In the cave, every one slept soundly round the fire except myself.
None of my companions seemed to mind in the least either the hum of the thousand voices of the fair, or the prolonged, far-away roar of the tigers rising from the valley, or even the loud prayers of the pilgrims who pa.s.sed to and fro all night long, never fearing to cross the steep pa.s.sage which, even by daylight, caused us such perplexity. They came in parties of twos and threes, and sometimes there appeared a lonely unescorted woman. They could not reach the large vihara, because we occupied the verandah at its entrance, and so, after grumbling a little, they entered a small lateral cave something like a chapel, containing a statue of Devaki-Mata, above a tank full of water. Each pilgrim prostrated himself for a time, then placed his offering at the feet of the G.o.ddess and bathed in the "holy waters of purification," or, at the least, sprinkled some water over his forehead, cheeks, and breast.
Lastly, retreating backwards, he knelt again at the door and disappeared in the darkness with a final invocation: "Mata, maha mata!"--Mother, O great mother!
Two of Gulab-Sing"s servants, with traditional spears and shields of rhinoceros skin, who had been ordered to protect us from wild beasts, sat on the steps of the verandah. I was unable to sleep, and so watched with increasing curiosity everything that was going on. The Takur, too, was sleepless. Every time I raised my eyes, heavy with fatigue, the first object upon which they fell was the gigantic figure of our mysterious friend.
Having seated himself after the Eastern fashion, with his feet drawn up and his arms round his knees, the Rajput sat on a bench cut in the rock at one end of the verandah, gazing out into the silvery atmosphere. He was so near the abyss that the least incautious movement would expose him to great danger. But the granite G.o.ddess, Bhavani herself, could not be more immovable. The light of the moon before him was so strong that the black shadow under the rock which sheltered him was doubly impenetrable, shrouding his face in absolute darkness. From time to time the flame of the sinking fires leaping up shed its hot reflection on the dark bronze face, enabling me to distinguish its sphinx-like lineaments and its shining eyes, as unmoving as the rest of the features.
"What am I to think? Is he simply sleeping, or is he in that strange state, that temporary annihilation of bodily life?... Only this morning he was telling us how the initiate Raj-yogis were able to plunge into this state at will... Oh, if I could only go to sleep....."
Suddenly a loud prolonged hissing, quite close to my ear, made me start, trembling with indistinct reminiscences of cobras. The sound was strident and evidently came from under the hay upon which I rested.
Then it struck one! two! It was our American alarum-clock, which always traveled with me. I could not help laughing at myself, and, at the same time, feeling a little ashamed of my involuntary fright.
But neither the hissing, nor the loud striking of the clock, nor my sudden movement, that made Miss X---- raise her sleepy head, awakened Gulab-Sing, who still hung over the precipice. Another half hour pa.s.sed.
The far-away roar of the festivity was still heard, but everything round me was calm and still. Sleep fled further and further from my eyes. A fresh, strong wind arose, before the dawn, rustling the leaves and then shaking the tops of the trees that rose above the abyss. My attention became absorbed by the group of three Rajputs before me--by the two shield bearers and their master. I cannot tell why I was specially attracted at this moment by the sight of the long hair of the servants, which was waving in the wind, though the place they occupied was comparatively sheltered. I turned my eyes upon their Sahib, and the blood in my veins stood still. The veil of somebody"s topi, which hung beside him, tied to a pillar, was simply whirling in the wind, while the hair of the Sahib himself lay as still as if it had been glued to his shoulders, not a hair moved, nor a single fold of his light muslin garment. No statue could be more motionless. What is this then? I said to myself. Is it delirium? Is this a hallucination, or a wonderful inexplicable reality? I shut my eyes, telling myself I must look no longer. But a moment later I again looked up, startled by a crackling sound from above the steps. The long, dark silhouette of some animal appeared at the entrance, clearly outlined against the pale sky. I saw it in profile. Its long tail was lashing to and fro. Both the servants rose swiftly and noiselessly and turned their heads towards Gulab-Sing, as if asking for orders. But where was Gulab-Sing? In the place which, but a moment ago, he occupied, there was no one. There lay only the topi, torn from the pillar by the wind. I sprang up: a tremendous roar deafened me, filling the vihara, wakening the slumbering echoes, and resounding, like the softened rumbling of thunder, over all the borders of the precipice. Good heavens! A tiger!
Before this thought had time to shape itself clearly in my mind, the sleepers sprang up and the men all seized their guns and revolvers, and then we heard the sound of crashing branches, and of something heavy sliding down into the precipice. The alarm was general.
"What is the matter now?" said the calm voice of Gulab-Sing, and I again saw him on the stone bench. "Why should you be so frightened?"
"A tiger! Was it not a tiger?" came in hasty, questioning tones from Europeans and Hindus.
Miss X---- trembled like one stricken with fever. "Whether it was a tiger, or something else, matters very little to us now. Whatever it was, it is, by this time, at the bottom of the abyss," answered the Rajput yawning.
"I wonder the Government does not destroy all these horrid animals,"
sobbed poor Miss X----, who evidently believed firmly in the omnipotence of her Executive.
