the Gana Pingala. And the eleventh is Máliní by name, the daughter of Kambala, and the twelfth is Mandáramálá the daughter of a Vasu. They are all heavenly nymphs, born from Apsarases, and, when I was married, they were taken to the first under-world, and I must bestow them on you, in order that I may be always with them. And this I promised them, for I love them. I spoke too to my father, but he refused to give them, out of regard for his brother." When Súryaprabha heard this, he said to her with a downcast expression--"My beloved, you are very magnanimous, but how can I do this?" When Súryaprabha said this to her, Mahalliká said in anger--"In my presence you marry others, but my friends you do not desire, separated from whom I shall not be happy even for one moment." When she said this to him, Súryaprabha was pleased and consented to do it. Then that daughter of Prahláda immediately took him to the first under-world and gave him those twelve maidens. Then Súryaprabha married those heavenly nymphs in order, commencing with Amritaprabhá. And after asking Mahalliká's leave, he had them taken by Prabhása to the fourth under-world and concealed there. And Súryaprabha himself went there secretly with Mahalliká, but he went to the hall of Prahláda, as before, to take his meals.

There the king of the Asuras said to Sunítha and Maya--"Go all of you to visit the two goddesses Diti and Danu." They said "So be it," and immediately Maya, Sunítha and Súryaprabha left the lower world, accompanied by the Asuras in order of precedence, and ascended the chariot Bhútásana, which came to them on being thought of, and repaired to the hermitage of Kasyapa situated on a ridge of mount Sumeru. There they were announced by hermits who shewed them all courtesy, and after entering they beheld in due order Diti and Danu together, and bowed their heads at their feet. And those two mothers of the Asuras cast a favourable look upon them and their followers, and after shedding tears and kissing them joyfully upon their heads, [652] and bestowing their blessing upon them, said to Maya: "Our eyes are to-day blessed, having seen this thy son Sunítha restored to life, and we consider thee one whose merits have procured him good fortune. And beholding with heart-felt satisfaction this prosperous Sumundíka, born again in the character of Súryaprabha, possessed of heavenly beauty and of extraordinary virtue, destined to be successful and glorious, abounding in unmistakeable marks of future greatness, we openly adore him here with our bodies. Therefore rise up quickly, darlings, and visit Prajápati here, our husband; from beholding him you shall obtain success in your objects, and his advice will be helpful to you in your affairs." When Maya and the others received this order from the goddesses, they went as they were commanded, and beheld the hermit Kasyapa in a heavenly hermitage. He was like pure molten gold in appearance, full of brightness, the refuge of the gods, wearing matted locks yellow as flame, irresistible as fire. And approaching, they fell at his feet with their followers, in order; then the hermit gave them the customary blessing, and after making them sit down, out of delight at their arrival said to them--"I am exceedingly glad that I have beheld all you my sons; thou art to be praised, Maya, who, without diverging from the good path, art a treasure-house of all sciences; and thou art fortunate, Sunítha, who hast recovered thy life though lost, and thou, O Súryaprabha, art fortunate, who art destined to be the king of the sky-goers. So you must all continue now in the path of righteousness, and hearken to my word, by means of which you will obtain the highest fortune, and taste perpetual joys, and by which you will not again be conquered by your enemies; for it was those Asuras, that transgressed law, that became a prey for the discus of the vanquisher of Mura. And those Asuras, Sunítha, that were slain by the gods, are incarnate again as human heroes. He who was thy younger brother Sumundíka, has been born indeed now as Súryaprabha. And the other Asuras, who were your companions, have been born as his friends; for instance, the great Asura, named Sambara, has been born as his minister Prahasta. And the Asura, named Trisiras, has been born as his minister named Siddhártha. And the Dánava, named Vátápi, is now his minister Prajnádhya. And the Dánava, named Ulúka, is now his companion named Subhankara, and his present friend Vítabhíti was in a former birth a foe of the gods, named Kála. And this Bhása, his minister, is an incarnation of a Daitya by name Vishaparvan, and his minister Prabhása is an incarnation of a Daitya named Prabala. He was a great-hearted Daitya with a frame composed of jewels, who, when asked by the gods, though they were his enemies, hewed his body to pieces, and so passed into another state of existence, and from that body of his all the jewels in the world have originated. The goddess Durgá was so pleased at that, that she granted him a boon accompanied by another body, by virtue of which he has now been born as Prabhása, mighty, and hard to be overcome by his enemies. And those Dánavas, who formerly existed under the names of Sunda and Upasunda, have been born as his ministers Sarvadamana and Bhayankara. And the two Asuras, who used to be called Vikatáksha and Hayagríva, have been born as his two ministers here, Sthirabuddhi and Mahábuddhi. And the others connected with him, these fathers-in-law, ministers and friends of his, are also incarnations of Asuras, who have often vanquished Indra and his crew. So your party has again gradually acquired strength. Be of good courage; if you do not depart from the right, you shall obtain the highest prosperity." While the rishi Kasyapa was saying this, all his wives, the daughters of Daksha, headed by Aditi, arrived at the time of the mid-day sacrifice. When they had given their blessing to Maya and the others, who bowed before them, and had performed their husband's orders for the day, Indra also came there with the Lokapálas [653] to visit the sage. And Indra, after saluting the feet of Kasyapa and his wives and after having been saluted by Maya and the others, looking angrily at Súryaprabha, said to Maya,--"This is the boy, I suppose, that is desirous of becoming emperor of the Vidyádharas; how is he satisfied with so very little, and why does he not desire the throne of heaven?" When Maya heard this, he said, "The throne of heaven was decreed to you by Siva, and to him was appointed the sovereignty of the sky-goers." [654] When Indra heard this, he said with an angry laugh--"This would be but a small matter for this comely shape of a youth who is furnished with such auspicious marks." Then Maya answered him--"If Srutasarman deserves the sovereignty of the Vidyádharas, then surely this shape of his deserves the throne of heaven." When Maya said this, Indra was angry, and rose and uplifted his thunderbolt, and then the hermit Kasyapa made a threatening noise of anger. And Diti and the other wives became enraged, and their faces were red with anger, and they loudly cried, "Shame!" Then Indra, afraid of being cursed, withdrew his weapon, and sat down with bowed head. Then Indra fell at the feet of that hermit Kasyapa, the sire of gods and Asuras, who was surrounded by his wives, and after striving to appease him, made the following representation with hands folded in supplication: "O reverend one, this Súryaprabha is attempting to take away from Srutasarman the sovereignty of the Vidyádharas, which I bestowed on him. And Maya is exerting himself in every way to procure it for Súryaprabha." When Prajápati heard that, he said, seated with Diti and Danu,--"Thou lovest Srutasarman, O Indra, but Siva loves Súryaprabha, and his love cannot be fruitless, and he long ago ordered Maya to do what he has done. So, what is all this outcry that thou art making against Maya, what offence has he committed herein? For he is one who abides in the path of right, wise, discreet, submissive to his spiritual superior. The fire of my wrath would have reduced thee to ashes, if thou hadst committed that sin, and thou hast no power against him; dost thou not recognise his might?" When that hermit with his wives said that, Indra was abashed with shame and fear, and Aditi said--"What is that Srutasarman like? Let him be brought here and shown to us." When Indra heard this, he sent Mátali, [655] and had brought there immediately that Srutasarman, the prince of the sky-goers. The wives of Kasyapa, when they had seen that Srutasarman, who prostrated himself, looked at Súryaprabha and said to the hermit Kasyapa--"Which of these two is the richer in beauty and in auspicious marks?" Then that chief of hermits said, "Srutasarman is not even equal to his minister Prabhása, much less is he equal to that incomparable one. For this Súryaprabha is furnished with various heavenly marks of such excellence, that, if he were to make the attempt, he would find even the throne of Indra easy to obtain." When they heard that speech of Kasyapa's, all there approved it, and said--"So it is." Then the hermit gave Maya a boon in the hearing of great Indra--"Because, my son, thou didst remain undaunted, even when Indra lifted up his weapon to strike, therefore thou shalt remain unharmed by the plagues of sickness and old age, which are strong as the thunderbolt. Moreover these two magnanimous sons of thine, who resemble thee, shall always be invincible by all their enemies. And this son of mine Suvásakumára, resembling in splendour the autumn moon, shall come when thou thinkest of him, and assist thee in the night of calamity. When the hermit had thus spoken, his wives and the rishis and the Lokapálas in the same way gave boons to them, to Maya and the rest, in the assembly. Then Aditi said to Indra--"Desist, Indra, from thy improper conduct, conciliate Maya, for thou hast seen to-day the fruit of discreet conduct, in that he has obtained boons from me." When Indra heard that, he seized Maya by the hand and propitiated him, and Srutasarman, eclipsed by Súryaprabha, was like the moon in the day. Then the king of the gods immediately prostrated himself before Kasyapa his spiritual guide, and returned as he came, accompanied by all the Lokapálas; and Maya and the others, by the order of that excellent hermit, departed from his hermitage to meet success in their proposed undertaking.

Chapter XLVI

Then Maya and Sunítha and Súryaprabha, all of them, left that hermitage of Kasyapa, and reached the junction of the Chandrabhágá and Airávatí, where the kings, the friends and connexions of Súryaprabha, were awaiting him. And the kings who were there, when they saw Súryaprabha arrived, rose up weeping in despair, eager to die. Súryaprabha, thinking that their grief arose from not seeing Chandraprabha, told them the whole occurrence as it happened. Then, as they still remained despondent, he questioned them, and they reluctantly related how his wives had been carried off by Srutasarman. And they also told him how they were preparing to commit suicide through grief at that outrage, when they were forbidden by a heavenly voice. Then Súryaprabha in wrath made this vow--"Even if Brahmá and all the other gods protect Srutasarman, I will certainly overthrow him, a villain who carries off the wives of others, addicted to treacherous insolence." And having made this vow, he appointed a moment fixed by the astrologers on the seventh day, for marching to his overthrow. Then Maya, perceiving that he was determined, and had made up his mind to conquer his enemy, again confirmed him with his speech, and said to him--"If you really have made up your mind, then I will tell you this; it was I that on that occasion carried off your wives by magic, and I placed them in the under-world, thinking that thus you would set about your victorious expedition in an impetuous manner, for a fire does not of itself burn so fiercely, as it does when fanned by a breeze. So come, let us go to the under-world; I will shew you those wives of yours." When they heard that speech of Maya's, they all rejoiced, and they entered again by the same opening as before, and went to the fourth under-world, Maya leading the way. There Maya brought those wives of Súryaprabha's out of a dwelling-house, and delivered them over to him. Then Súryaprabha, after receiving those wives, and the others, the daughters of the Asuras, went by the advice of Maya to visit Prahláda. He, having heard from Maya that Súryaprabha had obtained boons, and being desirous of proving him, took up his weapon, and said with feigned anger as he bowed before him,--"I have heard, wicked one, that you have carried off the twelve maidens captured by my brother, so, I will slay you now; behold me." When Súryaprabha heard that, he said to him, without changing countenance,--"My body is at your disposal; punish me, for I have acted improperly." When he said this, Prahláda laughed and said to him--"As far as I have tested you, you have not a drop of pride in you. Choose a boon, I am pleased with you." When Súryaprabha heard this, he consented, and chose as his boon devotion to his superiors and to Siva. Then, all being satisfied, Prahláda gave to Súryaprabha a second daughter of his, named Yáminí, and that prince of the Asuras gave him two of his sons as allies. Then Súryaprabha went with all the rest into the presence of Amíla. He too was pleased on hearing that he had obtained the boons, and gave him Sukhávatí his second daughter, and two of his sons to help him. Then Súryaprabha remained there during those days, accompanied by his wives, inducing other kings of the Asuras to make common cause with him. And he heard, in the company of Maya and the others, that the three wives of Sunítha and his own wives, the daughters of the kings, had all become pregnant, and when asked what they longed for, they all said, to see that great battle, and the Asura Maya rejoiced at it, perceiving that the Asuras, who were slain in old time, had been conceived again in them--"This," said he, "is the cause of their desire."

