When the king had said this, he ceased, and the Vetála immediately left his shoulder, and went back to his own place, disappearing by his magic power. But the king, without hesitating for a moment, rapidly pursued him; the hearts of great men, as of great seas, are firm and unshaken.
Note.
Oesterley (p. 210) tells us that a boy is in the same way sold to a king as a victim in the 32nd tale of the Turkish collection of tales, called " The Forty Viziers." When the king is about to rip up the child's body, the child laughs for the same reason as in our text. The cause of the sacrifice is however different. Tho king is to be healed by placing his feet in the body of a boy.
The promise of a golden imago to any one who is willing to sacrifice his life is also found in the Bengali edition of the Sinhásana-dvátrinśati. A rich man makes a golden image, with an inscription on it to the effect that whoever is willing to sacrifice his life shall have it. Vikramáditya goes to the place disguised, and cuts off his head, but the goddess heals him, (Benfey's Panchatantra, Vol. I, p. 109.)
CHAPTER XCV.
(Vetála 21.)
Then king Trivikramasena again went and took the Vetála from the aśoka-tree, and carried him along on his shoulder. And as he was going along, the Vetála again said to the king, " Listen, king, I will tell you a story of violent attachment."
Story of Anangamanjarí, her husband Manivarman, and the Bráhman Kamalákara.:—There is a city called Viśálá, which is like a second city of Indra, made by the Creator on earth, for the sake of virtuous people who have fallen from heaven. In it there lived a fortunate king, named Padmanábha, who was a source of joy to good men, and excelled king Bali. In the reign of that king there lived in that city a great merchant, named Arthadatta, who surpassed in opulence the god of wealth. And to him there was born a daughter named Anangamanjarí, who was exhibited on earth by the Creator as a likeness of a heavenly nymph. And that merchant gave her to the son of a distinguished merchant, dwelling in Támraliptí, and named Manivarman. But as he was very fond of his daughter Anangamanjarí, because she was his only child, he would not let her leave his house, but kept her there with her husband. But Anangamanjarí's husband Manivarman was as distasteful to her, as a biting bitter medicine to a sick man. But that lovely one was dearer than life to her husband, as wealth hardly won and long hoarded is to a miser. Now once on a time that Manivarman, longing to see his parents, went to his home in Támraliptí to visit them. After some days had passed, the hot season descended upon the land, impeding the journey of men absent from home with the sharp shafts of the sun's rays. The winds blew laden with the fragrance of the jasmine and trumpet-flower, and seemed like the hot*[1] sighs of the cardinal points on account of the departure of spring. Lines of dust raised by the wind flew up to heaven, like messengers sent by the heated earth to hasten the approach of the clouds. The days passed slowly, like travellers exhausted by the severe heat, and longing for the shade of the trees. The nights, pale-gleaming with moonbeams, became exceedingly †[2] reduced owing to the loss of the spring with all its happy meetings.
One day in that season, that merchant's daughter Anangamanjarí was sitting with her intimate friend in a lofty window of her house, white with sandal- wood ointment, and elegantly dressed in a thin garment of silk. While there, she saw a young Bráhman, named Kamalákara, the son of the king's chaplain, passing by, and he looked like the god of Love, risen from his ashes, going to find Rati. And when Kamalákara saw that lovely one overhead, like the orb of the moon, ‡[3] he was full of joy, and became like a cluster of kumuda-flowers. The sight of those two young persons became to one another, by the mighty command of Cupid, a priceless §[4] fascination of the mind. And the two were overcome by passion, which rooted up their modesty and carried away by a storm of love-frenzy, which flung their minds to a distance. And Kamalákara's companion, as soon as he saw that his friend was love-smitten, dragged him off, though with difficulty, to his own house.
As for Anangamanjarí, she enquired what his name was, and having no will of her own, slowly entered the house with that confidante of hers. There she was grievously afflicted with the fever of love, and thinking on her beloved, she rolled on the bed, and neither saw nor heard anything. After two or three days had passed, being ashamed and afraid, unable to bear the misery of separation, thin and pale, and despairing of union with her beloved, which seemed a thing impossible, she determined on suicide. So, one night, when her attendants were asleep, she went out, drawn as it were, by the moon, which sent its rays through the window, like fingers, and made for a tank at the foot of a tree in her own garden. There she approached an image of the goddess Chandí, her family deity, that had been set up with much magnificence by her father, and she bowed before the goddess, and praised her, and said, " Though I have not obtained Kamalákara for a husband in this life, let him be my husband is a future birth !" When the impassioned woman had uttered these words in front of the goddess, she made a noose with her upper garment, and fastened it to an aśoka-tree.
In the meanwhile it happened that her confidante, who was sleeping in the same room, woke up, and not seeing her there, went to the garden to look for her. And seeing her there engaged in fastening a noose round her neck, she cried out, " Stop ! stop !" and running up, she cut that noose which she had made. Anangamanjarí, when she saw that her confidante had come and cut the noose, fell on the ground in a state of groat affliction. Her confidante comforted her, and asked her the cause of her grief, and she at once told her, and went on to say to her, " So you see, friend Málatiká, as I am under the authority of my parents and so on, and have little chance of being united to my beloved, death is my highest happiness." While Anangamanjarí was saying these words, she was exceedingly tortured with the fire of Love's arrows, and being overpowered with despair, she fainted away.
