The Katha Sarit Sagara/Chapter 28
CHAPTER XXVIII.
Then the queen Tárádattá, the consort of king Kalingadatta in Takshasílá, slowly became oppressed with the burden of her unborn child. And she, now that her delivery was near, being pale of countenance, with tremulous eyeballs,*[1] resembled the East in which the pale streak of the young moon is about to rise. And there was soon born from her a daughter excelling all others, like a specimen of the Creator's power to produce all beauty. The lights kept burning to protect the child against evil spirits, blazing with oil, †[2] were eclipsed by her beauty, and darkened, as if through grief that a son of equal beauty had not been born instead. And her father Kalingadatta, when he saw her born, beautiful though she was, was filled with despondency at the disappointment of his hope to obtain a son like her. Though he divined that she was of heavenly origin, he was grieved because he longed for a son. For a son, being embodied joy, is far superior to a daughter, that is but a lump of grief. Then in his affliction, the king went out of his palace to divert his mind, and he entered a monastery full of many images of Buddha. In a certain part of the monastery, he heard this speech being uttered by a begging hermit, who was a religious preacher, as he sat in the midst of his hearers.
" They say that the bestowal of wealth in this world is great asceticism; a man who gives wealth is said to give life, for life depends on wealth. And Buddha, with mind full of pity, offered up himself for another, as if he were worthless straw, much more should one offer up sordid pelf. And it was by such resolute asceticism, that Buddha, having got rid of desire, and obtained heavenly insight, attained the rank of a Buddha. Therefore a wise man should do what is beneficial to other beings, by abstaining from selfish aspirations even so far as to sacrifice his own body, in order that he may obtain perfect insight."
Story of the seven princesses.:— Thus, long ago, there were born in succession to a certain king named Krita seven very beautiful princesses, and even while they were still youthful they abandoned, in disgust with life, the house of their father, and went to the cemetery, and when they were asked why they did it, they said to their retinue— " This world is unreal, and in it this body, and such delights as union with the beloved are the baseless fabric of a dream; only the good of others in this revolving world is pronounced to be real ; so let us with these bodies of ours do good to our fellow creatures, let us fling these bodies, while they are alive, to the eaters of raw flesh*[3] in the cemetery; what is the use of them, lovely though they be?"
Story of the prince who tore out his own eye.:— For there lived in old time own eye. a certain prince who was disgusted with the world, and he, though young and handsome, adopted the life of a wandering hermit. Once on a time that beggar entered the house of a certain merchant, and was beheld by his young wife with his eyes long as the leaf of a lotus. She, with heart captivated by the beauty of his eyes said to him, " How came such a handsome man as you to undertake such a severe vow as this? Happy is the woman who is gazed upon with this eye of yours !" When the begging hermit was thus addressed by the lady, he tore out one eye, and holding it in his hand, said, " Mother, behold this eye, such as it is; take the loathsome mass of flesh and blood, if it pleases you.*[4] And the other is like it; say, what is there attractive in these?" When he said this to the merchant's wife, and she saw the eye, she was despondent, and said, " Alas ! I, unhappy wretch that I am, have done an evil deed, in that I have become the cause of the tearing out of your eye !" When the beggar heard that, he said,— " Mother, do not be grieved, for you have done me a benefit; hear the following example, to prove the truth of what I say."
Story of the ascetic who conquered anger.:— There lived long ago, in a certain beautiful garden on the banks of the Ganges, a hermit animated by the desire of experiencing all asceticism. And while he was engaged in mortifying the flesh, it happened that a certain king came there to amuse himself with the women of his harem. And after he had amused himself, he fell asleep under the influence of his potations, and while he was in this state, his queens left him out of thoughtlessness and roamed about in the garden. And beholding in a corner of the garden that hermit engaged in meditation, they stood round him out of curiosity, wondering what on earth he could be. And as they remained there a long time, that king woke up, and not seeing his wives at his side, wandered all round the garden. And then he saw the queens standing all round the hermit, and being enraged, he slashed the hermit with his sword out of jealousy. What crime will not sovereign power, jealousy, cruelty, drunkenness, and indiscretion cause separately, much more deadly are they when combined, like five fires, †[5] Then the king departed, and though the hermit's limbs were gashed, he remained free from wrath; whereupon a certain deity appeared and said to him, " Great-souled one, if you approve I will slay by my power that wicked man who did this to you in a passion." When the hermit heard that, he said, " goddess, say not so, for he is my helper in virtue, not a harmer of me. For by his favour I have attained the grace of patience; to whom could I have shown patience, goddess, if he had not acted thus towards me? What anger does the wise man shew for the sake of this perishing body? To shew patience equally with regard to what is agreeable and disagreeable is to have attained the rank of Brahmá." When the hermit said this to the deity, she was pleased, and after healing the wounds in his limbs, she disappeared.
