" Bravo ! great emperor, you have completely conquered your enemies, and obtained sovereign sway." When Mandaradeva had gone, Dhanavatí by her power restored her own son and both armies with him to consciousness. So Naraváhana's followers, ministers and all, arose as it were from sleep, and finding out that the foe had been conquered, congratulated Naraváhanadatta their victorious master. And the kings of Mandaradeva's party, Kánchanadanshțra, Aśokaka, Ráktáksha, Kálajihva and the others, submitted to the sway of Naraváhanadatta. And Chandasinha, when he saw Kánchanadanshțra, remembered the blow of the mace, which he received from him in fight, and was wroth with him, brandishing his good ."sword firmly grasped in his strong hand. But Dhanavatí said to him, " Enough of wrath, my beloved son ! Who could conquer you in the van of battle? But I myself produced that momentary glamour, in order to prevent the destruction of both armies." With these words she pacified her son and made him cease from wrath, and she delighted the whole army and the emperor Naraváhanadatta*[1] by her magic skill. And Naraváhanadatta was exceedingly joyful, having obtained the sovereignty of the north side of Kailása, the mountain of Śiva, a territory now free from the scourge of war, since the heroes, who opposed him, had been conquered, or had submitted, or fled, and that too with all his friends unharmed. Then shrill kettle-drums were beaten for the great festival of his victory over his enemies, †[2] and the triumphant monarch, accompanied by his wives and ministers, and girt with mighty kings, spent that day, which was honoured by the splendid dances and songs of the Vidyádhara ladies, in drinking wine, as it were the fiery valour of his enemies.
CHAPTER CX.
Then, the next day, the emperor Naraváhanadatta, with his army, left that plateau of Kailása, and by the advice of king Kánchanadanshțra, who shewed him the way, went to that city of Mandaradeva named Vimala. And he reached that city, which was adored with lofty ramparts of gold, and looked like mount Sumeru come to adore Kailása, and entering it, found that it resembled the sea in all but the presence of water, being very deep, characterized by unfailing prosperity, ‡[3] and an inexhaustible mine of jewels. And as the emperor was sitting in the hall of audience in that city surrounded by Vidyádhara kings, an old woman of the royal harem came and said to him, " Since Mandaradeva has gone to the forest, having been conquered by you, his wives desire to enter the fire; your Highness has now been informed and will decide upon the proper course." When this had been announced, the emperor sent those kings to them, and dissuaded them from suicide, and bestowed upon them dwelling-houses and other gifts, treating them like sisters. By that step he caused the whole race of the Vidyádhara chiefs to be bound to him with bonds of affection.
And then the grateful monarch anointed Amitagati, who had been designated beforehand by Śiva, king over the realm of Mandaradeva, since he was loyal and could bo trusted not to fall away, and he placed under him the princes who had followed Mandaradeva, namely, Kánchanadanshțra and his fellows. And he diverted himself there in splendid gardens for seven days, being caressed by the fortune of the northern side of Kailása, as by a newly-married bride.
And then, though ho had acquired the imperial authority over the Vidyádhara kings of both divisions, he began to long for more. He set out, though his ministers tried to dissuade him, to conquer the inaccessible fields of Meru situated in the northern region, the home of the gods. For high- spirited men, though abundantly loaded with possessions, cannot rest without acquiring something still more glorious, advancing like blazing forest fires.
Then the hermit Nárada came and said to the king, " Prince, what means this striving alter things out of your reach, though you know policy? For one who out of overweening self-confidence attempts the impossible, is disgraced like Havana, who, in his pride, endeavoured to uproot Kailása. For even the sun and moon find Meru hard to overstep; moreover, Śiva has not bestowed on you the sway over the gods, but the sway over the Vidyádharas. You have already conquered the Himálayas, the home of the Vidyádharas, so what need have you of Meru the home of the gods? Dismiss from your mind this chimerical scheme. Moreover, if you desire good fortune, you must go and visit the father of Mandaradeva, Akampana by name, in the forest, where he is residing." When the hermit Nárada had said this, the emperor consented to do as he directed, and so he took leave of him, and returned whence he came.
