Being asked by Makaranda as to how and where Malati first saw Madhava, Mandarika says, "Malati was called to the lattice by Lavangika to look at him as he passed the palace."
The picture is restored to Mandarika and brought back to Malati.
The mutual passion of the lovers, encouraged by their respective confidants, is naturally increased.
Madhava thus addresses Makaranda,
"It is strange, most strange! wherever I turn, the same loved charms appear on every side. Her beauteous face gleams as brightly as the golden bud of the young lotus. Alas! my friend, this fascination spreads over all my senses. A feverish flame consumes my strength. My heart is all on fire. My mind is tossed with doubt. Every faculty is absorbed in one fond thought.
I cease to be myself or conscious of the thing I am.
Malati thus addresses Lavangika:—
"Love spreads through every vein like subtlest poison and, like fire that brightens in the breeze, consumes this feeble frame. Resistless fever preys on each fibre. Its fury is fatal. No one can help me. Neither father nor mother nor Lavangika can save me. Life is distasteful to me.
Repeatedly recurring to the anguish of my heart, I lose all fortitude and in my grief become capricious and unjust. Forgive me. Let the full moon blaze in the mighty sky. Let love rage on. Death screens me from his fury."
In the meantime, the king makes the long-expected demand and the minister Bhurivasu returns the following ambiguous answer:—
"Your Majesty may dispose of your daughter as your Majesty pleases."
[This answer is used in a double sense:—
"Your minister's daughter is your own daughter and you can dispose of her as you please," and "You can dispose of your own daughter as you please, but not my daughter."
The father's connivance at his daughter's stolen marriage would appear inconsistent if the reply is not understood in its double sense.]
The intelligence reaches the lovers. They are thrown into despair.
Requested by Lavangika, Kamandaki thus describes Madhava in the presence of Malati:—
"The sovereign of Vidarbha boasts for minister the wise and long-experienced Devarata, who bears the burden of state and spreads throughout the world his piety and fame. Your father knows him well. For, in their youth, they were joined in study and trained to learning by the same preceptor.
In this world we rarely behold such characters as theirs. Their lofty rank is the abode of wisdom and of piety, of valour and of virtue. Their fame spreads white and spotless through the universe. A son has sprung from Devarata whose opening virtues early give occasion of rejoicing to the world. Now, in his bloom, this youth has been sent to our city to collect ripe stores of knowledge. His name is Madhava."
Kamandaki soliloquises thus:—
"Malati is tutored to our wishes and inspired with hatred of the bridegroom Nandan. He is reminded of the examples of Sakuntala and Vasavadatta that vindicate the free choice of a husband. Her admiration of her youthful lover is now approved by his illustrious birth and my encomium of his high descent. All this must strengthen and confirm her passion. Now their union may be left to fate."
By the contrivance of Kamandaki, a second interview between the lovers takes place in the public garden of the temple of Sankara. Malati is persuaded that the god Sankara is to be propitiated with offerings of flowers gathered by one's self. Whilst she is collecting her oblation she and Madhava meet as if by accident.
At this moment, a great tumult and terrific screams announce that a tremendous tiger has escaped from an iron cage in the temple of Siva, spreading destruction everywhere. Instantly, Nandana's youthful sister, Madayantika happens to be passing, and is attacked by the tiger and is reported to be in imminent danger.
Madhava and Makaranda both rush to the rescue. The latter kills the animal, and thus saves her who is then brought in a half-fainting state into the garden. He is himself wounded. Mandayantika is thus saved by the valour of Makaranda. The gallant youth is brought in insensible. By the care of the women, he revives.
On recovering, Madayantika naturally falls in love with her deliverer.
The two couples are thus brought together. Malati affiances herself there and then to Madhava.
Soon afterwards, the king prepares to enforce the marriage of Malati with Nandan. A messenger arrives to summon Madayantika to be present at the marriage. Another messenger summons Malati herself to the king's place.
Madhava is mad with grief and in despair makes the extraordinary resolution of purchasing the aid of ghosts and malignant spirits by going to the cemetery and offering them living flesh, cut off from his own body, as food. He accordingly bathes in the river Sindhu and goes at night to the cemetery. The cemetery happens to be near the temple of the awful goddess Chamunda, a form of Durga. The temple is presided over by a sorceress named Kapalkundla and her preceptor, a terrible necromancer Aghorghanta. They have determined on offering some beautiful maiden as a human victim to the goddess. With this object they carry off Malati, before her departure, while asleep on a terrace and bringing her to the temple, are about to kill her at the shrine when her cries of distress attract the attention of Madhava, who is, at the moment, in the cemetery offering his flesh to the ghosts.
He thinks he recognizes the voice of Malati. He rushes forward to her rescue. She is discovered dressed as a victim and the magician and the sorceress are preparing for the sacrifice.
He encounters Aghorghanta and, after a terrific hand-to-hand fight, kills him and rescues Malati.
She flies to his arms. Voices are heard as of persons in search of Malati. Madhava places her in safety.
The sorceress vows vengeance against Madhava for slaying her preceptor Aghorghanta.
Malati is now restored to her friends. The preparations for Malati's wedding with Nandana goes on. The old priestess Kamandaki, who favours the union of Malati with her lover Madhava, contrives that, by the king's command, the bridal dress shall be put on at the very temple where her own ministrations are conducted.
There she persuades Makaranda to substitute himself for the bride. He puts on the bridal dress, is carried in procession to the house of Nandan and goes through the form of being married to him. Nandana, being disgusted with the masculine appearance of the pretended bride, and offended by the rude reception given to him, vows to have no further communication with her and consigns her to his sister's care in the inner apartments. This enabled Makaranda to effect an interview with Nandana's sister Madayantika, the object of his own affections.
Makaranda then discovers himself to his mistress and persuades her to run away with him to the place where Malati and Madhava have concealed themselves.
Their flight is discovered. The king's guards are sent in pursuit. A great fight follows; but Makaranda, assisted by Madhava, defeats his opponents. The bravery and handsome appearance of the two youths avert the king's anger and they are allowed to join their friends unpunished.
The friends accordingly assemble at the gate of the temple.
But the sorceress, who has been watching an opportunity when Malati is unprotected, takes advantage of the confusion and carries her off in a flying car, in revenge for the death of her preceptor. The distress of her lover and friends knows no bounds. They are reduced to despair at this second obstacle to the marriage. They give up all hopes of recovering her when they are happily relieved by the opportune arrival of Soudamini, an old pupil of the priestess Kamandaki, who has acquired extraordinary magical powers by her penances.
She rescues Malati from the hands of the sorceress and restores her to her despairing lover.
The two couples are now united in happy wedlock.
HANUMAN NATAKA, or MAHANATAKA, or THE GREAT DRAMA.
