CHAPTER CII.
Then, the next morning, Mrigánkadatta rose up from the shore of that beautiful lake, together with all his ministers, who had rejoined him; and in company with them, and the Bráhman Śrutadhi, set out for Ujjajiní, to win Śaśánkavatí, after he had paid his orisons to that tree of Ganeśa.*[1]
Then the heroic prince, accompanied by his ministers, again crossed various stretches of woodland, which contained many hundreds of lakes, and were black with tamála-trees†[2] throughout their whole expanse, looking like nights in the rainy season, when the clouds collect; and others which had their canes broken by terrible infuriated elephants roaming through them, in which the arjuna-trees formed a strong contrast to the tamála-trees ‡[3] and which thus resembled so many cities of king Viráța; and ravines of mighty mountains, which were pure, though strewn with flowers, and though frequented by subdued hermits, were haunted by fierce beasts; and at last came near the city of Ujjayiní.
Then he reached the river Gandhavatí, and dispelled his fatigue by bathing in it, and after crossing it, he arrived with his companions in that cemetery of Mahákála. There he beheld the image of mighty Bhairava, black with the smoke from neighbouring pyres, surrounded with many fragments of bones and skulls, terrible with the skeletons of men which it held in its grasp, worshipped by heroes, frequented by many troops of demons, dear to sporting witches.
And after crossing the cemetery, he beheld the city of Ujjayiní, a yuga old, ruled by king Karmasena. Its streets were watched by guards with various weapons, who were themselves begirt by many brave high-born Rájputs; it was surrounded with ramparts resembling the peaks of mighty mountains; it was crowded with elephants, horses, and chariots, and hard for strangers to enter. When Mŗigánkadatta beheld that city, which was thus inaccessible on every side, he turned his face away in despondency, and said to his ministers, " Alas ! ill-starred man that I ant ! though it has cost me hundreds of hardships to reach this city, I cannot even enter it; what chance then have I of obtaining my beloved?" When they heard this, they said to him, " What ! do you suppose, prince, that this great city could ever be stormed by us, who are so few in number? We must think of some expedient to serve in this emergency, and an expedient will certainly be found; how comes it that you have forgotten that this expedition has frequently been enjoined by the gods? "
When Mŗigánkadatta had been thus addressed by his ministers, he remained for some days roaming about outside the city.
Then his minister Vikramakeśarin called to mind that Vetála, which he had long ago won over, intending to employ him to fetch the prince's love from her dwelling-house. And the Vetála came, black in hue, tall, with a neck like a camel, elephant-faced, with legs like a bull, eyes like an owl, and the ears of an ass. But finding that he could not enter the city, he departed; the favour of Śiva secures that city against being invaded by such creatures.
Then the Bráhman Śrutadhi, who was versed in policy, said to Mŗigánkadatta, as he was sitting in gloom, surrounded by his ministers, longing in his heart to enter the city; " Why, prince, though you know the true principles of policy, do you remain bewildered, like one ignorant of them? Who will ever be victorious in this world by disregarding the difference between himself and his foe? For at every one of the four gates of this city, two thousand elephants, twenty-five thousand horses, ten thousand chariots, and a hundred thousand footmen remain harnessed and ready, day and night, to guard it; and they are hard to conquer, being commanded by heroes. So, as for a handful of men, like ourselves, entering it by force, that is a mere chimerical fancy,*[4] not a measure calculated to ensure success. Moreover, this city cannot be overthrown by a small force; and a contest with an overwhelming force is like fighting on foot against an elephant. So join with your friend Máyávațu the king of the Pulindas, whom you delivered from the terrible danger of the water- monsters in the Narmadá, and with his friend Durgapiśácha the very powerful king of the Mátangas, who is attached to you on account of his alliance with him, †[5] and with that king of the Kirátas, named Śakti rakshita, who is famous for his valour and has observed a vow of strict chastity from his youth upwards, and let them all bring their forces, and then do you, thus strengthened by allies, fill every quarter with your hosts, and so accomplish the object you have in view. Moreover, the king of the Kirátas is awaiting your coming from a distance in accordance with your agreement; how have you come to forget this? And no doubt, Máyávațu is ready awaiting your arrival, in the territory of*[6] the king of the Mátangas, for you made this agreement with him. So let us go to the castle named Karabhagríva, on the southern slope of the Vindhyas, in which that chief of the Matangas dwells. And let us summon there Śaktirakshita, the king of the Kirátas, and united with them all make a fortunate expedition with every chance of success.
