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 Asokavati 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 pa.s.sionless 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 h.e.l.l?" 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 Mahasena 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 Mahasena; then king Mahasena 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 G.o.ds. Make peace with king Mahasena and depart quickly, otherwise you will certainly be destroyed here with your army. And if you send an amba.s.sador, 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 G.o.d, 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 Mahasena 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 amba.s.sador to Mahasena, and after making peace with him, returned home with his army. But Mahasena conquered Somaka, and having obtained elephants and horses, returned to Ujjayini 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 pa.s.sed, king Mahasena, 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 Mahasena 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 Mahasena 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 Brahman." Then Mahasena 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 Ujjayini and dwelt there in happiness.
But queen Asokavati 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 Asokavati, finding out that he was resolved, one day out of enmity to him affected to be unhappy, and remained with tearful countenance. Then Mahasena, 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 Brahman 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 Brahman 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 pa.s.sion for you, so consent to my wishes, otherwise I cannot live; bestow on me life as a Brahman"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 Pallavika came in at that very moment. The instant he saw her, he fled out alarmed. If Pallavika 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 Mahasena 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 fict.i.tious account of the matter which Asokavati 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 a.s.sembly 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 Asokavati. 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 Brahman under a banyan-tree teaching his pupils. He went up to him and hailed him. And the Brahman, after welcoming him, immediately asked him, "O Brahman, what recension of the Vedas do you recite, tell me." Then Gunasarman answered that Brahman,--"Brahman, I recite twelve recensions, two of the Samaveda, two of the Rigveda, seven of the Yajurveda, and one of the Atharvaveda." Then the Brahman said--"You must be a G.o.d," 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 adityasarman the father of Gunasarman.
In the city of Ujjayini there was a Brahman"s son named adityasarman, and when he was a child, his father died, and his mother entered the fire with her husband. Then adityasarman 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 adityasarman, and performed a sacrifice in a cemetery to get a Yakshini 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 Yakshi named Vidyunmala, and these others are Yakshinis. 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 Yakshi said this to him, the mendicant consented, and chose one Yakshini from her retinue. Then Vidyunmala disappeared, and adityasarman asked that Yakshini, whom the hermit had obtained, "Is there any Yakshini superior to Vidyunmala?" When the Yakshini heard that, she answered, "Yes, handsome man, there is. Vidyunmala, Chandralekha, and Sulochana the third, are the best among the Yakshinis, and among these Sulochana." After saying that, the Yakshini departed, to return at the appointed time; and the mendicant went with adityasarman to his house. There the loving Yakshini every day visited the hermit at the appointed time, and granted him all that he desired. One day adityasarman asked her this question by the mouth of that mendicant: "Who knows the proper spell for attracting Sulochana?" And the Yakshini 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 Veni; he is the best of Buddhist mendicants, and knows the spell at full length." When adityasarman learned this from the Yakshini, 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 Yakshini, 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 adityasarman the spell for obtaining Sulochana, which he desired, together with the prescribed rites to accompany it. Then adityasarman, 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 Yakshini Sulochana 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, adityasarman consented, and she took him off in her chariot to Alaka. And adityasarman 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 G.o.d of wealth, being pleased, himself gave that Sulochana to adityasarman according to a heavenly ritual. I was born as that Brahman"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 G.o.d of wealth, and all who sat there rose up when they saw him. But as Fate would have it, adityasarman 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 Sulochana 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 Ujjayini. 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 Asokavati did, and what the king did, ending up with his fight. And he went on to say to him--"Brahman, 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 Brahman 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, Sundari by name, whose beauty was to be desired even by the G.o.ds, on the pretence of getting him to inspect her marks. And Gunasarman, for his part, seeing that she was unsurpa.s.sed in beauty, said "She will have rival wives. She has a mole on her nose, and consequently I a.s.sert 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 Sundari, 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, "Ill.u.s.trious one, I give you this my daughter Sundari. 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 Asokavati. Moreover, the city of Ujjayini 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 Asokavati, do you not feel respect for them on beholding a good woman, for you know signs? And even though Ujjayini 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 G.o.ds, 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 s.p.a.cious and beautiful subterranean dwelling; marry Sundari 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 Sundari? [687] But I will not marry this your daughter till I have accomplished my ends. In the meanwhile I will propitiate some G.o.d 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 Patalavasati. [688] And while he was there, Gunasarman said in secret to Agnidatta: "Tell me, what G.o.d, 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 G.o.d Svamik.u.mara, which was told me by a teacher; so with that propitiate the general of the G.o.ds, the foe of Taraka, desiring whose birth the G.o.ds, oppressed by their enemies, sent Kama 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 Krittikas; and who, as soon as he was born, made the whole world bend by his irresistible might, and slew the unconquered Asura Taraka." 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 Sundari. Then the six-faced G.o.d 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 Mahasena, 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 Brahman 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 surpa.s.sing acc.u.mulation of inexhaustible treasure, an army consisting of many horses, elephants and foot-soldiers, he marched to Ujjayini, overrunning the earth with the forces of all the kings that crowded to his banner out of grat.i.tude for his gifts. And after proclaiming there to the subjects that immodest conduct of Asokavati, and after conquering the king Mahasena in battle, and deposing him from the throne, he obtained the dominion of the earth. And king Gunasarman married many daughters of kings, besides Sundari, and his orders were obeyed even on the sh.o.r.es of the sea, and with Sundari as his consort he long enjoyed pleasures to his heart"s content.
