CHAPTER CXVI.
Then Indra reached heaven and surrounded it with his forces, that were rendered confident by the favour of Śiva, and had gained the suitable opportunity and the requisite strength. When Vidyuddhvaja saw that, he marched out with his army ready for battle; but as he marched out evil omens manifested themselves to him; lightning flashes struck his banners, vultures circled above his head, the state-umbrellas were broken, and jackals uttered boding howls.*[1] Disregarding these evil omens, nevertheless that Asura sallied forth; and then there took place a mighty battle between the gods and the Asuras.
And Indra said to Chandraketu the king of the Vidyádharas, " Why has Muktáphalaketu not yet come?" Then Chandraketu humbly made answer, " When I was marching out I was in such a hurry that I forgot to tell him; but he is sure to hear of it, and will certainly follow me quickly," When the king of the gods heard this, he quickly sent the dexterous charioteer of the Wind-god to bring the noble MuktáphaUketu. And his father Chandraketu sent with Indra's messenger his own warder, with a force and a chariot, to summon him.
But Muktáphalaketu, hearing that his father had gone to battle with the Daityas, was eager to set out for that fight with his followers. Then he mounted his elephant of victory, and his mother performed for him the ceremony to ensure good fortune, and he set out from the world of the Wind, bearing the sword of Śiva. And when he had set out, a rain of flowers fell on him from heaven, and the gods beat their drums, and favouring breezes blew. And then the hosts of the gods, that had fled and hid themselves out of fear of Vidyuddhvaja, assembled and surrounded him. As he was marching along with that large army, he saw in his way a great temple of Párvatí named Meghavana. His devotion to the goddess would not allow him to pass it without worshipping †[2]; so he got down from his elephant, and taking in his hand heavenly flowers, he proceeded to adore the goddess.
Now it happened that, at that very time, Padmávatí the daughter of Padmaśekhara the king of the Gandharvas, who had now grown up, had taken leave of her mother, who was engaged in austerities to bring good fortune to her hushand who had gone to war. and had come, with her at- tendant ladies, in a chariot, from the world of Indra, to that temple of Gaurí, with the intention of performing asceticism in order to ensure success to her father in battle, and to the bridegroom on whom she had set her heart.
On the way one of her ladies said to her, " You have not as yet any chosen lover, who might have gone to the war, and your motlier is engaged in asceticism for the well-being of your father; for whose sake, my friend, do you, a maiden, seek to perform asceticism?" When Padmávatí had been thus addressed by her friend on the way, she answered, " My friend, a father is to maidens a divinity procuring all happiness; moreover there has already been chosen for me a bridegroom of unequalled excellence. That Muktáphalaketu, the son who has been born to the Vidyádhara king, in order that he may slay Vidyuddhvaja, has been destined for my husband by Śiva. This I heard from the mouth of my father, when questioned by my mother. And that chosen bridegroom of mine has either gone, or certainly is going to battle: so I am about to propitiate with agceticism the holy Gaurí, desiring victory for my future husband*[3] as well as for my father."
When the princess said this, her attendant lady answered her, " Then this exertion on your part, though directed towards an object still in the future, is right and proper; may your desire be accomplished !" Just as her friend was saying this to her, the princess reached a large and beautiful lake in the neighbourhood of the temple of Gaurí. It was covered all over with bright full-blown golden lotuses, and they seemed as if they were suffused with the beauty flowing forth from the lotus of her face. The Gandharva maiden went down into that lake, and gathered lotuses with which to worship Ambiká, and was preparing to bathe, when two Rakshasis came that way, as all the Rákshasas were rushing to the battle between the gods and Asuras, eager for flesh. They had up-standing hair, yellow as the flan)es vomited forth from their mouths terrible with tusks, gigantic bodies black as smoke, and pendulous breasts and bellies. The moment that those wanderers of the night saw that Gandharva princess, they swooped down upon her, and seized her, and carried her up towards the heaven.
But the deity, that presided over her chariot, impeded the flight of those Rákshasís, and her grieving retinue cried for help; and while this was going on, Muktáphalaketu issued from the temple of the goddess, having performed bis worship; and hearing the lamentation, he came in that direction. When the great hero beheld Padmávatí gleaming bright ill the grasp of that pair of Rákshasís, looking like a flash of lightning in the midst of a bank of black clouds, he ran forward and delivered her, hurling the Rákshasís senseless to earth by a blow from the flat of his hand. And he looked on that torrent river of the elixir of beauty, adorned with a waist charming with three wave-like wrinkles, who seemed to have been composed by the Creator of the essence of all beauty, when he was full of the wonderful skill he had acquired by forming the nymphs of heaven. And the moment he looked on her, his senses were benumbed by love's opiate, though he was strong of will; and he remained for a moment motionless, as if painted in a picture.