So six days passed, but on the seventh Súryaprabha and the others, with their wives and all, set out from the under-world. Delusive portents, which their rivals displayed to impede them, were dissipated by Suvásakumára, who came when thought of. Then they anointed Ratnaprabha, the son of Chandraprabha, king of the earth, and ascended the chariot Bhútásana, [656] and went all of them, by the advice of Maya, to a wood of ascetics on the bank of the eastern Ganges, the dwelling of Sumeru the king of the Vidyádharas. There Sumeru received them with all honour, as they had come on a friendly visit, having been told the whole story by Maya, and remembering the previous command of Siva. And while Chandraprabha and the others were in that place, they summoned each of them all their own forces, and also their relations and friends. First came those princes, the sons of the fathers-in-law of Súryaprabha, who had acquired from Maya the required sciences, eager for the fray. They were sixteen in number, headed by Haribhata, and each was followed by a force consisting of a myriad of chariots, and two myriads of footmen. After them came the Daityas and Dánavas true to their agreement, brothers-in-law, fathers-in-law, friends and other connexions of Súryaprabha.

Hrishtaroman, and Mahámáya, and Sinhadanshtra and Prakampana, and Tantukachehha and Durároha, and Sumáya, and Vajrapanjara, and Dhúmaketu, and Pramathana, and the Dánava Vikatáksha, and many others came from as low down as the seventh under-world. One came with seven myriads of chariots, another with eight, another with six, and another with three, and the least powerful of all with one myriad. One brought three hundred thousand footmen, another two hundred thousand, another one hundred thousand, and the pettiest potentate of all fifty thousand. And each brought a corresponding number of horses and elephants. And another innumerable host came belonging to Maya and Sunítha. And Súryaprabha's own countless army also arrived, and those of Vasudatta and the other kings, and that of Sumeru.

Then the Asura Maya addressed this question to the hermit Suvásakumára, who came to him when thought of, in the presence of Súryaprabha and the others--"Reverend sir, we cannot review this army here because it is scattered; so tell me where we could get a view of the whole army at once extended in long array." The hermit answered--"Not more than a yojana from here there is a place called Kalápagráma; go there and behold it drawn up in line." When the hermit said that, all the princes went with him and Sumeru to Kalápagráma. There they made the armies of the Asuras and the kings take up their positions, and going to an elevated spot they reviewed them separately. Then Sumeru said--"Srutasarman has the larger force, for he has under him a hundred and one chiefs of the Vidyádharas. And every single one of those chiefs is lord of two and thirty kings. Never mind! I will draw away some and make them join you. So let us go in the morning to the place named Valmíka. For to-morrow is the eighth lunar day of the black fortnight of Phálguna, which is a high day. And on that day there is produced there a sign to show the future emperor, and for that reason the Vidyádharas are going there in a great hurry on that day.

When Sumeru gave that opinion with regard to the army, they spent that day in accordance with the law, and went on the morrow to Valmíka in chariots with their army. There they encamped with shouting forces on the southern plateau of the Himálayas, and beheld many Vidyádhara kings that had arrived. And those Vidyádharas had lighted fires there in fire-cavities, and were engaged in sacrificing, and some were occupied with muttering prayers. Then, where Súryaprabha made a fire-cavity, the fire burst forth of itself, owing to the power of his magic science. When Sumeru saw it, he was pleased, but envy arose in the breasts of the Vidyádharas at the sight; then one said to him--"For shame, Sumeru! why do you abandon your rank as a Vidyádhara, and follow this inhabitant of earth named Súryaprabha?" When Sumeru heard this, he angrily rebuked him. And when Súryaprabha asked his name, he said--"There is a Vidyádhara of the name of Bhíma, and Brahmá loved his wife at will; from this connexion he sprang. Since be sprang from Brahmá in a secret way, he is called Brahmagupta. Hence he speaks in a style characteristic of his birth."

After saying this, Sumeru also made a fire-cavity. And in it Súryaprabha sacrificed with him to the god of Fire. And in a moment there suddenly rose from the hole in the ground an enormous and terrible serpent. In his arrogance, that chief of the Vidyádharas, named Brahmagupta, by whom Sumeru was blamed, ran to seize it. That serpent thereupon sent forth a hissing wind from its mouth, which carried Brahmagupta a hundred feet, and flung him down with such violence that he fell like a withered leaf. Then a chief of the Vidyádharas, named Tejahprabha, ran to seize it; he was flung away by it in the same manner. Then a lord of the Vidyádharas, named Dushtadamana, approached it; he was hurled back like the others by that blast from its mouth. Then a prince of the sky-goers, named Virúpasakti, approached it; he too was flung away as easily as a blade of grass by that breath. Then two kings, named Angáraka and Vijrimbhaka, ran towards it together; and it flung them to a distance with its breath. Thus all the princes of the Vidyádharas were flung away one after another, and rose up with difficulty, with their limbs bruised with stones. Then Srutasarman, in his pride, went forward to seize the serpent; but it hurled him back with the blast of its breath like the others. He fell at a short distance, and rose up again, and ran again towards it; when it carried him a greater distance with its breath, and flung him to earth. Then Srutasarman rose up abashed, with bruised limbs, and Sumeru sent Súryaprabha to lay hold of the serpent. And then the Vidyádharas ridiculed him, saying, "Look! he too is trying to catch the snake! O! these men, thoughtless as monkeys, imitate whatever they see another doing." Even while they were mocking him, Súryaprabha went and seized the serpent, whose mouth was quiet, and dragged it out of the hole. But at that moment the serpent became a priceless quiver, and a rain of flowers fell from the sky on his head. And a heavenly voice sounded aloud--"Súryaprabha, thine is this imperishable quiver equal to a magic power, so take it." Then the Vidyádharas were cast down, Súryaprabha seized the quiver, and Maya and Sunítha and Sumeru were delighted.

Then Srutasarman departed, accompanied by the host of the Vidyádharas, and his ambassador came to Súryaprabha and said; "The august lord Srutasarman thus commands--'Give me that quiver, if you value your life.'" Then Súryaprabha said; "Ambassador, go and tell him this--'Your own body shall become a quiver, bristling all over with my arrows.'" When the ambassador heard this speech, he turned and went away, and all laughed at that furious message of Srutasarman's [657], and Sumeru, joyfully embracing Súryaprabha, said to him--"I am delighted that that speech of Siva's has without doubt been fulfilled, for now that you have acquired this excellent quiver, you have practically acquired sovereign empire; so come and obtain now a splendid bow with calm intrepidity."

When they heard Sumeru say this, and he himself led the way, they all, Súryaprabha and the others, went to the mountain Hemakúta. And on the north side of it they reached a beautiful lake named Mánasa, which seemed to have been the first assay of the Creator's skill when making the sea, which eclipsed with its full-blown golden lotuses shaken by the wind, the faces of the heavenly nymphs sporting in the water. And while they were contemplating the beauty of the lake, Srutasarman and all the others came there. And then Súryaprabha made a sacrifice with lotuses and ghee, and immediately a terrible cloud rose up from that lake. That cloud filled the heaven, and poured down a great rain, and among the rain-drops fell from the cloud a black serpent. By the order of Sumeru, Súryaprabha rose up, and seized that serpent with a firm grasp, though it resisted, thereupon it became a bow. When it became a bow, a second snake fell from the cloud, through fear of the fiery poison of which all the sky-goers fled. That serpent too, when seized by Súryaprabha, like the first, became a bowstring, and the cloud quickly disappeared. And after a rain of flowers, a voice was heard from heaven,--"Súryaprabha, you have won this bow Amitabala and this string which cannot be cut, so take these priceless treasures." And Súryaprabha took that excellent bow with the string. Srutasarman, for his part, went despondent to his wood of ascetics, and Súryaprabha, and Maya and the others were delighted.

Then they asked Sumeru about the origin of the bow, and he said--"Here there is a great and marvellous wood of bamboo canes; whatever bamboos are cut from it and thrown into this lake, become great and wonderful bows; and these bows have been acquired by several of the gods before yourself, and by Asuras and Gandharvas, and distinguished Vidyádharas. They have various names, but the bows appropriated to emperors are all called Amitabala, and were in old time deposited in the lake by the gods. And they are obtained, through the favour of Siva, with these exertions, by certain men of virtuous conduct destined to be emperors. Hence it comes that Súryaprabha has to-day procured this great bow, and these companions of his shall procure bows suited to them. For they, being heroes who have acquired the sciences, are appropriate recipients for them, for they are still procured by worthy men, as is right."

When the companions of Súryaprabha, Prabhása and the others, heard this speech of Sumeru's, they went to the bamboo-grove, and after defeating the king Chandradatta, who guarded it, they brought the bamboos, and threw them into the lake. And these heroic men, by fasting on the bank of the lake, and muttering prayers, and sacrificing, obtained bows in seven days. When they returned and told their adventure, Súryaprabha returned with them and Maya and the others to that wood of ascetics, in which Sumeru dwelt. Then Sumeru said to him: "It is strange that your friends have conquered Chandradatta, the king of the bamboo-wood, though he is invincible. He possesses a science called the bewildering science, for that reason he is hard to conquer. Surely he must have been keeping it to use against a more important enemy. For this reason he did not employ it against these companions of yours on the present occasion, for it only can succeed once in his hands, not repeatedly. For he employed it once against his spiritual preceptor to try its force, thereupon he laid upon him this curse. So this matter should be thought upon, for the might of sciences is hard to overcome, and for that reason you should consult the revered Maya. What can I say in his presence? Of what avail is a candle in the face of the sun?" When Sumeru had said this to Súryaprabha, Maya said; "Sumeru has told you the truth in few words, listen to this which I now say--From undeveloped matter there spring in this world various powers, and subordinate powers. Among them the sound expressed by Anusvára arises from the power of breathing, and becomes a spell of force in magic sciences, when accompanied with the doctrine of the highest truth. And of those sciences which deal with spells, and which are acquired by supernatural knowledge, or austerity, or the holy command of holy men, the power is hard to resist. So, my son, you have obtained all the sciences, except two, in which you are deficient, namely, the science of bewildering, and that of counteracting. But Yájnavalkya knows them, therefore go and ask him to bestow them on you." When thus advised by Maya, Súryaprabha went into the presence of that rishi.

That hermit made him dwell for seven days in the serpent-lake, and ordered him to perform austerities for three days in the midst of the fire. And he gave him the bewildering power when he had endured for seven days the bite of the snakes, and the counteracting power when he had resisted for three days the force of the fire. [658] And when he had obtained these sciences, that hermit ordered him again to enter the fire-cavity, and he consented and did it. And immediately there was bestowed on Súryaprabha a chariot in the form of a white lotus, that moved at the will of the possessor, and travelled through the air, which was furnished with a hundred and eight wings, and the same number of dwellings, and constructed of precious jewels of various kinds. And a voice from heaven addressed that resolute one,--"You have obtained this chariot suitable for an emperor, and you must place your wives in all these dwellings, in order that they may be safe from your enemies." Then he, bending low, addressed this petition to his preceptor Yájnavalkya--"Tell me what fee I am to pay." The hermit answered him--"Remember me at the time when you are anointed emperor, this in itself will be sufficient fee; in the meanwhile go to your army." Then he bowed before that hermit, and ascended that chariot, and went to his army, that was encamped in the place where Sumeru dwelt. There he told his story, and Maya and the others, with Sunítha and Sumeru, congratulated him, now that he had obtained a magic chariot.