In Ayodhya, there was an illustrious and powerful monarch, the subduer of foes and the renowned ornament of the exalted house of the sun, named Dasaratha in whose family, for the purpose of relieving the Earth of her burden, Bhurisravas (Vishnu) deigned to incorporate his divine substance as four blooming youths. The eldest, endowed with the qualities of imperial worth, was Rama.
He goes with his brother Lakshmana to the court of Mithila, to try his strength in the bending of the bow of Siva, and thereby win Sita for his bride. The hero triumphs. The bow is broken with a deafening sound which brings Parasurama there. Rama wins his bride. He tries the bow of Parasurama and shoots an arrow from it which flies to Swerga or heaven. The Brahmin hero now acknowledges the Kshatriya hero to be his superior. Rama is married to Sita. The sweet loves of the happy pair grows with enjoyment.
Various portents then indicate Rama's impending separation from his father. The sun looks forth dimmed in radiance. Fiery torches wave along the sky. Meteors dart headlong through midheaven. Earth shakes. The firmament rains showers of blood. Around, the horizon thickens. In the day, the pale stars gleam. Unseasonable eclipse darkens the noon. Day echoes with the howls of dogs and jackals, whilst the air replies with horrid and strange sounds, such as shall peal, when the destroying deity proclaims in thunder the dissolution of the world. Rama is exiled. At this, the king dies in agony. It is the result of the stern curse denounced upon the king by the father of the ascetic whom the king, hunting in his youthful days, had accidentally slain.
Rama fixes his residence at Panchavati. Maricha, a Rakshasa, now appears as a deer. The supposed animal is chased by Rama and Lakshmana at Sita's request.
Ravana then comes disguised to see Sita. He mutters, "pious dame! Give me food." She heedlessly oversteps the magic ring traced by Lakshmana, when the Rakshasa seizes her by the hand stretched in charity. She calls in vain the sons of Raghu. Jatayu, the vulture, endeavours to rescue her, but is slain. She encounters Hanuman, the chief Counsellor of Sugriva, the dethroned king of the Monkeys, and begs him to carry her ornaments, which she casts to him, to Rama.
Having slain the deer, the prince, with his brave brother, returns to their bower. He seeks Sita, but seeks in vain. His steps tread three several quarters, the fourth he leaves, overcome with grief and terror, unexplored.
Rama prosecutes his search after Sita. He fights with Bali, the king of the Monkeys, and triumphs over him.
He now despatches Hanuman to Lanka, Hanuman pays a visit to Sita.
He performs various feats at Lanka and returns to Rama whose hosts now advance towards Lanka.
Vibhishana, the brother of Ravana, expostulates with his royal brother, but in vain. Consequently he deserts the king and goes over to Rama.
The Monkeys advance further towards Lanka.
A bridge is built over the sea.
The troops cross over it.
Where first the Monkey bands advance, they view a watery belt smoothly circling round the shore: the following troops plough their way through the thick mire with labour; the chief who leads the rear, filled with wonder, exclaims, "Here is Ocean."
Rama now sends Angada, the son of Bali, to persuade Ravana to relinquish Sita peaceably. Angada has some feeling of aversion to Rama, who killed his father, but thinks he shall best fulfil his father's wishes by promoting the war between Ravana and Rama; he therefore goes to Ravana and defies him in very haughty terms.
Ravana says:—
"Indra, the king of the gods, weaves garlands for me; the thousand-rayed or the Sun keeps watch at my gate; above my head Chandra or the Moon uprears the umbrella of dominion; the wind's and the ocean's monarchs are my slaves; and for my board the fiery godhead toils. Knowest thou not this, and canst thou stoop to praise the son of Raghu, whose frail mortal body is but a meal to any of my households?"
Angada laughs and observes:—"Is this thy wisdom, Ravana? Infirm of judgement dost thou deem of Rama thus—a mortal man? Then Ganga merely flows a watery stream; the elephants that bear the skies, and Indra's steed, are brutal forms; the charms of Rembha are the fleeting beauties of earth's weak daughters, and the golden age, a term of years. Love is a petty archer; the mighty Hanuman, in thy proud discernment, is an ape."
Angada, having in vain endeavoured to persuade Ravana to restore Sita, leaves him to expect the immediate advance of the Monkey host.
Virupaksha and Mahodara, two of Ravana's ministers utter a string of moral and political sentences.
Ravana is not to be persuaded, but goes to Sita to try the effect of his personal solicitations—first endeavouring to deceive her by two fictitious heads, made to assume the likenesses of Rama and Lakshmana. Sita's lamentations are stopped by a heavenly monitor, who tells her that the heads are the work of magic and they instantly disappear. Ravana then vaunts his prowess in war and love, and approaches Sita to embrace her. She exclaims "Forbear, forbear! proud fiend, the jetty arms of my loved lord, or thy relentless sword, alone shall touch my neck."
Thus repulsed, Ravana withdraws, and presently reappears as Rama, with his own ten heads in his hands. Sita, thinking him to be what he appears, is about to embrace him, when the secret virtue of her character as a faithful wife detects the imposition, and reveals the truth to her. Ravana, baffled and mortified, is compelled to relinquish his design. Sita's apprehensions, lest she should be again beguiled, are allayed by a voice from heaven, which announces that she will not see the real Rama until he has beheld Mandodari kiss the dead body of her husband Ravana.
A female Rakhasi attempts to assassinate Rama, but is stopped and slain by Angada. The army then advances to Lanka, and Ravana comes forth to meet it. Kumbhakarna, his gigantic and sleepy brother, is disturbed from his repose to combat. He is rather out of humour at first, and recommends Ravana to give up the lady, observing: "Though the commands of royalty pervade the world, yet sovereigns ever should remember, the light of justice must direct their path." Ravana answers:—
"They who assist us with a holy text are but indifferent friends. These arms have wrested victory from the opposing grasp of gods and demons. Confiding in thy prowess, sure in thee to triumph over my foes, I have relaxed their fibre, but again their nerves are braced, I need thee not; hence to thy cell and sleep." Kumbhakarna replies:—"King, do not grieve, but like a valiant chief, pluck from thy heart all terror of thine enemies, and only deem of thy propitious fortunes, or who shall foremost plunge into the fight——I will not quit thee."
Kumbhakarna's advance terrifies Rama's troops, whom the Kshatriya hero addresses thus:
"Ho! chiefs and heroes, why this groundless panic, the prowess of our enemy untried in closer conflict? Ocean's myriad fry would drain the fountain, and before the swarm of hostile gnats the mighty lion falls." Kumbhakarna is killed by Rama; on which Indrajit, a son of Ravana, proceeds against the brethren. By the arrow called Nagapasa, presented him by Brahma, he casts Rama and Lakshmana senseless on the ground, and then goes to Nikumbhila mountain to obtain a magic car by means of sacrifice. Hanumana disturbs his rites.
