CHAPTER LXXXIX.
(Vetála 15.)
Then king Trivikramasena again went back to the aśoka-tree and took the Vetála from it, and set out with him once more; and as the king was going along, the Vetála, perched on his shoulder, said to him; " Listen, king, I will tell you another story."
Story of the magic globule.:— There was in the kingdom of Nepála a city named Śivapura, and in it there lived of old time a king rightly named Yaśahketu. He devolved upon his minister, named Prajnáságara, the harden of his kingdom, and enjoyed himself in the society of his queen Chandraprabhá. And in course of time that king had born to him, by that queen, a daughter named Śaśiprábha, bright as the moon, the eye of the world.
Now in course of time she grew up to womanhood, and one day, in the month of spring, she went to a garden, with her attendants, to witness a festive procession. And in a certain part of that garden a Bráhman, of the name of Manahsvámin, the son of a rich man, who had come to see the procession, beheld her engaged in gathering flowers, raising her lithe arm, and displaying her graceful shape; and she looked charming when the grasp of her thumb and forefinger on the stalks of the flowers relaxed. When the young man Manahsvámin saw her, she at once robbed him of his heart, and he was bewildered by love and no longer master of his feelings.*[1] He said to himself, " Can this be Rati come in person to gather the flowers accumulated by spring, in order to make arrows for the god of love? Or is it the presiding goddess of the wood, come to worship the spring?" While he was making these surmises, the princess caught sight of him. And as soon as she saw him, looking like a second god of love created with a body, she forgot her flowers, and her limbs, and her own personal identity.
While those two were thus overpowered by the passion of mutual love at first sight, a loud shout of alarm was raised, and they both looked with uplifted heads to see what it could mean. Then there came that way an elephant, rushing along with its elephant-hook hanging down, that driven furious by perceiving the smell of anotherelephant,†[2] had broken its fastenings, and rushed out in a state of frenzy, breaking down the trees in its path, and had thrown its driver. The princess's attendants dispersed in terror, but Manahsvámin eagerly rushed forward, and took her up alone in his arms, and while she clung timidly to him, bewildered with fear, love, and shame, carried her to a distance, out of reach of the elephant. Then her attendants came up and praised that noble Bráhman, and conducted her back to her palace. But as she went, she frequently turned round to look at her deliverer. There she remained, thinking regretfully of that man who had saved her life, consumed day and night by the smouldering fire of love.
And Manahsvámin then left that garden, and seeing that the princess had entered her private apartments, he said to himself, in regretful longing, " I cannot remain without her, nay I cannot live without her: so my only resource in this difficulty is the cunning Múladeva, who is a master of magic arts." Having thus reflected, he managed to get through that day, and the next morning he went to visit that master of magic, Múladeva. And he saw that master, who was ever in the company of his friend Śaśin, full of many marvellous magic ways, like the sky come down to earth in human shape.*[3] And he humbly saluted him, and told him his desire; then the master laughed, and promised to accomplish it for him. Then that matchless deceiver Múladeva placed a magic globule †[4] in his mouth, and transformed himself into an aged Bráhman; and he gave the Bráhman Manahsvámin a second globule to put in his mouth, and so made him assume the appearance of a beautiful maiden. And that prince of villains took him in this disguise to the judgment-hall of the king, the father of his lady love, and said to him," king, I have only one son, and I asked for a maiden to be given him to wife, and brought her from a long distance; but now he has gone somewhere or other, and I am going to look for him; so keep this maiden safe for me until I bring back my son, for you keep safe under your protection the whole world." ‡[5] When king Yaśahketu heard this petition, he granted it, fearing a curse if he did not, and summoned his daughter Śasiprabhá, and said to her; " Daughter, keep this maiden in your palace, and let her sleep and take her meals with you." The princess agreed, and took Manahsvámin transformed into a maiden to her own private apartments; and then Múladeva, who had assumed the form of a Brahman, went where he pleased, and Manahsvámin remained in the form of a maiden with his beloved.§[6] And in a few days the princess became quite fond of and intimate with her new attendant; so, one night when she was pining at being separated from the object of her affections, and tossing on her couch, Manahsvámin, who was on a bed near her, concealed under a femaleshape, said secretly to her, " My dear Śaśiprabhá, why are you pale of hue, and why do you grow thinner every day, and sorrow as one separated from the side of her beloved? Tell me, for why should you distrust loving modest attendants? From this time forth I will take no food until you tell me."