" In the same way as that ting was considered a benefactor by the hermit, you, my mother, have increased my asceticism by causing me to tear out my eye." Thus spake the self-subduing hermit to the merchant's wife, who bowed before him, and being regardless of his body, lovely though it was. he passed on to perfection.
" Therefore, though our youth be very charming, why should we cling to this perishable body? But the only thing which, in the eye of the wise man, it is good for, is to benefit one's fellow-creatures. So we will lay down our bodies to benefit living creatures in this cemetery, the natural home of happiness." Having said this to their attendants, those seven princesses did so, and obtained therefrom the highest beatitude.
" Thus you see that the wise have no selfish affection even for their own bodies, much less for such worthless things*[6] as son, wife, and servants."
When the king Kalingadatta had heard these and other such things from the religious teacher in the monastery, having spent the day there, he returned to his palace. And when he was there, he was again afflicted with grief on account of the birth of a daughter to him, and a certain Bráhman, who had .grown old in his house, said to him— " King, why do you despond on account of the birth of a pearl of maidens? Daughters are better even than sons, and produce happiness in this world and the next. Why do kings care so much about those sons that hanker after their kingdom, and eat up their fathers like crabs? But kings like Kuntibhoja and others, by the virtues of daughters like Kunti and others, have escaped harm from sages like the terrible Durvásas. And how can one obtain from a son the same fruit in the next world, as one obtains from the marriage of a daughter? Moreover I now proceed to tell the tale of Sulochaná, listen to it."
Story of Sulochaná and Sushena.:— There was a young king named Sushena on the mountain or Chitrakúta, who was created like another god of love by the Creator to spite Śiva. He made at the foot of that great mountain a heavenly garden, which was calculated to make the gods averse to dwelling in the garden of Nandana, And in the middle of it he made a lake with full-blown lotuses, like a new productive bed for the lotuses with which the goddess of Fortune plays. This lake had steps leading down into it made of splendid gems, and the king used to linger on its bank without a bride, because there were no eligible matches for him. Once on a time Rambhá, a fair one of heaven, came that way, wandering at will through the air from the palace of Indra. She beheld the king roaming in that garden like an incarnation of the Spring in the midst of a garden of full-blown flowers. She said— " Can this be the moon, that has swooped down from heaven in pursuit of the goddess of Fortune fallen into a cluster of lotuses of the lake? But that cannot be, for this hero's fortune in the shape of beauty never passes away.* [7] Surely this must be the god of the flowery arrows come to the garden in quest of flowers. But where has Rati, his companion, gone?" Thus Rambhá described him in her eagerness, and descending from heaven in human form, she approached that king. And when the king suddenly beheld her advancing towards him, he was astonished and reflected— " Who can this be of incredible beauty? She cannot surely be a human being, since her feet do not touch the dust, and her eye does not wink, therefore she must be some divine person. But I must not ask her who she is, for she might fly from me. Divine beings, who visit men for some cause or other, are generally impatient of having their secrets revealed." While such thoughts were passing in the monarch's mind, she began a conversation with him, which led in due course to his throwing his arms round her neck then and there. And he sported long there with this Apsaras, so that she forgot heaven; love is more charming than one's native home. And the land of that king was filled with heaps of gold, by means of the Yakshinís, friends of hers, who transformed themselves into trees, as the heaven is filled with the peaks of Meru. And in course of time that excellent Apsaras became pregnant, and bore to king Sushena an incomparably beautiful daughter, and no sooner had she given her birth, than she said to the king— " O king, such has been my curse, and it is now at an end; for I am Rambhá, a heavenly nymph that fell in love with you on beholding you: and as I have given birth to a child, I must immediately leave you and depart. For such is the law that governs us heavenly beings; therefore take care of this daughter; when she is married, we shall again be united in heaven. " When the Apsaras Rambhá had said this, she departed, sorely against her will, and through grief at it, the king was bent on abandoning life. But his ministers said to him, "Did Viśvámitra, though despondent, abandon life when Menaka had departed after giving birth to Śakuntalá ?" When the king had been plied by them with such arguments, he took the right view of the matter, and slowly recovered his self-command, taking to his heart the daughter who was destined to be the cause of their re-union. And that daughter, lovely in all her limbs, her father, who was devoted to her, named Sulochaná, on account of the exceeding beauty of her eyes.