Then Sunítha called to mind that Suvásakumára, and he came and said to Maya and the others, with the kings; "Súryaprabha has obtained a chariot and all the magic sciences; so why do you even now remain indifferent about conquering your enemies?" When Maya heard that, he said, "Reverend sir, you have spoken rightly, but first let an ambassador be sent, and let policy be employed." When Maya said this, the hermit's son said--"So be it! What harm can this do? Let this Prahasta be sent. He is discerning, eloquent, and understands the nature of business and occasions, and he is stern and enduring, he possesses all the qualities of an ambassador." All approved this speech of his, and after giving Prahasta instructions, they sent him off as ambassador to Srutasarman.

When he had gone, Súryaprabha said to all his followers,--"Hear the strange wonderful vision that I have had--I remember, I saw toward the end of last night, that we were all carried away by a great stream of water, and while we were swept away, we kept dancing, we did not sink at all. Then that stream was turned back by a contrary breeze. Then a certain man of fiery brightness drew us out, and threw us into the fire, and we were not burned by the fire. Then a cloud rained a stream of blood, and that blood filled the whole sky, then my sleep came to an end with the night." When he said this, Suvásakumára said to him, "This dream indicates success preceded by a struggle. The stream of water is battle, it is due to valour that you did not sink but danced, and were carried along by the water; the wind, that turned back the water for you, is some saviour to whom men resort for protection; and the man of fiery brightness, who drew you out of it, is Siva in bodily form. And that he threw you into the fire, means that you are cast into a great war; and that the clouds arose, that means the returning again of fear; and the rain of a stream of blood, that means the destroying of fear, and the filling of all the quarters with blood, that means great success for you. Now dreams are of many kinds, [659] the rich-sensed, the true-sensed, and the senseless. A dream which quickly reveals its meaning, is called rich-sensed, a dream in which a propitious god gives a command, is called true-sensed, and one which is brought about by deep meditation and anxiety, they call senseless. For a man under the influence of sleep, with mind bewildered by the quality of passion and withdrawn from outward objects, sees a dream on account of various causes. And it depends upon the time, when it is seen, whether it is fulfilled soon or late, but this kind of dream which is seen at the end of the night is quickly fulfilled. [660]" When Súryaprabha and his companions heard this from the hermit's son, they were much pleased, and rising up they performed the duties of the day.

In the meanwhile Prahasta returned from the court of Srutasarman, and, when asked by Maya and the others, he described his adventures. "I went rapidly hence to the city named Trikútapatáká, situated on the mountain Trikúta, built of gold. And being introduced by the door-keeper, I entered, and beheld Srutasarman surrounded by various Vidyádhara kings, by his father Trikútasena, and also by Vikramasakti and Dhurandhara and other heroes, Dámodara among them. And sitting down, I said to Srutasarman, 'I am sent to visit you by the august Súryaprabha: and he commissioned me to give you this command. By the favour of Siva I have obtained precious sciences, and wives and allies. So come and join my army, together with those chiefs of the sky-goers; I am the slayer of those that oppose, but the saviour of those that bend. And as for your carrying off from her relations the maiden Kámachúdámani, the daughter of Sunítha, who ought not to be approached, set her at liberty, for that is a deed of shame.' When I said this they all exclaimed in wrath,--'Who is he that sends us this haughty command? Let him give commands to mortals, but who is he compared with Vidyádharas? Since he assumes such airs, though he is a miserable mortal, he should be destroyed.'

"When I heard that, I said, 'What, what? Who is he? Listen, he has been created by Siva as your future emperor. If he is a mortal, then mortals have attained divinity, and the Vidyádharas have seen the valour of that mortal; moreover, if he comes here, we shall soon see which party will be destroyed.' When I said this in wrath, that assembly was disturbed. And Srutasarman and Dhurandhara rushed forward to slay me. And I said to them--'Come now, let me see your valour!' Then Dámodara rose up, and restrained them, exclaiming 'Peace! an ambassador and a Bráhman must not be slain.' Then Vikramasakti said to me--'Depart, ambassador, for we, like your master, are all created by Siva. So let him come, and we will see whether we are able to entertain him or not.' When he said this in a haughty manner, I laughed and said, 'The swans utter their cries in the lotus-bower and enjoy themselves much, until they see the cloud that comes darkening the heaven.' After saying this I rose up in a contemptuous manner, left the court, and came here." When Maya and others heard this from Prahasta, they were pleased. And they all, Súryaprabha and the rest, determined on preparing for battle, and made Prabhása, the impetuous in war, their general. And receiving the command from Suvásakumára, they all prepared that day with strict vows to consecrate themselves for the combat. [661]

And at night, Súryaprabha, as he was lying sleepless, saw a wonderful and beautiful maiden enter the chamber, in which he was occupying a solitary couch in accordance with his vow. She came boldly up to him, who pretended to be asleep, with his ministers sleeping round him, and said to her confidante, who was with her; "If he possesses such glorious beauty, when he is asleep, and all the graceful motion of his body is still, what must it be, my friend, when he is awake? So let be! we must not wake him up. I have gratified the curiosity of my eyes. Why should I fix my heart too fondly on him? For he will have a battle with Srutasarman, and who can say what will befall either party in it? For the feast of battle is for consuming the lives of heroes. And should he not be fortunate, we shall have to take some other resolve. [662] And how could one like me captivate the soul of a man who, when roaming in the air, beheld Kámachúdámani?" When she said this, her confidante answered, "Why do you say this? Why, fair one, is it your duty not to allow your heart to attach itself to him? Why should not he, the sight of whom captivated the heart of Kámachúdámani, captivate the heart of any other lady, were she even Arundhatí in bodily presence? And do you not know that he will prosper in fight by the force of science? And when he is emperor, you, and Kámachúdámani, and Suprabhá of the same family, are to be his wives, so say the holy sages, and in these very days he has married Suprabhá. So, how can he be unsuccessful in fight? For the predictions of the sages are never falsified. And will you not captivate the heart of the man, whose heart was captivated by Suprabhá? For you, blameless one, exceed her in beauty. And if you hesitate through regard for your relations, that is not right, for good women have no relations but their husband." That excellent maiden, when she heard this speech of her confidante's, said--"You have spoken truth, my friend, I need no other relations. And I know my husband will conquer in fight by his science. He has obtained jewels and sciences, but my mind is grieved because up to the present time he has not obtained the virtuous herbs. Now they are all in a cave of the mountain Chandrapáda. But they are to be obtained by an emperor possessing virtue. So, if he were to go there and procure those mighty drugs, it would be well, for his great struggle is nigh at hand, even to-morrow." When Súryaprabha heard this, he flung off all his feigned sleep, and rising up, said respectfully to that maiden--"Lovely-eyed one, you have shewn great favour to me, so I will go there, tell me who you are." When the maiden heard that, she was abashed with shame, and silent, thinking that he had heard all, but her friend said--"This is a maiden named Vilásiní, the daughter of Sumeru, the prince of the Vidyádharas, who was desirous of beholding you." When her friend said this, Vilásiní said to her, "Come, let us go now," and went out of the room.

Then Súryaprabha woke up his ministers, Prabhása and the rest, and told them of that method of procuring the drugs, which the lady spoke of. And he sent Prabhása, a fit person to accomplish that, to tell it to Sunítha and Sumeru and Maya. And when they came and approved of it, Súryaprabha, accompanied by his ministers, went with them in the night to the mountain Chandrapáda. And as they were gradually advancing, the Yakshas, Guhyakas, and Kumbhándas, being alarmed, rose up to bar their way, armed with numerous weapons. Some of them Súryaprabha and his friends bewildered with weapons, some they paralysed by science, and at last they reached that mountain Chandrapáda. When they reached the mouth of the cavern in that mountain, the Ganas of Siva prevented them from entering, assuming strange deformed countenances. Then Suvásakumára said to Súryaprabha and the others, "We must not fight with these, for the revered god Siva might be angry. Let us praise that giver of boons by his eight thousand names, and that will make the Ganas [663] favourably disposed to us." Then they all agreed, and praised Siva; and the Ganas, pleased at hearing their master praised, said to them; "We abandon this cave to you, take its potent simples. But Súryaprabha must not enter it himself; let Prabhása enter it, for it will be easy for him to enter." They all said "So be it," and acceded to the advice of the Ganas. Then that cave, as soon as Prabhása entered it, though before enveloped in darkness, became irradiated with light. And four very terrible Rákshasas, who were servants there, rose up, and bending before him, said to him "Enter." Then Prabhása entered, and collected those seven divine herbs, and coming out, gave them all to Súryaprabha. And that moment a voice was heard from heaven, saying, "Súryaprabha, of great power are these seven drugs which you have obtained to-day." When Súryaprabha and the others heard that, they were delighted, and quickly returned to the dwelling of Sumeru to greet their army. Then Sunítha asked that Suvásakumára; "Hermit, why was Prabhása allowed by the Ganas to enter the cave, and not Súryaprabha, and why was he also welcomed by the servants?" When the hermit heard that, he said in the hearing of all, "Listen, I will explain this--Prabhása is a great benefactor to Súryaprabha, being a second self to him, there is no difference between them. Moreover, no one is equal in might and courage to Prabhása, and this cave belongs to him on account of his good deeds in a former life, and listen, I will tell you what sort of a person he was in a former existence."

Story of the generous Dánava Namuchi.

In old times there was an excellent Dánava named Namuchi, who was devoted to charity and very brave, and did not refuse to give anything to anybody that asked, even if he were his enemy. He practised asceticism as a drinker of smoke for ten thousand years, and obtained as a favour from Brahmá, that he should be proof against iron, stone, and wood. Then he frequently conquered Indra and made him flee, so the rishi Kasyapa entreated him, and made him make peace with the gods. Then the gods and Asuras, as their enmity was at an end, deliberated together, and went to the ocean of milk, and churned it with the mountain Mandara. And as Vishnu and the other gods received Lakshmí and other things as their shares, so Namuchi gained the horse Uchchhaihsravas; and the other gods and Asuras received other various shares, appointed by Brahmá, of the things that rose from the sea, when churned. And the amrita at last came up at the end of the churning, and the gods stole it, so a quarrel again took place between them and the Asuras. Then, as fast as the gods killed an Asura in their light with them, the horse Uchchhaihsravas immediately restored him to life by smelling him. The consequence was that the gods found it impossible to conquer the Daityas and Dánavas. Then Vrihaspati said in secret to Indra, who was in despair: "There is only one expedient left, adopt it without delay; go to Namuchi yourself, and ask him for that excellent horse, for he will certainly give it to you, though you are his enemy, sooner than mar the glory of open-handedness, which he has been accumulating since his birth." When the preceptor of the gods said that to him, great Indra went with the gods and craved as a boon that horse Uchchhaihsravas from Namuchi. Then the great-hearted Namuchi reflected, "I never turn back a suppliant, so I will not turn back Indra; and how can I, as long as I am Namuchi, refuse to give him the horse? If the glory of generosity, which I have long been acquiring in the worlds, were to wither, what would be the use to me of prosperity, or life?" Accordingly he gave the horse to Indra, although Sukra warned him not to do it. Then Indra, after he had given the horse, lulled him to security, and as he could not be slain by any other weapon, killed him with foam of the Ganges, in which he had placed a thunderbolt. Alas! terrible in the world is the thirst for enjoyment, carried away by which even gods do not shrink from unbecoming and infamous conduct. When Danu, the mother of Namuchi, heard this, being afflicted with grief, she made by virtue of her asceticism a solemn resolve for the allaying of her sorrow, "May that mighty Namuchi be again born in my womb, and may he again become invincible by the gods in battle." Then he was again conceived in her womb, and born as an Asura composed all of jewels, named Prabala on account of his strength. Then he performed asceticism, and satisfying supplicants even with his life, became successful, and as prince of the Dánavas conquered Indra a hundred times. Then the gods took counsel together, and came to him, and said to him: "By all means give us your body for a human sacrifice." [664] When he heard that, he gave them his own body, although they were his enemies; noble men do not turn their backs on a suppliant, but bestow on him even their lives. Then that Dánava Prabala was cut to pieces by the gods, and he has been again born in the world of men with the body of Prabhása.