When the princess heard this, she sighed, and slowly told the following tale; " Why should I distrust you of all people? Listen, friend, I will tell you the cause. Once on a time I went to a spring garden to see a procession, and there I beheld a handsome young Bráhman, who seemed like the month of spring, having the loveliness of the moon free from dew, kindling love at sight, adorning the grove with play of light. And while my eager eyes, drinking in the nectarous rays of the moon of his countenance, began to emulate the partridge, there came there a mighty elephant broken loose from its bonds, roaring and distilling its ichor like rain, looking like a black rain-cloud appearing out of season. My attendants dispersed terrified at that elephant, but when I was bewildered with fear, that young Bráhman caught me up in his arms and carried me to a distance. Then contact with his body made me feel as if I were anointed with sandal-wood ointment, and bedewed with ambrosia, and I was in a state which I cannot describe. And in a moment my attendants re-assembled, and I was brought back reluctant to this my palace, and seemed to myself to have been cast down to earth from heaven. From that time forth I have often interviews in reveries with my beloved, that rescued me from death, and even when awake I seem to see him at my side. And when asleep I see him in dreams, coaxing me and dispelling my reserve with kisses and caresses. But, ill-fated wretch that I am, I cannot obtain him, for I am baffled by ignorance of his name and other particulars about him. So I am consumed, as you see, by the fire of separation from the lord of my life."
When Manahsvámin's ears had been filled with the nectar of this speech of the princess's, that Bráhman, who was present there in female form, rejoiced, and considered that his object was attained, and that the time had come for revealing himself, so he took out the globule from his mouth, and displayed himself in his true form, and said; " Rolling-eyed one, I am that very Brahman, whom you bought with a look in the garden, and made your slave in the truest sense of the word. And from the immediate interruption of our acquaintance I derived that sorrow, of which the final result was my taking, as you see, the form of a maiden. Therefore, fair one, grant that the sorrow of separation, which both of us have endured, may not have been borne in vain, for Cupid cannot endure beyond this point." When the princess suddenly beheld her beloved in front of her, and heard him utter these words, she was at once filled with love, astonishment, and shame. So they eagerly went through the Gándharva ceremony of marriage. Then Manahsvámin lived happily in the palace, under two shapes; keeping the globule in his mouth during the day and so wearing a female shape, but at night taking it out, and assuming the form of a man.
Now, as days went on, the brother-in-law of king Yaśahketu, named Mrigánkadatta, gave his own daughter, named Mrigánkavatí, in marriage to a young Bráhman, the son of the minister Prajnáságara: and with her he bestowed much wealth. And the princess Śaśiprabhá was invited, on the occasion of her cousin's marriage, to her uncle's house, and went there accompanied by her ladies-in-waiting. And among them went the young Bráhman, Manahsvámin, wearing the attractive form of a young maiden of exquisite beauty .
Then that minister's son beheld him disguised in female form, and was deeply pierced with the shafts of the archer Love. And when he went to his house, accompanied by his bride, it seemed to him to be empty; for he was robbed of his heart by that seeming maiden. Then he continued to think of nothing but the beauty of that supposed maiden's face, and bitten by the great snake of fierce passion, he suddenly became distracted. The people, who were there, ceased from their rejoicing, and in their bewilderment asked what it meant, and his father Prajnáságara, hearing of it, came to him in haste. And when his father tried to comfort him, he woke up from his stupor and uttered what was in his mind, babbling deliriously. And that father of his was very much troubled, as lie thought that the matter was one altogether beyond his power. Then the king heard of it, and came there in person. And he at once saw that the minister's son had been in a moment reduced by strong passion to the seventh*[7] stage of love-sickness; so he said to his ministers; " How can I give him a maiden whom a Bráhman left in my care? And yet, if he does not obtain her, he will without doubt reach the last stage. If he dies, his father, who is my minister, will perish; and if he perishes, my kingdom is ruined, so tell me what I am to do in this matter."