And Padmávatí too, now that the alarm caused by the Rákshasís was at an end, at once recovered her spirits, and looked on the prince, who possessed a form that was a feast to the eyes of the world, and who was one fitted to madden womankind, and seemed to have been created by Fate by a blending together in one body of the moon and the god of Love. Then, her face being cast down with shame, she said of her own accord to her friend, " May good luck befall him ! I will depart hence, from the presence of a strange man."
Even while she was saying this, Muktáphalaketu said to her friend, " What did this young lady say?" And she answered, " This lovely maiden bestowed a blessing on you, the saver of her life, and said to me, " Come, let us depart from the presence of a strange man." When Muktáphalaketu heard this, he said to her with eager excitement, " Who is she? Whose daughter is she ? To what man of great merit is a former life is she to be given in marriage?*[4]"
When he addressed this question to the princess's companion, she answered him, " Fair sir, this my friend is the maiden named Padmávatí, the daughter of Padmásekhara the king of the Gandharvas, and Śiva has ordained that her husband is to be Muktáphalaketu, the son of Chandraketu, the darling of the world, the ally of Indra, the destined slayer of Vidyuddhvaja. Because she desires the victory for that future husband of hers and for her father in the battle now at hand, she has come to this temple of Gaurí to perform asceticism."
When the followers of Chandraketu's son heard this, they delighted the princess by exclaiming, " Bravo ! here is that future husband of yours." Then the princess and her lover had their hearts filled with joy at discovering one another, and they both thought, ".It is well that we came here to-day," and they continued casting loving sidelong timid glances at one another; and while they were thus engaged, the sound of drums was heard, and then a host appeared, and a chariot with the wind-god,*[5] and the warder of Chandraketu coming quickly.
Then the wind-god and the warder respectfully left the chariot, and went up to that Muktáphalaketu, and said to him, " The king of the gods and your father Chandraketu, who are in the field of battle, desire your presence: so ascend this chariot, and come quickly." Then the son of the Vidyádhara king, though fettered by love of Padmávatí, ascended the chariot with them, out of regard for the interests of his superiors. And putting on a heavenly suit of armour †[6] sent by Indra, he set out quickly, often turning back his head to look at Padmávatí.
And Padmávatí followed with her eyes, as long as he was in sight, that hero, who with one blow from the flat of his hand had slain the two Rákshasís, and with him ever in her thoughts, she bathed and worshipped Śiva and Párvatí, and from that time forth kept performing asceticism in that very place, to ensure his success.
And Muktáphalaketu, still thinking on his sight of her, which was auspicious and portended victory, reached the place where the battle was going on between the gods and Asuras. And when they saw that hero arrive well-armed and accompanied by a force, all the great Asuras rushed to attack him. But the hero cut their heads to pieces with a rain of arrows, and made with them an offering to the gods of the cardinal points, by way of inaugurating the feast of battle.
But Vidyuddhvaja, seeing his army being slain by that Muktáphalaketu, himself rushed in wrath to attack him. And when he smote with arrows that Daitya, as he came on, the whole army of the Asuras rushed upon him from every quarter. When Indra saw that, he at once attacked the army of the Daityas, with the Siddhas, Gandharvas, Vidyádharas, and gods at his back.
Then a confused battle arose, with dint of arrow, javelin, lance, mace and axe, costing the lives of countless soldiers; rivers of blood flowed along, with the bodies of elephants and horses for alligators, with the pearls from the heads of elephants; ‡[7] for sands, and with the heads of heroes for stones. That feast of battle delighted the flesh-loving demons, who, drunk with blood instead of wine, were dancing with the palpitating trunks. The fortune of victory of the gods and Asuras in that sea of battle, swayed hither and thither from time to time, fluctuating like a tide-wave. And in this way the fight went on for twenty-four days, watched by Śiva, Vishnu, and Brahmá, who were present in their chariots.
And at the end of the twenty-fifth day a series of single combats was taking place between the principal warriors of both armies along the greater part of the line of fight. And then a duel began between the noble Muktáphalaketu, and Vidyuddhvaja, the former in a chariot, the latter on an elephant. Muktáphalaketu repelled the weapon of darkness with the weapon of the sun, the weapon of cold with the weapon of heat, the rock- weapon with the thunderbolt-weapon, the serpent-weapon with the weapon of Garuda, and then he slew the elephant-driver of that Asura with one arrow, and his elephant with another. Then Vidyuddhvaja mounted a chariot, and Muktáphalaketu killed the charioteer and the horses. Then Vidyuddhvaja took refuge in magic. He ascended into the sky invisible with his whole army, and rained stones and weapons on all sides of the army of the gods. And as for the impenetrable net of arrows which Muktáphalakhetu threw around it, that Daitya consumed it with showers of fire.