When Mŗigánkadatta and his ministers heard this speech of Śrutadhi's, which was full of sense and such as the wise would approve, they eagerly accepted it, saying, " So be it." And the next day the prince adored that unresting traveller of the sky, the sun, the friend of the virtuous, that had just arisen, revealing every quarter of the world.†[7] and set out for the abode of Durgapiśácha king of the Mátangas on the southern slope of the Vindhya range. And his ministers Bhímaparákrama, and Vyághrasena, and Gunákara, and Meghabala with Vimalabuddhi, and Sthúlabáhu with Vichitrakatha, and Vikramakeśarin, and Prachandaśakti, and Śrutadhi and Dŗidhamushți followed him. With them he successively crossed forests wide-ranging as his own undertakings, and stretches of woodland profound as his own schemes, with no better refuge at night than the root of a tree ‡[8] on the shore of a lake, and reached and ascended the Vindhya mountain lofty as his own soul.
Then the prince went from the summit of the mountain down its southern slope, and beholding afar off the villages of the Bhillas full of elephants' tusks and deer-skins, he said to himself, " How am I to know where the dwelling of that king of the Mátangas is? " While engaged in such reflections, he and his ministers saw a hermit boy come towards them, and after doing obeisance to him, they said, " Fair Sir, do you know in what part of this region the palace of Durgapiśácha, the king of the Mátangas, is? For we wish to see him." When that good young ascetic heard this, he said, " Only a kos distant from this place is a spot called Panchavatí, and not far from it was the hermitage of the hermit Agastya, who with small effort cast down from heaven the haughty king Nahusha; where Ráma, who by command of his father took up his dwelling in a forest, accompanied by Lakshmana and his wife Sítá, long waited on that hermit; where Kabandha,*[9] who guided Ráma to the slaughter of the Rákshasas, proceeded to attack Ráma and Lakshmana, as Ráhu dues the sun and moon, whose arm a yojana in length Ráma felled, so that it resembled Nahusha in his serpent form, come to supplicate Agastya; where even now the Rákshasas hearing the roaring of the clouds at the beginning of the rainy season, call to mind the twanging of the bow of Ráma; where the aged deer, that were fed by Śita, beholding the regions deserted in every direction, with eyes filling with tears, reject the mouthful of grass; where Márícha, who brought about Sítá's separation from her husband, assumed the form of a golden deer and enticed away Ráma, as if to save from slaughter those deer, that were still left alive; where, in many a great lake full of the water of the Káverí, it appears as if Agastya had vomited up in driblets the sea that he swallowed. Not far from that hermitage, on a table-land of the Vindhya, is a stronghold tangled and inaccessible, named Karabhagríva. In it dwells that mighty Durgapiśácha of terrible valour, chief of the Mátangas, whom kings cannot conquer. And he commands a hundred thousand bowmen of that tribe, every one of whom is followed by five hundred warriors. With the aid of those brigands he robs caravans, destroys his enemies, and enjoys this great forest, caring nought for this or that king.†[10]
When Mŗigánkadatta had heard this from the young hermit, he took leave of him, and went quickly, with his companions, in the direction indicated by him, and in course of time he arrived in the environs of Karabhagríva that stronghold of the king of the Matangas, which were crowded with Bhilla villages. And within them he beheld near at hand on every side crowds of Śavaras, adorned with peacocks' feathers and elephants' teeth clothed in tigers' skins, and living on the flesh of deer. When Mŗigánkadatta saw those Bhillas, he said to his ministers, " See ! these men live a wild forest life like animals, and yet, strange to say, they recognise Durgapiśácha as their king. There is no race in the world without a king; I do believe the gods introduced this magical name among men in their alarm, fearing that otherwise the strong would devour the weak, as great fishes eat the little. " ‡[11] And while he was saying this, and trying to find the path that led to the stronghold Karabhagríva, the scouts of Máyávațu, the king of the Śavaras, who had already arrived there, recognized him, having seen him before. They immediately went and told that Máyávațu of his arrival; and he with his army went to meet him. And when that king of the Pulindas came near, and saw the prince, he alighted from his horse, and ran forward, and fell at his feet. And he embraced the prince, who asked after his health, and then mounted him and his ministers on horses, and brought them to his own camp. And that king of the Śavaras sent his own warder to inform the king of the Mátangas of the prince's arrival.