"But how did you get rid of the "striped one"?" insisted the colonel.
"Has anyone fired a shot?"
"You Europeans think that shooting is, if not the only, at least the best way to get rid of wild animals. We possess other means, which are sometimes more efficacious than guns," explained Babu Narendro-Das Sen.
"Wait until you come to Bengal, there you will have many opportunities to make acquaintance with the tigers."
It was now getting light, and Gulab-Sing proposed to us to descend and examine the rest of the caves and the ruins of a fortress before the day became too hot, so, at half-past three, we went by another and easier way to the valley, and, happily, this time we had no adventures. The Mahratti did not accompany us. He disappeared without informing us whither he was going.
We saw Logarh, a fortress which was captured by Sivaji from the Moguls in 1670, and the ruins of the hall, where the widow of Nana Farnavese, under the pretext of an English protectorate, became de facto the captive of General Wellesley in 1804, with a yearly pension of 12,000 rupees. We then started for the village of Vargaon, once fortified and still very rich. We were to spend the hottest hours of the day there, from nine in the morning until four in the afternoon, and proceed afterwards to the historical caves of Birsa and Badjah, about three miles from Karli.
At about two P.M. when, in spite of the huge punkahs waving to and fro, we were grumbling at the heat, appeared our friend the Mahratta Brahman, whom we thought we had lost on the way. Accompanied by half-a-dozen Daknis (inhabitants of the Dekhan plateau) he was slowly advancing, seated almost on the ears of his horse, which snorted and seemed very unwilling to move. When he reached the verandah and jumped down, we saw the reason of his disappearance. Across the saddle was tied a huge tiger, whose tail dragged in the dust. There were traces of dark blood in his half opened mouth. He was taken from the horse and laid down by the doorstep.
Was it our visitor of the night before? I looked at Gulab-Sing. He lay on a rug in a corner, resting his head on his hand and reading. He knitted his brows slightly, but did not say a word. The Brahman who had just brought the tiger was very silent too, watching over certain preparations, as if making ready for some solemnity. We soon learned that, in the eyes of a superst.i.tious people, what was about to happen was a solemnity indeed.
A bit of hair cut from the skin of a tiger that has been killed, neither by bullet, nor by knife, but by a "word," is considered the best of all talismans against his tribe.
"This is a very rare opportunity," explained the Mahratti. "It is very seldom that one meets with a man who possesses the word. Yogis and Sadhus do not generally kill wild animals, thinking it sinful to destroy any living creature, be it even a cobra or a tiger, so they simply keep out of the way of noxious animals. There exists only one brotherhood in India whose members possess all secrets, and from whom nothing in nature is concealed. Here is the body of the tiger to testify that the animal was not killed with a weapon of any kind, but simply by the word of Gulab-Lal-Sing. I found it, very easily, in the bushes exactly under our vihara, at the foot of the rock over which the tiger had rolled, already dead. Tigers never make false steps. Gulab-Lal-Sing, you are a Raj-Yogi, and I salute you!" added the proud Brahman, kneeling before the Takur.
"Do not use vain words, Krishna Rao!" interrupted Gulab-Sing. "Get up; do not play the part of a Shudra."
"I obey you, Sahib, but, forgive me, I trust my own judgment. No Raj-Yogi ever yet acknowledged his connection with the brotherhood, since the time Mount Abu came into existence."
And he began distributing bits of hair taken from the dead animal. No one spoke, I gazed curiously at the group of my fellow-travelers. The colonel, President of our Society, sat with downcast eyes, very pale.
His secretary, Mr. Y----, lay on his back, smoking a cigar and looking straight above him, with no expression in his eyes. He silently accepted the hair and put it in his purse. The Hindus stood round the tiger, and the Sinhalese traced mysterious signs on its forehead. Gulab-Sing continued quietly reading his book.----
The Birza cave, about six miles from Vargaon, is constructed on the same plan as Karli. The vault-like ceiling of the temple rests upon twenty-six pillars, eighteen feet high, and the portico on four, twenty-eight feet high; over the portico are carved groups of horses, oxen, and elephants, of the most exquisite beauty. The "Hall of Initiation" is a s.p.a.cious, oval room, with pillars, and eleven very deep cells cut in the rock. The Bajah caves are older and more beautiful.
Inscriptions may still be seen showing that all these temples were built by Buddhists, or, rather, by Jainas. Modern Buddhists believe in one Buddha only, Gautama, Prince of Kapilavastu (six centuries before Christ) whereas the Jainas recognize a Buddha in each of their twenty-four divine teachers (Tirthankaras) the last of whom was the Guru (teacher) of Gautama. This disagreement is very embarra.s.sing when people try to conjecture the antiquity of this or that vihara or chaitya. The origin of the Jaina sect is lost in the remotest, unfathomed antiquity, so the name of Buddha, mentioned in the inscriptions, may be attributed to the last of the Buddhas as easily as to the first, who lived (see Tod"s genealogy) a long time before 2,200 B.C.
