“To be brief, when the dark nights set in, she said, ‘Your majesty is not to remain near me today.’ On hearing this, the king left her, taking his sword with him; and going apart, kept secret watch. When it was midnight, a demon came, and, on the instant of arriving, folded her in his arms. No sooner did the king witness this, than he rushed forward with his sword, and said, ‘Foul fiend! lay not thy hand on my wife before my eyes! First fight with me. It was only ere I had set my eyes on you that fear possessed me; now I have no fear.’”
“This said, he drew his sword, and struck such a blow, that the head (of the demon) was severed from the body, and lay quivering on the ground. On beholding this, she said, ‘O gallant man! thou hast done me a great kindness!’ After saying this, she spoke again, saying, ‘It is not every mountain that contains rubies, nor every city that holds true men, nor does the sandal-tree grow in every forest, nor do pearls exist in the head of every elephant.’ Thereupon the king enquired, ‘Why did this demon come to thee on the fourteenth night of the waning moon?’”
“She said, ‘My father’s name is Vidyãdhar. I am said Vidyãdhar’s daughter. Sundari is my name. Now it was an established custom for my father not to partake of food without me. One day I was not at home at meal-time; thereupon father became angry and pronounced a curse on me, saying, ‘A demon will come and embrace thee every fourteenth night of the waning moon.’ On hearing this, I said, ‘Father! you have indeed given me your curse; but now have mercy on me!’ He replied, ‘When an intrepid man shall come and slay that demon, thou wilt escape from this curse.’ Now, therefore, I have escaped from that curse; and I will now go and pay my respects to my father.’”
“The king said, ‘If thou appreciatest the kindness I have done thee, come at once and visit my dominions; after that, go and visit thy father.’ She said, ‘Very well; I consent to what you say.’ Thereupon the king brought heir with him to his capital. Festive music and rejoicing began to take place. The news spread throughout the city that the king had arrived. Then songs of congratulation and merry-making commenced in every house; and after that, all the musicians and singers of the city came and offered their congratulations at the court. The king gave away many presents, and performed many pious acts.”
“Again, after some days that fair one said, ‘Now, your majesty! I will go to my father’s.’ The king said in sadness, ‘Very well: go.’ When she perceived the king to be sad, she said, ‘Your majesty! I will not go.’ The king said, ‘Why hast thou given up the idea of going to thy father?’ She replied, ‘I have now become one of the human race, and my father is a demi-god; * were I to go now, he would show me no respect: this is my reason for not going.’ On hearing this the king was highly delighted, and gave away lacs of rupees in presents and religious offerings. Hearing of these matters touching the king, the minister died broken-hearted.”
Having told so much of the tale, the sprite said, “O king! why did the minister die?” Then king Bïr Vikramãjït said, “The minister perceived that the king had taken to sensual enjoyments, and banished all the cares of government from his mind; that the subjects had lost their master (or protector); and so, no one would heed what he (the minister) said. This is the anxiety of which he died.” Having heard this, the sprite went again and hung himself on that tree. The king went again, as on previous occasions, and placed him on his shoulder, and carried him away.
The sprite said, “O king Bir Vikramãjit! There is a city named Chürãpur, where a king named Chürãman ruled, whose spiritual teacher’s name was Devaswãmi, and he had a son named Hariswãmï. He was as beautiful as Cupid, equalled Brihaspati * in his knowledge of scientific and religious treatises, and was as wealthy as Kuvera. He wedded and brought home a Brahman’s daughter, whose name was Lãvanyavatï.”
“To be brief, one night in the hot season they were both sleeping soundly on the flat roof of a summer house. The woman’s veil accidentally slipped off her face, while a demi-god, seated on a car, was proceeding somewhere through the air. His gaze suddenly falling upon her, he lowered the car, and placing her, asleep, on the car, flew off with her. After some time the Brahman also awoke, and lo! his wife was not (beside him). On this he became alarmed, and coming down from thence, searched throughout the house. When he did not find her there either, he went about seeking her through all the streets and lanes of the city, but did not find her. Thereupon he began to say to himself, ‘Who has carried her off? and whither has she gone?”’
“In short, when his efforts were of no avail, he returned home helpless and regretful, and searched for her there a second time, but did not find her. When the house appeared desolate to him without her, he lost all self-control in his disquietude and misery, and began crying out, Oh, darling of my soul! oh, darling of my soul! Further, being exceedingly agitated by her separation from him, he gave up the position of a householder, renounced the world, girt a simple waist-cloth round his loins, rubbed the ashes of burnt cow-dung on his body, put on a necklace of beads, quitted the town, and set out on a pilgrimage. Proceeding on his pilgrimage from town to town, and village to village, he reached a certain town at midday.”