"Thus king Mahasena, 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 Suryaprabha had heard this chivalrous tale at night from the mouth of his minister Vitabhiti, the royal hero, who was longing to traverse the great sea of battle, gained great confidence, and gradually dropped off to sleep.
CHAPTER L.
Then Suryaprabha and his ministers rose up early in the morning, and accompanied by all the troops of the Danavas and their allies, went to the field of battle. And Srutasarman came surrounded by all the forces of the Vidyadharas; and all the G.o.ds, Asuras, and others again came to look on. Both armies adopted the crescent formation, then there took place a battle between those two armies. The swift arrows, [690] winged with feathers, clashing against one another and cutting one another in pieces, also fought. The long sword-blades issued from the mouths of the scabbards, and drinking blood, and waving to and fro, appeared like the tongues of Death. The field of battle seemed like a lake, the full-blown lotuses of which were the faces of heroes; on these the shower of discuses descended like a flight of Brahmany ducks, and so ruined the kingly swans. The combat appeared, with the severed heads of heroes flying up and down, like a game of ball, with which Death was amusing himself. When the arena of combat was cleared from the obscuring dust by the sprinkling of b.l.o.o.d.y drops, there took place on it the single combats of furious champions. There Suryaprabha fought with Srutasarman, and Prabhasa fought with Damodara, and Siddhartha fought with Mahotpata, and Prahasta with Brahmagupta, and Vitabhi with Sangama, and Prajnadhya with Chandragupta, and Priyankara with akrama, and Sarvadamana fought with Atibala, and Kunjarak.u.maraka fought with Dhurandhara, and other great champions fought with others respectively.
Then first Mahotpata silenced the arrows of Siddhartha with his arrows, and after cleaving his bow, slew his horses and charioteer. Siddhartha, though deprived of his chariot, charged him angrily, and with a large iron mace broke in pieces his chariot and horses. Then Siddhartha fought on foot with Mahotpata also on foot, and in a wrestling-bout hurled him to the ground. But while he was trying to crush him, that Vidyadhara was delivered by his father Bhaga, and flying up into the air left the battle-field. And Prahasta and Brahmagupta destroyed one another"s chariots, and then fought with swords, shewing various arts of fence; and Prahasta cleft his foe"s shield in the course of their sword-play, and with a dexterous sleight laid him low on the earth; but when he was about to cut off his head, as he lay on the ground, he was forbidden by his father Brahma himself by a sign from a distance; then all the Danavas laughed the G.o.ds to scorn, saying, "You G.o.ds have come to save your sons, not to behold the fray." In the meanwhile Vitabhaya, after cutting in two the bow of Sankrama, and slaying his charioteer, slew him by piercing his heart with the weapon of Kama. And Prajnadhya, fighting on foot with Chandragupta, sword to sword, after both their chariots had been destroyed, killed him by cutting off his head. Then the Moon, angry at the death of his son, himself came and fought with Prajnadhya, and the two combatants were evenly matched. And Priyankara, who had lost his chariot, fighting with akrama, who had also had his chariot destroyed, cut him in two with one blow of his sword. And Sarvadamana easily killed Atibala in fight, for when his bow was cleft, he threw his elephant-hook and smote him in the heart.
