CHAPTER CVI.
Marriage of Chúdálá with Sikhidhwaja.
Argument.—The Gandharva form of marriage, its Courtship and ceremonial rites.
VASISHTHA resumed:—After the lapse of some days in this manner, Chúdálá thus bespoke to her husband, in her guise of the pretended Bráhman boy (or Kumbha).
2. Hear me, O lotus eyed prince, she said, what I tell you in good earnest; that since I am obliged to become a woman every night, and continue to be so for ever more.
3. I wish to fulfill the part of my womanhood, by joining myself to a husband by legal marriage for all that time.
4. I want to taste the pleasure of conjugal union, with a dear friend, who is of his own accord so very friendly to me, and without any endeavour on my part: so I hope you will interpose no difficulty in my way.
5. So I choose you sir, as my husband, of all others in the three worlds: therefore be pleased to accept me for your wife every night.
6. The delightsome pleasure of conjugal union, has come down to us ever since the commencement of creation; and therefore our obedience to the ordinance of nature, can entail no guilt on our part.
7. I desire this that we may do as we like, without desiring or disliking anything; and be far from expecting the consequence of what we like or dislike.
8. Sikhidhwaja answered:—I see friend, neither any good nor evil, of accepting your proposal; so you are at liberty to do as you like.
9. Being possessed of the indifference of my mind, at every thing in the world; I see everything in the same and in an equal light: so I let you have your option as you may like.
10. Kumbha replied:—If so, then I say that this day is very favourable for celebrating the marriage ceremony; it is the full moon of Srávana, and all lucky asterism according to my best calculation.
11. On this day of the full moon, our marriage may take place both in the day as well as night-time in the Gándharva form (by mutual choice and consent).
12. It will be celebrated either on the summit of the Mahendra mountain, or on the delightful table-land there abouts; or in the grotto of some mineral mine, and in the light of the shining gems and mineral ores in the mountain; (serving as lamps and candle lights in the festivity).
13. The rows of stately trees all around, will shed their flowers at the nuptial ceremony; and the twining creepers on them, will represent the dance of nanch girls by their tremulous shaking. (Dance and music being necessary accompaniments of marriage festivities).
14. Let the bright luminary of the night, accompanied by his consort train of shining stars, witness our marriage from the high sky with their wide open and glaring eyes.
15. Rise, O prince, for your marriage; and let us both hie to cull the forest flowers, and prepare the sandal paste and collect the scattered gems, in order to deck our nuptial seats therewith.
16. Saying so, they both rose together, and culled the flowers and collected the gems.
17. Then in a short time, they repaired to the gemming steppe, and heaped it with flowers of various kinds.
18. They had their marriage vests and necklaces ready on the spot, and the God of love helped with the supply of every thing required on the occasion.
19. Having thus prepared the paraphernalia of their nuptials, and stored them in a golden grotto of the mountain, they both repaired to the sacred stream of the heavenly Ganges Mandákiní, for making their holy ablutions therein.
20. Here Kumbha served as the priest, to lave the holy water profusely on the lofty head and elevated shoulders of the prince; as the elephantine clouds of Indra, pour the rain water in plenteous showers, on the towering tops and height of hills.
21. So also did the prince act the part of the ministering prince, and washed the body of his beloved princess now in the form of Kumbha. Thus did the two friends anoint and absterge by turns, the persons of their quondam and future consorts.
22. Bathed and purified, they adored the gods, the munis and the manes of their ancestors, for the sake of their honour, and without any desire of getting any good or gain from them: for they well knew that they could benefit nothing their service, as the deities, the deified spirits and the divine sages.
23. They took their frugal and repast, as their nature and the course of the world required; and seasoned with the nectarine juice of their good and refined intelligence.
24. They wore the whitish barks of Kalpa trees, as their clean marriage raiments, and ate its fruits as their wedding cakes; then they repaired to the altar for their nuptial ceremony.
25. At this time the sun descended below his setting mountain, as if to consummate their conjugal union in secret.
26. As it now became dark and dusk they discharged their evening service and offered their prayers; and groups of stars now appeared on the plain of the firmament, to witness their union in marriage.
27. Then came the sable night the only friend of the happy pair, spreading the veil of darkness over the face of nature, and smiling with the blushing of snow white lotuses and lilies of the valley.
28. Kumbha collected the rich stones, and placed those gemming on the table land of the mountain, while Brahmá lighted his two lamps of the sun and moon together in the heavens.
29. Being then changed to the female form, Kumbha anointed the prince with the fragrant sandal paste, agallochum, camphor powder and pulverised musk.
30. She adorned his person with strings, bracelets and wristlets of flowers, and dressed in a robe of the thin bark of Kalpa tree.
31. His body was also decorated with the filaments of Kalpa plant, and clusters of párijáta flowers and with many other flowers and gems from his head to foot.
32. She appeared also at this time in her bridal garb and maiden like figure, with her big and swollen breasts, and with all her youthful grace and blandishments.
33. She thought that as she was now attired and appeared as a nuptial bride, she must now offer herself to a husband worthy to her.
34. Here am I as a lovely bride, said she to herself, and there is my husband in my presence; I must ask him to accept my hand, nor is this time to be slipped from hand.
35. So saying, she approached her husband sitting apart from her in the wood; and appeared as Rati—the goddess of love, was advancing towards her loving Káma.
36. She went to him and said:—"I am Madaniká by name and thy loving wife I therefore bow down at your feet, with the regard due to a husband."
37. So saying, the beauteous lady, bent down her head with female bashfulness; and made her obeisance to her lord, with the pendant locks on her head.
38. And then she said to him:—"O thou my lord! do thou adorn me with ornaments also, and then light the nuptial fire, to attest thy acceptance of my hand."
39. Thou appearest as exceedingly fair to my eyes, and makest me quite fond of thee; and thou seemest to me to surpass the God of love in the beauty of person, even when he wedded his Rati at first in his youthful bloom.
40. O prince, these wreathed flowers on thy person, appear as the brightsome beams in the body of the moon; and those strings of flowers pendant on thy bosom, seem to me as the stream of Ganges, gliding on the breast of the Sumeru mountain.