When the king said this, all those ministers said, " They say that the special virtue of a king is the protection of the virtue of his subjects. Now the root of this protection is counsel, and counsel resides in counsellors. If the counsellor perishes, protection perishes in its root, and virtue is certain to be impaired.*[8] Moreover guilt would be incurred by causing the death of this Bráhman minister and his son, so you must avoid doing that, otherwise there is a great chance of your infringing the law of virtue. Accordingly you must certainly give to the minister's son the maiden committed to your care by the first Bráhman, and if he returns after the lapse of some time, and is angry, steps can then be taken to put matters right."
When the ministers said this to the king, he agreed to give that man, who was palming himself off as a maiden, to the minister's son. And after fixing an auspicious moment, he brought Manahsvámin, in female form, from the palace of the princess; and he said to the king; " If, king, you are determined to give me, whom another committed to your care, to a person other than him for whom I was intended, I must, I suppose, acquiesce; you are a king, and justice and injustice are matters familiar to you. But I consent to the marriage on this condition only, that I am not to be considered as a wife until my husband has spent six months in visiting holy bathing-places, and returns home; if this condition is not agreed to, know that I will bite my own tongue in two, and so commit suicide."
When the young man, disguised in female form, had prescribed this condition, the king informed the minister's son of it, and he was consoled, and accepted the terms; and he quickly went through the ceremony of marriage, and placed in one house Mrigánkavatí his first wife, and his second supposed wife, carefully guarded, and, like a fool, went on a pilgrimage to holy bathing-places, to please the object of his affections.
And Manahsvámin, in female form, dwelt in the same house with Mrigánkavatí, as the partner of her bed and board. And one night, while he was living there in this way, Mrigánkavatí said to him secretly in the bed-chamber, while their attendants were sleeping outside, " My friend, I cannot sleep, tell me some tale." When the young man, disguised in female form, heard this, he told her the story, how in old time a royal sage, named Ida, of the race of the sun, assumed, in consequence of the curse of Gaurí, a female form that fascinated the whole world, and how he and Budha fell in love with one another at first sight, meeting one another in a shrubbery in the grounds of a temple, and were there united, and how Purúravas was the fruit of that union. When the artful creature had told this story, he went on to say, " So by the fiat of a deity or by charms and drugs, a man may sometimes become a woman, and vice versâ, and in this way even great ones do sometimes unite impelled by love." When the tender fair one, who regretted her husband, who had left her as soon as the marriage had taken place, heard this, she said to her supposed rival, in whom she had come to confide by living with her, " Thin story makes my body tremble and my heart, as it were, sink; so tell me friend, what is the meaning of this." When the Bráhman, disguised in female form, heard this, he went on to say, " My friend, these are violent symptoms of love; I have felt them myself, I will not conceal it from you." When she said this, Mrigánkavatí went on slowly to say, " Friend, I love you as my life, so why should I not say what I think it is time to reveal? Could any one by any artifice be introduced into this palace?" When the pupil of that master-rogue heard this, he took her meaning and said to her, " If this is the state of affairs, then I have something to tell you. I have a boon from Vishnu, by which I can at pleasure become a man during the night, so I will now become one for your sake. So he took the globule out of his mouth, and displayed himself to her as a handsome man in the prime of youth. And so the Bráhman lived with the wife of the minister's son, becoming a woman in the day, and resuming his male form at night. But bearing in a few days that the son of the minister was on the point of returning, he took the precaution of eloping with her from that house during the night.
At this point in the story, it happened that his teacher, Múladeva, heard all the circumstances; so he again assumed the form of an old Bráhman, and accompanied by his friend Śaśi, who had assumed the form of a young Brahman, he went and respectfully said to king Yaśahketu, " I have brought back my son; so give me my daughter-in-law." Then the king, who was afraid of being cursed, deliberated and said to him;" Bráhman, I do not know where your daughter-in-law has gone, so forgive me; as I am in fault, I will give you my own daughter for your son." When the king had said this to that prince of rogues, disguised in the form of an old Bráhman, who asserted his false claim with the sternness of assumed anger, he gave his daughter with all due ceremonies to his friend Śaśin, who pretended to be the supposed Bráhman's son. Then Múladeva took the bride and bridegroom, who had been thus united, off to bis own home, without showing any desire for the king's wealth.