Then Kunjarak.u.mara in a contest, in which missiles were opposed by answering missiles, frequently deprived Dhurandhara of his chariot, and as frequently Vikramasakti brought him a chariot, and defended him in sore straits, repelling weapons with weapons; then Kunjarak.u.mara in wrath rushed forward, and swiftly hurled a great rock on to the chariot of Vikramasakti, and, when Vikramasakti retired with broken chariot, he crushed Dhurandhara with that very stone. [691]
Then Suryaprabha, while fighting with Srutasarman, being angry on account of the slaughter of Virochana, killed Dama with one arrow. Enraged at that, the two Asvins descended to the combat, but Sunitha received them with showers of arrows, and a great fight took place between him and them. And Sthirabuddhi slew Parakrama in fight with a javelin, and then fought with the eight Vasus enraged on account of his death. And Prabhasa, seeing Bhasa deprived of his chariot, though himself engaged in fighting with Damodara, killed Mardana with one arrow. The Danava Prakampana killed Tejahprabha in a missile combat, and then fought with the G.o.d of Fire enraged on account of his death. And when Dhumraketu had slain Yamadanshtra in fight, he had a terrible combat with the enraged Yama. [692]
And Sinhadanshtra, having crushed Suroshana with a stone, fought with Nirriti, [693] enraged on account of his death. Kalachakra also cut Vayubala in two with a discus, and then fought with Vayu [694] inflamed with rage thereat. And Mahamaya slew Kuveradatta, who deluded his foes by a.s.suming the forms of a snake, a mountain, and a tree, a.s.suming himself the forms of Garuda, of the thunderbolt, and of fire. Then Kuvera [695] himself fought with him in wrath. In the same way all the G.o.ds fought, angry on account of the slaughter of their sons. And then various other princes of the Vidyadharas were slain by various men and Danavas, darting forward from time to time.
And in the meanwhile a conflict went on between Prabhasa and Damodara, terrible from its unceasing exchange of missiles. Then Damodara, though his bow was cleft asunder, and his charioteer slain, took another bow and fought on, holding the reins in his own hands. And when Brahma applauded him, Indra said to him, "Revered one, why are you pleased with one who is getting the worst of it?" Then Brahma answered him,--"How can I help being pleased with one, who fights for so long with this Prabhasa? Who but Damodara, who is a portion of Hari, would do this? For all the G.o.ds would be a scant match for Prabhasa in fight. For that Asura Namuchi, who was so hard for the G.o.ds to subdue, and who was then born again as Prabala, one entire and perfect jewel, has now been born as the invincible Prabhasa son of Bhasa, and Bhasa too was in a former birth the great Asura Kalanemi, who afterwards became Hiranyakasipu and then Kapinjala. And Suryaprabha is the Asura who was called Sumundika. And the Asura who was before called Hiranyaksha is now this Sunitha. And as for Prahasta and others, they are all Daityas and Danavas; and since the Asuras slain by you have been born again in these forms, the other Asuras, Maya and others, have espoused their cause. And see, Bali has come here to look on, for his bonds have been broken by virtue of the great sacrifice to Siva, duly performed by Suryaprabha and the others, but keeping his promise faithfully, he remains content with the realm of Patala until your allotted period of rule is at an end, and then he will be Indra. These are now favoured by Siva, so it is not now a time of victory for you, make peace with your foes." While Brahma was saying this to the king of the G.o.ds, Prabhasa sent forth the great weapon of Siva. When Vishnu saw that terrible all-destroying weapon let loose, he also sent forth, out of regard for his son, his discus called Sudarsana. Then there took place between those divine weapons, which had a.s.sumed visible shapes, a struggle which made the three worlds dread a sudden destruction of all creatures. Then Hari said to Prabhasa--"Recall your weapon and I will recall mine," and Prabhasa answered him,--"My weapon cannot be launched in vain, so let Damodara turn his back, and retire from the fight, and then I will recall my weapon." When Prabhasa said that, Vishnu answered--"Then do you also honour my discus, let not either of these weapons be fruitless." When Vishnu said this, Prabhasa who possessed tact, said "So be it, let this discus of thine destroy my chariot." Vishnu agreed, and made Damodara retire from the fight, and Prabhasa withdrew his weapon, and the discus fell on his chariot. Then he mounted another chariot and went to Suryaprabha, and then Damodara, for his part, repaired to Srutasarman.