And the politic emperor, having been advised by Nárada to relinquish his enterprise,*[4] and remembering the destruction of Rishabha, of which he had heard from Devamáya, and having reflected over the matter in his own mind, gave up the idea, and went to visit the kingly sage Akampana in the grove of ascetics. And when he reached that ascetic grove, it was crowded with great sages, engaged in contemplation, sitting in the posture called padmásana, and so resembled the world of Brahmá. There he saw that aged Akampana, wearing matted hair and a deerskin, looking like a great tree resorted to by hermits. So he went and worshipped the feet of that ascetic, and that royal sage welcomed him and said to him, " You have done well, king, in coming to this hermitage, for if you had passed on neglectful of it, these hermits here would have cursed you."
While the royal sage was saying this to the emperor, Mandaradeva, who was staying in that grove of ascetics, having taken the vows of a hermit, came to his father, accompanied by his sister, the princess Mandaradeví. And Naraváhanadatta, when he saw him, embraced him, for it is fitting that truly brave men should show kindness to foes when conquered and pacified.
Then the royal sage Akampana, seeing Mandaradeví come with her brother, said to that emperor, " Here, king, is my daughter, Mandaradeví by name; and a heavenly voice said that she should be the consort of an emperor; so marry her, emperor, for I give her to you."
When the royal sage said this, his daughter said, " I have four com- panions here, of like age, noble maidens; one is a maiden called Kanakavati, the daughter of Kánchanadanshțra; the second is the daughter of Kálajihva, Kálavatí by name; the third is the offspring of Dirghadanshțra named Śrutá; the fourth is the daughter of the king of Paundra, named Ambaraprabhá; and I am the fifth of those Vidyádhara maidens. We five, when roaming about, saw previously in a grove of ascetics this my destined husband, and setting our hearts on him, we made an agreement together that we would all, at one and the same time, take him for our husband, but that, if any single one married him alone, the others should enter the fire, and lay the guilt at her door. So it is not fitting that I should marry without those friends of mine; for how could persons like myself commit the outrageous crime of breaking plighted faith?"
When that self-possessed lady had said this, her father Akampana summoned those four Vidyadhara chiefs, who were the fathers of the four maidens, and told them exactly what had occurred, and they immediately thought themselves very fortunate, and brought those maidens their daughters. Then Naraváhanadatta married the five in order, beginning with Mandaradevi. And he remained there with them many days, worshipping the hermits three times a day, at dawn, noon, and sunset, while his attendants held high festival.
And Akampana said to him, " King, you must now go to the Rishabha mountain for tho grout ceremony of your coronation," and thereupon Duvamáya also said to him, " King, you must indeed do so, for the emperors of old time, Rishabhaka and others, were anointed, *[5] on that mountain.' When Hariśikha heard that, he spoke in favour of Naraváhanadatta's being anointed emperor on the splendid mountain of Mandara, which was near; but then a voice came from heaven, "King, all former emperors went through the ceremony of their coronation on the Rishabha mountain; do you also go there, for it is a holy place." †[6] When the heavenly voice said this, Naraváhanadatta bowed before the hermits and Akampana, and set out thence for that mountain on an auspicious day. And he reached that northern opening of the cave of Triśirsha, with many great chiefs of the Vidyádharas headed by Amitagati. There the emperor worshipped that Kálarátri, and entered the cave by that opening, and came out by the southern opening. And after he had come out with his forces, he rested, at Devamáya's request, in his palace for that day, together with his attendants.