Rama and Lakshmana revive, and on being sprinkled with drops of amrita brought by Garura, the latter with a shaft decapitates Meghnada, and tosses the head into the hands of his father Ravana.
Ravana levels a shaft at Lakshmana, given him by Brahma, and charged with the certain fate of one hero. Hanumana snatches it away, after it has struck Lakshmana, before it does mischief. Ravana reproaches Brahma, and he sends Nareda to procure the dart again and keep Hanumana out of the way. With the fatal weapon Lakshmana is left for dead. Rama despairs:—
"My soldiers shall find protection in their caves; I can die with Sita, but thou, Vibhishana, what shall become of thee?"
Hanuman reappears and encourages him. Ravana has a celebrated physician, Sushena, who is brought away from Lanka in his sleep, and directs that a drug (Vishalya) from the Druhima mountain must be procured before morning, or Lakshmana will perish. This mountain is six millions of Yojanas remote, but Hanuman undertakes to bring it bodily to Lanka, and call at Ayodhya on his way.
He accordingly roots up the mountain, and is returning with it to Rama, via Ayodhya, when Bharata, who is employed in guarding a sacrifice made by Vasishtha, not knowing what to make of him, shoots Hanuman as he approaches. He falls exclaiming on Rama and Lakshmana, which leads Bharata to discover his mistake. Vasishtha restores the monkey who sets off for Lanka. On Hanuman's return, the medicament is administered, and Lakshman revives.
An ambassador from Ravana comes and offers to give up Sita for the battle-axe of Parasurama, but this, Rama replies, must be reserved for Indra. On this refusal, Ravana goes forth after a brief dialogue with his queen Mandodari, who animates his drooping courage with the true spirit of the tribe to which she belongs.
"Banish your sorrow, lord of Lanka, take one long and last embrace. We meet no more. Or give command, and by your side I march fearless to fight, for I too am a Kshatriya." The progress of Ravana through the air appals all Nature. The winds breathe low in timid murmurs through the rustling woods; the sun with slackened fires gleams pale abroad and the streams, relaxing from their rapid course, slowly creep along. Ravana defies Rama with great disdain and in derision of his modest demeanour, asks him whether he is not overcome with shame by the recollection of his ancestor, Anaranya, killed formerly by Ravana.
Rama replies:—
"I am not ashamed my noble ancestor fell in the combat. The warrior seeks victory or death, and death is not disgrace. It ill befits thee to revile his fame. When vanquished, thou couldst drag out an abject life in great Haihaya's dungeons, till thy sire begged thee to freedom, as a matter of charity. For thee alone I blush, unworthy of my triumph."
Ravana falls under the arrows of Rama. The heads, that once, sustained on Siva's breast, shone with heavenly splendour, now lie beneath the vulture's talons. Mandodari bewails the death of her husband. Sita is recovered, but Rama is rather shy of his bride, until her purity is established by her passing through the fiery ordeal: a test she successfully undergoes. Rama returns with Sita and his friends to Ayodhya, when Angada challenges them all to fight him, as it is now time to revenge his father's death. A voice from heaven, however, tells him to be pacified, as Bali will be born as hunter in a future age, and kill Rama, who will then be Krishna: he is accordingly appeased. Rama is now seated on the throne of Ayodhya. After some time, he orders the exile of Sita.
ANERGHA RAGHAVA or MURARI NATAKA.
The sage Viswamitra comes to Dasaratha, the king of Ayodhya, to request the aid of his eldest son Rama. Each tries to outdo the other in complimentary speeches. The sage observes:—
"The monarch of the day invests the dawn with delegated rays to scatter night, and ocean sends his ministers the clouds, to shed his waters over the widespread earth."
The king, taking counsel with himself, and being reminded by Vamadeva, one of his priests and preceptors, that the race of Raghu never sent away a petitioner ungratified, sends for Rama and Lakshmana, and allows Viswamitra to take them with him, to his hermitage, situated on the banks of the Kausiki or Coosy river, to protect him in his rites against the oppression of Taraka, a Rakshasi.
The cry is heard that Taraka is abroad. Rama, after some hesitation about killing a female, slays her.
Viswamitra now proposes that they should visit Mithila. The two princes are introduced to Janaka, the king of Mithila, who is urged by the sage to let Rama try to bend the bow of Siva. Sanshkala, the messenger of Ravana, the king of Lanka, now arrives to demand Sita in marriage for his master, refusing, at the same time, on his part, to submit to the test of bending the bow. The demand is refused. Rama tries his fortune, bends the bow and wins the lady. The family connection is extended by the promise of Urmila, Mandavi, and Srutakirti, to Rama's brothers. Sanshkala is highly indignant and carries the information to his master's minister Malyavan, who is disappointed on Ravana's account. Malyavan anticipates that Ravana will carry Sita off; and to render the attempt less perilous, projects inveighing Rama into the forests alone, for which he sends Surpanakha, the sister of Ravana, in the disguise of Manthara, the attendant of Kaukeyi.
Parasurama then appears and boasts of his destruction of the Kshatriya race. Rama replies:—"This flag of your fame is now worn to tatters, let us see if you can mount a new one." Rama then calls for his bow, and Parasurama presents him with his axe. They go forth to fight. In the end, the two Ramas turn very excellent friends. Parasurama departs.
Dasaratha now declares his purpose of relinquishing the kingdom entirely to his son Rama, Lakshmana announces the arrival of Manthara, and presents a letter from Kaikeyi, the purpose of which is to urge Dasaratha's fulfilment of his promise, and grant her as the two boons, the Coronation of Bharata, and banishment of Rama. The old king faints. Rama recommending his father to Janaka, departs for the forests, accompanied by Lakshmana and Sita. On their arrival in the forests, they are cordially received by Sugriva, the brother of Bali the king of the monkeys. Lakshmana carries on a dialogue with Ravana, disguised as a juggler.
Jatayu, the king of birds, beholds Sita carried off by Ravana. He follows the ravisher. Rama and Lakshmana both express their grief.
Lakshmana observes:—
"The worse the ill that Fate inflicts on noble souls, the more their firmness; and they arm their spirits with adamant to meet the blow."
Rama replies:—
"The firmness I was born with or was reared to, and rage, that fills my heart, restrain my sorrows; but hard is the task to fit my soul to bear unmurmuringly a husband's shame."
A cry of distress is now heard, and on looking out, the youths observe Guha, the friendly forest monarch, assailed by the demon Kabandha, or a fiend without a head. Lakshmana goes to his aid, and returns with his friend Guha. In the act of delivering him, Lakshmana tosses away the skeleton of Dundubhi, a giant, suspended by Bali, who, deeming this an insult, presently appears. After a prolix interchange of civility and defiance, Rama and Bali resolve to determine their respective supremacy by single combat. Bali is slain. His brother Sugriva is inaugurated as king and determines to assist Rama to recover Sita. A bridge is built over the sea. Rama's army advance to Lanka. Kumbhakarna, a brother of Ravana, and Meghanada, a son of Ravana, go forth to battle. Malyavan wishes them prosperity in a phrase perfectly oracular. They are slain. Ravana now takes the field himself. Malyavan resolves to follow him and resign, on the sword, a life now useless to his sovereign. The king is overthrown. Sita is recovered.