And then the single combat between Srutasarman, who was puffed up by being a son of Indra, and Suryaprabha, became exceedingly fierce. Whatever weapon Srutasarman vigorously employed, Suryaprabha immediately repelled with opposing weapons. And whatever delusion Srutasarman employed, was overmastered by Suryaprabha with opposing delusion. Then Srutasarman in fierce wrath sent forth the weapon of Brahma, and the mighty Suryaprabha let loose the weapon of Siva. That mighty weapon of Siva repelled the weapon of Brahma, and being irresistible, was overpowering Srutasarman, when Indra and the other Lokapalas, being indignant, sent forth their tremendous weapons beginning with thunderbolts. But the weapon of Siva conquered all those weapons, and blazed exceedingly, eager to slay Srutasarman. Then Suryaprabha praised that great weapon, and entreated it not to kill Srutasarman, but to take him prisoner and hand him over to himself. Then all the G.o.ds speedily prepared for fight, and the other Asuras also, who had come to look on, did the same, being eager to conquer the G.o.ds. Then a Gana named Virabhadra, sent by Siva, came and delivered this order of his to Indra and the other G.o.ds: "You came to look on, so what right have you to fight here? Moreover, your overstepping the bounds of propriety will produce other bad results." When the G.o.ds heard that, they said--"All of us have sons here that have been slain, or are being slain, so how can we help fighting? [696] Love for one"s offspring is a feeling hard to lay aside, so we must certainly revenge ourselves on their slayers to the utmost of our power; what impropriety is there in this?" When the G.o.ds said this, Virabhadra departed, and a great fight took place between the G.o.ds and the Asuras: Sunitha fought with the two Asvins, and Prajnadhya fought with the Moon, and Sthirabuddhi with the Vasus, and Kalachakra with Vayu, and Prakampana with Agni, and Sinhadanshtra with Nirriti, and Pramathana with Varuna, and Dhumraketu with Yama, and then Mahamaya fought with the G.o.d of wealth, and other Asuras [697] at the same time fought with other G.o.ds, with missiles and opposing missiles. And finally, whatever mighty weapon any G.o.d sent forth, Siva immediately destroyed with an angry roar. But the G.o.d of wealth, when his club was uplifted, was restrained by Siva in a conciliatory manner, while various other G.o.ds, their weapons having been broken, fled from the field of battle. Then Indra himself, in wrath, attacked Suryaprabha, and let fly a storm of arrows at him and various other weapons. And Suryaprabha repelled those weapons with ease, and kept striking Indra with hundreds of arrows drawn back to the ear. Then the king of the G.o.ds, enraged, seized his thunderbolt, and Siva made an angry noise and destroyed that thunderbolt. Then Indra turned his back and fled, and Narayana himself, in wrath, attacked Prabhasa with sharp-edged [698] arrows. And he fearlessly fought with him, opposing those and other missiles with his own missiles, and when his horses were slain, and he was deprived of his chariot, he ascended another, and still fought with that enemy of the Daityas on equal terms. Then the G.o.d enraged sent forth his flaming discus. And Prabhasa sent forth a heavenly sword, after consecrating it with magic formulas. While those two weapons were contending, Siva, seeing that the sword was gradually being overpowered by the discus, made an angry roar. That caused the discus and sword to be both destroyed. Then the Asuras rejoiced, and the G.o.ds were cast down, as Suryaprabha had obtained the victory, and Srutasarman was taken prisoner. Then the G.o.ds praised and propitiated Siva, and the husband of Ambika, being pleased, gave this command to the G.o.ds--"Ask any boon but that promised to Suryaprabha; who can set aside what has been once promised at a burnt-sacrifice?" The G.o.ds said--"But, Lord, let that also which we promised to Srutasarman be fulfilled, and let not our sons perish." Then they ceased, and the Holy Lord thus commanded them, "When peace is made, let that be so, and this is the condition of peace;----let Srutasarman with all his retinue do homage to Suryaprabha. Then we will issue a decree which shall be for the weal of both." The G.o.ds acquiesced in this decision of Siva"s, and made Srutasarman do homage to Suryaprabha. Then they renounced their enmity and embraced one another, and the G.o.ds and Asuras also laid aside their enmity and made peace with one another. Then, in the hearing of the G.o.ds and Asuras, the holy Siva said this to Suryaprabha: "You must rule yourself in the southern half-vedi, but the northern half-vedi give to Srutasarman. For you are destined, my son, soon to receive the fourfold sovereignty of all the sky-goers, Kinnaras and all. And when you receive this, as you will be in a distinguished position, you must also give the southern half-vedi to Srikunjarak.u.mara." And as for the heroes slain on both sides in the battle, let them all rise up alive with unwounded limbs. After saying this, Siva disappeared, and all those heroes, who were slain in that battle, rose up unwounded, as if they had awaked from sleep.