"So Prabhása was first Namuchi, and then he was Prabala, and then he became Prabhása, therefore on account of his merit he is hard for his enemies to conquer. And that cave of herbs, which belonged to that Prabala, is for that reason the property of Prabhása, and is at his command with its servants. And below it there is in Pátála [665] the mansion of Prabala, and in it there are his twelve head-wives beautifully adorned, and various jewels, and many kinds of weapons, and a wishing-stone, and a hundred thousand warriors, and also horses. This all belongs to Prabhása, and was acquired by him in a former life. Such a hero is Prabhása; in him nothing is wonderful." When they heard this from the hermit's son, Súryaprabha and his followers, with Maya and Prabhása, went immediately to that cavern belonging to Prabhása, that led down to Pátála, for the purpose of securing the jewels. Prabhása alone went in by that entrance, and secured his former wives, and the wishing-stone, and the horses, and the Asura warriors, and coming out again with all his wealth, he gave great satisfaction to Súryaprabha. Then that Súryaprabha, having quickly obtained what he wished, returned to his own camp with Maya and Sunítha and Prabhása, followed by Sumeru and the other kings and the ministers. There, after the Asuras and kings and others had gone to their own quarters, he again was consecrated for the fight, restraining his passions, and spent the rest of the night on a bed of kusa grass.

Chapter XLVII

Early the next morning, Súryaprabha set out from the hermitage of Sumeru with his forces to conquer Srutasarman. And arriving near the mountain of Trikúta his dwelling place, he encamped, driving away the enemies' army with his own force, which was established there. And while he was encamped there with Sumeru, Maya, and others, and was in the hall of council, an ambassador came from the lord of Trikúta. And when he came, he said to Sumeru the Vidyádhara prince; "The king, the father of Srutasarman, sends you this message. 'We have never entertained you, as you were far off; now you have arrived in our territory with guests, so now we will shew you appropriate hospitality.'" When Sumeru heard this scoffingly ambiguous message, he said in answer: "Bravo! you will not get another guest such a fit object of hospitality as we are. Hospitality will not bear its fruit in the next world, its fruit is in this. So here we are, entertain us." When Sumeru said this, the ambassador returned to his master as he came.

Then Súryaprabha and the others, established upon an elevated place, surveyed their armies encamped separately. Then Sunítha said to his father-in-law the Asura Maya: "Explain to me the arrangement of the warriors in our army." Then that all-knowing prince of the Dánavas said, "I will do so, listen;" and pointing them out with his finger, he began to say--"These kings Subáhu, Nirgháta, Mushtika, and Gohara, and Pralamba, and Pramátha, and Kankata, and Pingala, and Vasudatta and others, are considered half-power warriors. [666] And Ankurin, and Suvisála, and Dandin, and Bhúshana, and Somila, and Unmattaka, and Devasarman, and Pitrisarman, and Kumáraka, and Haridatta and others are all full-power warriors. And Prakampana, and Darpita, and Kumbhíra, and Mátripálita, and Mahábhata, and Vírasvámin, and Surádhara, and Bhándíra, and Sinhadatta and Gunavarman, with Kítaka and Bhíma and Bhayankara, these are all warriors of double power. And Virochana, and Vírasena, and Yajnasena, and Khujjara, and Indravarman, and Sevaraka, and Krúrakarman, and Nirásaka, these princes are of triple power, my son. And Susarman, and Báhusálin, and Visákha, and Krodhana, and Prachanda,--these princes are warriors of fourfold power. And Junjarin, and Vírasarman, and Pravíravara, and Supratijna and Maráráma, and Chandadanta, and Jálika, and the three, Sinhabhata, Vyághrabhata, and Satrubhata, these kings and princes are warriors of fivefold power. But this prince Ugravarman is a warrior of sixfold power. And the prince Visoka, and Sutantu, and Sugama, and Narendrasarman are considered warriors of sevenfold power. And this king Sahasráyu is a great warrior. But this Satáníka is lord of a host of great warriors. And Subhása, Harsha, and Vimala, the companions of Súryaprabha, Mahábuddhi and Achalabuddhi, Priyankara and Subhankara are great warriors, as also Yajnaruchi and Dharmaruchi. But Visvaruchi, and Bhása, and Siddhártha, these three ministers of Súryaprabha, are chiefs of hosts of great warriors. And his ministers Prahasta and Mahártha are leaders of hosts of transcendent warriors. And Prajnádhya and Sthirabuddhi are leaders of hosts of hosts of warriors; and the Dánava Sarvadamana, and Pramathana here, and Dhúmaketu, and Pravahana, and Vajrapanjara, and Kálachakra, and Marudvega are leaders of warriors and transcendent warriors. Prakampana and Sinhanáda are leaders of hosts of leaders of hosts of warriors. And Mahámáya, and Kámbalika, and Kálakampana here, and Prahrishtaroman, these four lords of the Asuras, are kings over chiefs of hosts of transcendent warriors. And this Prabhása, the general of the army, who is equal to Súryaprabha, and this son of Sumeru, Kunjarakumára, these two are leaders of hosts of chiefs of hosts of great warriors. Such heroes are there in our army, and others besides, girt with their followers. There are more in the hostile army, but Siva being well disposed towards us, they will not be able to resist our host.

While the Asura Maya was saying this to Sunítha, another ambassador came from the father of Srutasarman, and said thus to him; "The king of Trikúta sends this message to you; 'This is a great feast for heroes--the feast, which goes by the name of battle. This ground is narrow for it, therefore let us leave it, and go to a place named Kalápagráma, where there is a wide space.'" When Sunítha and the other chiefs with their soldiers heard this, they agreed, and all of them went with Súryaprabha to Kalápagráma. And Srutasarman and his partizans also, eager for battle, went to that same place, surrounded with the hosts of the Vidyádharas. When Súryaprabha and his chiefs saw elephants in the army of Srutasarman, they summoned their contingent of elephants, which was conveyed in the chariot that flew through the air. Then Dámodara, that excellent Vidyádhara, drew up his army in the form of a large needle; Srutasarman himself took up his position on the flank with his ministers, and Dámodara was in front, and other great warriors in other places. And Prabhása, the leader of Súryaprabha's army, arranged it in the form of a crescent; he himself was in the centre, and Kunjarakumára and Prahasta at the two horns; and Súryaprabha, and Sunítha and the other chiefs, all remained in the rear. And Sumeru with Suvásakumára stood near him. Thereupon the war-drums were beaten in both armies.

And in the meanwhile the heaven was filled with the gods, come to see the battle, together with Indra, and the Lokapálas, and the Apsarases. And Siva, the lord of all, came there with Párvatí, followed by deities, and the Ganas, and demons, and the mothers. [667] And holy Brahmá came accompanied by the Vedas incarnate in bodily form, beginning with the Gáyatrí, and the Sástras and all the great Rishis. And the god Vishnu came, riding on the king of birds, bearing his weapon the discus, accompanied by goddesses, of whom the goddesses of Fortune, Glory, and Victory were the chief. And Kasyapa came with his wives, and the Ádityas and the Vasus, and the chiefs of the Yakshas, Rákshasas and snakes, and also the Asuras with Prahláda at their head. The sky was obscured with them, and the battle of those two armies began, terrible with the clashing of weapons, accompanied with loud shouts. The whole heaven was darkened by the dense cloud of arrows, through which the flashes, made by the arrows striking against one another, played like lightning, and rivers of blood flowed, swollen with the gore of many elephants and horses wounded with weapons, in which the bodies of heroes moved like alligators. That battle gave great delight to heroes, jackals, and goblins, that danced, waded, and shouted in blood.

When the confused mêlée, in which countless soldiers fell, had abated, Súryaprabha, and the other chiefs, gradually began to perceive the distinction between their own army and that of the enemy, and heard in order from Sumeru the names and lineage of the chiefs fighting in front of the enemies' host. Then first took place a single combat between king Subáhu and a chief of the Vidyádharas, named Attahása. Subáhu fought a long time, until Attahása, after riddling him with arrows, cut off his head with a crescent-headed shaft. When Mushtika saw that Subáhu was slain, he rushed forward in wrath; he too fell smitten by Attahása with an arrow in the heart. When Mushtika was slain, a king named Pralamba in wrath rushed on, and attacked Attahása with showers of arrows, but Attahása slew his retainers, and striking the hero Pralamba with an arrow in a mortal place, laid him low on the seat of his chariot. A king named Mohana, when he saw Pralamba dead, engaged with Attahása and smote him with arrows. Then Attahása cut his bow and slew his charioteer, and laid him low, slain with a terrific blow. When the host of Srutasarman saw that the dexterous Attahása had slain those four warriors, expecting the victory, they shouted for joy. When Harsha, the companion of Súryaprabha, saw that, he was wroth, and with his followers attacked Attahása and his followers; and with shafts he repelled his shafts, and he slew his followers, and killed his charioteer, and two or three times cut his bow and his banner, and at last he cleft asunder his head with his arrows, so that he fell from his chariot on the earth, pouring forth a stream of blood. When Attahása was slain, there was such a panic in the battle, that in a moment only half the two armies remained. Horses, elephants and footmen fell down there slain, and only the trunks of slaughtered men remained standing in the van of battle.

Then a chief of the Vidyádharas, named Vikritadanshtra, angry at the slaughter of Attahása, showered arrows upon Harsha. But Harsha repelled his arrows, struck down his chariot-horses, and his banner and his charioteer, and cut off his head with its trembling earrings. But when Vikritadanshtra was killed, a Vidyádhara king, named Chakravála, in wrath attacked Harsha; he slew Harsha still fighting on, though fatigued with combat, after his bow had been frequently cut asunder, and his other weapons damaged. Angry at that, king Pramátha attacked him, and he too was slain by that Chakravála in fight. In the same way four other distinguished kings, who attacked him one by one, were slain one after another by that Chakravála, namely, Kankata, and Visála, and Prachanda and Ankurin. When king Nirgháta saw that, he was wroth, and attacked Chakravála, and those two, Chakravála and Nirgháta, fought for a long time, and at last they broke one another's chariots to pieces, and so became infantry soldiers, and the two, rushing furiously together, armed with sword and discus, cleft with sword-strokes one another's heads, and fell dead on the earth. Then the two armies were dispirited, seeing those two warriors dead, but nevertheless a king of the Vidyádharas, named Kálakampana, stepped forward to the front of the fight. And a prince, named Prakampana, attacked him, but he was in a moment struck down by that Kálakampana. When he was struck down, five other warriors attacked Kálakampana, namely Jálika, and Chandadatta, and Gopaka, and Somila, and Pitrisarman; all these let fly arrows at him at the same time. But Kálakampana deprived all five of their chariots, and slew them at the same time, piercing the five with five arrows in the heart. That made the Vidyádharas shout for joy, and the men and Asuras despond. Then four other warriors rushed upon him at the same time, Unmattaka and Prasasta, Vilambaka and Dhurandhara; Kálakampana slew them all easily, in the same way he killed six other warriors that ran towards him, Tejika, and Geyika, and Vegila, and Sákhila, and Bhadrankara and Dandin, great warriors with many followers. And again he slew five others that met him in fight, Bhíma, Bhíshana, Kumbhíra, Vikata, and Vilochana. And a king, named Sugana, when he saw the havoc that Kálakampana had made in the battle, ran to meet him. Kálakampana fought with him until both had their horses and charioteers killed, and were compelled to abandon their chariots; then Kálakampana, reduced to fight on foot, laid Sugana, who was also fighting on foot, low on the earth with a sword-cut. Then the sun, having beheld that surprising struggle of Vidyádharas with men, went grieved to rest. [668] Not only did the field of battle become red, filled with streaming blood, but the heaven also became red, when evening set her foot-prints there. Then the corpses and demons began their evening dance, and both armies, stopping the battle, went to their camps. In the army of Srutasarman were slain that day three heroes, but thirty-three distinguished heroes were slain in the army of Súryaprabha.