Rama with his wife and brother, accompanied by Vibhishana, the brother of Ravana, and Sugriva, mounts the celestial car, which was once wrested by Ravana from his brother Kuvera, and sets out to proceed to Ayodhya.
On the way the travellers descry the Sumeru mountain, the Malaya mountain, the Dandaka forest, the mountain Prasravana, the Godaveri river, mount Malyavan, Kundinipura in the Maharashtra country, the shrine of Bhimeswara, the city of Kanchi, Ujayin, the temple of Mahakala, Mahishmati the capital of Chedi, the Jumna and Ganga rivers, Varanasi, Mithila or Tirhut, and Champa near Bhagalpur.
They then proceed westward to Prayaga, and Antarvedi or Doab, when they again follow an easterly course and arrive at Ayodhya.
Bharata, Satrughna, Vasishtha the priest and the people of Ayodhya await the arrival of the party and receive them most cordially. Rama is now crowned king.
VENI SAMVARANA or VENI SANHARA
or
"THE BINDING OF THE BRAID OF HAIR."
Draupadi, the wife of the Pandavas, is dragged by the veni or braid of hair into the public assembly by the hand of Duhsasana, one of the Kaurava princes, a disgrace that weighs most heavily upon the Pandavas, who contemplate most bitter revenge.
Krishna returns to the Pandava camp from a visit to the Kaurava princes, as a mediator between the contending chiefs. Ferocious Bhima expresses, to his brother Sahadeva, his refusal to have any share in the negotiations instituted by Krishna and his determination to make no peace with the enemy until the insult offered to Draupadi is avenged. He announces his resolution, in case the dispute be amicably adjusted, to disclaim all connection with his own brothers, and throw off obedience to Judhishthira.
The price of peace is the demand of five villages or towns, Indraprastha, Tilaprastha, Mansadam, Varanavatam, and another. Sahadeva attempts to calm the fury of Bhima, but in vain; and Draupadi, with her hair still dishevelled, and pining over her ignominious treatment, comes to inflame his resentment. She complains also of a recent affront offered by Bhanumati, the queen of Duryodhana, in an injurious comment upon her former exposure, which serves to widen the breach.
Krishna's embassy is unsuccessful, and he effects his return only by employing his divine powers against the enemy. All the chiefs are summoned by the trumpet to prepare for battle.
Before day-break, Bhanumati repeats, to her friend and an attendant, a dream in which she has beheld a Nakula or Mungoose destroy a hundred snakes. This is very ominous, Nakula being one of the Pandavas, and the sons of Kuru amounting to a hundred. Duryodhana overhears part of the story, and at first imagines the hostile prince is the hero of the vision. He is about to burst upon her, full of rage, and when he catches the true import of the tale, he is at first disposed to be alarmed by it, but at last wisely determines to disregard it.
For, by Angira it is sung, the aspect of the planets, dreams and signs, meteors and portents, are the sports of accident, and do not move the wise. Bhanumati offers an arghya of sandal and flowers to the rising sun to avert the ill omen, and then the king appears and soothes her.
Their dialogue is disturbed by a rising whirlwind from which they take shelter in a neighbouring pavilion. The mother of Jayadratha, the king of Sindhu, then appears, and apprises Duryodhana that Arjuna has vowed, if sunset finds Jayadratha alive, he will sacrifice himself in the flames. His wrath is especially excited by the death of his son Abhimanyu, in which that chieftain had borne a leading part. Duryodhana laughs at her fears and those of his wife, and despises the resentment of the Pandavas. He observes, that this was fully provoked by the treatment which Draupadi received by his command, when in the presence of the court and of the Pandavas, she called out in vain for mercy. Duryodhana then orders his war-chariot and goes forth to the battle. Up to the period of the contest, the following chiefs have fallen, Bhagadatta, Sindhuraja, Angadhipa, Drupada, Bhurisravas, Somadatta, and Bahlika.
Ghatotkacha is also slain, and Bhima is about to avenge his fall, on which account Hirimba, the queen of the Rakshasas and mother of Ghatotkacha, has ordered goblins to be ready to assist Bhimasena.
Drona is seized by Dhrishtadyumna and slain. Aswatthama, the son of Drona, appears armed and is overtaken by his father's charioteer who tells him of the treachery by which Drona was slain, having been induced to throw away his arms by a false report that his son Aswatthama had perished, and been then killed at a disadvantage. Aswatthama's distress is assuaged by his maternal uncle Kripa, who recommends him to solicit the command of the host from Duryodhana.
In the meantime, proud Kerna, the friend and ally of Duryodhana, fills the mind of the Kuru chief with impressions hostile to Drona and his son, persuading him that Drona only fought to secure Aswatthama's elevation to royal dignity, and that he threw away his life, not out of grief, but in despair at the disappointment of his ambitious schemes. Kripa and Aswatthama now arrive and Duryodhana professes to condole with Aswatthama for his father's loss. Kerna sneeringly asks him what he purposes, to which he replies:—
"Whoever confident in arms is ranked amongst the adverse host—whomever the race of proud Panchala numbers, active youth, weak age or unborn babes, whoever beheld my father's murder, or whoever dares to cross my path, shall fall before my vengeance. Dark is my sight with rage, and Death himself, the world's destroyer, should not escape my fury."
Kripa then requests Duryodhana to give the command of the army to Aswatthama. The king excuses himself on the plea of having promised it to Kerna, to whom he transfers his ring accordingly. A violent quarrel ensues between Kerna and Aswatthama, and Duryodhana and Kripa have some difficulty in preventing them from single combat. Fiery Aswatthama at last reproaches Duryodhana with partiality, and refuses to fight for him more. Bhima proclaims that he has at last encountered Duhsasana, the insulter of Draupadi, and is about to sacrifice him to his vengeance. Kerna, instigated by Aswatthama, foregoes his anger and is about to resume his arms when a voice from heaven prevents him. He is obliged, therefore, to remain an idle spectator of the fight, but desires Kripa to assist the king. They go off to fight.
Duhsasana is killed and the army of the Kauravas is put to the rout. Duryodhana is wounded and becomes insensible. On his recovery, he hears of Duhsasana's death and gives vent to his sorrows.