In time she grew up to womanhood, and a young hermit, named Vatsa, the descendant of Kaśyapa, as he was roaming about at will, beheld her in a garden. He, though he was all compact of asceticism, the moment he beheld that princess, felt the emotion of love, and he said to himself then and there ; "Oh! exceedingly wonderful is the beauty of this maiden! If I do not obtain her as a wife, what other fruit of my asceticism can I obtain?" While thinking thus, the young hermit was beheld by Sulochaná, and he seemed to her all glorious with brightness, like fire free from smoke. When she saw him with his rosary and water vessel, she fell in love also and thought— " Who can this be that looks so self-restrained and yet so lovely?" And coming towards him as if to select him for her husband, she threw over his body the garland*[8] of the blue lotuses of her eyes, and bowed before that hermit. And he, with mind overpowered by the decree of Cupid, hard for gods and Asuras to evade, pronounced on her the following blessing— " Obtain a husband." Then the excellent hermit was thus addressed by that lady, whose modesty was stolen away by love for his exceeding beauty, and who spoke with downcast face— " If this is your desire, and if this is not jesting talk, then, Bráhman, ask the king, my father, who has power to dispose of me." Then the hermit, after hearing of her descent from her attendants, went and asked the king Sushena, her father, for her hand. He, for his part, when he saw that the young hermit was eminent both in beauty and asceticism, entertained him, and said to him— " Reverend sir, this daughter is mine by the nymph Rambhá, and by my daughter's marriage I am to be re-united with her in heaven; so Rambhá told me when she was returning to the sky; consider, auspicious sir, how that is to be accomplished." When the hermit heard that, he thought for a moment— " Did not the hermit Ruru, when Pramadvará the daughter of Menaká was bitten by a snake, give her the half of his life, and make her his wife? Was not the Chandála Trisánku carried to heaven by Viśvámitra? So why should not I do the same by expending my asceticism upon it? Having thus reflected, the hermit said— " There is no difficulty in it," and exclaimed— " Hearken ye gods, may this king mount with his body to heaven to obtain possession of Rambhá by virtue of part of my asceticism." Thus the hermit spoke in the hearing of the court, and a distinct answer was heard from heaven— " So be it." Then the king gave his daughter Sulochaná to the hermit Vatsa, the descendant of Kaśyapa, and ascended to heaven. There he obtained a divine nature, and lived happily with that Rambhá of god-like dignity, appointed his wife by Indra.
" Thus, O king, Sushena obtained all his ends by means of a daughter. For such daughters become incarnate in the houses of such as you. And this daughter is surely some heavenly nymph, fallen from her high estate owing to a curse, and born in your house, so do not grieve, monarch, on account of her birth." When king Kalingadatta had heard this tale from the Bráhman that had grown old in his house, he left off being distressed, and was comforted. And he gave to his dear young daughter, who gave pleasure to his eyes, as if she had been a digit of the moon, the name of Kalingasená. And the princess Kalingasená grew up in the house of her father amongst her companions. And she sported in the palaces, and in the palace-gardens, like a wave of the sea of infancy that is full of the passion*[9] for amusement.
Once on a time the daughter of the Asura Maya, named Somaprabhá, as she was journeying through the sky, saw her on the roof of a palace engaged in play. And Somaprabhá, while in the sky, beheld her lovely enough to bewilder with her beauty the mind even of a hermit, and feeling affection for her, reflected— " Who is this? Can she be the form of the moon? If so, how is it that she gleams in the day? But if she is Rati, where is Káma? Therefore I conclude that she is a mortal maiden.