“When extreme hunger left him no alternative, he made a cup-shaped vessel of the leaves of a dhãk-tree, and carrying it to the house of a Brahman, said to him, ‘Give me some food in alms.’ (The fact is, when a man comes under the influence of love, he has no thought of duty, caste, or food; and, regardless of everything, he eats food wherever he can obtain it.) When he begged alms of the Brahman, he (the Brahman) took the cup-shaped vessel from him and entered the house, and brought it (back) to him filled with rice boiled in milk. He took the cup, and came to the margin of a tank. There was a large banyan-tree there. He placed the cup at the root of that, and went to wash his face and hands in the tank.”
“A black snake came out from the roots of the tree, and having dipped its mouth into the cup, went away; and so the whole contents of the cup had become poisoned, when, in the meantime, he also returned after washing his hands and face. This matter, however, was unknown to him; while hunger, on the other hand, beset him sorely. (Thus) he ate the rice and milk as soon as he came, and the poison instantly entered his system. Thereupon he went to the Brahman and said, ‘Thou hast given me poison, and I am now dying of it.’ Having said so much, he reeled and fell, and died. Again, the Brahman, seeing him dead, turned his own wife out of the house, and said, ‘Go thou hence, thou murderess of a Brahman!’”
Having told so much of the tale, the sprite said, “O king! to which of these does the guilt of killing a Brahman attach?” The king said, “Poison exists in a snake’s mouth as a matter of course; therefore no guilt attaches to it. Again, the Brahman gave him alms, considering him to be hungry; (therefore) guilt does not attach to him. Further, the Brahman’s wife had given him alms at the bidding of her husband; she, too, is without sin. And he ate the milk and rice unwittingly, and hence he also is guiltless. In short, whoever imputes guilt to anyone of these, is himself a sinner.” On hearing this, the sprite went again and hung on to that tree; and the king also went there, and taking him down and binding him, placed him on his shoulder, and carried him away from there.
The sprite said, “O king! there is a city named Chandra-hriday, and a king named Randhir ruled there. There was in the city a merchant named Dharmdhwaj, whose daughter’s name was Shobhani; and indeed she was very beautiful. Her youthful prime was daily developing itself, and her beauty was each moment increasing.”
“It so happened that robberies became a nightly occurrence in that city. When the merchants experienced much vexation at the hands of the thieves, they all went to the king in a body and said, ‘Your majesty! thieves have committed great outrage in the city; we can no longer dwell in the place.’ The king replied, saying, ‘Well; what has happened is beyond remedy (lit., what has happened, has happened); but henceforth you shall suffer no annoyance; I will take vigorous measures against them.’ After saying this, the king summoned a number of people and told them off to keep guard, and directed them how to keep watch, and commanded them to slay the thieves wherever they found them, without asking any questions.”
“People began to keep watch over the city, by night, and yet robberies took place. All the merchants proceeded in a body to the king, and said, ‘Your majesty has sent watchmen, and yet the thieves have not decreased in number, and thefts occur daily.’ The king replied, ‘Do you take your leave now; from to-night I will go forth to watch over the city.’ On hearing this, they left the king, and went each to his own home. Now, when it was night, the king took his sword and shield, and, on foot and alone, began his watch over the city. Having advanced some distance in the course of his watch, and looked closely, he perceived a thief coming towards him. On seeing him, the king called out, ‘Who art thou?’ He replied, saying, ‘I am a thief; who art thou?’ The king said (in reply), ‘I also am a thief.’ He was pleased on hearing this, and said, ‘Let us commit a robbery together.’”
“Settling this matter between them, the king and the thief, conversing with one another, entered one of the quarters of the city, and after committing thefts in several houses, carried off the articles, and came to a well without the city, and having gone down into it, ultimately reached the chief city of the nether regions. The thief stationed the king at the gate, and took the money and treasures to his own house. In the meantime a woman-servant came out of his house, and, seeing the king, began to say, ‘Your majesty! what a place you have come to with that miscreant! Well will it be if, ere he return, you fly hence as fast as you possibly can; otherwise he will kill you as soon as he arrives,’ The king replied, ‘But I do not know the road! In which direction should I go?’ Then the servant showed him the road, and the king came to his palace.”