Then Suryaprabha, the tamer of his foes, intent on observing the command of Siva, went to a remote extensive plain, and sitting in full court, himself made Srutasarman, who came to him, sit down on half of his throne. And his companions, headed by Prabhasa, and Srutasarman"s companions, headed by Damodara, sat at the side of the two princes. And Sunitha and Maya, and the other Danavas, and the kings of the Vidyadharas too sat on seats in order of precedence. Then the Daityas, who were kings of the seven Patalas, headed by Prahlada, and the kings of the Danavas came there out of joy. And Indra came with the Lokapalas, preceded by Vrihaspati, and the Vidyadhara Sumeru with Suvasak.u.mara. And all the wives of Kasyapa came, headed by Danu, and the wives of Suryaprabha in the chariot Bhutasana. When they had all sat down, after shewing one another affection, and going through the prescribed courtesies, a friend of Danu"s, named Siddhi, spoke to them as from her: "O G.o.ds and Asuras, the G.o.ddess Danu says this to you--"Say, if you have ever felt before the joy and satisfaction which we all feel in this friendly meeting! so you ought not to wage against one another war, which is terrible on account of the sorrow it produces. Hiranyaksha and those other elder Asuras, who waged it to obtain the empire of heaven, have pa.s.sed away, and Indra is now the eldest, so what cause is there for enmity?
""So let your mutual antagonism drop, and be happy, in order that I may be pleased, and the prosperity of the worlds may be ensured."" When they had heard this address of the revered Danu, uttered by the mouth of Siddhi, Vrihaspati, Indra having looked him in the face, said to her--"The G.o.ds entertain no design against the Asuras, and are willing to be friends with them, unless they display a treacherous animosity against the G.o.ds." When the preceptor of the G.o.ds said this, Maya the king of the Danavas said--"If the Asuras entertained any animosity, how could Namuchi have given to Indra the horse Uchchhaihsravas that resuscitates the dead? And how could Prabala have given his own body to the G.o.ds? And how could Bali have given the three worlds to Vishnu, and himself have gone to prison? Or how could Ayodeha have given his own body to Visvakarman? What more shall I say? The Asuras are ever generous, and if they are not treacherously injured, they cherish no animosity." When the Asura Maya had said this, Siddhi made a speech, which induced the G.o.ds and Asuras to make peace and embrace one another.
In the meanwhile a female warder, named Jaya, sent by Bhavani, came there and was honoured by all, and she said to Sumeru, "I am sent by the G.o.ddess Durga to you, and she gives you this order--"You have an unmarried daughter named Kamachudamani; give her quickly to Suryaprabha, for she is a votary of mine."" When Jaya said this to Sumeru, he bowed, and answered her--"I will do as the G.o.ddess Durga commands me, for this is a great favour to me, and this very thing was long ago enjoined on me by the G.o.d Siva." When Sumeru answered Jaya on this wise, she said to Suryaprabha--"You must set Kamachudamani above all your wives, and she must be respected by you more than all the others; this is the order given to you to-day by the G.o.ddess Gauri, being propitious to you." When Jaya had said this, she disappeared, after having been honoured by Suryaprabha. And Sumeru quickly fixed upon an auspicious moment in that same day for the marriage, and he had an altar made there, with pillars and pavement of refulgent jewels, furnished with fire that seemed, as it were, eclipsed by their rays. And he summoned there his daughter Kamachudamani, whose beauty was greedily drunk in by the eager eyes of G.o.ds and Asuras. Her loveliness was like that of Uma, and no wonder, for if Parvati was the daughter of Himalaya, she was the daughter of Sumeru. Then he made her ascend the altar, fully adorned, resplendent from the ceremony of the marriage-thread, and then Suryaprabha took the lotus-hand of Kamachudamani, on which bracelets had been fastened by Danu, and the other ladies. And when the first handful of parched grain [699] was thrown into the fire, Jaya immediately came and gave her an imperishable celestial garland sent by Bhavani, and then Sumeru bestowed priceless jewels, and an excellent elephant of heavenly breed, descended from Airavata. And at the second throwing of parched grain, Jaya, bestowed a necklace, of such a kind that, as long as it is upon a person"s neck, hunger, thirst and death cannot harm them; and Sumeru gave twice as many jewels as before, and a matchless horse descended from Uchchhaihsravas. And at the third throwing of grain, Jaya gave a single string of jewels, such that, as long as it is on the neck, youth does not wither, and Sumeru gave a heap of jewels three times as large as the first, and gave a heavenly pearl that bestowed all kinds of magic powers upon its possessor.