41. With the flowing braided hairs on thy head, thou appearest as the mount of Mandara, with the clusters of creepers hanging down from its top; while thy head itself appears as golden lotus, with its hanging hairs resembling the filaments of the flower, and studded with strings of blackening bees.
42. The gemming ornaments and flowery decorations of thy person, add to it the lustre and gracefulness of the mount Meru, with its mineral ores on one side and its floral beauty on the other.
43. After her flattering speech was over, the new bride and bridegroom, and future husband and wife sat contented together, unmindful and forgetful of their past conjugal relation.
44. The brave princess now Madaniká by name, and the noble prince Sikhidhwaja the saint, both sat together on a golden seat (of the mineral mountain); which added fresh lustre to the beauty and decoration of their persons.
45. They were bedecked with their head dresses, garlands of flowers and ornaments of gems and pearls, and were furnished with flowers and ointments, and clad in fine cloths all over their bodies.
46. The young lady Madaniká blazed as Venus with her maddening beauty, and appeared as the goddess Gowrí—the surpassing paragon of beauty, at her wedding festivity.
47. The noble lord having embellished his noble lady with his own hands, thus spoke to her after her toilet; "O thou fawn eyed fairy, thou art as graceful as the goddess of grace and prosperity".
48. I pray for all that prosperity to attend on thee, as it does with Sachí.—The queen of heaven, in the company of her lord Indra; and as it subsisted between the mutual pairs of Hara and Gowrí; and Hari and his consort Lakshmí—the goddess of fortune.
49. Thou appearest as a limpid lake of lotuses, with thy breasts blooming like lotus buds; and thy black blue eyes resembling the cerulean lotuses (nilumbiums); and the sweet fragrance of thy lotus like person, inviting the buzzing bees fluttering all about thee.
50. Thou appearest likewise as a tender shoot of the Kalpa plant of Cupid, with thy rubicund palms resembling its reddish leaves; and thy swollen breasts likening to its blooming buds, and every part of thy body, is as delicate as its delicious fruits.
51. With thy cold and cooling body, and thy moon like face and its smiles as moon beams, thou art as beautiful as the full-moon, and equally delightful to sight.
52. Rise therefore my beauteous lady and ascend on the matrimonial altar, and there perform the marriage ceremony, standing on the slab of stone, marked with creeping plants and their fruits. (The gloss says, that this stone or stool, is also painted with the colours of the nine sorts of precious gems nava-ratna, that are sacred to the nine planets).
53. Vasishtha said:—The altar was studded with strings of pearls, and bunches of flowers suspended on all sides; and it had four large cocoanut fruits, hang over the four sides of its square.
54. There were pots filled with the holy water of Gangá set about it, and the sacred matrimonial fire was lighted amidst it, and fed with the fuel of the sandal wood and other fragrances.
55. They turned round the flaming fire by the right hand side, and then sat on seats of leaves with their faces turned towards the east.
56. After sitting on the altar, the matrimonial couple kindled the nuptial fire, and made offerings of sesame seeds, and fried rice upon its flames.
57. The married pair turned again about the sacred fire, and offered to each other their own selves and loves as their marriage dowries.
58. They showed to one another their shining faces, as their nuptial presents; and completed the ceremony by going round the fire, and scattering the fried rice upon it.
59. The husband and wife now parted other hands, from their hold of the palms of one another; and their smiling faces, appeared as the lunar disk on the new moon.
60. After this they went to sleep on a flowery bedstead which they had newly prepared before, when the moon had already run her course of the first watch of the night.
61. She cast her beams to fall aslant on the bedstead, as when the attendant women cast their glances askance on the bridal bed.
62. She next spread her bright beams all about the leafy bower of the pair; as if to listen to the pleasant conversation, of the new married couple.
63. The pair having sat there awhile, in the light of the mineral lamps, retired to their sleeping bed, which they had prepared beforehand in a secluded spot.
64. It was a bedding of flowers, and beset by heaps of flowers of various kinds. (It is called the pushpa-talpa and is still in vogue even in the present form of marriage).
65. There were heaps of lotuses of golden hue, as also mandára and other sorts of flowers, to drive away fatigue by their fragrance.
66. The flat of the flowery bed of the bridal pair, resembled the plane of the broad and bright moon, and a level surface covered by the cooling ice.
67. It bore likewise the resemblance of the wide sea, whose waters are impregnated by the bright moon, and whose surface supplies a bed to Ananta—the sleeping spirit of the endless God.
68. The loving pair then lay themselves down, and rolled upon their snow white bed of flowers; as when Mandara mountain, rolled about and churned the Milky ocean.
69. They passed their bridal night in mutual caresses and conversation on topics of love, and the live long night glided before them as a few moments only.
CHAPTER CVII.
The advent of false Indra in the cottage of the happy pair.
Argument.—The travels of the pair, and their meeting the false Indra, and their call to Heaven.
NOW as the orient sun, gilded the world with his golden rays; the queen consort of Sikhidhwaja, changed her form of Madaniká to that of the Bráhman boy Kumbha.
2. She stood confest as such before her friend, sitting in the cavern of Mandara, where they lived in conjugal union together, as a pair of sylvan deities by night.
3. They roved about in the daytime, amidst the sylvan forests and amongst the trees and plants loaded with fruits, and flowers of various hues.
4. They passed the day as the two loving friends together, and spent the night as a wedded couple; and never separated from the company of one another either by day or night.
5. They rambled about the caverns and arbours of the mountain, and sported under the bowers of támala and mandára trees.
6. They roved about the skirts of Dardura, Kailása, Mahendra, Malaya, Gandhamádana, Vindhádri and Lokáloka.
7. On every third day or night, when Chúdálá found the prince to be fast asleep; she used to take upon herself her former form of the princess, and repair to her royal palace, whence she returned to her husband in the forest, soon after her discharge of the state affairs as before.
8. Thus the loving pair lived as two friends by day, and as husband and wife at night; both decked in flowers, and sleeping on their flowery bed.
9. They remained for a month in a gemming grotto of the Mahendra, and under the shade of the delightful sarala trees; where they were greatly endeared by the sylvan deities and the Kinnara foresters.