“In fine, on the following day the king, with all his forces, went to the chief city of the nether regions by the road down the well, and surrounded the entire household of the thief; but the thief, escaping by some other road, went to the ruler of that city, who was a demon, and said, ‘A king has led an attack against my house with the view to kill me; at this moment, either you must aid me, or I will give up dwelling in your city, and take my abode in some other place.’ On hearing this, the demon said, graciously, ‘You have supplied me with food; I am well pleased with you.’ Having said this, the demon went where the king was with his army, surrounding the house, and began devouring the men and horses. And the king fled on beholding the form of the demon; and all such as were able to run away, escaped; and the rest the demon devoured.”
“To be brief the king was running off alone, when the thief came and cried out, ‘Art thou, a Rajpüt, flying from the battle?’ On the instant of hearing this, the king halted again, and the two confronted one another, and began to fight. At length the king overcame him, and bound his hands behind his back, and brought him into the city. After that, having had him bathed and washed, and clothed in fine apparel, and mounted on a camel, he sent him all round the city, accompanied by a crier, and ordered the impaling stake to be erected for him. Whoever among the people of the city saw him said, ‘This same thief has plundered the whole city, and the king will now impale him.’”
“When the thief arrived near the house of the merchant Dharmdhwaj, the merchant’s daughter hearing the sound of the crier’s drum, asked her handmaid, ‘What is this proclamation about?’ She replied, ‘The king has brought captive the thief who used to commit robberies in the city. Now he will impale him.’ On hearing this, she also came running (to the lattice) to see. No sooner did she behold the thief’s comeliness and manly form than she became fascinated; and, coming to her father, said, ‘Do you go to the king this moment, and return with that thief released.’ The merchant said, ‘How can it be expected that, at my request, the king will release the thief who has robbed his whole city, and on whose account his whole army has been destroyed?’ She again urged, ‘If you have to give up even all you possess for the king to release him, do you bring him away free; and should he not come, I too will sacrifice my life.’”
“On hearing this, the merchant went to the king, and said, ‘Your majesty! receive five lacs of rupees from me, and set the thief at liberty.’ The king said, ‘This thief robbed the whole city, and my whole army was swallowed up through him. I will not on any account let him go.’ When the king did not heed his request, he returned home in despair, and said to his daughter, ‘I said all that it was right to say, but the king did not consent.’”
“In the meantime, having had the thief taken round the city, they brought him to a stand-still near the impaling stake. Now, the thief having heard of the predicament of the merchant’s daughter, first laughed aloud, and then wept bitterly. The people the while pulled him down on the stake. And the merchant’s daughter, receiving intimation of his death, came to the same place to devote herself to death for his sake. She had a funeral pile constructed, and sitting thereon, had the thief taken off the stake, placed his head on her lap, apd quietly seated herself to be burnt. She was on the point of having the torch put to it (the pile), when (a temple sacred to Devi happening to be on the spot) Devi instantly came out of her temple and said, ‘Daughter! I am pleased with thy courage; request a boon.’ She said, ‘Mother! if thou art pleased with me, restore this thief to life.’ Thereupon the goddess said, ‘Even so shall it be.’ Having said this, she brought nectar from the under-world, and restored the thief to life.”
Having told so much of the story, the sprite inquired, “Say, O king! why the thief first laughed, and why he afterwards wept?” The king said, “I know the reason why he laughed, and I know also why he wept. Attend, O sprite! The thief thought within himself,—‘Now that she is giving up all that she possesses to the king for my sake, what return can I make?’ He wept at the thought of this. Again, however, he reflected, ‘She loved me when I was about to die: the ways of God are altogether inscrutable; He bestows wealth on the unlucky, knowledge on one of low origin, a beautiful wife on a fool, and He causes rain to fall in showers on the mountains.’ Thinking of such things, he laughed.” On hearing this, the sprite went again and hung on to that tree. The king returned there, and unloosing him, made a bundle of him, placed him on his shoulder, and took him away.
The sprite said, “Attend, King Vikram! There is a city named Kusmavati, of which one Subichãr was king, whose daughter’s name was Chandra-prabhã. When she became marriageable, she went out one spring day, along with her companions, to stroll about in the garden. Now, before arrangements had been made for the ladies to come out (i.e., before the garden had been cleared of all strangers and others not permitted to set eyes on the women), a Brahman’s son, named Manswi, of twenty years or so, very handsome, had come into the garden in the course of his wanderings, and meeting with cool shade under a tree, had fallen asleep there. The king’s attendants came and made arrangements for the ladies of the seraglio in the garden, but it so happened that none of them saw the Brahman’s son sleeping there; and so he continued sleeping under that tree, and the princess entered the garden with her attendants. Strolling about with her companions, where does she come but to the place where the Brahman’s son was sleeping! She no sooner arrived there than he also awoke at the sound of the people’s footsteps. The eyes of both met; and to such a degree did they come under Cupid’s power, that on the one side the Brahman’s son fell upon the ground in a swoon, on the other, she too was so beside herself, that her legs began to tremble. Her companions, however, quickly laid hold of her on the very instant. At last, they laid her down in a litter, and brought her home. And the Brahman’s son was lying in so complete a state of insensibility here, that he had no consciousness whatever of his body or mind.”