Then the wedding being over, Sumeru said to all present; "G.o.ds, Asuras, Vidyadharas, mothers of the G.o.ds, and all. To-day all of you must eat in my house, you must do me this honour, I entreat you with palms folded above my head." They all were inclined to refuse Sumeru"s invitation, but in the meanwhile Nandin arrived; he said to them, who bowed humbly before him, "Siva commands you to feast in the house of Sumeru, for he is the G.o.d"s servant, and if you eat his food, you will be satisfied for ever." All of them, when they heard this from Nandin, agreed to it. Then there came there innumerable Ganas sent by Siva, under the leadership of Vinayaka, Mahakala, Virabhadra and others. They prepared a place fit for dining, and caused the guests to sit down in order, G.o.ds, Vidyadharas and men. And the divine beings Virabhadra, Mahakala, Bhringin and others, ministered to them viands produced by Sumeru by magic, and others supplied by the cow Kamadhenu ordered to do so by Siva, and they waited upon every single guest according to his rank, and then there was a concert, charming on account of the dancing of heavenly nymphs, and in which the bards of the Vidyadharas kept continually joining out of delight. And at the end of the feast, Nandin and the others gave them all celestial garlands, robes, and ornaments. After they had thus honoured the G.o.ds and others, all the chiefs of the Ganas, Nandin and the others, departed with all the Ganas as they had come. Then all the G.o.ds and Asuras, and those mothers of theirs, and Srutasarman and his followers took leave of Sumeru, and went each to his own place. But Suryaprabha and his wife, accompanied by all his former wives, went in the chariot first to that ascetic grove of Sumeru. And he sent his companion Harsha to announce his success to the kings and to his brother Ratnaprabha. And at the close of day he entered the private apartments of his wife Kamachudamani, in which were splendid jewelled couches, and which were admirably built. There he flattered her by saying to her, "Now other women dwell outside of me, but you alone live in my heart." Then the night and his sleep gradually came to an end.
And in the morning Suryaprabha got up, and went and paid compliments to his head-wives, who were all together. And while they were rejecting him, as being in love with a new wife, with playfully sarcastic, sweet, affectionate, and bashful turns of speech, a Vidyadhara named Sushena came, announced by the warder, and after doing homage, said to that triumphant king--"Your highness, I have been sent here by all the princes of the Vidyadharas, the lord of Trikuta and others, and they make this representation to your highness--"It is auspicious that your coronation should take place on the third day at the mountain Rishabha, let this be announced to all, and let the necessary preparations be made."" When Suryaprabha heard that, he answered the amba.s.sador--"Go, and say to the king of Trikuta and the other Vidyadharas from me--"Let your honours begin the preparations, and say yourselves what further is to be done; I for my part am ready. But I will announce the day to all, as is fitting."" Then Sushena departed, taking with him this answer. But Suryaprabha sent off his friends Prabhasa and the others, one by one, to invite all the G.o.ds, and the hermits, Yajnavalkya and others, and the kings, and the Vidyadharas, and the Asuras to the great festival of his coronation.
He himself went alone to Kailasa the monarch of mountains, in order to invite Siva and Ambika. And as he was ascending that mountain, he saw that it gleamed white as ashes, looking like a second Siva to be adored by the Siddhas, Rishis, and G.o.ds. After he had got more than half-way up it, and had seen that further on it was hard to climb, he beheld on one side a coral door. When he found that, though gifted with supernatural power, he could not enter, he praised Siva with intent mind. Then a man with an elephant"s face opened the door, and said--"Come! enter! the holy Ganesa is satisfied with you." Then Suryaprabha entered, inly wondering, and beheld the G.o.d seated on a broad slab of jyotirasa, [700] with one tusk, and an elephant"s proboscis, in brightness like twelve suns, with pendent stomach, with three eyes, with flaming axe and club, surrounded by many Ganas with the faces of animals, and falling at his feet, he adored him. The vanquisher of obstacles, being pleased, asked him the cause of his coming, and said to him with an affectionate voice--"Ascend by this path." Suryaprabha ascended by that path another five yojanas, and saw another great door of ruby. And not being able to enter there either, he praised the G.o.d Siva by his thousand names with intent mind. Then the son of Skanda, called Visakha, himself opened the door, proclaiming who he was, and introduced the prince into the interior. And Suryaprabha, having entered, beheld Skanda of the brightness of burning fire, accompanied by his five sons like himself, Sakha, Visakha and their brothers, surrounded by inauspicious planets, and infant planets, [701] that submitted to him as soon as he was born, and by ten millions of Ganesas, prostrate at his feet. That G.o.d Kartikeya also, being pleased, asked the cause of his coming, and shewed him the path by which to ascend the mountain. In the same manner he pa.s.sed five other jewel-doors in succession, kept by Bhairava, Mahakala, Virabhadra, Nandin, and Bhringin severally, each with his attendants, and at last he reached on the top of the mountain an eighth door of crystal. Then he praised Siva, and he was introduced courteously by one of the Rudras, and beheld that abode of Siva that excelled Svarga, in