Then Súryaprabha, grieved at the slaughter of his kinsmen and friends, spent that night apart from his wives. And eager for the fight, he passed that night in various military discussions with his ministers, without going to sleep. And his wives, grieved on account of the slaughter of their relations, met together in one place that night, having come for the sake of mutual condolence. But even on that melancholy occasion they indulged in miscellaneous conversation; there is no occasion on which women are not irrelevant in their talk. In the course of this conversation, one princess said--"It is wonderful! How comes it that to-night our husband has gone to sleep without any of his wives?" Hearing that, another said--"Our husband is to-day grieved on account of the slaughter of his followers in battle, so how can he take any pleasure in the society of women?" Then another said, "If he were to obtain a new beauty, he would that instant forget his grief." Then another said--"Do not say so; although he is devoted to the fair sex, he would not behave in this way on such a sad occasion." While they were thus speaking, one said with wonder; "Tell me why our husband is so devoted to women, that, though he has carried off many wives, he is perpetually marrying new princesses and is never satisfied." One of the wives, a clever woman of the name of Manovatí, said when she heard this,--"Hear why kings have many loves. The good qualities of lovely women are different, varying with their native land, their beauty, their age, their gestures, and their accomplishments, no one woman possesses all good qualities. The women of Karnáta, of Láta, of Sauráshtra and Madhyadesa, please by the peculiar behaviour of their various countries. Some fair ones captivate by their faces like an autumn moon, others by their breasts full and firm like golden ewers, and others by their limbs, charming from their beauty. One has limbs yellow as gold, another is dark like a priyangu, another, being red and white, captivates the eyes as soon as seen. One is of budding beauty, another of full-developed youth, another is agreeable on account of her maturity, and distinguished by increasing coquetry. One looks lovely when smiling, another is charming even in anger, another charms with gait resembling that of an elephant, another with swan-like motion. One, when she prattles, irrigates the ears with nectar; another is naturally beautiful, when she looks at one with graceful contraction of the eyebrows. One charms by dancing, another pleases by singing, and another fair one attracts by being able to play on the lyre and other instruments. One is distinguished for good temper, another is remarkable for artfulness; another enjoys good fortune from being able to understand her husband's mind. But, to sum up, others possess other particular merits; so every lovely woman has some peculiar good point, but of all the women in the three worlds none possesses all possible virtues. So kings, having made up their minds to experience all kinds of fascinations, though they have captured many wives for themselves, are for ever seizing new ones. [669] But the truly noble never, under any circumstances, desire the wives of others. So this is not our husband's fault, and we cannot be jealous." When the head-wives of Súryaprabha, beginning with Madanasená, had been addressed in this style by Manovatí, they made one after another remarks to the same effect. Then, in their merriment, they laid aside all the ties of reserve, and began to tell one another all kinds of secrets. For unfortunately there is nothing which women will not let out, when they are met together in social intercourse, and their minds are interested in the course of the conversation. At last that long conversation of theirs was somehow or other brought to an end, and in course of time the night passed away, during which Súryaprabha was longing to conquer the host of his enemies, for he was alone, intently waiting for the time when the darkness should depart. [670]

Chapter XLVIII

The next morning, Súryaprabha and his party, and Srutasarman and his supporters, again went to the field of battle armed, with their forces. And again the gods and Asuras, with Indra, Brahmá, Vishnu, and Rudra, and with the Yakshas, snakes, and Gandharvas, came to see the fight. Dámodara drew up the troops of Srutasarman in the form of a discus, and Prabhása drew up the troops of Súryaprabha in the form of a thunderbolt. Then the battle of those two armies went on, deafening the horizon with drums and the shouts of champions, and the sun hid himself in flights of arrows, as if out of fear that the warriors smitten with weapons would certainly pierce his disk. Then Prabhása, by command of Súryaprabha, broke the discus-arrangement of the enemy's host, hard for another to break, and entered alone. And Dámodara himself came and defended that opening in the line, and Prabhása fought against him unaided. And Súryaprabha, seeing that he had entered alone, sent fifteen great warriors to follow him, Prakampana, and Dhúmraketu, and Kálakampana, and Mahámáya, and Marudvega, and Prahasta, and Vajrapanjara, and Kálachakra, and Pramathana, and Sinhanáda, and Kambala, and Vikatáksha, and Pravahana, and Kunjarakumáraka, and Prahrishtaroman the heroic Asura prince: all those great warriors rushed forward to the opening in the line; then Dámodara exhibited his wonderful heroism, in that alone he fought with those fifteen.

When Indra saw that, he said to the hermit Nárada, who was at his side, "Súryaprabha and the others of his party are incarnations of Asuras, but Srutasarman is a portion of me, and all these Vidyádharas are portions of the gods, so observe, hermit, this is a disguised fight between the gods and Asuras. And observe, in it Vishnu is, as ever, the ally of the gods, for Dámodara, who is a portion of him, is fighting here."

While Indra was saying this, fourteen great warriors came to assist the general Dámodara,--Brahmagupta and Váyubala, and Yamadanshtra, and Suroshana, and Roshávaroha, and Atibala, and Tejahprabha, and Dhurandhara, and Kuveradatta, and Varunasarman, and Kámbalika, and the hero Dushtadamana, and Dohana and Árohana. And those fifteen heroes, joined with Dámodara, fighting in front of the line, kept off the followers of Súryaprabha. Then single combats took place between them; Prakampana carried on a missile fight with Dámodara, and Dhúmraketu fought with Brahmagupta, and Mahámáya fought with Atibala, the Dánava Kálakampana fought with Tejahprabha, and the great Asura Marudvega with Váyubala, and Vajrapanjara fought with Yamadanshtra, and the heroic Asura Kálachakra with Suroshana; Pramathana fought with Kuveradatta, and the king of the Daityas, named Sinhanáda, with Varunasarman. Pravahana fought with Dushtadamana, and the Dánava Prahrishtaroman fought with Roshávaroha; and Vikatáksha fought with Dhurandhara, Kambala fought with Kámbalika, and Kunjarakumáraka with Árohana, and Prahasta with Dohana, who was also called Mahotpáta.

When these pairs of warriors were thus fighting in the front of the line, Sunítha said to Maya, "Alas! observe, our heroic warriors, though skilled in the use of many weapons, have been prevented by these antagonists from entering the enemies' line; but Prabhása entered before recklessly alone, so we do not know what will become of him there." When Suvásakumára heard this, he said, "All the gods, Asuras, and men in the three worlds are not a match for this Prabhása unaided, much less then are these Vidyádharas. So why do you fear without reason, though you know this well enough?"

While the hermit's son was saying this, the Vidyádhara Kálakampana came to meet Prabhása in fight. Then Prabhása said to him, "Ha! Ha! you have rendered me a great service, so let me now see your valour here." Saying this, Prabhása let fly at him a succession of arrows, and Kálakampana in return showered sharp arrows upon him. Then that Vidyádhara and that man fought together with arrows and answering arrows, making the worlds astonished. Then Prabhása with a sharp arrow struck down the banner of Kálakampana, with a second he killed his charioteer, with four more his four horses, and with one more he cut his bow in half, with two more he cut off his hands, with two more his arms, and with two more his two ears, and with one sharp-edged arrow he cut off the head of his foe, and thus displayed wonderful dexterity. Thus Prabhása, as it were, chastised Kálakampana, being angry with him because he had slain so many heroes in his own army. And the men and Asuras, when they saw that Vidyádhara chief slain, raised a shout, and the Vidyádharas immediately proclaimed their despondency. [671]

Then a king of the Vidyádharas, named Vidyutprabhá, lord of the hill of Kálanjara, in wrath attacked Prabhása. When he was fighting with Prabhása, Prabhása first cut asunder his banner, and then kept cutting his bows in two, as fast as he took them up. Then the Vidyádhara, being ashamed, by his delusive power flew up invisible into the sky, and rained swords, clubs, and other weapons upon Prabhása. Prabhása, for his part, swept away his succession of missiles with others, and by the illuminating weapon made that Asura manifest, and then employing the weapon of fire, he burned up Vidyutprabhá with its blaze, and bringing him down from the heaven, laid him dead on the earth.

When Srutasarman saw this, he said to his warriors, "Observe, this man has slain two chiefs of hosts of great warriors. Now why do you put up with it? Join together and slay him." When they heard that, eight warriors in anger surrounded Prabhása. One was a king of the Vidyádharas named Úrdhvaroman, a lord of hosts of warriors, dwelling in the great mountain named Vankataka. And the second warrior was a chief of the Vidyádharas named Vikrosana, the king of the rock Dharanídhara. And the third was the hero Indramálin, a prince of the Vidyádharas, lord of a host of distinguished warriors, and his home was the mountain Lílá. And the fourth was an excellent Vidyádhara named king Kákandaka, a chief of a host of warriors, and his dwelling was in the mountain Malaya. And the fifth was Darpaváha by name, lord of the hill Niketa, and the sixth was Dhúrtavyayana the lord of the mountain Anjana, and both these Vidyádharas were chiefs of excellent warriors. And the seventh one, whose chariot was drawn by asses, was named Varáhasvámin, king of the mount Kumuda, and he was chief of a host of great warriors. And the eighth warrior was like him, Medhávara king of Dundhubhi. Prabhása repelled the numerous arrows, which these eight came and discharged, and he pierced them all at the same time with arrows. And he slew the horse of one, and of one the charioteer, and he cut in half the banner of one, and he cleft the bow of another. But Medhávara he struck at the same time with four arrows in the heart, and at once laid him dead on the earth. And then he fought with the others, and cut off with an anjalika [672] the head of Úrdhvaroman with its curled and plaited hair, and of the other six he killed the horses and charioteers, and at last laid themselves low, cutting off their heads with crescent-headed arrows. And then a rain of flowers fell on his head from heaven, encouraging the kings of the Asuras, and discouraging the Vidyádharas. Then four more great warriors, armed with bows, sent by Srutasarman, surrounded Prabhása; one was named Kácharaka, the lord of the mountain Kuranda; the second Dindimálin, whose home was the hill of Panchaka, and the third was Vibhávasu, king of the mountain Jayapura, the fourth was named Dhavala, the ruler of Bhúmitundika. Those excellent Vidyádharas, chiefs of hosts of great warriors, let fly five hundred arrows at the same time at Prabhása. But Prabhása easily disposed of all, one by one, each with eight arrows; with one arrow he cut down the banner, with one cleft the bow, with one he killed the charioteer, with four the horses, and with one more he cut off the head of the warrior, and then shouted triumphantly.