“During this interval two Brahmans, named Shashi and Müldeva, from the country of Kanvrü, where they had studied the (occult) sciences, happened to pass by there. Müldeva, seeing the Brahman’s son lying, said, ‘Shashi! how is it that he is lying in such utter unconsciousness?’ He replied, ‘A damsel has shot forth the arrows of her eyes from the bow of her eyebrows; hence he is lying insensible.’ Müldeva said, ‘We ought to rouse him.’ He replied, ‘What need is there for you to rouse him?’ He did not heed Shashi’s words, but sprinkled water over him, and restored him to consciousness, and asked, ‘What has been the matter with thee?’ The Brahman said, ‘One should relate his troubles to him who can remove them; for what is to be gained by relating your sorrows to him who, on hearing of them, is unable to remove them?’ He said, ‘Well, tell me your troubles; I will remove them.’”
“On hearing this, he said, ‘It was but now that the princess came here with her companions; and it was through seeing her that I have fallen into this state. Should I obtain possession of her, I will preserve my life; otherwise I will abandon life.’ Then he replied, ‘Come to my abode; I will exert myself to the utmost to obtain her; and, if I should not succeed, I will bestow great wealth upon thee.’ Thereupon Manswi said, ‘God has created many a jewel in the world; but the jewel, woman, surpasses all; and for her sake it is that man treasures up wealth. When I have lost the woman, what will I do with the wealth? Brute beasts are better off in the world than those who do not possess themselves of handsome wives. The fruit of merit is wealth, and the advantage of wealth is ease, and the consequence of ease is (the taking) a wife; now, what happiness can there be where there is no wife?’ On hearing this, Müldeva said, ‘I will give thee whatsoever thou may’st ask for.’ Then he said, ‘O Brahman obtain that same maiden’s hand for me.’ Müldeva thereupon said, ‘So be it; come along with me; I will have that very maiden bestowed on thee.’”
“In short, ministering much comfort to him, he took him to his house; and when he reached there, he prepared two magic pills. One pill he gave to the (young) Brahman, saying, ‘When thou puttest this into thy mouth, thou wilt be turned into a girl of twelve years; and when thou takest it out of thy mouth, thou wilt become the self-same man thou wert before.’ He said further, ‘Put this into thy mouth.’ On his putting it into his mouth, he became a girl of twelve years. And he, (Müldeva) having put the other pill into his own mouth, became transformed into an old man of eighty years; and taking that young girl with him, he proceeded to the king.”
“The king, seeing the Brahman, saluted him, gave him a seat, and another to the young girl also. Then the Brahman gave him his blessing in verse, saying, ‘May he whose glory pervades the three worlds; and who, taking the form of a dwarf, deceived * King Bali; and who, taking monkeys with him, bridged the ocean; ** and who, supporting the mountain (Go vardhan) on his hand, *** protected the cowherds from the bolts of Indra,—may the same Vasudeva protect you!’ On hearing this, the king inquired, ‘Whence has your highness come?’ The Brahman, Mãldeva, replied, ‘I have come from the other side of the Ganges, and my home is there; and I had gone to bring away my son’s wife, (and) in my absence, a general flight from the village took place; and so I know not whither my wife and son have fled to. And now, with this girl with me, how shall I seek them? It is, therefore, advisable that I leave this (girl) with your majesty. Keep her with the greatest care until I return.’”
“On hearing these words of the Brahman’s, the king began thinking to himself, ‘How shall I take charge of a very beautiful young woman? And if I do not take her, this Brahman will curse me, (and) my dominion will be overthrown.’ Having thought this over in his mind, the king said, ‘Your highness! the command you have given me shall be obeyed.’ On this, the king summoned his daughter, and said, ‘Daughter! take this Brahman’s daughter-in-law and keep her with you, with all care and attention; and, whether sleeping or waking, eating or drinking, or moving about, do not let her be away from you for a moment.’ On hearing this, the princess took hold of the hand of the Brahman’s daughter-in-law, and led her away to her own apartment. At night, the two slept in one bed, and began conversing with each other. In the course of conversation, the Brahman’s daughter-in-law said, ‘Tell me, O princess! to what trouble is it owing that you have become so worn and feeble?”’