10. They lived a fortnight in the arbour of Suktimat mountain, beset by mandára trees and Kalpa plants; and feasted upon the fruits which they could reach with their hands.
11. They passed two months on the southern ridge of the winged mountain of Maináka, and its bowers overhung by the fruits and flowers of the celestial párijata trees.
12. They dwelt a month in the valley of Jammu, at the foot of Himálayan range and beside the Jambu river; they regaled on the fruits of Jám, which gave its name to the whole country (Jambudwípa).
13. They travelled through the northern Kuru country for ten days, and for seven and twenty days, they sojourned in the districts lying north of Kosalá. (Oudh).
14. In this manner they passed over many countries and hilly districts, living together as two friends by day, and as a conjugal pair at night.
15. Thus many months rolled away in their travels through many places, till there arose a thought in the mind of Chúdálá, to make a trial of her associate, and said:—
16. I will make a trial of the heart of my partner, and see whether it is liable to have any attraction toward beauty and pleasurable objects.
17. Thinking so, Chúdálá showed by her magic skill the god Indra, sporting in the company of celestial nymphs in that forest.
18. Sikhidhwaja seeing the god with his companion there, advanced before him and worshipped him, as he deserved, and said:—
19. "O lord of gods!" will you deign to reveal unto me, the cause of your advent to this forest from your seat in the high and far distant heaven.
20. Indra replied:—It is the attraction of the virtues, that has brought us down to these woods, as the flying kites of the air are drawn on earth, by the string fastened in their breasts.
21. Now rise from here, and proceed with us to heaven; where the celestial nymphs are in eager expectation of seeing thee, since they have heard of your wondrous virtues.
22. Wear these sandals and hold the sword, and anoint thy body with the ointment of these pills, and ascend to the upper sky and thence to heaven, in the manner of siddhas and perfect yogis.
23. On reaching to the region of the gods, you will enjoy all sorts of delights, which awaits on the living liberated souls in this world and the next, and to which I come to invite you at present.
24. No holy man like yourself, doth ever neglect the proffered occasion to their prosperity, nor should you scorn to take your heavenward course with ourselves at his moment.
25. Let there be no impediment to your ascent to and enjoyment of heaven, where you will enjoy your full bliss, and which will be blessed by your presence as the three worlds by that of Hari.
26. Sikhidhwaja said:—I know O lord of gods, the delights that there abound in heaven; but I have my heaven every where, and there is no particular place which I deem as heaven.
27. I am content every where, and am pleased with every place; and my soul being desirous of nothing from its fulness in itself, I am fully satisfied every where.
28. O God! if it be forever to remain in one place and in the same state, what you call heaven; then pardon me for I decline to it (because I am at liberty here to go wherever I like).
29. Indra answered:—I know, O holy saint! that those that have known the knowable, and are perfect in their understandings, are indifferent to their sensual gratification; it is however not the part of the wise to reject an enjoyment, which offers itself unto him by the gracious allotment of his destiny.
30. After the God had said so, the prince remained silent and returned no answer; when the God told him saying, "If you are resolved not to leave this place, then I must leave you here, and take my way to heaven".
31. Sikhidhwaja said:—I must not go there now ("though I may do so on some future occasion"). Upon this the God made farewell to Kumbha (who had invoked him down by his spell, and disappeared from the spot).
32. All the other Gods that were in the train of Indra, vanished also from view upon the disappearance of their chief; as the huge surges of the sea, subside in the deep together with their foaming froths, and the shoals of whales and fishes that played and lashed about the main, after a lull of the gales that had raised them.
CHAPTER CVIII.
Manifestation of Chúdálá in her own form.
Argument:—Chúdálá's artifices to deceive Sikhidhwaja, and Sikhidhwaja's strength of mind.
VASISHTHA related:—The princess retracted the enchantment by which she had presented the God Indra before the prince; and was glad to find, that he had subdued (lit.—put to blush) his desire of enjoyment.
2. He remained with perfect tranquillity and equanimity of his mind, at the advent and in the presence of the God Indra, and was fearless and indifferent to and unmoved even by the persuasion of that God.
3. I will again try to know by some artifice or other, whether this prince is subject to the passions of anger or annoyment or any other feeling, which serve at best but to blind-fold the understanding.
4. With this intention she took upon her the form of the chaste Madaniká, at the approach of night; and when the moon had already appeared above that forest land.
5. The wind was blowing gently, bearing the sweet fragrance of flowers; and Sikhidhwaja was sitting by the side of a river, to perform his evening devotion.
6. At this time she entered her bower formed by the twining creepers, and decorated with garlands of flowers, resembling the covert of a sylvan goddesses.
7. She slept there on the bed of flowers decked by herself, and adorned with wreaths of flowers on her own person; she had her beloved one seated in her heart; and laid her on a pillow.
8. Sikhidhwaja sought for her in the gardens and groves, and found her out at last sleeping in the bower, with the pretty paramour enfolding her neck in his arms.
9. He had his hairs hanging on his neck and shoulders, and his beauteous body daubed with pasted sandal wood. He had a chaplet of flowers on his head, which was distorted from his crown, and lay loose on the pillow over which it rolled.
10. The flowing tresses of the mistress, fell in two fold braids, on her shoulder blades of golden hue; and hung over her ears and eye-brows and her cheeks and face.
11. He beheld the amorous pair, with their smiling faces; and both kissing and embracing one another, as when the ivy entwines a large tree. (Their bodies and lip-like leaves are joined together).
12. They lay with their wreathed flowers, hanging loosely on their persons; and both were enamoured of one another by the mutual contact of their bodies, which infused their reciprocal passion in the heart of each other.
13. They were both infatuated and ravished by their mutual love, and were both bruising their breasts on the bosoms of one another.
14. Seeing this, Sikhidhwaja felt no change in his disposition; but was rather pleased to find them sleeping so very happily in one another's embrace.
15. "Remain ye lovers, he said, as you are in your hearts' content; and I will put no obstacle in your way, nor make you afraid of me by my presence in this place." Saying so, he withdrew from there.
16. Immediately at this time, she also withdrew her charm, and disclosed herself as the beauteous Venus, and loving spouse of the prince.