Then another four Vidyádharas, by the order of Srutasarman, assembled in fight against Prabhása. The first was named Bhadrankara, dark as the blue water-lily, sprung from Mercury in the house [673] of Visvávasu, but the second was Niyantraka like the fire in brightness, sprung from Mars in the house of Jambaka, and the third was called Kálakopa, very black in hue, with tawny hair, sprung from Saturn in the house of Dámodara. And the fourth was Vikramasakti, like gold in brightness, sprung from the planet Jupiter in the house of the Moon. The three first were lords of hosts of lords of hosts of transcendent warriors, but the fourth was a great hero surpassing the rest in valour. And those haughty chiefs attacked Prabhása with heavenly weapons. Prabhása repelled their weapons with the weapon of Náráyana, and easily cut asunder the bow of each eight times; then he repelled the arrows and clubs which they hurled, and slaying their horses and charioteers, deprived them all of their chariots. When Srutasarman saw that, he quickly sent other ten lords of the Vidyádharas, chiefs of lord of hosts of lords of hosts of warriors, two called Dama and Niyama, who exactly resembled one another in appearance, two sons born to the Asvins in the house of the lord of Ketumálá, and Vikrama and Sankrama, and Parákrama and Ákrama, and Sammardana and Mardana, and Pramardana and Vimardana, the eight similar sons of the Vasus born in the house of Makaranda. And when they came, the previous assailants mounted other chariots. Wonderful to say, though all those fourteen joined together, and showered arrows on Prabhása, he alone fought with them fearlessly. Then, by the order of Súryaprabha, Kunjarakumára and Prahasta left the mêlée and flying up from the front of the line, weapons in hand, white and black in hue, came to the aid of Prabhása, like Ráma and Krishna over again. They, though fighting on foot, harassed Dama and Niyama, by cutting asunder their bows and killing their charioteers. When they, in their fear, soared up to heaven, Kunjarakumára and Prahasta soared up also, weapons in hand. When Súryaprabha saw that, he quickly sent them his ministers Mahábuddhi and Achalabuddhi to act as charioteers. Then Prahasta and Kunjarakumára discovered, by employing magic collyrium, those two sons of the Vidyádharas, Dama and Niyama, though they had made themselves invisible by magic power, and riddled them so with showers of arrows that they fled. And Prabhása, fighting with the other twelve, cleft all their bows asunder, though they kept continually taking fresh ones. And Prahasta came and killed at the same time the charioteers of all, and Kunjarakumára slew their horses. Then those twelve together, being deprived of their chariots, and finding themselves smitten by three heroes, fled out of the battle.

Then Srutasarman, beside himself with grief, anger and shame, sent two more Vidyádharas, captains of hosts of warriors and distinguished warriors; one was called Chandragupta born in the house of the lord of the great mountain Chandrakula, beautiful as a second moon, and the second was his own minister named Narangama, of great splendour, born in the house of the lord of the mountain Dhurandhara. They also, after discharging a shower of arrows, were in a moment deprived of their chariots by Prabhása and his comrades, and disappeared.

Then the men and Asuras shouted for joy; but thereupon Srutasarman came himself, with four great warriors of mighty force, named Mahaugha, Árohana, Utpáta and Vetravat, the sons respectively of Tvashtri, [674] Bhaga, Aryaman and Púshan, born in the houses of the four Vidyádhara kings, Chitrapada and others, that ruled over mount Malaya. And Srutasarman himself, blinded with furious anger, was the fifth, and they all fought against Prabhása and his two companions. Then the host of arrows, which they shot at one another, seemed like a canopy spread in the sky by the Fortune of war in the full blaze of the sun. Then those other Vidyádharas, who had been deprived of their chariots, and had fled from the battle, came back into the fight.

Then Súryaprabha, seeing many of them assembled in fight, under the leadership of Srutasarman, sent other great warriors of his own to support Prabhása and his comrades, his own friends with Prajnádhya at their head, and the princes of whom Satáníka and Vírasena were the chief. They flew through the air, and Súryaprabha sent the other warriors also through the air in the chariot Bhutásána. When all those archers had gone chariot-borne, the other Vidyádhara kings, who were on the side of Srutasarman, also came up. Then a fight took place between those Vidyádhara princes on the one side, and Prabhása and his comrades on the other, in which there was a great slaughter of soldiers. And in the single combats between the two hosts, many warriors were slain on both sides, men, Asuras, and Vidyádharas. Vírasena slew Dhúmralochana and his followers; but having been deprived of his chariot, he was in his turn killed by Harisarman. Then the Vidyádhara hero Hiranyáksha was killed by Abhimanyu, but Abhimanyu and Haribhata were slain by Sunetra. And Sunetra was killed by Prabhása, who cut off his head. And Jválámálin and Maháyu killed one another. But Kumbhíraka and Nirásaka fought with their teeth, after their arms were cut off, and so did Kharva and the mighty Susarman. And the three, Satrubhata, Vyághrabhata, and Sinhabhata were slain by Pravahana, the Vidyádhara king. Pravahana was killed by the two warriors Suroha and Viroha, and those two were slain by Sinhabala, the dweller in the cemetery. That very Sinhabala, whose chariot was drawn by ghosts, and Kapilaka, and Chitrápída the Vidyádhara king, and Jagajjvara, and the hero Kántápati, and the mighty Suvarna, and the two Vidyádhara kings Kámaghana and Krodhapati, and king Baladeva and Vichitrápída, these ten were slain by the prince Satáníka. When these heroes had been slain, Srutasarman, beholding the slaughter of the Vidyádharas, himself attacked Satáníka in his anger. Then a terrible fight took place between those two, lasting to the close of the day, and causing a great slaughter of soldiers, exciting the wonder even of the gods, and it continued until hundreds of corpses, rising up all round, laid hold of the demons as their partners, when the time arrived for the joyous evening dance. At the close of day the Vidyádharas, depressed at the great slaughter of their army, and grieved at the death of their friends, and the men and Asuras having won the victory by sheer force stopped the combat, and went each of them to their own camps.

At that time two Vidyádharas, chiefs of captains of bands of warriors, who had deserted the cause of Srutasarman, came, introduced by Sumeru, and said to Súryaprabha, after bowing before him: "We are named Maháyána and Sumáya, and this Sinhabala was the third of us; we had obtained magic power by having the rule of a great cemetery, and were unassailable by the other Vidyádharas. While we, such as you have heard, were once taking our ease in a corner of the great cemetery, there came to us a good witch named Sarabhánaná, of great and godlike power, who is always well disposed towards us. We bowed before her and asked her, 'Where have you been, honoured lady, and what have you seen there strange?' She thereupon related this adventure."

Adventure of the witch Sarabhánaná.

'I went with the witches to visit my master, the god Mahákála, [675] and while I was there, a king of the Vetálas came and reported: "See, O master, the chiefs of the Vidyádharas have killed our commander-in-chief named Agnika, and one named Tejahprabha is swiftly carrying off his lovely daughter. But the holy sages have foretold that she shall be the wife of the emperor of the Vidyádharas, so grant us a boon, and have her released before he forcibly carries her off to a distance." When the god heard this speech of the afflicted Vetála, he said to me--"Go and set her free," then I went through the air and came up with the maiden. Tejahprabha said, "I am carrying off the girl for our rightful emperor Srutasarman," but I paralyzed him by my magic power, and bringing back the maiden, gave her to my master. And he made her over to her own family. I in truth went through this strange adventure. Then I remained there some days, and after taking a reverent farewell of the god I came here.'

"When that witch Sarabhánaná had said this, we said to her--'Tell us, who is to be the future emperor of the Vidyádharas? You in truth know all.' She said--'Súryaprabha will certainly be.' Whereupon Sinhabala said to us--'This is untrue, for have not the gods and Indra girded up their loins to support the cause of Srutasarman?' When the noble woman heard that, she said to us--'If you do not believe this, listen; I tell you that soon there will be war between Súryaprabha and Srutasarman, and when this Sinhabala shall be slain before your eyes by a man in battle, you will recognise this token, and will know that this speech of mine is true.' When that witch had said this, she departed, and those days passed away, and now we have seen with our own eyes, that in truth this Sinhabala has been slain. Relying upon that, we think that you are indeed appointed emperor of all the Vidyádharas, and submitting ourselves to your rule, we have repaired to your two lotus-like feet." When the Vidyádharas Maháyána and Sumáyaka said this, Súryaprabha, in concert with Maya and the rest, received them into confidence and honoured them, and they rejoiced. When Srutasarman heard that, he was in great consternation, but Indra comforted him by a message, sending to him Visvávasu, and commissioning him to say--"Be of good cheer! To-morrow I will aid thee with all the gods in the van of battle." This he said to him out of love, to comfort him. And Súryaprabha, having been encouraged by beholding the breaking of his enemies' line, and having seen in the front of battle the slaughter of his rival's partisans, again forwent the society of his charmers, and entered his dwelling at night surrounded by his ministers.

Chapter XLIX

Then Súryaprabha, lying on his couch at night, eager for battle, apart from his wives, said to his minister Vítabhíti--"I cannot sleep, so tell me, my friend, some strange story of courage and endurance, to amuse me during the night." When Vítabhíti heard this request of Súryaprabha's, he answered--"I will obey your order," and he told this story.

Story of king Mahásena and his virtuous minister Gunasarman.

There is a city Ujjayiní, the ornament of this earth, full of numberless jewels of pellucid water. In that city there lived a king named Mahásena, beloved by the virtuous, an unequalled treasury of accomplishments, having the beauty both of the sun and moon. He had a wife named Asokavatí, whom he loved as his life, there was not another woman in the three worlds equal to her in beauty. The king ruled his realm with her for consort, and he had besides a friend, a Bráhman named Gunasarman, whom he respected and loved. And that Bráhman was brave and very handsome, and, though young, had thoroughly mastered the lore of the Vedas, and knew the accomplishments, the Sástras, and the use of weapons, and was always in attendance on the king.

And one day, as he was within the palace, a conversation arose about dancing, and the king and queen said to Gunasarman, who was in attendance,--"You know everything, there is no doubt about that; so we have a curiosity to see you dancing; if you know how to dance, kindly exhibit your skill." When Gunasarman heard this, he said with a smile on his face; "I know how to dance, but dancing is a thing not becoming in the king's court; foolish dancing is generally ridiculous and is censured in the Sástras. And far from me be shame here in the presence of the king and queen." When Gunasarman said that, the king answered him, being urged on to it by the queen out of curiosity--"This will not be like a dance on the stage, or in such places, which would make a man feel ashamed, but merely a private display of skill in the society of friends. And at present I am not your king, I am your friend without ceremony, so rest assured that I will not eat to-day, until I have seen your skill in dancing." When the king pressed him in this style, the Bráhman consented to do it. For how can servants refuse the request of an importunate lord? Then that Gunasarman danced so skilfully with his body, that the hearts of both the king and queen danced for joy. And, at the end of it, the king gave him a lyre to play upon, and the moment he tested its tones, he said to the king, "This lyre is not in good order, so give me another one, there is a puppy inside this, your Majesty,--I know that by the indications of the twanging of the strings." Saying this, Gunasarman let go the lyre from under his arm. Then the king sprinkled it, and unscrewed and examined it, and a puppy came out of it. Then king Mahásena praised Gunasarman's omniscience, and was much astonished, and had another lyre brought. He played on that lyre which, like the Ganges that flows in three worlds, [676] was charming from its swift stream of music, [677] and purged the ear by its sound. Then in presence of the king, who with his wife looked on astonished, he exhibited in turn his skill in the nobler studies. Then the king said to him, "If you are skilled in fighting, then shew me a specimen of the art of binding the enemy's limbs with your own hands unarmed." The Bráhman answered him--"King, take your weapons and strike at me, that I may shew you a specimen of my skill." Then, as fast as the king took a sword or other weapon and struck at him, Gunasarman, by that artifice of fettering the limbs immediately disarmed him with ease, and frequently fettered his hand and body, without receiving a wound. Then the king, seeing that he was capable of aiding him in his political affairs, praised that excellent Bráhman of transcendent ability, and honoured him highly.

But queen Asokavatí, having beheld again and again the beauty and abilities of that Bráhman, suddenly fell in love with him. She thought to herself, "If I cannot obtain him, of what use is my life to me." Then she artfully said to the king--"Do me a kindness, my husband, and order this Gunasarman to teach me to play on the lyre. For when I beheld to-day his skill in playing on the lyre, I took a desperate fancy to the instrument." When the king heard this, he said to Gunasarman--"By all means teach the queen to play on the lyre." Then Gunasarman said, "I will do so, my sovereign, we will begin the practising on an auspicious day." Then he took leave of the king and went home. But he put off for many days beginning to teach the queen the lyre, seeing the changed expression of the queen, and afraid of some mischief.