And Durgapiśácha, the king of the Mátangas, quickly came there from his own place, and his appearance justified his name.*[12] He seemed like a second Vindhya range, for his body was firm as a rocky peak, his hue was black as tamála, and Pulindas lay at his foot. His face was rendered terrible by a natural three-furrowed frown, and so he appeared as if Durgá, the dweller in the Vindhya range, had marked him with the trident, to claim him as her own. Though young, he had seen the death of many " secular birds;" though black, he was not comely; and he crouched to none, though he hugged the foot of a mountain. †[13] Like a fresh cloud, he displayed the peacock tail and the gay-coloured bow; like Hiranyáksha, ‡[14] his body was scarred by the furious boar; like Ghațotkacha, he was mighty and possessed a haughty and terrible shape; §[15] like the Kali age, he allowed those born under his sway to take pleasure in wickedness and break through the bonds of rule. And the mass of his host came filling the earth, like the stream of the Narmadá, when let loose from the embrace of Arjuna.||[16] And so the aggregated army of the Chandálas moved on, blackening all the horizon with a dark hue, making those who beheld it say in perplexity to themselves " Can this be a mass of rock that has rolled down from the Anjana mountain, ¶ [17]or is it a premature bank of the clouds of the day of doom, that has descended upon the earth? "
And their chief Durgapiśácha came up to Mŗigánkadatta, placing his head upon the ground even when at a distance, and bowed before him, and said " To-day the goddess Durgá is pleased with me, in that your Highness, of such a noble race, has come to my house. On that account I consider myself fortunate and successful. When the king of the Mátangas had said this, he gave him a present of pearls, musk, and other rarities. And the prince kindly accepted it with the usual courtesies. Then they all encamped there. That great forest was covered all over with elephants fastened to posts, with horses in stables, and tented footmen; and was scarcely able to contain itself, being confused with its good fortune in thus being assimilated to a city, which was unprecedented in the course of its existence.
Then, in that wood, when Mŗigánkadatta had bathed in the river for good fortune, and had taken food, and was sitting at his ease, in a secluded spot, surrounded by his ministers, Máyávațu also being present, Durgapiśácha said to Mŗigánkadatta, in the course of conversation, speaking in a tone softened by affection and regard, " This king Máyávațu came here a long time ago, and has been remaining here with me, my lord, awaiting your orders. So where, my prince, have you all remained so long? And what have you done? Tell me, now, the business that detained you." When the prince heard this speech of his, he said, " After I had left the palace of our friend here Máyávațu, with Vimalabuddhi and Gunákara, and Śrutadhi, and Bhímaparákrama, whom I had also recovered, I found on my way this Prachandasákti and Vichitrakatha, and in course of time also this Vikramakeśarin. Then these men here found on the borders of a beautiful lake a tree sacred to Ganeśa, and climbed up it to pick its fruit, and so were turned into fruits themselves by the curse of the god. Then I propitiated Ganeśa, and not without difficulty set them free, and at the same time I delivered these other four ministers of mine, Dridhamushți and Vyághrasena and Meghabala and Sthúlabáhu, who had previously suffered the same transformation. With all these, thus recovered, I went to Ujjayiní; but the gates were guarded, and we could not even enter the town; much less could we think of any device for carrying off Śaśánkavatí. And as I had no army with me, I had no locus standi for sending an ambassador. So we deliberated together, and came here to you. Now, my friend, you and your allies have to decide whether we shall attain our end or no."