17. She came out and saw the prince sitting in a crag of the mountain, in the posture of his intense meditation, and with both his eyes open.
18. The lady Madaniká advanced towards him with a bashful countenance, and then sat silent by his side with her down cast look and melancholy appearance; as if abashed and ashamed of her past misconduct.
19. Then as Sikhidhwaja was released after a moment from his meditation, he cast his eyes upon her; and spoke to her with an exceedingly sweet voice, which bespoke the frankness of his mind.
20. Lady, said he why do you come so soon to me, and leave off the enjoyment of thy happiness? Oh! happiness is the end and aim of all beings on earth. (Oh happiness! our being's end and aim. Pope).
21. Go, return to thy lover, and gratify him with all thy endearments; because mutual love which is so much desired by all, and is hard to be had by any in this world.
22. Think not, madam, that I am at all angry or sorry for this affair; as I am always contented in myself, with knowing the True One, that is only to be known.
23. Myself and my companion Kumbha, are always dispassionate in our dispositions; but thou that art sprung from the curse of Durvása as a woman, art ever at liberty to do whatever thou likest, without incurring any displeasure of ours.
24. Madaniká replied:—So it is! Oh highly favoured one of Heaven, who knowest that women by their nature are ten times more passionate than men, and should not therefore be chid on account of their gratification of their natural passions.
25. I am but a frail woman, and find you absorbed in deep meditation, I could not choose other wise than take me a partner as you saw, in the depth of the forest and in the night: (Solitude and the darkness of night, being so very favourable to love affairs).
26. The weak sex in general, and the maidens in particular, are ever fond of paramour by their very nature for the gratification of their lust, which they can never have the power to check.
27. A woman becomes graceful in the company of man, and no anathema or prohibition, nor the menaces of men, nor regard of chastity, is of any avail to retard them from it.
28. I am a damsel and a weaker vessel and an ignorant and independent lass, therefore sir, it becomes you to forgive my fickleness, because forgiveness is the most prominent feature of holiness.
29. Sikhidhwaja replied:—Know my belle, that anger has no seat in my heart, as there grows no plant in the sky; and it is only for fear of incurring the ignominy of good people, that I must decline to take thee as my spouse.
30. But I can associate with thee as before in mutual friendship for ever more, without bearing any yearning or grudge in our hearts, either for or against one another (but remain in disinterested amity for life).
31. Vasishtha replied:—After Sikhidhwaja had consented to continue in his indifference and disinterested friendship, with his only companion in the forest; Chúdálá was highly pleased to wit the nobleness of his mind, and thus said to herself.
32. O the transcendent tranquillity, which this lord of mine has gained, and whose dispassionateness has set him above anger, and his living liberation hath attained.
33. No delight doth attract his heart, nor any excellence ever allures his soul; whose mind is not elated by pleasure or prosperity, nor depressed by pain or calamity.
34. Methinks all the imaginable perfections, have jointly met in his person; as the goddess of prosperity, is united with the personage of Náráyana. (The Lord is the model of all excellence and perfection).
35. It is now the proper time for me, to bring to his remembrance all and every thing relating to myself; by relinquishing my figure of Kumbha, and disclosing myself to him in my form of Chúdálá.
36. With this thought, she shuffled off her shape of Madaniká, and took the complexion of Chúdálá upon herself.
37. She then issued forth as Chúdálá, from out of the body of Madaniká, and stood confest before him, as a jewel when taken out of the chest and exposed to view.
38. The prince beheld her unblemished and lovely figure, and found his beloved Madaniká transformed to his wedded spouse Chúdálá again.
39. He saw his own wife present before him, like a lotus flower blooming in the spring; and as the goddess of prosperity rising out of the earth, or as a brilliant gem laid open from its casket.
CHAPTER CIX.
Appearance of Chúdálá in the presence of her Lord.
Argument:—Recognisance of Chúdálá, relation of her adventures and reunion with her lord.
VASISHTHA related:—Sikhidhwaja was surprised to see princess, so suddenly appearing before him; he looked upon her with his eyes staring with mute astonishment, and then broke his silence, with uttering the following words in his faltering speech.
2. What art thou, O lotus eyed maid, and whence comest thou to this place? why comest thou here, and how long hast thou been herein? say for what purpose dost thou abide in this forest.
3. Thy gait and figure, thy features and thy form, thy sweet smiles, manners and courtesy, bespeak thee plainly, to be an ectype or counterpart of the image of my wedded wife.
4. Chúdálá replied:—So it is my lord, as thou thinkest me to be thy lawful consort; I am no doubt thy princess Chúdálá, who has met thee today in her natural and undisguised form, as thou also hast found her as the same.
5. I assumed to me the counterfeit forms of Kumbha and others, only to remonstrate with thee on thy mistaken course; and used every art and stratagem to recall thee only to the right path.
6. Ever since thy foolish renunciation of thy kingdom, for the purpose of the performance of thy ascetic austerities in the forest. I have had recourse to the employment of every art, in order to reclaim thee to the right path of religion.
7. I awakened to the light of truth in my form of Kumbha, and all the other forms which I took upon myself, were chiefly intended for thy instruction (and rousing thee from thy lethargy).
8. The forms of Kumbha and others, were no real but magical appearance before thee; and thou that knowest the knowable, can very well discern the whole affair in your meditation.
9. You will be convinced of all this, if you will but look into it by the light of your meditation and not otherwise. After Chúdálá said so far, the prince sat in his meditative mood and in the posture of his meditation—yogásana.
10. He saw the whole affair, rising and exhibiting itself plainly before his mental vision; ever since the renunciation of his royalty, until his meeting with Chúdálá at the end (from first to last).
11. All these he saw rising in his soul, in one moment of his meditation; and the successive events appeared before it, since the resignation of his kingdom to the present instant.
12. The prince felt glad in himself, at seeing all these in his meditation; and he greatly rejoiced with his full open eyes, when his meditation was over at the end of the scene.
13. He extended both his arms with the hairs standing at an end of his body through joy, and his countenance shining with the gladness of his heart; while the fondness of his heart had its vent, in the tears trickling in his eyes, and his limbs slackened by his want of self-control.