One day he was standing near the king when he was eating, and when the cook was giving him some condiment, he prevented him, saying, "Stop! stop!" The king asked what this meant, then the discreet man said, "This sauce is poisoned, and I detected it by certain indications. For when the cook was giving you the sauce, he looked at my face, trembling with fear, and with an eye that rolled apprehensively. And we can at once find out whether I am right; let this sauce be given to some one to eat, and I will counteract the effect of the poison." When he said this, the king made the cook eat the sauce, and immediately after he had eaten it, he became senseless. Then Gunasarman counteracted the effect of the poison on the cook by a spell, and when the king asked the cook the truth of the whole matter, he said this--"King, your enemy king Vikramasakti, sovereign of Gauda, sent me here to give you poison. I introduced myself to your majesty as a foreigner skilful in the culinary art, and entered your kitchen. So to-day I have been discovered by that shrewd man in the act of giving you poison in sauce; your majesty knows what to do now." When the cook said this, the king punished him, and being much pleased, gave Gunasarman a thousand villages for saving his life.

And the next day, as the queen kept vigorously pressing him, the king made Gunasarman begin to teach her the lyre. Then, while he was teaching her the lyre, the queen Asokavatí indulged in perpetual coquetry, laughter, and mirth. One day, wounded with the arrow of love, she scratched him with her nails frequently in secret, and said to the chaste Gunasarman, who entreated her to desist, "It was yourself that I asked for, handsome man, under the pretext of learning to play the lute, for I am desperately in love with you, so consent to my wishes." When she said this, Gunasarman answered her, "Do not talk so, for you are my master's wife, and such a one as I am should not commit such treason, desist from this reckless conduct." When Gunasarman said this, the queen continued, "Why do you possess in vain this beauty and skill in accomplishments? How can you look with a passionless eye on me who love you so much?" When Gunasarman heard this, he answered sarcastically, "You are right. What is the use of that beauty and skill, which is not tarnished with infamy by seducing the wife of another, and which does not in this world and the next cause one to fall into the ocean of hell?" When he said this, the queen said to him, pretending to be angry, "I am determined to die, if you do not do what I say, so being despised by you, I will slay you before I die." Then Gunasarman said, "By all means, let it be so. For it is better to live for one moment, bound by the bonds of righteousness, than to live unrighteously for hundreds of crores of kalpas. And it is far preferable for me to die without reproach, having done no wrong, than for me to have done wrong, and to be put to death by the king, with reproach attaching to my name." When the queen heard that, she went on to say to him--"Do not commit treason against yourself and me; listen, I will tell you something. The king does not neglect to do what I tell him, even if it is impossible; so I will ask him and get territories given to you, and I will have all your servants made barons, so you will become a king, for you are distinguished for good qualities. So what have you to fear? Who can overpower you and how? So grant my wishes fearlessly, otherwise you will not live." When the king's wife said this, seeing that she was determined, Gunasarman said to her artfully, in order to put her off for a moment,--"If you are persistently set on this, then I will obey your command, but it will not be advisable to do so immediately, for fear it should get abroad; wait for some days; believe that what I say is true; what object have I in incurring your enmity which would ensure my destruction?" Thus Gunasarman comforted her with that hope, and agreed to her request, and then departed with heart lightened.

Then, in the course of some days, king Mahásena went and surrounded king Somaka in his treasure-city. And when the king of Gauda, Vikramasakti, knew that he had arrived there, he went and surrounded king Mahásena; then king Mahásena said to Gunasarman--"While we are occupied in besieging one enemy we are besieged by another, so now how are we to fight with two enemies, as we are unequal in force? And how long, being brave men, can we remain without fighting a battle? So what are we to do in this difficulty?" When Gunasarman, who was at the side of the king, was asked this question, he answered--"Be of good courage, my sovereign; I will devise a stratagem that will enable us to get out of this situation, difficult as it is." He comforted the king with these words, and put on his eyes an ointment that rendered him invisible, and at night went, without any one seeing him, to the camp of Vikramasakti. And he entered into his presence, and woke him up while asleep, and said, "Know, O king, that I am come a messenger from the gods. Make peace with king Mahásena and depart quickly, otherwise you will certainly be destroyed here with your army. And if you send an ambassador, he will agree to your proposals of peace; I have been sent by the holy Vishnu to tell you this. For you are a votary of his, and he watches over the safety of his votaries." When king Vikramasakti heard this, he thought, "Certainly this is true, if he were any other, how could he enter this carefully guarded tent? This is not what a mere mortal could accomplish." When the king had gone through these reflections, he said--"I am fortunate in receiving such a command from the god, I will do what he bids me." When the king said that, Gunasarman disappeared by the help of his magic collyrium, thus confirming the king's confidence in him, and went away. And he came and told king Mahásena what he had done; he threw his arms round his neck, and hailed him as the preserver of his life and throne. And the next morning Vikramasakti sent an ambassador to Mahásena, and after making peace with him, returned home with his army. But Mahásena conquered Somaka, and having obtained elephants and horses, returned to Ujjayiní a victor, thanks to Gunasarman. And while he was there, Gunasarman saved him from a crocodile while bathing in the river, and from the poison of a snake-bite while in his garden.

Then, after some days had passed, king Mahásena, having got together an army, went to attack his enemy Vikramasakti. And that king, as soon as he heard of his approach, marched out to meet him in fight, and a great battle took place between the two. And in the course of it, the two kings met in single combat, and disabled one another's chariots. Then, in their fury, they rushed forward sword in hand, and king Mahásena through carelessness stumbled and fell on the earth. Then the king Vikramasakti tried to strike him on the ground, but Gunasarman cut off his arm with a discus, sword and all, and striking him again in the heart with an iron mace laid him low. And king Mahásena rose up, and was pleased when he saw his enemy dead, and said repeatedly to Gunasarman--"What am I to say? This is the fifth time that you have saved my life, heroic Bráhman." Then Mahásena conquered the army and kingdom of Vikramasakti, who had been slain by Gunasarman, and after overcoming other kings by the aid of Gunasarman, he returned to Ujjayiní and dwelt there in happiness.

But queen Asokavatí did not cease from importunately soliciting Gunasarman day and night. But he would never consent to that crime; good men prefer death to immodest conduct. Then Asokavatí, finding out that he was resolved, one day out of enmity to him affected to be unhappy, and remained with tearful countenance. Then Mahásena, coming in, and seeing her in that condition, said--"What is this, my beloved? Who has offended you? Tell me the name of the man whose life and property I am to take by way of punishment?" Then the unforgiving queen said with affected reluctance to the king, who had thus addressed her, "You have no power to punish the man who has injured me; he is not a man you can chastise, so what is the good of revealing the injury to no purpose?" When she said this, the king pressed her, and she said deceitfully--"My husband, if you are very anxious to know, listen, I will tell you. Gunasarman, who pretends to be a loyal servant, [678] made an agreement with the King of Gauda, and in order to get money from him, undertook to do you an injury. The wicked Bráhman secretly sent his confidential messenger to Gauda, to make the king hand over treasure and so on. Then a confidential servant, seeing the king despondent, said to him--'I will manage this affair for you, do not waste your wealth.' When the king of Gauda heard this, he had that messenger of Gunasarman's cast into prison, [679]----

and the cook who was to administer the poison came here, carefully keeping the secret. In the meanwhile Gunasarman's messenger escaped from prison, and came here to him. And he, knowing the whole story, revealed it all, and pointed out to Gunasarman [680] that cook, who had entered into our kitchen. Then that scoundrelly Bráhman detected the cook in the act of administering the poison, and denounced him to you, and so had him put to death. Then the mother and the wife and the younger brother of that cook came here to find out what had become of him, and the sagacious Gunasarman, finding it out, put to death his wife and mother, but his brother escaped somehow or other and entered my palace. While he was imploring my protection and telling me the whole story, Gunasarman entered my apartment. When the brother of that cook saw Gunasarman and heard his name, he went out and fled from my presence, whither I know not. Gunasarman, for his part, when he saw him who had been previously pointed out to him by his servants, was abashed and seemed to be thinking over something. And I, wanting to know what it was, said to him in private, 'Gunasarman, why do you seem to be altered to-day?' And he, being anxious to win me over to his side, as he was afraid of the matter being revealed, said to me--'Queen, I am consumed with passion for you, so consent to my wishes, otherwise I cannot live; bestow on me life as a Bráhman's fee.' When he had said this, as the room was empty, he fell at my feet. Then I drew away my foot and rose up in bewilderment, and he, rising up, embraced me, a weak woman, by force. And my maid Pallaviká came in at that very moment. The instant he saw her, he fled out alarmed. If Pallaviká had not come in, the villain would certainly have outraged me. [681] This is the injury he has done me to-day." When the queen had told this false tale, she stopped and wept. For in the beginning wicked women sprang from Lying Speech. And the moment the king heard it, he was all on fire with anger, for reliance upon the words of women destroys the discrimination even of the great. And he said to his dear wife, "Be comforted, fair one, I will certainly punish that traitor with death. But he must be slain by artifice, otherwise we might be disgraced, for it is well known that five times he has saved my life. And we must not proclaim abroad his crime of offering violence to you." When the king said this to the queen, she answered--"If that crime may not be published, may that other one of his be published, that out of friendship for the king of Gauda he attempted treason against his master?" When she said this, he answered--"You are quite right"--and so king Mahásena went to his hall of audience.

Then all the kings, and princes, and barons came to visit the king. And in the meanwhile Gunasarman left his house to go to court, and on the way he saw many unfavourable omens. There was a crow on his left hand, a dog ran from the left to the right, a snake appeared on his right, and his left arm and shoulder throbbed. [682] He thought to himself, "These evil omens indicate calamity to me without doubt, so whatever happens to me, I hope no misfortune may befall the king my master." With these thoughts he entered the hall of audience, and prayed loyally that nothing untoward might befall the palace. But when he bowed and took his seat, the king did not salute him as before, but looked askance at him with an eye glowing with anger. And when Gunasarman was alarmed as to what it might mean, the king rose up from the seat of justice, and sat at his side, and said to the astonished courtiers, "Hear what Gunasarman has done to me; [683] then Gunasarman said--"I am a servant, you are my master, so how can our suit be equal, ascend your seat of judgment, and afterwards give what order you like." When the resolute man said this, the king, by the advice of the other ministers, ascended the seat of judgment, and said again to his courtiers--"You know, that I made this Gunasarman equal to myself, preferring him to my hereditary ministers. Now hear what treason he attempted to commit against me, after making an agreement with the king of Gauda by sending messengers to and fro." After saying this, the king related to them all the fictitious account of the matter which Asokavatí had given him. And the king also told to his confidential ministers, after dismissing the crowd, the lying tale of an attempt to outrage her, which she had told against Gunasarman. Then Gunasarman said--"King, who told you such a falsehood, who painted this aerial picture?" When the king heard that, he said, "Villain, if it is not true, how did you know that the poison was in the dish of rice?" When Gunasarman said--"Everything is known by wisdom," the other ministers, out of hatred to him, said, "That is impossible." Then Gunasarman said, "King, you have no right to speak thus without enquiring into the truth of the matter, and a king devoid of discrimination is not approved of by those who understand policy." When he repeated this over and over again, the king exclaimed that he was an insolent wretch, and aimed a sword-cut at him. But he avoided that blow by employing his trick of fence, and then the other followers of the king struck at him. And he eluded their swords by his artifices of fence, and baffled the exertions of them all. And he fettered them, binding them with one another's hair, shewing wonderful skill in the employment of his trick of disarming. And he made his way out by force from that hall of assembly of the king, and he killed about a hundred warriors, who pursued him. Then he put on his eyes that ointment serving to render him invisible, which he had in the corner of his garment, and immediately left that country without being seen. And he made towards the Dekhan, and as he was going along, he thus reflected on the way: "Surely that foolish king was set on by that Asokavatí. Alas! women whose love is slighted are worse than poison! Alas! kings who do not investigate the truth are not to be served by the good!" While engaged in such reflections, Gunasarman came at last to a village, there he saw a worthy Bráhman under a banyan-tree teaching his pupils. He went up to him and hailed him. And the Bráhman, after welcoming him, immediately asked him, "O Bráhman, what recension of the Vedas do you recite, tell me." Then Gunasarman answered that Bráhman,--"Bráhman, I recite twelve recensions, two of the Sámaveda, two of the Rigveda, seven of the Yajurveda, and one of the Atharvaveda." Then the Bráhman said--"You must be a god," and he went on to say to Gunasarman, whose shape revealed his excellence; "Tell me, what country and what family did you adorn by being born in them? What is your name and how did you learn so much?" When Gunasarman heard this, he said to him:

Story of Ádityasarman the father of Gunasarman.