“The princess said, ‘I went one day in the spring, accompanied by my female friends, to stroll about in the garden, and there beheld a very handsome, Cupid-like Brahman, and our eyes met. He swooned away on one side, and I became unconscious on the other. Then my companions, seeing my predicament, brought me home. And I am totally ignorant of both his name and his abode. His image fills my eyes, and I have not the least desire for food and drink. It is through this trouble that my body has been reduced to the state you see.’ On hearing this, the Brahman’s daughter-in-law said, ‘What wilt thou give me if I bring thy beloved and thee together?’ The princess said, ‘I will remain thy slave for ever.’ Hearing this, he took the magic pill out of his mouth and became a man again; and she was abashed at beholding him. After that, the Brahman’s son married her after the fashion of Gandharb marriages; and used constantly to convert himself thus into a man at night, and to remain a woman by day. At length, after six months, the princess became pregnant.”
“They say that, one day, the king went with his whole family to a marriage festival at his minister’s house. There the minister’s son beheld that Brahman’s son disguised as a woman, and fell in love as soon as he saw her (or him), and began to say to a friend of his, ‘If this woman does not become mine, I will sacrifice my life.’ In the interval, the king having partaken of the feast, returned to the palace with his family. But the condition of the minister’s son became most painful through the anguish of separation from his beloved, and he gave up food and water. Seeing this state (of his), his friend went and informed the minister. And the minister, on hearing the story, went and said to the king, ‘Your majesty! love for that Brahman’s daughter-in-law has brought my son to a wretched state. He has given up eating and drinking. If you would kindly give the Brahman’s daughter-in-law to me, his life would be saved.’”
“On hearing this, the king said angrily, ‘Thou fool! It is not the nature of kings to do such a wrong. Hearken! Is it right to give away to another that which is given in trust, without the permission of the person making over the trust, that you mention this matter to me?’ On hearing this, the minister returned home in despair. But perceiving the suffering of his son, he also gave up meat and drink. When three days passed without the minister’s eating and drinking, then, indeed, all the officials combined, and said to the king, ‘Your majesty! the minister’s son is in a precarious state, and in the event of his dying, the minister, too, will not survive. And on the minister’s dying, the affairs of the state will come to a stand-still. It is better that you consent to that which we state.’ Hearing this, the king gave them permission to speak. Then one of them said, ‘Your majesty! it is long since that old Brahman left this, and he has not returned; God knows whether he is dead or alive. It is therefore right that you give that Brahman’s daughter-in-law to the minister’s son, and so uphold your kingdom; and should he return, you can give him villages and wealth. Should he not be satisfied with this, get his son married (to another maiden) and let him depart.’”
“On hearing this, the king sent for the Brahman’s daughter-in-law, and said, ‘Go thou to the house of my minister’s son.’ She said, ‘The virtue of a woman is destroyed by her being gifted with excessive beauty, and a Brahman’s character is lost by his serving a king, and a cow is ruined by grazing in remote pastures, and wealth vanishes on meeting with abuse.’ After saying so much, she added, ‘If your majesty would give me to the minister’s son, settle this matter with him, viz., that he will do whatever I tell him; then will I go to his house.’ The king said, ‘Say! what should he do.’ She replied, ‘Your majesty! I am a Brahman woman, and he is a Kshatri by caste; hence it is best that he first perform all the prescribed pilgrimages; after that I will cohabit with him.’”
“When he heard this speech, the king sent for the minister’s son and said to him, ‘Go thou, first, and visit all the places of pilgrimage; after that I will give the Brahman’s girl to thee,’ On hearing these words from the king, the minister’s son said, ‘Your majesty! let her go and take up her abode in my house, and then I will go on pilgrimage.’ After hearing this, the king said to the Brahman’s girl, ‘If thou will first go and take up thy abode in his house, he will set out on pilgrimage.’ Having no alternative, the Brahman’s girl went at the king’s bidding and took up her abode in his house. Then the minister’s son said to his wife, ‘Do you both live together in one place, on terms of the greatest affection and friendliness, and on no account quarrel and fight with each other, and never go to a strange house.’”
“Having given them these instructions, he, for his part, set out on a pilgrimage; and here (at home), his wife, whose name was Saubhagya-sundari, lying at night on one bed along with the Brahman’s daughter-in-law, began conversing on various topics. After some time the wife of the minister’s son spake as follows:—‘O friend! at this moment I am consumed with the flame of love; but how can my desire be attained?’
“The other said, ‘If I accomplish thy desire, what wilt thou give me?’ She replied, ‘I will be thy humble and obedient slave for ever.’ On this he took the magic pill out of his mouth and became transformed into a man. Thus he regularly transformed himself into a man by night, and into a woman by day. After that, indeed, great love existed between the two of them.”