14. And then embraced her to his bosom, as a weasel does its mate for a long time; and this continued embrace of theirs, indicated the permanency of their passion for one another.
15. No body nor even the hundred hooded Vásuki serpent, can express with its hundred tongues, the height of the happiness which the happy pair felt on this occasion of their reunion; when their two bodies met together, like the two orbs of the sun and moon in their conjunction; or as their two disks were joined in one, by adhesion of some paste or clay.
16. The two constant lovers continued in their close contact, like two contiguous rocks sticking to one another; till at last they parted apart, with the profuse perspiration of their bodies.
17. They then gradually relaxed their arms from their mutual embraces, and their hearts which had ere long over flowed with delight, became now as light as two empty pots of water.
18. They loosened their arms, and stared at one another with their fixed and mute gaze of amazement; and they sat silent with their deep felt love, after the fervour of their delight was over.
19. Then did the prince lay his hand under the chin of his legal and royal consort, and bespoke to her in soft and sweet words distilling with honey.
20. Matrimonial love, is righteous and sweeter far than the celestial ambrosia itself; how then was it, O my moon faced love, that thou couldst continue so long without tasting its sweets?
21. Thou hast doubtless undergone much privation, and suffered great pains in the absence of thy husband, and so also was the toil exceedingly great, that thou hast taken on thyself, in order to redeem me from the dungeon of the world.
22. I know not with whom to compare thee, for the great wisdom that thou hast displayed in thine act of my redemption, for even the pious ladies Sachí and Arundhatí and the great goddesses Gourí, Gáyatrí and Sri (Ceres) and Sarasvatí, fall short of thy admirable qualities.
23. I see, my love, that even the personified powers of understanding and prosperity, the persons of the graces and clemency, and the virtues of forgiveness, sympathy and universal love, are unequal to thy unequalled virtues and beauty.
24. I know no adequate recompense, that will compensate thy labour and repay my gratitude to thee, that hast spared no patience nor persevering pains, in the cause of my instruction and redemption.
25. O say, what retribution will requite thy pains, and gladden thy mind; for thy redeeming me from the dark pit of ignorance, and reclaiming me from the boundless wilderness of errors.
26. It is the true virtue of faithful wives, to raise their fallen husbands much more than the sástras or learning, riches, the spiritual guide and his teaching, can serve to save a man from his degradation. (Such accomplished wife, is very hard to be in India found in these days of degeneration).
27. Faithful and affectionate wives, are by far more serviceable to their husbands, than a brother or relation or any friend or servant, or even a guru or one's riches ever can be.
28. The faithful wife is the best guide of man, and her person serves to be his best abode and attendant than anything else in this world. Therefore the wife deserves to be always regarded above all others, with utmost diligence and attention.
29. The happiness of both worlds depends entirely on the person of the disinterested and virtuous wife, who serves as a raft to her husband, for his going across the wide ocean of the perilous world.
30. How shall I, O virtuous lady! repay the recompense of what thou hast done for me, and whom I now regard as the wisest and best of all the virtuous ladies in the whole world.
31. Thy name must ever afterwards remain foremost of virtuous women in the world, in all future narratives of female virtues and respectable character among female sex.
32. Methinks the virtuous lady Arundhatí and others, whose names are immortalized for their virtues, in the record of sacred history, will feel jealous of thee as they came to learn thy chastity and other admirable qualities. So my dear, let me embrace thee again to my bosom.
33. Vasishtha related:—Saying so, Sikhidhwaja again held Chúdálá to his fast embrace, as the weasel does his mate in their mutual fondness.
34. Chúdálá said:—My lord, I was sorry to find you entirely devoted to your dry ceremonial duties, and it was for that reason, that I took so much pains to dissuade you from them, and lead you to the knowledge of the intelligent soul.
35. Now tell me, my lord, what shall we do in this place and what is the use of your extolling my virtues so far.
36. Sikhidhwaja replied:—O you most excellent among women, you are here at your liberty to do whatever you think best; as it is the prerogative of respectable ladies, to manage everything in their own way.
37. Chúdálá answered:—Now my lord! as you have come to know, that you are released from the network of this world, and are set free on the shore from all its broils: you must have perceived now that your past austerities were all in vain and gone for nothing.
38. You must have known that it is all in vain, when you say "I do this or that, and will get its reward, and will thus be settled in life etc."; say, do you smile to think of these and other vagaries of your simple understanding.
39. Do you know that these vagaries are the creatures of your avarice, and mere creations of your fancy? (because there is nothing that can do or bring out of your will or by your own power).
40. Don't you yet perceive that these false creations of your imagination, are as unreal as the situation or appearance of mountains in the empty air?
41. Say what is it that you have learnt after all, what is it that you depend upon, and what is the object that you seek at present, and in what light you view all your bodily acts either of your past or future life.
42. Sikhidhwaja replied:—O dear lady, with thy blooming eyes, resembling the leaves of a full blown blue lotus, I am likewise situated in and at the same place, wherein thou art located also.
43. I am tranquil and alike (or likened to) the object of my meditation, and am situated in the true ego long after leaving the sense of my personality: I am arrived to that state (of rapturous delight) which is known to and felt by the heart only (lit, by way of the heart).
44. There is no power any where, nor even that of Hari and Hara, that is able to obstruct that heart-felt joy of mine, which makes me think myself as nothing else or less than the very intellect (or a particle—chinmátra) itself.
45. I am now free from errors, and liberated from the trammels of the world; I am neither this nor that, nor am I glad nor sorry at any thing or at any event in the world.
46. I am neither any gross or subtile matter, nor am I like a ray of the solar light, that emanates from the body of the sun, and falls below by traversing through the midday sky. (i.e. The human soul is the image of God, and not a particle of the undivided essence of the Deity).
47. I am of the essence of that glorious light, which is ever without its increase or decrease; I am always tranquil and ever even in my nature, and I am quite at ease, having no desire of mine own, nor anything to expect from any body.
48. O thou most chaste lady, know me to be of that essence, which exists as extinct every where; I am what I am and what I cannot describe, and no other than this.
49. O beauteous lady, with thy eye balls glancing like the flitting waves of rivulets! I bow down to thee as my instructor; because it is by thy good grace that I have come across the turbulent ocean of the world.