In the city of Ujjayiní there was a Bráhman's son named Ádityasarman, and when he was a child, his father died, and his mother entered the fire with her husband. Then Ádityasarman grew up in that city, in his uncle's house, reading the Vedas, and the books of knowledge, and also the treatises on accomplishments. And after he had acquired knowledge, and was engaged in a vow of muttering prayers, he struck up a friendship with a certain wandering hermit. That wandering hermit went with his friend Ádityasarman, and performed a sacrifice in a cemetery to get a Yakshiní into his power. Then a heavenly maiden, beautifully adorned, appeared to him in a chariot of gold, surrounded with beautiful maidens. She said to him in a sweet voice, "Mendicant, I am a Yakshí named Vidyunmálá, and these others are Yakshinís. Take a suitable wife from my following according to your pleasure. So much have you obtained by your employment of spells; you have not discovered the perfect spell for obtaining me; so, as I am obtained by that only, do not take any further trouble to no purpose." When the Yakshí said this to him, the mendicant consented, and chose one Yakshiní from her retinue. Then Vidyunmálá disappeared, and Ádityasarman asked that Yakshiní, whom the hermit had obtained, "Is there any Yakshiní superior to Vidyunmálá?" When the Yakshiní heard that, she answered, "Yes, handsome man, there is. Vidyunmálá, Chandralekhá, and Sulochaná the third, are the best among the Yakshinís, and among these Sulochaná." After saying that, the Yakshiní departed, to return at the appointed time; and the mendicant went with Ádityasarman to his house. There the loving Yakshiní every day visited the hermit at the appointed time, and granted him all that he desired. One day Ádityasarman asked her this question by the mouth of that mendicant: "Who knows the proper spell for attracting Sulochaná?" And the Yakshiní sent him this message by the mouth of the mendicant--"There is a place called Jambuvana in the south. There is a mendicant there, named Vishnugupta, who has made his dwelling on the banks of the Vení; he is the best of Buddhist mendicants, and knows the spell at full length." When Ádityasarman learned this from the Yakshiní, he went in all eagerness to that country, followed by the mendicant out of love. There he duly searched for the Buddhist mendicant, and after he had approached him, he served him devotedly for three years, and waited upon him continually. And by the help of that Yakshiní, who was at the beck and call of the first mendicant, his friend, he provided him with heavenly luxuries, ministered seasonably. Then that Buddhist mendicant, being pleased, gave to that Ádityasarman the spell for obtaining Sulochaná, which he desired, together with the prescribed rites to accompany it. Then Ádityasarman, having obtained that spell, and having duly employed it, went into a solitary place and performed there the final sacrifice according to the prescribed ritual, leaving no ceremony out. Then the Yakshiní Sulochaná appeared to him in an air-chariot, with world-enchanting beauty, and said to him, "Come! come! I have been won by you, but you must not make me your wife for six months, great hero, if you wish to have by me a son, who will be a favourite of fortune, marked with auspicious marks, all-knowing and invincible." When she said this, Ádityasarman consented, and she took him off in her chariot to Alaká. And Ádityasarman remained there, looking at her ever near him, with his suspense and doubts at an end, and performed for six months a vow as difficult as standing on the edge of a sword. Then the god of wealth, being pleased, himself gave that Sulochaná to Ádityasarman according to a heavenly ritual. I was born as that Bráhman's son by her, and I was named Gunasarman by my father on account of my good qualities. Then in that very place I learned in succession the Vedas, the sciences, and the accomplishments, from a prince of the Yakshas named Manidara.

Then, once upon a time, it happened that Indra came to the god of wealth, and all who sat there rose up when they saw him. But as Fate would have it, Ádityasarman my father was at that time thinking of something else, and did not rise up in a hurry. Then Indra, being angry, cursed him, and said--"Out, fool! go to your own world of mortals, you are out of place here." Then Sulochaná fell at his feet, and propitiated him, and Indra answered, "Then let him not go to the world of mortals himself, but let this son of his go, for one's son is said to be a second self. Let not my word have been spoken in vain." When Indra had said so much, he was satisfied. Then my father took me and deposited me in my uncle's house in Ujjayiní. For what is ordained to be a man's lot must be. There, as it happened, I struck up a friendship with the king of that place. And listen, I will tell you what happened to me there afterwards.

After saying this, he described to him what happened from the very beginning, and what Asokavatí did, and what the king did, ending up with his fight. And he went on to say to him--"Bráhman, thus I have fled away to go to a foreign land, and on my way, as I was journeying along, I have seen you." When the Bráhman heard that, he said to Gunasarman--"And thus I have become fortunate by your visit, my lord. So now come to my house, and know that I am Agnidatta by name, and this village is my grant from the king; be at ease here." After saying this, Agnidatta made Gunasarman enter his splendid mansion, in which were many cows, buffaloes, and horses. There he honoured that guest with bath and unguents, and robes and ornaments, and with various kinds of food. And he shewed him his daughter, Sundarí by name, whose beauty was to be desired even by the gods, on the pretence of getting him to inspect her marks. And Gunasarman, for his part, seeing that she was unsurpassed in beauty, said "She will have rival wives. She has a mole on her nose, and consequently I assert that she must have a second one on her breast; and men say that such is the result of spots in these two localities." When he said this, her brother, by command of her father, uncovered her breast, and beheld there a mole.

Then Agnidatta said in astonishment to Gunasarman, "You are all-knowing, but these moles of hers portend good fortune to us. For wives generally have many rivals when the husband is fortunate, a poor [684] man would find it difficult to support one, much more to support many." When Gunasarman heard this, he answered him--"It is as you say; how could ill fortune befall a shape with such auspicious marks?" When he had said this, Agnidatta took occasion to ask him concerning the meaning of moles and other marks; and he told him what moles and other marks portended on every single limb, both in men and women. [685]

Then Sundarí, the moment she beheld Gunasarman, longed eagerly to drink him in with her eyes, as the female partridge longs to drink the moon. Then Agnidatta said in private to Gunasarman, "Illustrious one, I give you this my daughter Sundarí. Do not go to a foreign land, remain at ease in my house." When Gunasarman heard this speech of his, he said to him--"True, I should be happy enough to do so, but as I have been on a false charge scorched with the fire of the king's contempt, it does not please me. A lovely woman, the rising of the moon, and the fifth note of a lute, these delight the happy but afflict the miserable. And a wife, who falls in love of her own accord with a man, is sure to be chaste, but if she is given away by her father against her will, she will be like Asokavatí. Moreover, the city of Ujjayiní is near to this place, so the king may perhaps hear of my whereabouts and oppress me. So I will wander round to holy places, and will wash off the stains of sin contracted ever since my birth, and will abandon this body, then I shall be at rest." When he said this, Agnidatta answered him, smiling, "If even you show so much infatuation, what are we to expect from others? What annoyance can you, a man of pure character, derive from the contempt of a fool? Mud thrown at the heaven falls upon the head of the thrower. The king will soon reap the fruit of his want of discrimination, for Fortune does not long wait upon a man blind with infatuation and wanting in discrimination. Besides, if you are disgusted with women from your experience of Asokavatí, do you not feel respect for them on beholding a good woman, for you know signs? And even though Ujjayiní be near to this place where you now are, I will take steps to prevent any one's knowing that you are here. But if you desire to make a pilgrimage to sacred places, then I say--that is approved by the wise only for a man, who cannot, according to the scriptures, attain happiness by performing the actions enjoined by the Vedas; but he who can acquire merit by offerings to the gods, to the manes of deceased ancestors, and to the fire, by vows, and muttering prayers, what is the use of his wandering about on pilgrimages? A pilgrim whose pillow is his arm, who sleeps upon the ground, and lives on alms, and drinks only water, is not free from cares, even though he has attained equality with hermits. And as for your desiring to abandon the body, [686] in this also you are led astray, for in the next world suicides suffer more severe pains than here. An unbecoming fault and folly is not to be committed by one so young and wise: decide for yourself: you must certainly do what I tell you. I will have made for you here a spacious and beautiful subterranean dwelling; marry Sundarí and live at ease in it." When he was thus diligently schooled by Agnidatta, Gunasarman agreed to his proposal, and said to him, "I accept your offer, for who would abandon a wife like Sundarí? [687] But I will not marry this your daughter till I have accomplished my ends. In the meanwhile I will propitiate some god with strict asceticism, in order that I may be revenged on that ungrateful monarch." When he said this, Agnidatta gladly consented, and Gunasarman rested there in comfort during the night. And the next day Agnidatta had a secret subterranean dwelling constructed for his comfort, called Pátálavasati. [688] And while he was there, Gunasarman said in secret to Agnidatta: "Tell me, what god, granting boons to his worshippers, shall I propitiate here by performing vows, and what spell shall I use?" When the brave man said that, Agnidatta answered him, "I have a spell for propitiating the god Svámikumára, which was told me by a teacher; so with that propitiate the general of the gods, the foe of Táraka, desiring whose birth the gods, oppressed by their enemies, sent Káma to Siva, (and he, after burning him up, decreed that henceforth he should be born in the mind;) whose origin they say was various, from Siva, from the fire-cavity, from fire, from the thicket of reeds and from the Krittikás; and who, as soon as he was born, made the whole world bend by his irresistible might, and slew the unconquered Asura Táraka." Then Gunasarman said, "Tell me that spell." And Agnidatta gave Gunasarman that spell. With it Gunasarman propitiated Skanda in the subterranean dwelling, unremitting in his vow, waited upon by Sundarí. Then the six-faced god appeared to him in visible form, and said, "I am pleased with you, choose a boon,-- [689]

You shall possess an inexhaustible treasury and, after conquering Mahásena, you shall, my son, advance irresistibly and rule the earth." After giving him this great boon, Skanda disappeared, and Gunasarman obtained inexhaustible treasure. Then the successful hero married, according to the prescribed rites, with splendour suited to his greatness, the daughter of the Bráhman Agnidatta, who fell more in love with him every day, like his future good fortune in affairs come to him in bodily form. And then having collected, by virtue of his surpassing accumulation of inexhaustible treasure, an army consisting of many horses, elephants and foot-soldiers, he marched to Ujjayiní, overrunning the earth with the forces of all the kings that crowded to his banner out of gratitude for his gifts. And after proclaiming there to the subjects that immodest conduct of Asokavatí, and after conquering the king Mahásena in battle, and deposing him from the throne, he obtained the dominion of the earth. And king Gunasarman married many daughters of kings, besides Sundarí, and his orders were obeyed even on the shores of the sea, and with Sundarí as his consort he long enjoyed pleasures to his heart's content.

"Thus king Mahásena, in old time, suddenly incurred calamity through being unable to discriminate the characters of men, being a man of dull intellect, but the clear-headed Gunasarman, with the help of his own resolute character alone, obtained the highest prosperity."

After Súryaprabha had heard this chivalrous tale at night from the mouth of his minister Vítabhíti, the royal hero, who was longing to traverse the great sea of battle, gained great confidence, and gradually dropped off to sleep.