When Mŗigánkadatta had related his adventures in these words, Durgapiśácha and Mayávațu said, " Be of good courage; this is but a little matter for us to accomplish at once; our lives were originally created for your sake. We will bring here that king Karmasena in chains, and we will carry off his daughter Śaśánkavatí by force."
When the king of the Mátangas and Máyávațu said this, Mŗigánkadatta said lovingly and very respectfully, " What will you not be able to accomplish, for this resolute courage of yours is a sufficient guarantee that you will carry out that furtherance of your friend's interests which you have undertaken. "When the Creator made you here, he infused into your composition qualities borrowed from your surroundings, the firmness of the Vindhya hills, the courage of the tigers, and the warm attachment to friends of the forest*[18] lotuses. So deliberate and do what is fitting." While Mŗigánkadatta was saying this, the sun retired to rest on the summit of the mountain of setting. Then they also rested that night in the royal camp, as was meet, sleeping in booths made by the workmen.
And the next morning Mŗigánkadatta sent off Gunákara to bring his friend Śaktirakshita, the king of the Kirátas. He went and communicated the state of affairs to that sovereign; and in a very few days the king of the Kirátas returned with him, bringing a very large force. Ten hundred thousand footmen, and two hundred thousand horse, and a myriad of furious elephants on which heroes were mounted, and eighty-eight thousand chariots followed that king, who darkened the heaven with his banners and his umbrella. And Mŗigánkadatta, with his friends and ministers, went to meet him in high spirits and honoured him and conducted him into the camp. And in the meanwhile other friends and relations of the king of the Mátangas, and all those of king Máyávațu, having been summoned by messengers, came in. †[19] And the camp swelled like the ocean, giving joy to the heart of Mŗigánkadatta: with shouts rising up like the roar of the waves, and hundreds of battalions pouring in like rivers. And Durgapiśácha honoured ‡[20] those assembled kings with musk, and garments, and pieces of flesh, and spirits distilled from fruits. And Máyávațu the king of the Śavaras gave them all splendid baths, unguents, food, drink, and beds. And Mŗigánkadatta sat down to eat with all those kings who were seated in their proper places. §[21] He even went so far as to make the king of the Mátangas eat in his presence though at a little distance from him: the fact is, it is necessity and place and time that take precedence, not one man of another.
And the next day, when the newly arrived force of Kirátas and others had rested, Mŗigánkadatta, sitting on a throne of ivory in the assembly of the kings, where he had been duly honoured, after he had had the place cleared of attendants, said to his friends, the king of the Mátangas, and the others, " Why do we now delay? Why do we not quickly march towards Ujjayiní with the whole of this force?" When the Bráhman Śrutadhi heard this, he said to that prince, " Listen prince, I now speak according to the opinion of those who know policy. A king who wishes to he victorious must first see the distinction between what is practicable and what is not practicable. What cannot be accomplished, by an expedient, he should reject as impracticable. That is practicable which can be accomplished by an expedient. Now expedients in this matter are of four kinds, and are enumerated as conciliation, gifts, division and force. This order represents their comparative advantages, the first being better than the second, and so on. So, my prince, you ought first to make use of conciliation in this business. For, as king Karmasena is not greedy of gain, gifts are not likely to succeed; nor is division likely to be of any use, for none of his servants are angry, or covetous, or indignant with him, on account of having been treated with neglect. As for force, its employment is risky; as that king lives in a difficult country, has a very formidable army, and has never been conquered by any king before. Moreover even mighty ones cannot always be assured of having the fortune of victory on their side in battles; besides, it is not becoming in one, who is a suitor for a maiden's hand, to slaughter her relations. So let us send an ambassador to that monarch, adopting the method of conciliation. If that does not succeed, the method of force shall be employed as being unavoidable." All there, when they heard this speech of Śrutadhi's, approved it, and praised his statesmanship.