which blew winds of heavenly fragrance, in which the trees ever bore fruit and flowers, [702] in which the Gandharvas had begun their concert, which was all joyous with the dancing of Apsarases. Then, in one part of it, Suryaprabha beheld with joy the great G.o.d Siva, seated on a throne of crystal, three-eyed, trident in hand, in hue like unto pure crystal, with yellow matted locks, with a lovely half-moon for crest, adored by the holy daughter of the mountain, who was seated at his side. And he advanced, and fell at the feet of him and the G.o.ddess Durga. Then the adorable Hara placed his hand on his back, and made him rise up, and sit down, and asked him why he had come. And Suryaprabha answered the G.o.d, "My coronation is nigh at hand, therefore I desire the Lord"s presence at it." Then Siva said to him, "Why have you gone through so much toil and hardship? Why did you not think of me where you were, in order that I might appear there. Be it so, I will be present." The G.o.d, who is kind to his votaries, said this, and calling a certain Gana who stood near him, gave him the following command: "Go and take this man to the Rishabha mountain, in order that he may be crowned emperor, for that is the place appointed for the grand coronation of emperors such as he is." When the Gana had received this command from the holy G.o.d, he took in his lap with all respect Suryaprabha, who had circ.u.mambulated Siva. And he carried him and placed him on the Rishabha mountain by his magic power that very moment, and then disappeared. And when Suryaprabha arrived there, his companions came to him, and his wives with Kamachudamani at their head, and the kings of the Vidyadharas, and the G.o.ds with Indra, and the Asuras with Maya at their head, and Srutasarman, and Sumeru with Suvasak.u.mara. And Suryaprabha honoured them all in becoming fashion, and when he told the story of his interview with Siva, they congratulated him. Then Prabhasa and the others brought the water of consecration with their own hands, mixed with various herbs, in pitchers of jewels and gold, taking it from male and female rivers, seas and holy bathing places. In the meanwhile the holy Siva came there, accompanied by Durga; and the G.o.ds, and Asuras and Vidyadharas, and kings, and great rishis adored his foot. And while all the G.o.ds, and Danavas, and Vidyadharas uttered loud cries of "Blessed be this day," the rishis made Suryaprabha sit on the throne, and pouring all the waters over him, declared him emperor of the Vidyadharas. And the discreet Asura Maya joyfully fastened on his turban and diadem. And the drum of the G.o.ds, preceded by the dancing of lovely Apsarases, sounded joyfully in heaven, in unison with the cymbals of earth. And that a.s.sembly of great rishis poured the water of consecration over Kamachudamani also, and made her the appropriate queen consort of Suryaprabha. Then, the G.o.ds and Asuras having departed, Suryaprabha, the emperor of the Vidyadharas, protracted his great coronation feast with his relations, friends, and companions. And in a few days he gave to Srutasarman that northern half vedi mentioned by Siva, and having obtained his other beloved ones, he enjoyed for a long time, together with his companions, the fortune of king of the Vidyadharas.
"Thus by virtue of the favour of Siva, Suryaprabha, though a man, obtained of yore the empire of the Vidyadharas."
Having told this story in the presence of the king of Vatsa, and having bowed before Naravahanadatta, Vajraprabha, the king of the Vidyadharas, ascended to heaven. And after he had gone, that hero, king Naravahanadatta, together with his queen Madanamanchuka, remained in the house of his father the king of Vatsa, waiting to obtain the rank of emperor of the Vidyadharas.
BOOK IX.
CHAPTER LI.
We bow before that Ganesa before whom, when dancing, even the mountains seem to bow, for they are made to stoop, owing to the earth being bent by the weight of Nisumbha.
Thus Naravahanadatta, the son of the king of Vatsa, dwelt in Kausambi in the palace of his father, having heard with astonishment of the reign of the king of the Vidyadharas. And once on a time, having gone out hunting, he dismissed his army, and entered a great forest, with Gomukha as his only companion. There the throbbing of his right eye indicated the approach of good fortune, and he soon heard the sound of singing mixed with the notes of a heavenly lyre. After going a short distance to find whence the sound proceeded, he beheld a Svayambhu [703] temple of Siva, and after tying up his horse, he entered it. And there he beheld a heavenly maiden, surrounded by many other lovely maidens, praising Siva with the harp. As soon as he saw her, with the effluent streams of her loveliness she disturbed his heart, as the orb of the moon disturbs the heart of the sea. She too looked on him with impa.s.sioned, loving, and bashful eye, and had her mind solely fixed on him, and forgot to pour forth her notes. Then Gomukha, who read his master"s soul, began to ask her attendants--"Who is she, and whose daughter is she?" But in the meanwhile a Vidyadhari of mature age, resembling her in feature, descended from heaven, preceded by a gleam red as gold. And she came down, and sat by the side of that maiden, and then the maiden rose up, and fell at her feet. And that mature dame blessed that girl, saying, "Obtain without impediment a husband, who shall be king of all the Vidyadharas." Then Naravahanadatta came to that gentle-looking Vidyadhari, and bowed before her, and after she had given him her blessing, he slowly said to her: "Who is this maiden of thine, mother, tell me?" then that Vidyadhari said to him "Listen, I will tell you."