And while he was there, he reflected that Śiva was near him on that mountain of Kailása, and he went of his own accord, with Gomukha, to visit the god. And when he reached his hermitage, he saw and adored the cow Surabhi and the sacred bull, and approached Nandin the door-keeper. And Nandin was pleased when the king circumambulated him, and opened the door to him, and then he entered and beheld Śiva accompanied by Devi. The god diffused gladness afar by the streams of rays from the moon on bis crest, that seemed to dart hither and thither as if conquered by the splendour of Gaurí's face. He was playing with his beloved with dice, that, like eyes, were allowed at will to pursue their objects independently, that, though under his command, were ever restlessly rolling. And when Naraváhanadatta saw that giver of boons, and that goddess the daughter of the Mountain, he fell at their feet, and circumambulated them three times. The god said to him, " It is well, my son, that thou hast come hither; for otherwise thou mightest have suffered loss. But now all thy magic powers shall ever be unfailing. So go thou to the Rishabha mountain, that holy place, and obtain there at once in fitting time thy great inauguration." When the emperor had received this command from the god, he hastened to obey it, exclaiming " I will do thy will," and bowed before him and his wife and returned to that palace of Devamáya. The queen Madanamanchuká playfully said to him on his return, " Where have you been, my husband? You appear to be pleased. Have you managed to pick up here another set of five maidens?" When she made use of these playful taunts, the prince gladdened her by telling her the real state of affairs, and remained with her in happiness.
And the next day, Naraváhanadatta, accompanied by a host of Gandharvas and Vidyádharas, making, as it were, a second sun in the heavens by his glorious presence, ascended his splendid car, with his wives and his ministers, and made for the Rishabha mountain. And when be reached that heavenly hill, the trees, like hermits, with their creepers like matted hair waving in the wind, shed their flowers before him by way of a respectful offering. And there various kings of the Vidyádharas brought the preparations for the coronation on a scale suited to the might of their master. And the Vidyádharas came to his coronation from all quarters, with presents in their hands, all loyal, terrified, vanquished or respectful.
Then the Vidyádharas said to him, " Tell us, king; who is to occupy half your throne, and to be anointed as queen consort?" The king answered, " The queen Madanamanchuká is to be anointed together with me;" and this at once set the Vidyádharas thinking. Then a bodiless voice came from the air, " Hearken, Vidyádharas ! This Madanamanchuká is not a mortal; for she is Rati become incarnate, in order to be the wife of this your master, who is the god of Love. She was not born to Madanavega by Kalingasená, but, being of superhuman origin, was immediately substituted by the gods, who employed their deluding power, for the infant to which Kalingasená gave birth.*[7] But the infant to which she gave birth, was named Ityaka, and remained at the side of Madanavega, having been assigned to him by the Creator. So this Madanamanchuká is worthy to share the throne of her husband, for Śiva long ago granted her this honour as a boon, having been pleased with her asceticism." When the voice had said so much, it ceased, and the Vidyádharas were pleased, and praised the queen Madanamanchuká.
Then, on an auspicious day, the great hermits sprinkled with water from many sacred bathing-places, brought in pitchers of gold, Naraváhanadatta seated on the imperial throne, while Madanamanchuká occupied the left half of it. And during the ceremony Śántisoma the domestic chaplain was busily occupied, and the assembled cymbals of the heavenly nymphs resounded aloud, and the murmur made by Bráhmans reciting prayers filled the ten points of the sky. Strange to say ! when the water, made more purifying by holy texts, fell on his head, the secret defilement †[8] of enmity was washed out from the minds of his foes. The goddess of fortune seemed to accompany in visible presence that water of consecration, under the impression that it came from the sea, and so was a connexion of her own, and to join with it in covering the body of that king, A series of flower garlands flung; by the hands of the nymphs of heaven, falling on him, appeared like the Ganges spontaneously descending on his body with a full stream. Adorned with red unguent and valour, he appeared like the sun in the glory of rising, washed in the water of the sea.*[9]
And crowned with a garland of mandára flowers, resplendent with glorious raiment and ornaments, having donned a heavenly diadem, he wore the majesty of Indra. And queen Madanamanchuká, having been also anointed, glittered with heavenly ornaments at his side, like Śachí at the side of Indra.