One of the inscriptions in the Baira cave, for instance, in cuneiform characters, says: "From an ascetic in Na.s.sik to the one who is worthy, to the holy Buddha, purified from sins, heavenly and great."
This tends to convince scientists that the cave was cut out by Buddhists.
Another inscription, in the same cave, but over an-other cell, contains the following: "An agreeable offering of a small gift to the moving force [life], to the mind principle [soul], the well-beloved material body, fruit of Manu, priceless treasure, to the highest and here present, Heavenly."
Of course the conclusion is drawn that the building does not belong to the Buddhists, but to the Brahmans, who believe in Manu.
Here are two more inscriptions from Bajah caves.
"An agreeable gift of the symbol and vehicle of the purified Saka-Saka."
"Gift of the vehicle of Radha [wife of Krishna, symbol of perfection] to Sugata who is gone for ever."
Sugata, again, is one of the names of Buddha. A new contradiction!
It was somewhere here, in the neighborhood of Vargaon, that the Mahrattis seized Captain Vaughan and his brother, who were hanged after the battle of Khirki.
Next morning we drove to Chinchor, or, as it is called here, Chinchood.
This place is celebrated in the annals of the Dekkan. Here one meets with a repet.i.tion in miniature of what takes place on a larger scale at L"ha.s.sa in Tibet. As Buddha incarnates in every new Dalai-Lama, so, here, Gunpati (Ganesha, the G.o.d of wisdom with the elephant"s head) is allowed by his father Shiva to incarnate in the eldest son of a certain Brahman family. There is a splendid temple erected in his honor, where the avatars (incarnations) of Gunpati have lived and received adoration for over two hundred years.
This is how it happened.
About 250 years ago a poor Brahman couple were promised, in sleep, by the G.o.d of wisdom that he would incarnate in their eldest son. The boy was named Maroba (one of the G.o.d"s t.i.tles) in honor of the deity. Maroba grew up, married, and begot several sons, after which he was commanded by the G.o.d to relinquish the world and finish his days in the desert.
There, during twenty-two years, according to the legend, Maroba wrought miracles and his fame grew day by day. He lived in an impenetrable jungle, in a corner of the thick forest that covered Chinchood in those days. Gunpati appeared to him once more, and promised to incarnate in his descendants for seven generations. After this there was no limit to his miracles, so that the people began to worship him, and ended by building a splendid temple for him.
At last Maroba gave orders to the people to bury him alive, in a sitting posture, with an open book in his hands, and never to open his grave again under penalty of his wrath and maledictions. After the burial of Maroba, Gunpati incarnated in his first-born, who began a conjuring career in his turn. So that Maroba-Deo I, was replaced by Chintaman-Deo I. This latter G.o.d had eight wives and eight sons. The tricks of the eldest of these sons, Narayan-Deo I, became so celebrated that his fame reached the ears of the Emperor Alamgir. In order to test the extent of his "deification," Alamgir sent him a piece of a cow"s tail wrapped in rich stuffs and coverings. Now, to touch the tail of a dead cow is the worst of all degradations for a Hindu. On receiving it Narayan sprinkled the parcel with water, and, when the stuffs were unfolded, there was found enclosed in them a nosegay of white syringa, instead of the unG.o.dly tail. This transformation rejoiced the Emperor so much that he presented the G.o.d with eight villages, to cover his private expenses.
Narayan"s social position and property were inherited by Chintaman-Deo II., whose heir was Dharmadhar, and, lastly, Narayan II came into power. He drew down the malediction of Gunpati by violating the grave of Maroba. That is why his son, the last of the G.o.ds, is to die without issue.
When we saw him he was an aged man, about ninety years old. He was seated on a kind of platform. His head shook and his eyes idiotically stared without seeing us, the result of his constant use of opium. On his neck, ears, and toes, shone precious stones, and all around were spread offerings. We had to take off our shoes before we were allowed to approach this half-ruined relic.----
On the evening of the same day we returned to Bombay. Two days later we were to start on our long journey to the North-West Provinces, and our route promised to be very attractive. We were to see Na.s.sik, one of the few towns mentioned by Greek historians, its caves, and the tower of Rama; to visit Allahabad, the ancient Prayaga, the metropolis of the moon dynasty, built at the confluence of the Ganges and Jumna; Benares, the town of five thousand temples and as many monkeys; Cawnpur, notorious for the b.l.o.o.d.y revenge of Nana Sahib; the remains of the city of the sun, destroyed, according to the computations of Colebrooke, six thousand years ago; Agra and Delhi; and then, having explored Rajistan with its thousand Takur castles, fortresses, ruins, and legends, we were to go to Lah.o.r.e, the metropolis of the Punjab, and, lastly, to stay for a while in Amritsar. There, in the Golden Temple, built in the centre of the "Lake of Immortality," was to be held the first meeting of the members of our Society, Brahmans, Buddhists, Sikhs, etc.--in a word, the representatives of the one thousand and one sects of India, who all sympathized, more or less, with the idea of the Brotherhood of Humanity of our Theosophical Society.
Vanished Glories