In the conflict between Arjuna and Vrishasena, the son of Kerna, the young prince is slain to his father's distress. Sundaraka, a follower of Kerna, brings a leaf on which Kerna has written to Duryodhana, with an arrow dipped in his own blood, message for aid. Duryodhana orders his chariot, and prepares to seek the fight again, when he is prevented by the arrival of his parents, Dhritarashtra and Gandhari, who with Sanjaya, endeavour to prevail upon Duryodhana to sue for peace, but he refuses.
A tumult and the entrance of the king's charioteer announce the death of Kerna. Duryodhana, after expressing his grief, determines to go and avenge him, and mount the car of Sanjaya, the charioteer of Dhritarashtra, for that purpose, when Arjuna and Bhima arrive in search of him.
On finding the seniors there, Arjuna purposes to withdraw; but Bhima insists on first addressing them, which they do, but in insulting terms.
Dhritarashtra, reproaching them for this language, is told they use it not in pride, but in requital of his having witnessed, without interfering to prevent, the oppression and barbarous treatment the Pandavas experienced from his sons. Duryodhana interferes and defies Bhima, who is equally anxious for the combat; but Arjuna prevents it, and the brothers are called off by a summons from Yudhishthira, who orders the battle to cease for the day and the dead bodies of either party to be burnt. Aswatthama is now disposed to be reconciled to Duryodhana; but the prince receives his advances coldly, and he withdraws in disgust. Dhritarashtra sends Sanjaya after him to persuade him to overlook Duryodhana's conduct. Duryodhana mounts his car, and the aged couple seek the tent of Salya, the king of Madra.
Duryodhana is discovered concealed in a swamp, and compelled to fight with Bhimasena, by whom he is slain. Yudhisthira orders public rejoicings on the occasion.
Charvaka, a Rakshasa disguised as a sage, then enters, requiring rest and water. He relates that he has seen Arjuna engaged with Duryodhana, Bhima having been previously slain by the latter, and gives his hearers to understand that Arjuna also has fallen. Draupadi determines to mount the funeral pile, and Yudhishthira, to put an end to himself when the Rakshasa, satisfied with the success of his scheme, which was intended to prevail on this couple to perish, departs. The pile is prepared, and Yudhishthira and Draupadi are about to sacrifice themselves, when they are disturbed by a great clamour. Supposing it to precede the approach of Duryodhana, Yudhishthira calls for his arms, when Bhima, his club besmeared with blood, rushes in. Draupadi runs away; he catches her by the hair, and is seized by Yudhishthira—on which the mistake is discovered.
The braid of Draupadi's hair is now again bound up. Arjuna and Vasudeva arrive, and announce that they have heard of the fraud of Charvaka. On hearing that the mendicant is slain by Nakula, Krishna expresses great satisfaction.
CHANDA KAUSIKA
or
THE OFFENDED VISWAMITRA.
Maharaja Harischandra, a scion of the solar race, a powerful king, endowed with uncommon virtues and skilled in all arts, sees a vision of misfortune to come. Apprehending future evils for his subjects, he confers with his priest, and acting on his advice, spends a whole night in religious contemplation in a temple of God. Next morning the king enters the inner apartments of his palace to greet his wife. The queen, who is jealous on account of his absence during the night, says to him, "Oh! I see your eyes are red for want of sleep. The sight is not uninteresting; only, I am being consumed with the fires of agony of mind." The king, on hearing this, smiles and says, "Oh my dear queen! do not be angry. Be assured, you have no rival in Harischandra's affections".
The queen is not altogether satisfied with this assurance, for love is suspicious. Just then, a messenger comes to request permission to bring in a hermit who is standing at the door. The permission is granted and the hermit enters. Addressing the King, he says, "The family priest has sent you some holy water, which will bring you peace of mind and ward off the evils for fear of which he made you keep up a whole night." The king and the queen thankfully accept the water. The hermit retires. The queen, now learning from the hermit the cause of her husband's absence from her, and of his wakefulness all night, becomes ashamed of herself and asks her lord's pardon for the false insinuation she had made. On this he kisses the queen.
Again, the king goes on a hunting expedition. Hunting is a favourite pastime with kings. It promotes health and courage and gives immense pleasure to all who engage in it. When the king enters a thick forest, he finds the great sage Viswamitra deeply engaged in religious austerities with the view of acquiring the three unattainable arts of creation, preservation and destruction, which properly belong to Brahma, Vishnu and Siva respectively. The gods plot to prevent this consummation, and send a servant named Bighna. Bighna assumes the form of a boar and appears before the king. The king discharges an arrow at him, but in vain. The animal enters the thick forest. The king follows. It now enters the hermitage of Viswamitra. The king addresses his followers thus, "It is the duty of kings to get rid of carnivorous animals from the forest of meditation and austerities. I have, on the contrary, made a carnivorous animal enter it. How can I now retire? But the hermits will be disturbed in their religious exercises if you all enter. So, do you all wait here. I will proceed alone." With these observations, the king enters the forest of meditation and is charmed with its exquisite beauty.
The king thinks, "Tearing off the bonds of the world is the cause of hermits' ease and happiness. With no attachments, no desires, no bereavements, no worldly anxieties, they are happily absorbed in divine contemplation." The king is thinking thus when distant cries are heard, as if females are crying out, "Maharaja Harischandra! save us! save us! Save us from the fire-place of this mighty hermit. We three helpless women are being burnt up."
At this, the king is at a loss. His heart melts at the tender cries of the women. He extinguishes the flame with his weapon dedicated to Varuna, the god of the waters.
The three ladies are the three arts of creation, preservation and destruction. They, thus delivered, go away to Heaven, showering blessings of victory on their deliverer.
The meditations of the dreadful sage Viswamitra are thus broken off. His eyes are red with anger. Seeing Harischandra standing before him he cries out, "Oh wretch of a Kshattriya! I will burn you up as Siva did the god of love."
The king is at a loss. He trembles as a plantain tree tossed up by tempest. He touches the feet of the sage and most piteously begs pardon of him.
But the sage is obdurate. He will not be appeased. He is about to consume the offender with imprecation.
The Raja again and again implores him thus:—
"My lord Kausika! Forgive me. I was touched by the piteous appeals of the women and disturbed you for the sake of duty."
At this, the sage becomes still more furious and says trembling, "O Villain! speak of duty! What is your duty?"
The king replies,
"O god! gifts to virtuous Brahmans, protection of those afflicted with fear, and fight with enemies are the three chief duties of Kshattriyas."
The sage thereupon observes,
"If compliance with duties be your aim, make some gift to me commensurate with my merit."
The king replies, "Oh great sage! what have I got with which to make a due gift to you? I am prepared to give you what I have——this world with all its wealth. Please accept it."
Then the sage becomes calm and says,
"Be it so. I will not burn you up. I accept your gift of a kingdom. Now that you have made a gift, give me a fee of one thousand gold coins, commensurate with the gift. I will not accept the gift without the fee. But as you have made a gift of the world with all its wealth, you must not take the fee-money out of that world. Collect the money elsewhere."