“In short, six months passed away in this manner, and the minister’s son returned. On the one hand, the people hearing of his arrival, began to rejoice; and on the other, the Brahman’s daughter-in-law, having taken the magic pill out of her mouth and transformed herself into a man, came out from the house by way of the wicket, and went off. Again, after some time, he came to the same Brahman, Müldeva, who had given him the magic pill, and told him his whole story from beginning to end. Then Müldeva, after hearing all the circumstances, took the magic pill from him and gave it to his companion, Shashi, and each of them put the pill (he had) into his mouth. One was transformed into an old man, and the other a young man of twenty. After this the two went to the king’s.’”
“The king saluted them on the instant of seeing them, and gave them seats. And they, too, gave (the king) their blessings. After inquiring after their health and welfare, the king spake to Müldeva, saying, ‘Where have you been detained for so many days?’ The Brahman said, ‘Your majesty! I went to search for this son of mine, and having discovered him, I have brought him to you. If you will now give up his wife, I will take both daughter-in-law and son home.’ Then the king related the whole story to the Brahman. The Brahman became very angry on hearing it, and said to the king, ‘What proceeding is this, for thee to give my son’s wife to another? Well! thou hast acted as thou pleasedst; but now receive my curse.’ Thereupon the king said, ‘O holy man! be not angry; I will do whatever you bid me.’ The Brahman said, ‘So be it; if, through fear of my curse, thou wilt do as I say, then give thy daughter in marriage to my son.’ On hearing this, the king summoned an astrologer, and after having the auspicious conjunction and moment determined, gave his daughter in marriage to the Brahman’s son. Then he took leave of the king and came to his own village, bringing the princess, together with her dowry, along with him.”
“On hearing this intelligence, the Brahman Manswi also came there, and commenced quarrelling with him, saying, ‘Give me my wife.’ The Brahman named Shashi said, ‘I have married her before ten witnesses and brought her home; she is my wife.’ He replied, ‘She is with child by me; how can she become thy wife?’ And they went on wrangling with each other. Müldeva reasoned much with both of them, but neither heeded what he said.”
After relating so much of the story, the sprite said, “Say, king Bir Vikramajit! whose wife was she?” The king replied, “She became the wife of the Brahman Shashi.” Then the sprite said, “Pregnant by the other Brahman, how could she become the wife of this one?” The king said, “No one was aware of her being with child by that Brahman; whereas this one married her in the presence of ten arbitrators; therefore she became his wife. And the child, too, will have the right to perform his funeral obsequies.” On hearing this, the sprite went and hung on to the same tree. Again did the king go, and, after binding the sprite, and placing him on his shoulder, carry him away.
The sprite said, “O king! there is a mountain named Himachal, where there is a city of the demi-gods (or celestial musicians); and king Jïmütketu ruled there. Once upon a time he worshipped Kalpãbriksh a great deal for the sake of a son. Thereupon Kalpabriksh was pleased, and said, ‘I am pleased at perceiving thy services to me; ask any boon thou desirest.’ The monarch replied, saying, ‘Grant me a son, so that my kingdom and my name may endure,’ It (the tree) stud, ‘Even so shall it be.’”
“After some time the king had a son. He experienced extreme joy, and held rejoicings with much noise and display. After making numerous presents and charitable gifts, he summoned the priests and fixed on a name for him. The priests named him Jïmüt-bãhan. When he became twelve years of age he began to worship Shiva; and having completed the study of all the learned writings, became a very intelligent, meditative, resolute, intrepid, and learned man; there was no equal of his in those times. And as many people as dwelt under his sway, all were alive to their respective duties.”
“When he attained to manhood, he, too, worshipped Kalpabriksh assiduously; whereupon Kalpabriksh was pleased, and said to him, ‘Ask whatsoever thou desirest, I will give it to thee.’ On this, Jïmüt-bãhan said, ‘If you are pleased with me, take away all poverty from my subjects, and let all those who dwell in my dominions become equal in point of possessions and riches.’ When Kalpabriksh granted the boon, all became so well off by the possession of wealth, that no one would obey the order of any person, and no one would do work for any one.”
“When the subjects of that realm became such as has been described, the brothers and kinsfolk of the king began to reason together, saying, ‘Both father and son are completely under the influence of religion, and the people do not obey their commands; it is therefore best to seize and imprison the pair of them, and take their kingdom from them.’ In fine, the king was not on his guard against them; and they having plotted together, went with an army and surrounded the king’s palace.”