" She must be some celestial nymph that has descended into a king's palace in consequence of a curse ; and I am persuaded I was certainly a friend of her's in a former life. For my mind's being full of exceeding affection for her, tells me so. Therefore it is fitting that I should again select her as my chosen friend." Thus reflecting Somaprabhá descended invisible from heaven, in order not to frighten that maiden; and she assumed the appearance of a mortal maiden to inspire confidence, and slowly approached that Kalingasená. Then Kalingasená, on beholding her, reflected— " Bravo ! here is a princess of wonderful beauty come to visit me of her own accord ! she is a suitable friend for me." So she rose up politely and embraced that Somaprabhá. And making her take a seat, she asked her immediately her descent and name. And Somaprabhá said to her; "Be patient, I will tell you all." Then in the course of their conversation they swore friendship to each other with plighted hands. Then Somaprabhá said— " My friend, you are a king's daughter, and it is hard to keep up friendship with the children of kings. For they fly into an immoderate passion on account of a small fault. Hear, with regard to this point, the story of the prince and the merchant's son which I am about to tell you." Story of the prince and the merchant's son who saved his life *[10] :— In the city of Pushkarávatí there was a king named Gúdhasena, and to him there was born one son. That prince was overbearing, and whatever he did, right or wrong, his father acquiesced in, because he was an only son. And once upon a time, as he was roaming about in a garden, he saw the son of a merchant, named Brahmadatta, who resembled himseIf in wealth and beauty. And the moment he saw him, he selected him for his special friend, and those two, the prince and the merchant's son, immediately became like one another in all things. †[11] And soon they were not able to live without seeing one another, for intimacy in a former birth, quickly knits friendship. The prince never tasted food that was not first prepared for that merchant's son.
Once on a time the prince set out for Ahichchhatra in order to be married, having first decided on his friend's marriage. And, as he was journeying with his troops, in the society of that friend, mounted on an elephant, he reached the bank of the Ikshuvatí, and encamped there. There he had a wine-party, when the moon arose; and after he had gone to bed, he began to tell a story at the solicitation of his nurse. When he had begun his story, being tired and intoxicated he was overcome by sleep, and his nurse also, but the merchant's son kept awake out of love for him. And when the others were asleep, the merchant's son, who was awake, heard in the air what seemed to be the voices of women engaged in conversation. The first said— " This wretch has gone to sleep without telling his tale, therefore I pronounce this curse on him. To-morrow morning he shall see a necklace, and if he take hold of it, it shall cling to his neck, and that moment cause his death." Then the first voice ceased, and the second went on: " And if he escape that peril, he shall see a mango-tree, and if he eat the fruit of it, he shall then and there lose his life." Having uttered this, that voice also ceased, and then the third said— " If he escape this also, then, if he enter a house to be married, it shall fall on him and slay him." Having said so much, that voice also ceased, and the fourth said, " If he escape this also, when he enters that night into his private apartments, he shall sneeze a hundred times; and if some one there does not a hundred times say to him, ' God bless you,' he shall fall into the grasp of death. And if the person, who has heard all this, shall inform him of it in order to save his life, he also shall die," having said this, the voice ceased.*[12] And the merchant's son having heard all this, terrible as a thunderstroke, being agitated on account of his affection for the prince, reflected— " Beshrew this tale that was begun, and not finished, for divinities have come invisible to hear it, and are cursing him out of disappointed curiosity. And if this prince dies, what good will my life do to me? So I must by some artifice deliver my friend whom I value as my life. And I must not tell him what has taken place, lest 1 too should suffer." Having thus reflected, the merchant's son got through the night with difficulty.