At this, the king is in a fix. After much thought it strikes him that it is said in the scriptures that Benares is separate from the world. So he resolves to collect money from that holy city.
Then the king placing the crown and the sceptre of royalty at the feet of the sage, obtains from him one month's time to pay the fee and taking the queen Saibya and his son Rohitasya with him, starts for Benares. The month allowed him is drawing to a close. Not a single gold coin has been collected—to say nothing of one thousand coins. Alms is the only way of collection. Alms barely suffices for maintenance. On the morning of the last day, when he is deeply anxious for the money, the sage arrives. Seeing the latter, he almost faints.
The sage whirls his eyes and asks, "Oh Harischandra! where is my fee? Pay at once, or I will burn you up." He replies in piteous and trembling tones, "The month will be completed by sunset. Please wait till sunset."
The sage observes, "I will not listen to any more of your prevarications. I cannot grant your request."
The king cries and repeatedly entreats the sage to wait till sunset.
At this the queen and his son both weep.
After many entreaties, the sage consents. Then the king again goes out a-begging, but in vain. Then he resolves to sell his person and goes about hawking himself in the streets.
No one responds to his efforts. No buyer appears. At this time, a Brahmin with a disciple, asks whether a male or a female slave is for sale and intimates that he requires a female slave.
The queen wipes her eyes and replies, "Yes, a female slave is for sale for fifty thousand gold coins. I, who am for sale as such, will obey all orders except eating table-refuse and indulging in improper intimacy with males." The Brahmin consents to the terms laid down, pays the required sum into the hands of the king and takes away the queen. The king then bewails her thus:—
"It were far better if a thousand thunderbolts had fallen on my head. Oh my dear queen! Never even in a dream did I think that such a misfortune would befall you. You mistook a poisonous tree for a sandal-tree. Oh, how hard is my heart! It does not melt at the sight of my wife sold away as a slave. Even iron is melted by fire. Oh Providence! I can no longer bear up my sorrows. Oh Indra I break my head in pieces by thy thunderbolts."
At this lamentation of the king, all present become sorry and express their regrets. After a little while, the sage arrives again, his body emitting sparks of fire. Seeing him at a distance, the king begins to tremble.
As the sage comes up, the king bows to him and says,
"My lord Kausika! I have procured only a half of your fee by the sale of my wife. Accept it. I shall presently pay the remaining half by the sale of my own person."
The sage whirls his eyes and exclaims, "Is it a joke? Am I a fit object for a joke? What shall I do with only half the money? Just pay down the whole amount. See the sun is setting."
The king replies, "O God! if this does not satisfy you, I pray you wait a little. If a Chandal is available, I will sell my person to him and pay your fee." The sage remarks:—
"Then I will stand here and wait. Collect the money without delay."
The king then hawks himself about, "Will any one buy me with half a lakh of gold coins, and deliver me from an ocean of sorrows." No one responds to his offer. No buyer appears. The sun is about to set. Death stares him in the face. Not that he fears death. Why should he fear it? He has given away his kingdom. His queen has been sold. Life has no further attraction for him. Death has been stripped of its terrors. But death by the fire of a Brahmin's anger leads to everlasting hell. He sees the vision of hell, falls down on the ground like a plantain tree blown by a tempest, and faints.
Virtue preserves him who practises virtue. Virtue assumes the form of a Chandal and accompanied by an attendant, makes his appearance, with a half-burnt bamboo on his shoulders and a chain of skeletons round his neck. He is ready to buy the king, who now weeps bitterly, and holding the feet of the sage, entreats him thus:—
"Oh lord Kausika! Do me a favour I pray you. Do not sell me to a Chandal. Do you rather buy me. I shall be your slave for ever."
On this, the sage flies into a rage and exclaims:—
"Oh villain! Do not trifle with me. You have all this time been pretending that you want buyers. As soon as a buyer appears in the field, you feel ashamed to be sold to a Chandal! I cannot brook any more delay. I take up water to destroy you."
The king begs his pardon, sells himself to the Chandal and pays down the fee to the sage, who then retires.
The king now puts on the dress of a Chandal and is appointed with two others to collect rags in a burning-ground. Hideous is the burning-ground. Dogs and jackals are tearing up carcasses which lie scattered all round. Vultures are quarrelling among themselves. These sights unloosen the bonds that bind him to the world. The king is trembling with fear. His two colleagues have left him. But he will not leave his station. He must do his duty. The night deepens. The burning-ground becomes still more hideous. To try the king's sense of duty, Virtue once more becomes incarnate and this time appears before the king in a horrible form. The king has never before seen such a terrible sight, but still he will not leave his station. Not one or two but myriads of such forms dance before him, but in vain. The king exclaims, "No one shall be allowed to burn any corpse without depositing rags and couches with me. I am the agent of the lord of this burning-ground. I make this proclamation by order of my lord."
No one responds. No voice is heard; only horrible figures are seen playing around him. After a while, a hermit comes and says.
"I am a hermit. I have resolved to practise some mantras. I have come to know everything about you by my powers of yoga. You are a king and you should protect me from the demons that disturb my meditations."
The king most humbly submits, "My body is not my own; I have sold it to the lord of the Chandals. How can I forsake my duty to my lord to save you?"
The hermit says, "come and help me if I ever suffer extreme distress."
The king replies, "If I can ever help you without detriment to the business of my lord, I am ready to do it." The hermit retires, and after a short time he returns; and says,
"By your help I am now versed in all mantras. I am prepared to give you such a mantra as by its virtue you will be able at once to repair to Heaven. You need not suffer hell by slavery to a Chandal."
The king replies, "Many thanks for your kind offer. But how can I accept your offer as this body belongs to a Chandal? I will not go anywhere before death."
The hermit says, "Then take this money and deliver your wife."
The king thankfully declines the offer with the observation, "I have sold my queen in my hour of need. To buy her back is not in my power." The hermit soliloquizes,
"Blessed is Maharaja Harischandra! What fortitude! what wisdom! what generosity! what a sense of duty! The world has never produced a nobler man. A tempest shakes even the mountains, but behold! this noblest specimen of humanity is not moved by the severest of afflictions!
It is morning. The birds are singing. The sun is up in the horizon. The king is sitting on the banks of the Ganges. He is thinking of his fate when he hears a female voice crying. He approaches the lady. The scene is horrible. An unfortunate lady, the queen Saibya who had been deserted by her husband, has come to burn her son, the support of her life. She was serving as a slave in the house of the Brahmin who had bought her. Her son Rohitashya, was stung by a deadly poisonous snake. No body would help her. She has come to the burning-ground to burn the dead body of her son. The queen weeps and faints. The king stares at the face of the corpse for a long time and at last recognises his dead son. He too faints. After a long time he recovers, and finds that the queen also has recovered. He thinks of committing suicide, but the body is not his own. He thinks of pacifying the queen by introducing himself, but his present costume will perhaps aggravate her sorrows. The queen, looking up to the skies, exclaims; "It is high time for me to return to the house of my master. I forget I am a slave. My master will be angry if I am late. My husband will incur blame if my master is angry. Let me go at once."