And that day, though drums sounded like clouds, and flowers fell from the sky like rain, and though it was full †[10] of heavenly nymphs like lightning gleams, was, strange to say, a fair one. On that occasion, in the city of the chief of mountains, not only did beautiful Vidyádhara ladies dance, but creepers shaken by the wind danced also; and when cymbals were struck by minstrels at that great festival, the mountain seemed to send forth responsive strains from its echoing caves ; and covered all over with Vidyádharas moving about intoxicated with the liquor of heavenly cordials, it seemed to be itself reeling with wine; and Indra, in his chariot, having beheld the splendour of the coronation which has now been described, felt his pride in his own altogether dashed.
Naraváhanadatta, having thus obtained his long-desired inauguration as emperor, thought with yearning of his father. And having at one taken counsel with Gomukha and his other ministers, the monarch summoned Váyupatha and said to him, " Go and say to my father, ' Naraváhanadatta thinks of you with exceeding longing,' and tell him all that has happened, and bring him here, and bring his queens and his ministers too, addressing the same invitation to them." When Váyupatha heard this, he said " I will do so," and made for Kauśámbí through the air.
And he reached that city in a moment, beheld with fear and astonishment by the citizens, as he was encircled by seventy million Vidyádharas. And he had an interview with Udayana king of Vatsa, with his ministers and wives, and the king received him with appropriate courtesy. And the Vidyádhara prince sat down and asked the king about his health, and said to him, while all present looked at him with curiosity, " Your son Naraváhanadatta, having propitiated Śiva, and beheld him face to face, and having obtained from him sciences difficult for his enemies to conquer, has slain Mánasavega and Gaurímunda in the southern division of the Vidyádhara territory, and conquered Mandaradeva who was lord in the northern division, and has obtained*[11] the high dignity of emperor over all the kings of the Vidyádharas in both divisions, who acknowledge his authority; and has now gone through his solemn coronation on the Rishabha mountain, and is thinking, king, with eager yearning of you and your queens and ministers. And I have been sent by him, so come at once; for fortunate are those who live to see their offspring elevate their race."
When the king of Vatsa heard Váyupatha say this, being full of longing for his son, he seemed like a peacock that rejoices when it hears the roaring of the rain- clouds. So he accepted Váyupatha's invitation, and immediately mounted a palanquin with him, and by the might of his sciences travelled through the air, accompanied by his wives and ministers, and reached that great heavenly mountain called Rishabha. And there he saw his son on a heavenly throne, in the midst of the Vidyádhara kings, accompanied by many wives; resembling the moon reclining on the top of the eastern mountain, surrounded by the planetary host, and attended by a company of many stars. To the king the sight of his son in all this splendour was a shower of nectar, and when he was bedewed with it, his heart swelled with joy, and he closely resembled the sea when the moon rises.
Naraváhanadatta, for his part, beholding that father of his after a long separation, rose up hurriedly and eager, and went to meet him with his train. And then his father embraced him, and folded him to his bosom, and he went through a second sprinkling, †[12] being bathed in a flood of his father's tears of joy. And the queen Vásavadattá long embraced her son, and bathed him with the milk that flowed from her breasts at beholding him, so that he remembered his childhood. And Padmávatí, and Yaugandharáyana, and the rest of his father's ministers, and his uncle Gopálaka, beholding him after a long interval, drank in with thirsty eyes his ambrosial frame, like partridges; while the king treated them with the honour which they deserved. And Kalingasená, beholding her son-in-law and also her daughter, felt as if the whole world was too narrow for her, much less could her own limbs contain her swelling heart. And Yaugandharáyana and the other ministers, beholding their sons, Huriśikha and the others, on whom celestial powers had been bestowed by the favour of their sovereign, congratulated them.* [13]
And queen Madanamanchuká wearing heavenly ornaments, with Ratnaprabhá, Alankáravatí, Lalitalochaná, Karpúriká, Sáktiyaśas and Bhagírathayaśas, and the sister of Ruchiradeva, who bore a heavenly form, and Vegavatí, and Ajinávatí with Gandharvadattá, and Prabhávatí and Átmaniká and Váyuvegayásas, and her four beautiful friends, headed by Káliká, and those five other heavenly nymphs, of whom Mandaradeví was the chief, all these wives of the emperor Naraváhanadatta bowed before the feet of their father-in-law the king of Vatsa, and also of Vásavadattá and Padmávatí, and they in their delight loaded them with blessings, as was fitting.