And in the morning the prince set out with him on his journey, and he saw a necklace in front of him, and wished to lay hold of it. Then the merchant's son said, " Do not take the necklace, my friend, it is an illusion, else why do not these soldiers see it?" When the prince heard that, he let the necklace alone, but going on further he saw a mango-tree, and he felt a desire to eat its fruit. But he was dissuaded by the merchant's son, as before. He felt much annoyed in his heart, and travelling on slowly he reached his father-in-law's palace. And he was about to enter a building there for the purpose of being married, but just as his friend had persuaded him not to do so, the house fell down. So he escaped this danger by a hair's breadth, and then he felt some confidence in his friend's prescience. Then the prince and his wife entered at night another building. But the merchant's son slipped in there unobserved. And the prince, when he went to bed, sneezed a hundred times, but the merchant's son underneath it said a hundred times— " God bless you"— and then the merchant's son, having accomplished his object, of his own accord left the house in high spirits. But the prince, who was with his wife, saw him going out, and through jealousy, forgetting his love for him, he flew into a passion and said to the sentinels at his gate: " This designing wretch has entered my private apartments when I wished to be alone, so keep him in durance for the present, and he shall be executed in the morning." When the guards heard that, they put him under arrest, and he spent the night in confinement, but as he was being led off to execution in the morning, he said to them— " First take me into the presence of the prince, in order that I may tell him a certain reason, which I had for my conduct; and then put me to death." When he said this to the guards, they went and informed the prince, and on their information and the advice of his ministers, the prince ordered him to be brought before him. When he was brought, he told the prince the whole story, and he believed it to be true, for the fall of the house carried conviction to his mind. So the prince was satisfied, and countermanded the order for his friend's execution, and he returned with him to his own city, a married man. And there his friend the merchant's son married, and lived in happiness, his virtues being praised by all men.
" Thus the children of kings break loose from restraint and slaying their guides, disregard benefits, like infuriated elephants And what friendship can there be with those Vetulas, who take people's lives by way of a joke. Therefore, my princess, never abandon your friendship with me."
When Kalingasená heard this story in the palace from the mouth of Somaprabhá, she answered her affectionate friend,— " Those of whom you speak are considered Piśáchas, not the children of kings, and I will tell you a story of the evil importunity of Piśáchas, listen !"
Story of the Bráhman and the Pisácha:— Long ago there was a Bráhman dwelling on a royal grant, which was called Yajnasthala. He once upon a time, being poor, went to the forest to bring home wood. There, a piece of wood being cleft with the axe, fell, as chance would have it, upon his leg, and piercing it, entered deep into it. And as the blood flowed from him, he fainted, and he was beheld in that condition by a man who recognised him, and taking him up carried him home. There his distracted wife washed off the blood, and consoling him, placed a plaster upon the wound. And then his wound, though tended day by day, not only did not heal, but formed an ulcer. Then the man, afflicted with his ulcerated wound, poverty-stricken, and at the point of death, was thus advised in secret by a Bráhman friend, who came to him; " A friend of mine, named Yajnadatta, -was long very poor, but he gained the aid of a Piśácha by a charm, and so, having obtained wealth, lived in happiness. And he told me that charm, so do you gain, my friend, by means of it, the aid of a Piśácha; he will heal your wound." Having said this, he told him the form of words and described to him the ceremony as follows: " Rise up in the last watch of the night, and with dishevelled hair and naked and without rinsing your mouth, take two handfuls of rice as large as you can grasp with your two hands, and muttering the form of words go to a place where four roads meet, and there place the two handfuls of rice, and return in silence without looking behind you. Do so always until that Piśácha appears, and himself says to you, ' I will put an end to your ailment.' Then receive his aid gladly, and he will remove your complaint."
When his friend had said this to him, the Bráhman did as he had been directed. Then the Piśácha, being conciliated, brought heavenly herbs from a lofty peak of the Himalayas and healed his wound. And then he became obstinately persistent, and said to the Bráhman, who was delighted at being healed, " Give me a second wound to cure, but if you will not, I will do you an injury or destroy your body." When the Bráhman heard that, he was terrified, and immediately said to him to get rid of him " I will give you another wound within seven days." Whereupon the Piśácha left him, but the Bráhman felt hopeless about his life. But eventually he baffled the Piśácha by the help of his daughter, and having got over the disease, he lived in happiness.*[13]
"Such are Piśáchas, and some young princes are just like them, and, though conciliated, produce misfortune, my friend, but they can be guarded against by counsel. But princesses of good family have never been heard to be such. So you must not expect any injury from associating with me." When Somaprabhá heard from the mouth of Kalingásená in due course this sweet, entertaining, and amusing tale, she was delighted. And she said to her— " My house is sixty yojanas distant hence, and the day is passing away; I have remained long, so now I must depart, fair one." Then, as the lord of day was slowly sinking to the eastern mountain, she took leave of her friend who was eager for a second interview, and in a moment flew up into the air, exciting the wonder of the spectators, and rapidly returned to her own house. And, after beholding that wonderful sight, Kalingasená entered into her house with much perplexity, and reflected, " I do not know, indeed, whether my friend is a Siddha female, or an Apsaras, or a Vidyáadhárí. She is certainly a heavenly female that travels through the upper air. And heavenly females associate with mortal ones led by excessive love. Did not Arundhatí live in friendship with the daughter of king Prithu? Did not Prithu by means of her friendship bring Surahhi from heaven to earth. And did not he by consuming its milk return to heaven though he had fallen from it. And were not tin forth perfect cows horn upon earth? So I am fortunate; it is by luck that 1 have obtained this heavenly creature as a friend; and when she comes to-morrow I will dexterously ask her her descent and name." Thinking such thoughts in her heart, Kalingasená spent that night there, and Somaprabhá spent the night in her own house being eager to behold her again.