The king reflects, "If my queen is so mindful of her duties to her master in the midst of such calamities, I must never forget my duty to my master."
Then he approaches the queen and addresses her thus:—
"Who are you? You are not allowed to burn the corpse before you give up its clothes to me, the slave of the lord of this place." She replies,
"Please wait a little. I will take off the clothes."
As the queen delivers the clothes into the hands of the slave, she notices signs of royalty in his hands and is surprised that such a hand is engaged in so low an office.
"She looks attentively and exclaims in a wild voice, Oh my lord! Oh Maharaja! you a slave in this burning-ground! Oh lord Kausika! are you not yet satisfied?" The queen rushes to embrace the king. The king starts away from her and forbids her saying, "Oh my queen! do not touch me, I am the slave of a Chandal. Be patient." She faints again.
The king cannot touch her as he is in the garb of a Chandal. After a while, the queen recovers, and the king addresses her thus:—
"Oh my lady! Abandon lamentations. It is useless to lament. All this is the result of work in previous lives. I will prepare a funeral pyre. Apply the sacrament of fire to the dead body and return at once to the house of your master." The queen is disconsolate and wants to remain with her husband, who explains the situation thus:—"You have no right to remain here. Do not forget that your person has been sold to the Brahmin."
The queen understands and sighs.
All on a sudden, flowers are showered on their heads from Heaven, and musical voices are heard on high proclaiming.
"Blessed is Maharaja Harischandra; Blessed is Rani Shaibya! unrivalled in this world is the liberality, the patience, the resolution and the wisdom of the king. No nobler man can be found in the three worlds."
The king and the queen stare motionless towards the Heavens.
Now virtue assumes the form of a hermit and makes this address.
"Victory to Maharaja Harischandra! You have astonished the world, I am virtue incarnate. Virtue is never vain. As you have stuck to me all along, I must reward you. I will send you to the heaven of Brahma, where the greatest kings cannot enter by their truth, charity, straightforwardness and sacrifices. You need not lament any more. Be patient. By my blessing, your son Rohitashya will instantly regain life". Rohitashya now starts up.
Then the king perceives, in clear vision acquired by the blessings of Virtue, that lord Kausika, in order to try his virtue, deprived him of his kingdom and placed the government in the hands of his own minister. The Chandal, who is his master, is not a real character but virtue incarnate.
The Brahmin and his wife, who were the master and mistress of the queen, were not ordinary persons. The Brahmin was Siva, the god of gods, incarnate. The Brahmani was the goddess Durga incarnate. By order of virtue, the king and queen annoint, on the banks of the Ganges, Rohitashya as king-associate or Yuvaraja, and return to the capital, amidst the wild rejoicings of the subjects.
After a short stay there, the happy couple repair to the heaven of Brahma.
MADHURANIRUDDHA.
The secret loves of Usha, the daughter of the Asura Bana, and Aniruddha, the grandson of Krishna, are intense. The sage Nareda apprises Krishna and Balarama, that Indra is again in dread of the demons, and especially of Bana, who has acquired the particular favour of Siva, and who is therefore not to be easily subdued. The conference ends by Nareda's going to Sonapur, the capital of the demon, to endeavour to impair the friendship between Bana and Siva, whilst Krishna and his brother await the result.
The excessive arrogance of Bana, in his anxiety to match himself with Vishnu, has offended the latter, who has accordingly departed for Kailas, after announcing that Bana's anxiety shall be alleviated whenever his banner falls. Parvati has also gone to Kailas, after announcing to Usha that she will shortly behold her lover. Usha is impatient for the boon conferred by the goddess.
Aniruddha is violently enamoured of a damsel he has seen in his sleep, and despairs of discovering who she is, when Nareda comes opportunely to his aid, and informs him that she is the daughter of Bana; on which Aniruddha determines to go to his capital, first propitiating Jwalamukhi by penance, in order to obtain the means of entering a city surrounded by a wall of perpetual flame. The goddess is the form of Durga, worshipped wherever a subterraneous flame breaks forth, or wherever jets of carburetted hydrogen gas are emitted from the soil.
Bana's banner has fallen. His minister and wife endeavour to prevail on him to propitiate Siva, in order to avert the evil omen, but he refuses.
Bringi, a servant of Durga, precedes Aniruddha to prepare the goddess to grant his request. As he proceeds in his aerial car, he notices the countries of Orissa, Bengal, Behar, Oude or Ayodhya, Prayaga, Hastinapur or Delhi and Kurujangal or Tahneser, whence he comes to Jwalamukhi.
Aniruddha repairs to the shrine of the goddess round which goblins sport, and upon the point of offering himself as a sacrifice, is prevented by the goddess and receives from her the power of travelling through the air.
Usha and Chitralekha, her companion, receive a visit from Nareda, in whose presence the latter unfolds a picture containing portraits of all the chief characters in Swerga, Patala, and on earth, or Indra, and other gods; Sesha, Takshaka and the Nagas, and different princes, as the kings of Magadha, Mathura, Avanti, Madra, Mahishmati, and Viderbha, Yudhishthira, Krishna, Baladeva, Pradyumna, and finally Aniruddha, whom Usha recognizes as the individual seen in her dream, and of whom she is enamoured. Nareda recommends that Chitralekha be sent to Dwaravati to invite Aniruddha, whom he enables to fly thither, whilst he remains in charge of Usha, whom he sends to the garden to await her lover's arrival.
Aniruddha and Chitralekha arrive at Sonapur and the former is united to his mistress.
Aniruddha is detected by Bana. An engagement ensues. Krishna, Baladeva, and Pradyumna coming to the aid of the prince, the day is going ill with Bana, when Kartikeya, Ganesha, and Siva and Chandi come to his succour. Notwithstanding the presence of his allies, Bana has all his thousand arms cut off by Krishna except four. Siva advances to the aid of his votary, when a combat ensues between the gods which combat Brahma descends to arrest. The gods embrace one another. Parvati and Brahma support Bana to make his submission.
Vishnu declares he is less sensible of the wounds inflicted by Bana, than of the regret he feels at his presumption in contending with Siva. The latter consoles him by telling him he only did a warrior's duty, and that military prowess is independent of all motives of love or hatred.
Parvati then brings Usha to the spot, and by her desire, and that of Siva, Bana gives his daughter to Aniruddha. Siva then elevates him to the rank of one of his attendants, under the name of Mahakala.