“When this news reached the king, he said to his son, ‘What shall we do now?’ The prince said, ‘Your majesty! you be pleased to abide here in peace; I will away and destroy them this instant.’ The king said, ‘O son! this body is frail, and riches, too, are unabiding; when a man is born, death, too, attends him; hence we should now give up dominion, and practise religious duties. It is not right to commit a heinous sin for the sake of such a body, and for the sake of a kingdom; for even king Yudhishthir experienced remorse after his great war with the descendants of Bharat.’ On hearing this, his son said, ‘So be it! make over the government to your kinsmen, and you yourself depart and practise religious austerities.’”
“Having resolved on this, and summoned his brothers and nephews, and handed over the government to them, father and son both ascended the mountain Malayãchal, and on reaching the summit, built a hut and dwelt there. A friendship arose between Jïmüt-bãhan and a holy sage’s son. One day the king’s son and the son of the sage went out together for a stroll on the top of the mountain. A temple, sacred to Bhawãnï, came in sight there. Within the temple, a princess, with a lute in her hands, was singing in front of the goddess. The eyes of the princess and those of Jïinüt-bãhan met, and both became smitten with love. But the princess, restraining her feelings, and stricken with shame, turned her steps homeward; and he, too, for his part, being put to shame by the presence of the sage’s son, came to his own place. That night was passed by both the lovers (lit. rosecheeked ones) in extreme restlessness.”
“As soon as morn appeared, the princess set out from her quarter, for the temple of Devi, and the prince, too (starting from this side), no sooner arrived than he perceived that the princess was there. Then he asked her female companion, ‘Whose daughter is she?’ The companion said, ‘She is the daughter of king Malayketu; her name is Malayãvatï, and she is a virgin as yet.’ After saying this, the companion (spoke) again (and) asked the prince, ‘Say, handsome man! whence have you come? and what is your name?’ He replied, ‘I am the son of the monarch of the demi-gods, whose name is Jïmüt-ketu; and my name is Jïmüt-bãhan. In consequence of our Government being overthrown, we, father and son, have come and taken up our abode here.’”
“Again, the companion, after hearing these words, related all to the princess. She was much pained at heart on hearing them, and returned home; and at night she lay down with a load of care on her mind. But her companion perceiving this state of her’s, disclosed the story to her mother. The queen, on hearing it, mentioned it to the king, and said, ‘Your majesty! your daughter has become marriageable; why do you not seek a husband for her?’ On hearing this, the king thought the matter over in his mind, and that very moment summoned his son Mitrãvasu, and said, ‘Son! seek a husband for your sister and bring him here.’ Then he spoke, saying, ‘The king of the demi-gods, Jïmüt-ketu by name, and whose son is named Jïmüt-bãhan, having abandoned his kingdom, has, I hear, come here with his son.’ On hearing this, king Malay-ketu said, ‘I will give the girl to Jiraüt-bãhan.’”
“Having said this, he bade his son go and bring Jimüt-bãhan from the king’s. He, on receipt of the king’s command, set out for that house, and, on arriving there, said to the father, ‘Let your son accompany me, as my father has sent for him to bestow his daughter upon him.’ On hearing, this, king Jïmüt-ketu sent his son along with him, and he came here (to King Malay-ketu’s house). Then King Malay-ketu celebrated his marriage Gandharb fashion. When his marriage had taken place, he brought the bride and Mitrãvasu with him to his own house. Then the three of them paid their respects to the king, and the king also gave them his blessing. Thus did that day pass.’”
“On the morrow’s mom, however, the two princes went out, as soon as they rose, to take a walk on that mountain of Malayãgir. * On reaching the place, what does Jïmüt-bãhan perceive but a very lofty heap of something white. Thereupon he questioned his brother-in-law, saying, ‘Brother! how is it that this white heap is seen here?’ He replied, ‘Millions of young nags (or serpents with human faces) come here from the infernal regions; these Garur ** comes and devours; this heap is composed of their bones.’ On hearing this, Jïmüt bãhan said to his brother-in-law, ‘Friend! you go home (alone) and take your food; for I always engage in worship at this hour, and the time for me to worship has now arrived.’”
“On hearing this, he did go; and Jïmüt-bãhan having advanced further, the sound of weeping began to reach him. When, continuing his advance in the direction of the sound of the voice, he reached the spot, what does he behold but an old woman weeping with the burden of her trouble. He went up to her and asked, ‘Why weepest thou, mother?’ Thereupon she said, ‘To-day comes the turn of the serpent Sankhchür, who is my son; Garur will come and eat him up; it is on account of this trouble that I weep.’ He said, ‘O mother! weep not; I will give up my life in lieu of thy son’s.’ The old woman said, ‘Pray do not so! thou art my (son) Sankhchür.’”