And when the king of Vatsa and his wives had occupied seats suited to their dignity, Naraváhanadatta ascended his lofty throne. And the queen Vásavadattá was delighted to see those various new daughters-in-law, and asked their names and lineage. And the king of Vatsa and his suite, beholding the godlike splendour of Naraváhanadatta, came to the conclusion that they had not been born in vain.
And in the mids-t of this great rejoicing †[14] at the reunion of relations, the brave warder Ruchideva entered and said " The banqueting-hall is ready, so be pleased to come there." When they heard it, they all went to that splendid banqueting-hall. It was full of goblets made of various jewels, which looked like so many expanded lotuses, and strewn with many flowers, so that it resembled a lotus-bed in a garden ; and it was crowded with ladies with jugs full of intoxicating liquor, who made it flash like the nectar appearing in the arms of Garuda. There they drank wine that snaps those fetters of shame that bind the ladies of the harem; wine, the essence of Love's life, the ally of merriment. Their faces, expanded and red with wine, shone like the lotuses in the lakes, expanded and red with the rays of the rising sun. And the goblets of the rosy hue of the lotus, finding themselves surpassed by the lips of the queens, and seeming terrified at touching them, hid with their hue the wine.
Then the queens of Naraváhanadatta began to show signs of intoxication, with their contracted eye-brows and fiery eyes, and the period of quarrelling seemed to be setting in; ‡[15] nevertheless they went thence in order to the hall*[16] of feasting, which was attractive with its various viands provided by the power of magic. It was strewed with coverlets, abounding in dishes, and hung with curtains and screens, full of all kinds of delicacies and enjoyments, and it looked like the dancing-ground of the goddesses of good fortune.
There they took their meal, and the sun having retired to rest with the twilight on the western mountain, they reposed in sleeping pavilions. And Naraváhanadatta, dividing himself by his science into many forms, was present in the pavilions of all the queens. But in his true personality he enjoyed the society of his beloved Madanamanchuká, who resembled the night in being moon-faced, having eyes twinkling like stars, and being full of revelry. And the king of Vatsa too, and his train, spent that night in heavenly enjoyments, seeming as if they had been born again without changing their bodies. And in the morning all woke up, and delighted themselves in the same way with various enjoyments in splendid gardens and pavilions produced by magic power.
Then, after they had spent many days in various amusements, the king of Vatsa, wishing to return to his own city, went full of affection to his son the king of all the Vidyádharas, who bowed humbly before him, and said to him, " My son, who, that has sense, can help appreciating these heavenly enjoyments? But the love of dwelling in one's mother-country naturally draws every man; †[17] so I mean to return to my own city; but do you enjoy this fortune of Vidyádhara royalty, for these regions suit you as being half god and half man. However, you must summon me again some time, when a suitable occasion presents itself; for this is the fruit of this birth of mine, that I behold this beautiful moon of your countenance, full of nectar worthy of being drunk in with the eyes, and that I have the delight of seeing your heavenly splendour.