Then Mŗigánkadatta deliberated with them all, and sent a servant of the king of the Kirátas, a noble Bráhman, Suvigraha by name, who possessed all the requisites of a diplomatist, to king Karmasena, as an ambassador to communicate the result of their deliberations, and he carried with him a letter, and was also entrusted with a verbal message. The ambassador went to Ujjayiní, and, being introduced by the warder, entered the king's palace, the interior of which looked very magnificent, as its zones were crowded with splendid horses, and with elephants; and he saw that king Karmasena, sitting on his throne, surrounded by his ministers. He did obeisance to that sovereign, who welcomed him; and after he had sat down, and his health had been enquired after, he proceeded to deliver to him his letter. And the king's minister, named Prajnákośa, took it, and broke the seal, and unfolding the letter, proceeded to read it out to the following effect. "All-Hail ! The auspicious Mŗigánkadatta, ornament of the circle of the earth, son of the great king of kings who is lord of the city of Ayodhyá, the fortunate Amaradatta, from the slope of the forest at the foot of the castle of Karabhagríva, where he now is, with kings submissive and obedient to him, sends this plain message to the great king Karmasena in Ujjayiní, who is the moon of the sea of his own race, with all due respect; You have a daughter, and you must without fail give her to another, so give her to me; for she has been declared by the gods a suitable wife for me. In this way we shall become allies, and our former enmity will be at an end; if you do not consent, I will appeal to my own strong arms to give me this object of my desires." When the letter had been thus read by the minister Prajnákośa, king Karmasena, inflamed with rage, said to his ministers, " Those people are always hostile to us; and observe, this man, not knowing his place, has on the present occasion worded his communication in an objectionable form. He has pat himself first and me last, out of contempt; and at the end the conceited fellow has bragged of the might of his arm. So, I do not consider that I ought to send any reply; as for giving him my daughter, that is out of the question. Depart, ambassador; let your master do what he can."* [22]
When king Karmasena said this, that Bráhman ambassador Suvigraha, being a man of spirit, gave him an answer well-suited to the occasion, " Fool, you boast now, because you have not seen that prince; make ready; when he arrives, you will learn the difference between yourself and your opponent." When the ambassador said this, the whole court was in a state of excitement ; but the king, though in wrath, said, " Away with you ! Your person is inviolable, so what can we do?" Then some of those present, biting their lips, and wringing their hands together, said one to another, " Why do we not follow him and kill him this moment." But others, being masters of themselves, said, " Let the young fool of a Bráhman go ! why do you trouble yourselves about the speech of this babbler? We will shew what we can do." Others again, appearing to foreshadow by their frowns the speedy bending of their bows, remained silent, with faces red with rage.
The whole court being thus incensed, the ambassador Suvigraha went out, and repaired to Mŗigankádatta in his camp. He told him and his friends what Karmasena had said; and the prince, when he heard it, ordered the army to march. Then the sea of soldiers, set in motion by the order of the commander, as by a violent gust of wind, in which men, horses, and elephants moved like bounding sea-monsters, exciting satisfaction in the mind of the allied monarchs,†[23] assumed an agitation terrifying to the minds of timid men. Then Mŗigánkadatta, making the earth miry with the foam of high-mettled horses, and the frontal ichor of elephants, and deafening the world with the noise of his drums, moved on slowly to Ujjayiní to victory.
CHAPTER CIII
Then Mŗigánkadatta, accompanied by his friends, crossed the Vindhya range, and with his army ready for battle, reached the frontier of Ujjayiní. When the brave king Karmasena heard that, ho also made ready for the fight, and with his army moved out from the city to meet him. And when those two armies came to close quarters, and could see one another, a battle took place between them, that gladdened heroes. The battle- field seemed like the dwelling-place of Hiranyakaśipu, as it was full of timid demons dispersed in terror by the roar of the Man-lion;*[24] the continued dense showers of arrows flying through the air, and cutting one another, descended on brave warriors, like locusts on the tender herb. Dense clouds of pearls gleamed as they sprang from the frontal globes of elephants struck with swords, resembling the necklace of the Fortune of that battle broken in her agitation. That place of combat appeared like the mouth of Death; and the sharp points of spears, that seized on men, horses, and elephants, were like his fangs. The heads of strong-armed warriors, cut off with crescent-headed arrows, flew up to heaven, as If leaping up †[25] to kiss the heavenly nymphs; and at every moment trunks of brave heroes danced, as if in delight at the battle of their noble leader being gloriously illuminated; and so for five days that hero-destroying battle went on, with flowing rivers of blood, rich in mountains of heads.