And there Manahsvámin met them, and a fierce dispute took place between him and Śaśin in the presence of that Múladeva. Manahisvámin said, " This Śaśiprabhá should be given to me, for long ago, when she was a maiden, I married her by the favour of the master." Śaśin said, " You fool, what have you to do with her? she is my wife, for her father bestowed her on me in the presence of the fire." So they went on wrangling about the princess, whom they had got hold off by means of magic, and their dispute was never decided. So tell me, king, to which of the two does that wife belong? Resolve my doubt; the conditions of non-compliance are those which I mentioned before.
When king Trivikramasena was thus addressed by the Vetála on his shoulder, he gave him this answer: " I consider that the princess is the lawful wife of Śaśin, since she was openly given to him by her father in the lawful way. But Manahsvámin married her in an underhand way, like a thief, by the Gándharva rite; and a thief has no lawful title to the possessions of another."
When the Vetála heard this answer of the king's, he quickly left his shoulder, and went back to his own place, and the king hurried after him.
Note.
Oesterley tells us that in the Turkish Tútínámah (Rosen, II, p. 178,) a sorceress takes the place of Múladeva. She gives the young man a small seal in place of the pill or globule. He is then married to a son of the king's. Then the young man escapes with the princess, who in the day keeps the seal in her mouth and so appears as a man; then the sorceress goes in the form of a Bráhman to the king, who has to give her 10,000 gold pieces as he cannot give back her daughter. The story is No. 23 in the Persian Tútínámah, Iken, p. 97. Oesterley refers also to the story in the 7th Chapter of the Kathá Sarit Ságara; (Oesterley's Baital Pachisi, pages 203-205). The tale in one way resembles the Greek fable of Cæneus, and also that of Tiresias. The story of Ipbis and lanthe is perhaps still more apposite. According to Sir Thomas Brown, (Vulgar Errors, Book III, ch. 17) hares are supposed by some to be both male and female. He mentions Tiresias and Empedocles as instances of " transexion."
CHAPTER XC.
(Vetala 16.)
Then king Trivikramasena went back to the aśoka-tree, and again took the Vetála from it, and set out with him on his shoulder; and as he was returning from the tree, the Vetála once more said to him, " Listen, king, I will tell you a noble story."
Story of Jímutaváhana.*[9] :—There is in this earth a great mountain named Himavat, where all jewels are found, which is the origin of both Gaurí and Gangá, the two goddesses dear to Śiva. Even heroes cannot reach its top; †[10] it towers
- ↑ * His name Manahsvámin would imply that he ought to be.
- ↑ † For gaja the Sanskrit College MS. reads mada.
- ↑ † Cp. the shaving, by the help of which Preziosa, in the Pentamerone, turns herself into a bear. (Liebrecht's translation of the Pentamerone of Basile, Vol. I, p.212.) As soon as she takes it out of her mouth she resumes her human shape.
- ↑ † Cp. the shaving, by the help of which Preziosa, in the Pentamerone, turns herself into a bear. (Liebrecht's translation of the Pentamerone of Basile, Vol. I, p. 212.) As soon as she takes it out of her mouth she resumes her human shape.
- ↑ ‡ Compare Vol. I, p. 45.
- ↑ § This part of the story bears a certain resemblance to the myth of Achilles.
- ↑ * The 10 stages are thus given by Śivadása : (1) Love of the eyes; (2) attachment of the mind (manas); (3) the production of desire; (4) sleeplesaness; (5) emaciation; (6) indifference to objects of sense; (7) loss of shame; (8) distraction; (9) fainting; (10) death. (Dr. Zachariæ's Sixteenth Tale of the Vetálapanchavinśati, in Bezzenberger's Beiträge).
- ↑ * Here the MS. in the Sanskrit College has mantrináśe múlanáśád rakshyá dharmakshatir dhruvam, which means, " we should certainly try to prevent virtue from perishing by the destruction of its root in the destruction of the minister."
- ↑ * See Chapter XXII for another version of this story. It is found in the Bodhisattvávadána-kalpalatá: see Dr. R. L. Mitra's Buddhist Literature of Nepal, p. 77.
- ↑ † The MS. in theSanskrit College reads śúrásandrishțaprishțhaś.