When king Naraváhanadatta heard this sincere speech of his father the king of Vatsa, he quickly summoned Devamáya the Vidyádhara prince, and said to him in a voice half-choked with a weight of tears, " My father is returning to his own capital with my mothers, and his ministers, and the rest of his train, so send on in front of him a full thousand bháras‡[18] of gold and jewels, and employ a thousand Vidyádhara serfs to carry it." When Devamáya had received this order given in kind tones by his master, he bowed and said, " Bestower of honour, I will go in person with my attendants to Kuuśámbí to perform this duty." Then the emperor sent Váyupatha and Devamáya to attend on their journey his father and his followers, whom he honoured with presents of raiment and ornaments. Then the king of Vatsa and his suite mounted a heavenly chariot, and he went to his own city, after making his son, who followed him a long way, turn back. And queen Vásavadattá, whose longing regret rose at that moment with hundred-fold force, turned back her dutiful son with tears, and looking back at him, with difficulty tore herself away. And Naraváhanadatta, who, accompanied by his ministers, had followed his parents and elders, returned to that mountain of Rishabha with his eyes blinded with tears. There that emperor remained with his ministers, Gomukha and the rest, who had grown up with him from his youth, and with hosts of Vidyádhara kings, with his wives, and with Madanamanchuká at his side, in the perpetual enjoyment of heavenly pleasures, and he was ever free from satiety.
- ↑ * All the India Office MSS. and the Sanskrit College MS read chakravarti with a shorty.
- ↑ † The India Office MSS. Nos. 1882 and 2166 and the Sanskrit College MS read táratúryam. It makes the construction clearer, but no material difference in the sense.
- ↑ ‡ Or adorned with Vishnu's Lakshmi. Here we have a pun, as she sprang from the sea.
- ↑ * Herein he showed himself wiser than king Mándhátar the hero of the first tale in Ralston's Tibetan tales. He connects it with No 19 in Grimm's collection, and many other European stories. It is probable that the story of Naraváhanadatta's conquests is only another form of the tale of Mándhátar.
- ↑ * Of course in the original the word expresses the idea of sprinkling with water,
- ↑ † It may possibly mean, " land of the Siddhas " In Chapter 107 the Siddhus are mentioned as directing Naraváhanadatta's devotions on their holy mountain.
- ↑ * See Vol. I, p 305.
- ↑ † I read vairamalam, The reading in Brockhaus's text is a misprint.
- ↑ * Cp. Holinshed's account of Richard II's coronation. " The Archbishop, having stripped him, first anointed his hands, after his head, breast, shoulders, and the joints of his arms, with the sacred oil, saying certain prayers, and in the meanwhile did the choir sing the anthem, beginning ' Unxerunt regem Salomonem.' The above quotation comes from the Clarendon Press Edition of King Richard II, p. 137, sub calcem.
- ↑ † I read vŗitam which appears to be the reading of the three India Office MSS. and of the Sanskrit College MS. It is clear enough in No. 2166. In śloka 85 I think that the reading of MS. No. 3003 nánŗityatkevalam yávad vátoddhútalatá api must be something near the truth, as yával in Brockhaus's text gives no meaning. (The Sanskrit College MS, gives Anŗityannaiva vátena dhutá yával latá api.) Of course the plural must be substituted for the singular. I have translated accordingly. Two MSS. have valgad for vallad in śl. 87.
- ↑ * Two of the India Office MSS. and the Sanskrit College MS. read ásádya; the line appears to be omitted in the third.
- ↑ † An allusion to the sprinkling at his coronation. The king "pat him on his lap."
- ↑ * I read dŗishțvá prabhuprasádáptdiryatrán which I find in two of the India Office MSS. No 3003 has prata for prabhu.
- ↑ † All the India Office MSS. read sangamahotsure. The Sanskrit College MS. reads bandhúndm sangamotsave.
- ↑ ‡ Here Brockhaus supposes a lacuna.
- ↑ * Literally "ground." No doubt they squatted on the ground at the feast as well as at the banquet; which preceded it, instead of following it, as in the days of Shakespeare.
- ↑ † The king of Vatsa feels like Ulysses in the island of Calypso,
- ↑ ‡ A bhára is 20 tulás.