And in the evening of the fifth day the Bráhman Śrutadhi came secretly to Mŗigánkadatta when he was closeted with his ministers, and said to him, " While you were engaged in fighting, I went away from the camp, in the disguise of a mendicant, and entered Ujjayiní, the gates of which were almost deserted; and now listen; I will tell you truly what I observed, being myself all the while, though near at hand, unseen in virtue of my knowledge. As soon as king Karmasena went out to battle, Śasánkavatí with the permission of her mother also left the palace, and repaired to a temple of Gaurí in that city, to propitiate the goddess,
- ↑ * See the Dummedhajátaka, Fausböll's edition of the Játakaa, Vol. I, p. 259; Liebrecht'a translation of the Pentamerone of Basile, Vol. I, p. 83; and Vol. I of this translation, pp. 153 and 575; also Ralston's Tibetan Tales, Introduction, p. lii,
- ↑ † Or " black as tamála."
- ↑ † Or " which were of opposite appearance, being white." The word arjuna (white) also refers to the hero Arjuna one of the Pándavas, who lived disguised as a eunnch in the city of king Viŗáta. Kichaka (cane) was the leader of the host of king Viráța, and was conquered by Bhíma (terrible). The passage contains another pun which will be obvious to those acquainted with Hindu customs.
- ↑ * I. e patangavŗitti. The word seems to mean " subsistence of birds." Compare Macbeth IV, 2, 33.
- ↑ † I find tat-sambandhánurágind in three India Office MSS. kindly lent me by Dr. Rost.
- ↑ * I read Mátangarájadeśágate; the reading of the India Office MS. No. 1882 is rájádeśágate which would mean " by the invitation of the king of the Mátangas." For dúrágamana in sl. 31, No. 2166 reads dútágamana, i. e. " the coming of your messenger." This makes better sense.
- ↑ † A pun ! It also means " holding prosperity, and holding out hopes to the world,"
- ↑ ‡ All the three India Office MSS., which Dr. Rost has kindly lent me, read niśáśrayah.
- ↑ * Professor Monier Williams refers us to Rámáyana III, 75.
- ↑ † So, in the 89th chapter of the Wilkina Saga, Heime goes off to join the robber chief Ingram. (Hagen's Helden-Sagen, Vol. I. p. 242).
- ↑ ‡ The india office MS. No. 2166 reads mátsyanyáyabhayodayát.
- ↑ * His name means " "Wild man of the Stronghold " or " Demon of the Strong- hold."
- ↑ † The passage is full of puns: vayas means " age " and " bird " ; krishna " block " and also the god of that name; bhúbhŗit " king " and also " mountain."
- ↑ ‡ Killed by Vishnu in the form of a boar
- ↑ § Another play on words. It may mean " was the son of the Pándava Bhíma.
- ↑ || I do not understand this allusion.
- ↑ ¶ Anjana is a black pigment applied to the eyes.
- ↑ * Vana might mean " water."
- ↑ † Two of the India office MSS. read cha te datta-dútáh, the other reads cha taddattadútáh. I think these readings give a better sense. The king of the Mátangas is here Durgapiśácha.
- ↑ ‡ I read samamánayat the conjecture of Dr. Kern. I find it in MS. No. 1882 and in 2166.
- ↑ § Being a man of high caste, he ate with men who had none, or next to none. Dr. Kern wishes to read kárye, but all the MSS. have káryam.
- ↑ * Compare the way in which king Melias receives the proposals of Osantrix in the 53rd chapter of the Wilkina Saga, (Hagen's Helden-Sagen, Vol. I, p. 182.)
- ↑ † Or " of the mountains that retained their wings," i. e., by taking refuge from Indra in the sea. The pun is, of course, most intentional.
- ↑ * Krishna, in the form of a man-lion, destroyed Hiranyakaśipu. The word man- lion also refers to brave soldiers. For śashpeshu No. 1882 reads sasyeshu.
- ↑ † I read with India Office MS. No. 1882 dividattordhvajhampáni; the two other MSS. agree in reading jampáni. For bhruvaśálinám I read bhujaśálinám which I find in the three India Office MSS.