“She was saying this, when, at that moment, Sankhchür arrived; and hearing (her words), said, ‘Your majesty! worthless wretches like myself are born and die in vast numbers; but a just and compassionate being like you is not born every day (lit. every hour); do not, therefore, sacrifice your life for mine; for, thousands of human beings will be benefited by your remaining alive; whereas it makes no difference whether I live or die.’ Then Jïmüt-bãhan said, ‘It is not the way of true men to say (that they will do a thing) and (then) not to do it. Go thou whence thou camest.’”
“When he heard this, Shankhchur, for his part, went to pay adoration to Devi, and Garur descended from the sky. In the meantime, the prince perceived that each leg of his was as long as four bamboos, and his beak was as long as a palm-tree, his belly like a mountain, his eyes like gates, and his feathers like clouds. All at once he rushed with open beak upon the prince. The first time the prince saved himself; but the second time he flew off with him in his beak, and began wheeling upwards in the air. While this was going on, a bracelet, on the jewel of which the prince’s name was engraved, became unfastened, and fell, all covered with blood, before the princess. She fell down in a swoon at the sight of it.”
“When, after a few minutes, she recovered her senses, she sent word of all that had happened to her father and mother. They came (to her) on hearing of this calamity, and on seeing the ornament covered with blood, burst into tears. Now, the three of them set out in quest (of him), and, on the road, Shankhchür too joined them, and advancing beyond them, went to the place where he had seen the prince, and began calling out repeatedly, saying, ‘O Garur! let him go! let him go! He is not thy food. My name is Shankchür. I am thy food.’”
“On hearing this, Garur descended in alarm, and thought to himself, ‘I have eaten either a Brahman or a Kshatri; what is this I have done!’ After this, he said to the prince, ‘O man! tell me truly; why art thou giving up thy life?’ The prince replied, ‘O Garur! trees cast their shade over others; and while they themselves stand in the sun, blossom and bear fruit for the benefit of others. Such is the character of good men and trees. What is the advantage of this body if it do not come of use to others? The saying is well known that, The more they rub sandal-wood, the more it gives out its perfume; and the more they go on peeling the sugar-cane, and cutting it up into pieces, the more does its flavour increase; and the more they pass gold through the fire, the more surpassingly beautiful does it become. Those who are noble do not give up their natural qualities even on losing their lives. What matters it whether men praise them or blame them? What matters it whether riches abide with them or not? What does it signify whether they die this moment, or after a length of time? The men who walk in the path of rectitude place not their feet in any other path, happen what may. What matters it whether they are fat or lean? In fact, his living is bootless whose body proves of no benefit (to anyone); while those who live for the good of others—their living is advantageous. To live for the mere sake of living, is the way in which dogs and crows, even, cherish life. Those who lay down their lives for the sake of a Brahman, a cow, a friend, or a wife, nay, more, for the sake of a stranger, assuredly dwell in paradise for ever.’”
“Garur said, ‘Everyone in the world cherishes his own life; and scarce, indeed, are those in the world who lay down their own lives to save the lives of others.’ After saying this, Garur added, ‘Ask a boon; I am pleased with thy courage.’ On hearing this, Jïmüt-bãhan said, ‘O god! if you are pleased with me, then henceforth eat no more serpents, and restore to life those you have eaten.’ On hearing this, Garur brought the water of life from the infernal regions, and sprinkled it over the bones of the serpents, so that they rose up alive again. And he said to him (the prince), ‘O Jimüt-bãhan, by my favour thy lost kingdom will be restored to thee.’”
“After granting this boon, Garur departed to his own abode, and Sankhchür also went home; and Jïmüt-bãhan too left the place, and met his father-in-law and mother-in-law and wife on the road Then he came in their company to his father. When they heard of these circumstances, his uncle and cousins, and indeed all his kinsfolk, came to visit him, and after falling at his feet (to implore forgiveness), took him away, and placed him on the throne.”
After relating so much of the story, the sprite asked, “O king! whose virtue was greatest among these?” King Bïr Vikramãjït replied, “Sankhchür’s.”
“How so?” asked the sprite. The king said, “Sankhchür, who had gone away (and so, got safe off,) returned to give up his life, and saved him (the prince) from being eaten by Garur.” The sprite said, “Why was not the virtue of him greatest, who laid down his life for another?” The king replied, “Jïmüt-bãhan was a Kshatri by caste. He was accustomed to holding his life in his hand, and hence he found it no hard matter to sacrifice his life.” On hearing this, the sprite went again and hung on to that tree; and the king, having gone there and bound him, placed him on his shoulder, and carried him off.