- ↑ * The word táraká means also a star. So hero we have one of those puns in which our author delights.
- ↑ † Also full of affection. This is a common pun.
- ↑ * Beasts of prey, or possibly Rákshasas.
- ↑ * Compare the translation of the life of St. Brigit by Whitley Stokes, (Three Middle Irish Homilies, p. 65.) " Shortly after that came a certain nobleman unto Dubthach to ask for his daughter in marriage. Dubthach and his sons were willing, but Brigit refused. Said a brother of her brethren named Beccán unto her: ' Idle is the fair eye that is in thy head not to be on a pillow near a husband.' ' The son of the Virgin knoweth' said Brigit, ' it is not lively for us if it brings harm upon us.' Then Brigit put her finger under her eye and drew it out of her head till it was on her cheek; and she said: 'Lo, here is thy delightful eye, O Beccán.' Then his eye burst forthwith. When Dubthach and his brethren saw that, they promised that she should never be told to go to a husband. Then she put her palm to her eye and it was whole at once. But Beccán' s eye was not whole till his death." That the biographers of Christian saints were largely indebted to Buddhist hagiology, has been shewn by Liebrecht in his Essay on the sources of Barlaam and Josaphat, (Zur Volkskunde, p. 441.) In Mr. Stokes's book, p. 34, will also be found a reference to the practice of shewing reverence by walking round persons or things keeping the right hand towards them. This is pointed out by Mr. Stokes in his Preface as an interesting link between Ireland and India.
- ↑ † They are compared to tho five sacred fires.
- ↑ * Literally the worthless straw-heap of &c.
- ↑ * Here there is a pun on the two meanings of Śrí.
- ↑ * In the Svayamvara the maiden threw a garland over the neck of the favoured suitor.
- ↑ * Rasa also means water.
- ↑ * This story is compared by Benfoy (Orient und Occident, Vol I, p. 374) with the story of the faithful servant Víravara in the Hitopadeśa, which is also found in the Vetálapanchavinśati. (see chapter 78 of this work.) Víravara, according to the account in the Vetálapanchavinśati, hears the weeping of a woman. He finds it is the king's fortune deserting him. He accordingly offers up his son, and finally slays himself. The king is about to do the same when the goddess Durgá restores the dead to life. The story of " Der Treue Johannes" will at once occur to readers of Grimm's tales. According to Benfey, it is also found in the Pentamerone of Basile. The form of the tale in our text is very similar to that in Grimm. (See Benfey's Panchatantra, Vol. I, p. 416.) The story of the faithful Víravara occurs twice in this collection, in chapter 53, and also in chapter 78. Sir G. Cox (in his Aryan Mythology, Vol. I p. 148), compares the German story with one in Miss Frere's Old Deccan Days, the 5th in that collection. Other parallels will be found in the notes in Grimm's third volume.
- ↑ † The same idea is found in Midsummer Night's Dream, Act III, Sc. 2, beginning, " We, Hermia, like two artificial gods &c."
- ↑ * Cp. Ralston's Russian Folk-Tales, pp. 69 and 71, for the three dangers. The custom of saying " God bless you," or equivalent words, when a man sneezes, is shewn by Tylor (Primitive Culture, Vol. I, pp. 88-94) to exist in many parts of the world. He quotes many passages from classical literature relating to it. " Even the emperor Tiberius, that saddest of men, exacted this observance."
- ↑ * I have been obliged to omit some portion of this story. " It was " Wilson remarks, "acceptable to the couteura of Europe, and is precisely the same as that of 'Le petit disable de Pape figure' of Fontaine".