50. I shall no more be soiled with the dirt of the earth, after being cleansed from it like a bit of gold from its alloy by repeated burnings.
51. I am quite calm and easy, quiet and free from passions, and never divided in my attention nor distracted in my mind. I am beyond all things, I am ubiquitous and all pervading, and am situated as I am (without any change in me).
52. Chúdálá said:—If you remain in this manner, O thou lord of my life, and dearly beloved one of my heart, then tell me, my lord, what is it that is now best agreeable to your most noble disposition.
53. Sikhidhwaja answered:—I know of nothing, O good lady, that is either delectable or detestable to me; I do the same as you do, and am exactly of the same mind like yours in every thing.
54. O thou that art as fair as the firmament, know that I have nothing to choose for myself, beyond what I am possest of; and leave it to you to choose and do whatever you think proper for us.
55. I will act as you will do, like your shadow or reflexion in the mirror; because my mind being devoid of its desire and effort, I will patiently bear with whatever comes to pass on me.
56. I will neither excite nor prevent, nor praise or blame thee for aught thou doest; but leave thee at thy full liberty, to do whatever thou best choosest for thyself.
57. Chúdálá replied:—If it is so as you say, then hear me tell you what is best to be done by you at present; you are to set yourself to imitate the conduct of living-liberated persons, and set yourself released from your ignorance, by knowing the unity of the Deity, pervading all things in every place.
58. We are both as devoid of desires, as the empty void of the sky is without its population; but that which I wish to do is what you do not wish at all. (i.e. I wish to manage the state, which you dislike to do).
59. Say what man is there, who neglects his life and livelihood, and remains only, in his intellect? (No one can make his intellectual culture without having his life and living). And as there are three stages of human life, namely, its beginning or boyhood, its middle or youth, and its end or old age, and we being situated in the midst of it, must do the duties appertaining to this state, before we proceed to the last stage of our being.
60. And as we are by birth the prince and princess of a realm, it is paramount on us to rule our state, and pass our days in the discharge of the duties of our royalty until our end.
61. Sikhidhwaja said:—Tell me, O fickle minded lady, what you mean by the three stages; and how we stand at the midmost one, without having a whit to care for the final one.
62. Chúdálá replied:—Know prince, that we are royal personages by births, and must all along continue as such from the first to the last stage of our lives.
63. Why then do you allow the imbecility and hermitage of old age, to overtake you in the prime of your youth; when it is your duty to remain in your city and palace, and govern your princely state.
64. And then I will reign there as thy consort queen, and crown the ladies in the royal apartment; and all young maidens of the city will dance about in jovialty, to see their prince and princess again in the royal palace.
65. And then the city glittering with its uplifted flags, and resounding with its loud beating drums, and decorated with wreaths of flowers hanging all about it; will resemble a vernal garden, smiling with its verdant plants, blooming buds and blushing flowers all around.
66. Vasishtha related:—Hearing these words of the princess, the king smilingly spoke to her in his mellifluous words, which bespoke them to proceed from the simplicity and frankness of his soul.
67. If such is your pleasure, O long sighted (eyed) lady, to incite me to earthly pleasures, then tell me what cause had I to slight the heavenly happiness, which was proffered to me by god Indra.
68. Chúdálá replied:—Know prince, that I also have no taste in earthly enjoyments, nor any great zest for its grandeur or greatness. I depend upon the bounty of nature, and live as I receive from her hand.
69. Hence I have no relish for heavenly joys or earthly royalty, nor do I derive any pleasure from the performance of virtuous and manly acts. My delight is in the undisturbed equanimity of my mind, and the positive rest of my position.
70. It is only after I have lost my feeling of pleasure in something, and that of pain in another, that I gain my equanimity and indifference to both, and am settled in my perfect rest and tranquillity.
71. Sikhidhwaja responded:—You have rightly said, O large eyed dame, with your calm and cool understanding; that it is all alike, whether we get or lose a kingdom, since we derive no lasting good nor suffer great evil, either from its gain or loss.
72. Let us remain in perfect ease, by shunning all thoughts of pleasure or pain; and getting release of the envy, emulation and jealousy; and continue in the same state of thoughtlessness as we are at present. (Lovely lasting peace of mind, sweet delight of human kind; that neither envy nor ambition knows &c. see ode on contentment).
73. In this manner did the conjugal pair, pass the day in their sweet endearments and mutual conversation; and the day glided on swiftly and sweetly over their feast of reason and flow of the soul.
74. They rose on the departure of the day, to discharge their duties on the parting days; and though they were ill provided for the emergencies of night, yet they well knew how to suit themselves to every occasions in every place.
75. Disdaining heavenly bliss, the loving pair lived together in perfect contentment with their conjugal bliss; and they both slept in the same bed-stead, loving and loved by one another.
76. The live long night passed away swiftly in their heaven like happiness of conjugal enjoyment, and upon their conferral of reciprocal love and affection; and by exciting their anxiety for mutual embrace.
CHAPTER CX.
Final Extinction of Sikhidhwaja.
Argument:—Return of the Royal pair and retinue to their realm, their long reign therein until their ultimate extinction in the Divine source.
VASISHTHA related:—Then rose the orient sun above the horizon, like a brilliant gem appearing out of its containing casket; and dispelled the darkness of the sky, as the blazing gem enlightens the room with its rays.
2. His dawning rays pierced the eyes of sleeping men, and oped their eyelids, as they open the folia of the closed lotuses; and they roused the lazy world to activity, as if the sun beams gave the sound of the morning bell. (The áráti bell is rung at dawn, like the matin cry of the Muezzin, to raise the sleeping men to their morning service).
3. The loving pair rose from their bed of flowers, in the grotto of the mount brightened by its mineral gold; and sat on their soft and cool leafy seats, to make their morning prayers and discharge their matin functions.
4. Then rose Chúdálá and stood before a golden urn of water, where she made the presence to take his solemn oath by the names of seven oceans of the earth. (This oath is more binding than swearing by the water of Ganges).
5. She then made him sit by the sacred water pot, and facing towards the rising sun in the east; and performed the rite of his installation to his kingdom, in this sequestered retreat.