Then Muktáphalaketu sent against that enemy and his followers the weapon of Brahmá, which was capable of destroying the whole world, after he had pronounced over it the appropriate spells. That weapon killed the great Asura Vidyuddhvaja and his army, and they fell down dead from the sky. And the rest, namely, Vidyuddhvaja's son and his followers, and Vajradanshțra and his crew fled in fear to the bottom of Rasátala.*[8]
And then the gods from heaven exclaimed, " Bravo ! Bravo !" and they honoured the noble Muktáphalaketu with a rain of flowers. Then Indra, having recovered his sway, as his enemy was slain, entered heaven and there was great rejoicing in the three worlds. And Prajápati †[9] himself came there, making Śachi precede him, and fastened a splendid crest-jewel on the head of Muktáphalaketu. And Indra took the chain from his own neck, and placed it on the neck of that victorious prince, who had restored his kingdom to him. And he made him sit on a throne equal in all respects to his own ; and the gods, full ‡[10] of joy, bestowed upon him various blessings. And Indra sent on his warder to the city of the Asura Vidyuddhvaja, and took possession of it in addition to his own city, with the intention of bestowing it on Muktáphalaketu, when a fitting time presented itself. Then the Gandharva Padmaśekhara, wishing to bestow Padmávatí on that prince, looked meaningly at the face of the Disposer. And the Disposer, knowing what was in his heart, said to that prince of the Gandharvas, "There is still a service remaining to be done, so wait a little." Then there took place the triumphal feast of Indra, with the songs of Háhá and Húhú, and the dances of Rambhá and others, which they accompanied with their own voices. And when the Disposer had witnessed the festive rejoicing, he departed, and Indra honoured the Lokapálas and dismissed them to their several stations.[11] And after honouring that Gandharva monarch Padmaśekhara and his train, he dismissed them to their own Gandharva city. And Indra, after treating with the utmost respect the noble Muktáphalaketu and Chandraketu, sent them to their own Vidyádhara city to enjoy themselves. And then Muktáphalaketu, having destroyed the plague of the universe, returned to his palace, accompanied by his father, and followed by many Vidyádhara kings. And on account of the prince having returned victorious with his father, after a long absence, that city displayed its joy, being adorned with splendid jewels, and garlanded with flags. And his father Chandraketu at once bestowed gifts on all his servants and relations, and kept high festival in the city for the triumph of his son, showering wealth on it, as a cloud showers water. But Muktá- phalaketu, though he had gained glory by conquering Vidyuddhvaja, derived no satisfaction from his enjoyments without Padmávatí. However, being comforted in soul by a friend named Samyata, who reminded him of the decree of Śiva, and consoling topics of that kind, he managed, though with difficulty, to get through those days.
- ↑ * See the note in Vol. I, p. 465, also p. 578, and Zimmer's Alt-Indisches Leben p. 60, Preller, Römische Mythologie, pp. 102 and 103; the vultures will remind the English reader of Shakespeare's Julius Caesar, V, I, 84 and ff; for the ominous import of lightning see Smith's Dictionary of Antiquities, Art. Bidental; and Preller, Römische Mythologie, p. 172. There is a very similar passage in Achilles Tatius, Lib. V. C. 3. 'fi oZv wpoii^Bofxfv Twv dvpaiv, olavbi rifuf ylytrdi iroyrjphf' x*^<^<* K'pKos ittitcav riiv AfvK'nrirriv varifffffi rf xT*py cif tJjc Kc^taA^f. See also Sir Thomas Browne's Vulgar Errors, Book V, Chapter 23, Sec. 1; Webster's Duchess of Malfi, Act II, Sc. II. '
- How superstitiously we mind our evils !
- The throwing down salt, or crossing of a hare.
- Bleeding at nose, the stumbling of a horse.
- Or singing of a cricket, are of power
- To daunt whole man in us.
- ↑ † I read tadanullanghayan with MSS. Nos. 1882 and 2166 and the Sanskrit College MS. No. 3003 has anullanghaya.
- ↑ * I read patyus for pitus with the three India Office MSS and the Sanskrit College MS.
- ↑ * The India Office MSS. have kasmai dattá vá; but the sense is much the same.
- ↑ * It appears from the beginning of the chapter that this was the charioteer of Váyu the chief god of the Wind. In Chapter 115, śl. 57, the wind-gods are opposed to the Daityas. B. and R. identify these wind-gods with the Maruts, s.v. Váyu.
- ↑ † Dr. Kern corrects kavachanam to kavacham. The latter word is found in the three India Office MSS. and the Sanskrit College MS.
- ↑ ‡ I read mauktika for maulika. The three India Office MSS, and the Sanskrit College MS have mauktika.
- ↑ * One of the seven hells, (not places of torment),
- ↑ † A title of Brahmá.
- ↑ ‡ But the three India Office MSS. read ghúrnad for purna. It could, I suppose, mean, " reeling with joy." The Sanskrit College MS. has púrvva.
- ↑ The Lokapálas are the guardians of the four cardinal and four intermediate points of the compass. They appear to be usually reckoned as Indra, guardian of the East, Agni of the South-East, Varuna of the West, Yama of the South. Súrya of the South-West, Pavana or Váyu of the North-West, Kuvera of the North, Soma or Chandra of the North- East Some substitute Nirŗiti for Súrya and Iśání or Prithivi for Soma.