Story of Alankaravati.
There is on the mountain-heights of the father of Gauri, [704]
a city named Srisundarapura, and in it there dwells a king of the Vidyadharas, named Alankarasila. That lofty-souled king had a wife named Kanchanaprabha, and in course of time a son was born to the king by her. And, when Uma announced to his father in a dream that he should be devoted to religion, he named him Dharmasila. And in course of time that son Dharmasila grew up to be a young man, and the king, having had him taught the sciences, appointed him Crown-prince. Then Dharmasila, when appointed Crown-prince, being exclusively devoted to virtue, and self-controlled, delighted the subjects even more than did his father. Then the queen Kanchanaprabha, the consort of king Alankarasila, became pregnant again, and gave birth to a daughter. Then a heavenly voice proclaimed, "This daughter shall be the wife of the emperor Naravahanadatta." Then her father gave her the name of Alankaravati, and the girl gradually grew like a digit of the moon. And in course of time she attained mature youth, and learned the sciences from her own father, and through devotion to the G.o.d Siva, began to roam from temple to temple of his. In the meanwhile that brother of hers, Dharmasila, who was saintly, though in the bloom of youth, said in secret to his father Alankarasila--"My father, these enjoyments, that vanish in a moment, do not please me; for what is there in this world which is not distasteful at the last? Have you not heard on this point the saying of the hermit Vyasa? "All aggregations end in dissolution, all erections end in a fall, all unions end in separation, and life ends in death." So what pleasure can wise men take in these perishable objects? Moreover, neither enjoyments nor heaps of wealth accompany one into the other world, but virtue is the only friend that never moves a step from one"s side. Therefore I will go to the forest, and perform a severe penance, in order by it to attain everlasting supreme felicity." When the king"s son Dharmasila said this, his father Alankarasila was perturbed, and answered him with tears in his eyes; "My son, what is this sudden delusion that has overtaken you while still a boy? For good men desire a life of retirement after they have enjoyed their youth. This is the time for you to marry a wife, and rule your kingdom justly, and enjoy pleasures, not to abandon the world." When Dharmasila heard this speech of his father"s, he answered: "There is no period for self-control or absence of self-control fixed by age; any one, even when a child, attains self-control, if favoured by the Lord, but no bad man attains self-control even when old. And I take no pleasure in reigning, nor in marrying a wife; the object of my life is to propitiate Siva by austerities." When the prince said this, his father Alankarasila, seeing that he could not be turned from his purpose even by the greatest efforts, shed tears, and said; "If you, who are young, my son, display such freedom from pa.s.sion, why should not I, who am an old man? I too will go to the forest." He said this, and went to the world of men, and bestowed on Brahmans and the poor a myriad loads of gold and jewels. And returning to his city, he said to his wife Kanchanaprabha: "You must, if you wish to obey my commands, remain here in your own city, and take care of this daughter of ours, Alankaravati, and when a year has past, there will be on this very day an auspicious moment for her marriage. And then I will give her in marriage to Naravahanadatta, and that son-in-law of mine shall be an emperor, and shall come to this city of ours." Having said this to his wife, the king made her take an oath, and then made her return weeping with her daughter, and himself went with his son to the forest. But his wife Kanchanaprabha lived in her own city with her daughter; what virtuous wife would disobey her husband"s commands? Then her daughter Alankaravati wandered about to many temples together with her mother, who accompanied her out of affection. And one day the science named Prajnapti said to her, "Go to the holy places in Kasmira named Svayambhu, and there offer worship, for then you will obtain without difficulty for a husband, Naravahanadatta, the sole emperor of all the Vidyadhara kings." After hearing this from the science, she went with her mother to Kasmira and worshipped Siva in all the holy places, in Nandikshetra, in Mahadevagiri, in Amaraparvata, in the mountains of Suresvari, and in Vijaya, and Kapatesvara. After worshipping the husband of Parvati in these and other holy places, that princess of the Vidyadharas and her mother returned home.