6. After the solemnity of the ceremony was over, they both sat on the same bedding (vishtara), when the god like Chúdálá spoke to her husband in the following manner:—
7. Now my lord, leave off your quiet character of a muni or hermit, and assume the vigour of the eight rulers of the upper skies and nether world. (These ruling powers are Indra, Varuna &c.).
8. After Chúdálá had done speaking in this manner, the prince assented to what she said; and told her that he will do as she bade him, and return to my realm with you.
9. He then said to the princess, who was standing at the post of the warder (i.e. who was in attendance); on her inaugurated lord. "Now will I, my dear, install you in the rank of the queen regent in my turn and return for yours."
10. Saying so, he caused holy lavation in an adjacent pool, and inaugurated as the regnant Regina of his royalty and realm.
11. Then the prince requested her to exert the powers, of her consummation in yoga meditation; and to produce and bring to their presence a large force and retinue, as they wanted and thought suitable to their royal dignity.
12. Hearing these words of prince, the praiseworthy princess produced by the power of her yoga, a body of forces, as large and over-spreading as bodies of out-stretching clouds in the rainy season.
13. They beheld their cloud like forces, to be composed of lines of horses and elephants, and flags flying in the air in the form of scattered clouds, while the forest land was covered over by the feet of foot-soldiers.
14. The sound of music, resounded in the hollow caves of mountains and woods; and the flash of the coronets on the head of the soldiers, drove away the darkness of the sky.
15. Then the royal pair mounted upon a royal elephant, which exuded with the perfume of its ichor; escorted by the army on both sides of their procession.
16. The prince Sikhidhwaja sat with the princess on the same seat, and was accompanied by a mighty force composed of foot-soldiers and chariots, that furrowed the ground as they drove on forward.
17. The mighty force gushed out like a rolling mountain, and seemed to blow off and break down the rock and highlands, as the cyclone carries off every thing in its way.
18. The prince then proceeded from the Mahendra mountain, seeing on both sides the mountains and flatlands, rivers, forests and habitations of men, as he went onward with his great array.
19. He showed and pointed out to his royal consort, the places where he sojourned before, on his way from out of his city, which he now beheld in his heavenly brightness, upon his arrival there in a little time.
20. All his chiefs and chieftains, advanced to meet their prince; and welcomed with shouts of his victory, from their heart felt joy or from the revival of their hopes; on the occasion of his happy return.
21. The prince entered the city, accompanied by his two regiments on both sides, and attended by bands of musicians playing in concord with the singing and dancing party.
22. He passed through the market place, and beheld the beauty of the shops one after the other; and was hailed by groups of the city women, who pelted their handfuls of flowers and fried rice at him, as he passed on by them.
23. He saw numbers of flags and banners hoisted on every side, and beheld strings of pearls hung over the doorways of houses. The women of the city were singing and dancing in merriment all around, and giving it the appearance of Kailasa—the happy abode of gods.
24. He entered his royal palace with all his retinue, and was welcomed by the congratulations of his courtiers and attendants. He gave due honors to all his servants, and then dismissed the train, as he entered the inner apartment.
25. He ordered a festivity to be observed for a week, and then employed himself to the management of the state affairs, and in conducting his meditation in the inner apartment.
26. He reigned over his realm, for the period of a thousand and ten rains; and desisted from bearing the burthen of their bodies, and expired together with his royal consort about the same time.
27. Having quitted his mortal frame, he obtained his extinction like an oilless and extinguished lamp, and attained the state, whence the high minded soul, has no more to return and be reborn on earth.
28. It was by his observance of equanimity, that he enjoyed the peaceful reign of above a thousand years; and had the good fortune to live and die together with the princess, with whom he became extinct in the deity at last.
29. It was by his sama-drishti or view of all persons and things with an even sight and in the same light, and his avoidance of fear and sorrow, together with his want of pride, envy and enmity, and the dispassionateness of his disposition, also his observance of the duties to which he was bound by his birth, that made him put off his death for more than a thousand cold seasons (years), and a peaceful reign for all time, with the co-partner of his felicity.
30. Now Ráma, try to imitate this prince, and be like him in every thing; whose virtues had made him the crown of all other Kings on earth; who enjoyed all the enjoyments of life, and lived a long life until he attended his final state of immortality. Do you, O Ráma! pursue your own callings, and never be sorry at any accident in life. Be ever prompt and vigilant in your duties, and enjoy the prosperity both of temporal enjoyments and spiritual liberations at once.
CHAPTER CXI.
Story of Kacha and his enlightenment by the Brihaspati
Argument:—His coming to knowledge of himself by the instruction of his father Brihaspati.
VASISHTHA related:—Now I have narrated to you fully, and finished my relation of the narrative of Sikhidhwaja; and hope you will imitate his example, to set you free from all sorrow and misery.
2. Shut out the visible world from thy sight, and shut in thy passions and affections in close confinement within thy heart; and continue with the dispassionateness of thy mind, for ever attached to the supreme spirit.
3. Reign in thy kingdom with the leteration of Sikhidhwaja, and conduct yourself in a manner, that may secure to you the fruition of both worlds (namely—the peace and tranquillity of thy mind in this and the liberation of the soul in the next).
4. As Sikhidhwaja came by degrees to attain his enlightenment, so also did Kacha the son of Brihaspati receive the light of his reason, as I shall now relate unto you.
5. Ráma said, please to tell me sir, in short, how this Kacha the saintly son of the sage Brihaspati, came to his reason and right understanding, after he was deluded before by error as Sikhidhwaja.
6. Vasishtha began by saying:—Hear Ráma, another tale as interesting as that of Sikhidhwaja, and the manner in which Kacha the progeny of the god like Brihaspati was awakened to the light of truth.
7. As he has passed the period of his youth, and was about to enter the career of worldly life, and had ere this acquired the full knowledge of worlds and things, he proposed the following query to his father.
8. He said, tell me, O father, that knowest all righteousness, how the animal spirit that is bound to the body by means of the too thin thread of life, is released from the bondage of it in this temporary world.
9. Brihaspati replied:—The soul, my son, is well able to fly away easily and swiftly over the perilous ocean of the world, by means of its abandonment of concerns with it.