SRIDAMA CHARITA.
Poverty and Folly are sent by Lakshmi, the goddess of wealth, to assail Sridama, the early companion and fellow-student of Krishna, who has become obnoxious to the goddess for his attachment to Saraswati; the goddess of learning. They effect their purpose with Sridama, by demanding the rites of hospitality, and being accordingly admitted into his dwelling.
Sridama is persuaded by his wife, Vasumati, who has seen a propitious dream, to repair to Krishna, to see if his opulent friend will restore his broken fortunes. He takes with him a handful of rice, dried and cleaned after boiling, as a present. He arrives at the palace of Krishna, where he is received with great respect by the host and his two principal wives, Rukmini and Satyabhama; the former washes his feet, the latter wipes them, and Krishna sprinkles the remaining water upon his own head. After recalling some of the occurrences of their juvenile days, when they were fellow-students, Krishna leads his friend into the garden, where they remain till towards sunset; when they are summoned to join the queens and their attendants. Krishna indulges in frolics among his women. The buffoonery of the Vidushaka amuses the party.
After some time spent in this manner, Sridama takes his leave, and although dismissed with great reverence, departs as poor as he came. He recollects this on his way back, and consoles himself with observing that wealth intoxicates as well as wine, and that the affection of Krishna is a thing which no one can steal from him. His disciple is not so submissive, and reminds him that it was not to get mere civility that he was sent on this errand by his wife.
On arrival, they find, instead of the miserable hovel of Sridama, a splendid and extensive town, and that Sridama is in great affliction at the disappearance of his wife, when he is seen and solicited by a Kanchuli or chamberlain, who calls himself his servant, to enter a stately palace. Sridama, thinking this is a jest upon his poverty, threatens to beat him if he does not depart, but the chamberlain perseveres, and tells him that while he was absent, Krishna had converted his cottage into a town, named after him Sridamapur, and supplied it with every article of use or luxury. With much reluctance and unyielding incredulity Sridama is prevailed upon to enter the palace, where he finds his wife.
Krishna now comes to pay a visit to his friend. He arrives in his aerial chariot, accompanied by Satyabhama and the Vidushaka. His bounties are heartily acknowledged by the object on whom they have been bestowed.
KANSA BADHA
or
THE DESTRUCTION OF KANSA.
Kansa, the king of Mathura, alarmed by a voice from heaven, that Krishna, the son of his sister, predestined to destroy him, has escaped the precautions taken against him, consults with his minister what he shall do.
The juvenile Krishna performs many exploits. He accomplishes the destruction of the demon Kesi, one of those infernal beings who in vain attempted to kill the divine child, instigated by their prescience of their fate when he should reach maturity.
Akrura, the paternal uncle of Krishna, repairs to Gokul to invite his nephew to Mathura. Balarama and Krishna, after bowing to their foster parents, Nanda and Yasoda and receiving their benedictions, depart for Mathura.
The seniors then express their grief for their loss. While the boys are proceeding on their journey, they are overtaken by a messenger from Radha, in consequence of which Krishna determines to spend some time at Vrindavan. They resume their journey to Mathura. On the way, the youths kill the royal elephant of Kansa. Then they defeat and slay Kansa's two wrestlers Chanura and Mushtika. These occurrences are reported to Kansa. The youths now reach his palace at Mathura and slay him. The boys are then re-united with their mortal parents Vasudeva and Devaki. To console Devaki for her brother's death, Krishna installs her father Ugrasena in the sovereignty of Mathura.
YAYATI CHARITRA.
Sermishtha was the daughter of Vrishaperva, king of the Daityas, and Devayani, the daughter of Sukra, regent of the planet Venus and the spiritual preceptor of the Daitya race. Devayani having incurred the displeasure of Sermishtha the latter threw the former into a well, where she was found by king Yayati, the son of Nahusha. Devayani, on returning to her father, excited his anger against Vrishaperva, who, to appease Sukra, consented to give his daughter to Devayani as her servant, with a thousand other female attendants. Devayani was married to Yayati. At the time of her marriage, Sukra obtained the king's promise that he would never associate with Sermishtha; but after some interval, the king meeting her, fell in love with, and espoused, her privately. The intrigue continued secret, until Yayati had two sons by Devayani and three by Sermishtha, when it was discovered by the former, and excited her resentment as well as that of her father. The violation of the king's promise was punished by premature decay, as denounced upon him by Sukra, with permission, however, to transfer his infirmities to anyone who would acccept them. Yayati appealed to his sons; of whom the youngest alone, Puru, consented to assume the burden. After a sufficient period, Yayati took his decrepitude back again, and left the sovereignty to Puru in reward of his filial piety.
All the sons of Yayati were the founders of distinguished families. The Pauravas were the descendants of Puru in whose line the Kaurava and the Pandava families were comprised.
KAUTUKA SERVASWA.
Kalivatsala, or the darling of the age of iniquity, is the sovereign of Dhermanasa or the destruction of virtue, and he takes as his spiritual guide, Kukermapanchanana, the Siva of iniquity.
Satyacharya, a pious Brahman returned from Brindavan, who is treated by the king and his courtiers with great iniquity, holds the following conversation with his brethren in jail.
Satyacharya says: "How now, holy sirs, how fares it with you?"
The Brahmans in jail reply: "We once had lands in free gifts."
Satyacharya asks, "What then?"
The Brahmans answer: "why, know you not the customs of the country? If the god of wealth owned lands here that yielded but a grain of corn, the king would send him in three days to beg alms, clad in tatters and with a platter in his hand. The characteristics of our sovereign are fondness for the intoxicating juice of bhang, esteem for the wicked, addiction to vice, and detestation of virtue."
Satyacharya observes: "You are right, what chance is there for the good? The king is unwise, his associates are wicked, his chief councillor is a knave, and his minister, a scoundrel. Yet the people are many; why is not such misconduct resented?"
The Brahmans reply, "The manners of the people are equally depraved; they are valiant in oppression, skilful in falsehood, and persevering only in contempt for the pious."
Satyacharya asks, "How are the scribes?"
The Brahmans answer, "They collect the revenues by any expedient, and vigilantly inflict penalties on the wise. The Brahmans are not allowed to keep even the dust upon their bodies; the dust accumulated on their feet is claimed by the Kayeths. What can we say of this reign? The dumb alone can speak the truth, the deaf hear the law, the sons of the barren are well-behaved, the blind behold the observance of the scriptures. Our lands have been given to drunkards, and we are detained in prison for what our ancestors expended."
Satyacharya observes, "I have heard enough. Better fortunes attend you."
The general Samara Jambuka, the jackal of war, boasts that he can cleave a roll of butter with his falchion. He trembles from top to toe at the approach of a mosquito.
The king orders vice to be proclaimed virtue by beat of drum. All the Brahmans are perpetually banished.