10. Vasishtha added:—Kacha hearing this holy dictum of his father, abandoned all his earthly properties and expectations, and left his house and went to the forest where he took his shelter.
11. Brihaspati was filled with sorrow at his departure; because it is the nature of good hearted men, to feel equal anxiety both at the union as well as the separation of their friends and inmates.
12. After the sinless Kacha had passed three and five years in his solitude, he came to meet unawares his reverent father, seeking for him in the wood.
13. The son rose and did homage to his venerable father, who embraced him in his arms and to his breast; and then bespoke to his father—the lord of speech, in words that flowed like honey from his lips.
14. Kacha said:—You see father, that I have for these full eight years, forsaken every thing and betaken myself to this solitary retreat, and still why is it, that I do not enjoy the lovely and lasting peace of mind which I have been seeking so long?
15. Vasishtha related—Upon hearing these sorrowful words of Kacha, the lord of speech for Brihaspati told him again to abandon his all, and then left him and made his way to the upper sky.
16. After his father's departure, Kacha cast off his mantle made of the bark and leaves of trees; when his frail body appeared out of it like the clear autumnal sky, after the setting of the sun and the stars of heaven.
17. He then removed to another forest, where he took shelter in the cave of a rock, that defended him from rains and rainy clouds, as the autumnal sky protects the landscape from the floods of rain.
18. He lived afterwards all apart on one side of a wood, with his naked body and tranquil and vacant mind, and breathed only the breath of his life; and as he was afflicted on one occasion in this state of his body and mind, he happened to see his father standing before him.
19. The pious son rose from his seat, and did reverence to his sire with all the marks of filial piety; being then clasped in his close embrace, he asked him in his faltering words as follows:—
20. Kacha said:—Behold my father how I have forsaken every thing, and have even cast away my ragged wrapper and my shelter of reeds and weeds; and yet why is that I do not find my rest in my god, and what must I yet do to attain to that state.
21. Brihaspati said:—I told you my son, to forsake your all, and this all means the mind, which comprehends all things in it; it is by forsaking your mind that you can gain your perfect felicity, because the learned know the mind to be all in all, on account of its being the container of every thing in itself, and there being nothing, besides the ideas of them in our minds.
22. Vasishtha related:—Saying so, the lord of speech—Brihaspati flew hastily into the sky; and his son Kacha, strove henceforth to relinquish the thoughts and operations of his mind.
23. But as found it impossible to subdue his mind, as also to suppress its action and motion; he then recalled his father to his mind, and thought in himself to be got into his presence.
24. He considered in himself, the mind to be no part of his body, nor anything among the known categories in nature; It is quite aloof and apart from all, and therefore perfectly guiltless in itself, why should I then abandon so innocent and constant a companion of mine.
25. I shall therefore have recourse to my father, to learn how and why the mind is accounted as the greatest enemy of men. Learning this fully from him, I will forthwith forsake it from me, and purchase my felicity thereby.
26. Vasishtha related:—Having thought so, Kacha went upward to the upper sky, and meeting the lord of speech there, he bowed down to him, and did his homage with filial love and affection.
27. He then called him aside, and asked him to tell him the true nature and form of the mind, so that he could be enabled to detect it thereby, and forsake it accordingly from him.
28. Brihaspati answered:—The mind is known as the egoism of a man, by men acquainted with the mental science or psychology; the inward feeling of one's egoism, takes the name of his mind and no more.
29. Kacha rejoined and said:—O sire of unlimited understanding, that art the preceptor of thirty-three millions of gods; explain to me this intricate point of identity of the mind or intellect or egoism.
30. I see the difficulty both of forsaking his mind, as also of his forgetting his egoism or self-personality; and own also the impossibility of one's consummation, without his relinquishing both of these; tell me now, O thou greatest of yogi thinkers, how is it possible to get rid of them in any wise.
31. Brihaspati answered:—Why my son, the demolition of our egoism is as easy as the twinkling of our eyelids, and easier far than the crushing of flowers; and there is not the least pain in your rejecting this feeling.
32. Now hear my boy tell you how this is to be done in a trice, and how it is to be removed like long standing bias of ignorance, by the true knowledge of the nature of a thing.
33. There is no such thing in reality my son, as what you call your egoism or personality; it is an unreality appearing as reality, and a false chimera like the ghost of little boys. (Men fear death as children fear to go in the dark, thinking there are ghost and goblins lurking therein of Bacon's Essays).
34. Like the fallacy of water in the mirage, and the mistake of a serpent in the rope; and alike all other errors appearing as truths, the misconception of egoism is a mere delusion of the understanding.
35. As it is the delusion of our vision, that represents a couple of moons in the sky, and shows many things as their doubles; so it is the error of our understanding that presents to us our false egoism, instead of the one real and everlasting ego.
36. There is one real Ego alone, which is without beginning and end, and quite pellucid in itself; it is more transparent than the clear atmosphere, and an Intelligence that knows all things. (Pure omniscience).
37. He is always every where, as the light of all things and the life of all living beings; It is his essence only that spreads throughout all nature and shines in all her phenomena, as the same essence of water, displays itself in all the rolling surges and waves and moving bubbles in the sea.
38. Such being the case, tell me what is this special egoism of ours, and how and whence could a separate personality come to exist; where can you find dust to raise from water, or behold water to spring from fire. (Things of the same kind spring from the same source, and the product is never different from the original).
39. Shun my son your false belief of the difference of this one and that another, and thyself a quite another person (a tertium quid); and abstain to think thyself as a mean and contemptible being confined within the limits of space and time. (i.e. Know thyself as identic with the boundless and everlasting spirit and no other).
40. Know thyself (soul) as unbounded by space and time, and ever overspread all over in thy essential transparency, which is always the same in all seeming varieties, the one invariable, pure and simple Intellect.
41. Thyself (soul) is situated, in the fruits, flowers and leaves of all the trees on every side of thee; and abides in every thing like the pith and marrow for its subsistence, and as moisture for its growth. The pure intellect eternally inheres in every thing as its soul and essence, tell me then O Kacha, whence you derive the belief of your egoism and personal existence (as an embodied person).