Her friend Málatiká exclaimed, " Alas ! the command of Cupid is. hard to resist, since it has reduced to this state this friend of mine, who was always laughing at other misguided women, who shewed a want of self-restraint.*[5]" Lamenting in these words, she slowly brought Anangamanjarí round with cold water, fanning, and so on, and in order to allay her heat, she made her a bed of lotus-leaves, and placed on her heart a necklace cool as snow. Then Anangamanjarí, with her eyes gushing with tears, said to her friend, " Friend, the necklace and the other applications do not allay my internal heat. But do you by your cleverness accomplish something which will really allay it. Unite me to my beloved, if you wish to preserve my life." When she said this, Málatiká lovingly answered her, " My friend, the night is now almost at an end, but to-morrow I will make an arrangement with your beloved, and bring him to this very place. So in the meanwhile control yourself, and enter your house." When she said this, Anangamanjarí was pleased, and drawing the necklace from her neck, she gave it to her as a present. And she said to her, " Now go to your house, and early to-morrow go thence to the house of my beloved, and may you prosper !" Having dismissed her confidante in these words, she entered her own apartments.
And early next morning, her friend Málatiká went, without being seen by any one, to the house of Kamalákara; and searching about in the garden, she saw him at the foot of a tree. He was rolling about, burning with the fire of love, on a bed composed of lotus-leaves moistened with sandal-wood juice, and a confidential friend of his was trying to give him relief by fanning him with a plantain-leaf. She said to herself, " Is it possible that he has been reduced to this stage of love's malady by separation from her"? So she remained there in concealment, to find out the truth about it.
In the meanwhile that friend of Kamalákara's said to him, " Cast your eye, my friend, for a moment round this delightful garden, and cheer up your heart. Do not give way to despondency." When the young Bráhman heard this, he answered his friend, " My friend, my heart has been taken from me by Anangamanjarí the merchant's daughter, and my breast left empty; so how can I cheer up my heart. Moreover Love, finding me robbed of my heart, has made me a quiver for his arrows; so enable me to get hold of that girl, who stole it."
When the young Bráhman said that, Málatiká's doubts were removed, and she was delighted, and showed herself, and went up to him, and said, " Happy man, Anangamanjarí has sent me to you, and I hereby give you her message, the meaning of which is clear, ' What sort of conduct is this for a virtuous man, to enter a fair one's bosom by force, and after stealing away her heart, to go off without showing himself.' It is strange too that though you have stolen the lady's heart, she now wishes to surrender to you herself and her life. For day and night she furnaces forth from her hot sighs, which appear like smoke rising from the fire of love in her burning heart. And her tear-drops, black with collyrium, fall frequently, looking like bees attracted by the fragrance of her lotus-like face. So if you like I will say what will be for the good of both of you."
When Malatiká said this, Kamalákara answered her, " My good lady this speech of yours, though it comforts me by shewing that my beloved loves me, terrifies me, as it tells that the fair one is in a state of unhappiness. So you are our only refuge in this matter; do as you think best." When Kamalákara said this, Málatiká answered, " I will to-night bring" Anangamanjarí secretly into the garden belonging to her house, and you must take care to be outside. Then I will manage by some device of mine to let you in, and so you will be able to see one another in accordance with your wishes." When Málatiká had by these words delighted the young Bráhman, she went away, having accomplished her object, and delighted Anangamanjarí also.
Then the sun, in love with the twilight, departed somewhere or other together with the day, and the heaven adorned itself, placing the moon on its western quarter, like a patch on the forehead. And the pure white kumuda-cluster laughed joyously with the cheerful faces of its opened flowers, as if to say, " Fortune has left the lotus-cluster and come to me." Thereupon the lover Kamalákara also adorned himself, and full of impatience, slowly approached the outside of the door that led into the garden of Anangamanjarí's house. Then Málatiká managed to bring into that garden Anangamanjarí, who had with difficulty got through the day. And she made her sit in the middle of it, in a bower of mango-trees, and went out, and brought in Kamalákara also. And when he entered, he beheld Anangamanjarí in the midst of dense-foliaged trees, as gladly as the traveller beholds the shade .
While he was advancing towards her, she saw him, and as the violence of her passion robbed her of shame, she eagerly ran forward, and threw her arms round his neck. She faltered out, " Where are you going? I have caught you," and immediately her breath was stopped by the weight of excessive joy, and she died. And she fell on the ground, like a creeper broken by the wind. Alas ! strange is the course of love, that is terrible in its consequences. When Kamalákara beheld that misfortune, which was terrible as a thunder-stroke, he said, " Alas ! what is this?" and fell senseless on the ground. In a moment he recovered consciousness; and then he took his beloved up in his arms, and embraced and kissed her, and lamented much. And then he was so violently oppressed by excessive weight of sorrow, that his heart burst asunder at once, with a crack. And when Málatiká was lamenting over their corpses, the night, seeing that both these lovers had met their end, came to an end, as if out of grief. And the next day, the relations of both, hearing from the gardeners what had happened, came there distracted with shame, wonder, grief, and bewilderment. And they remained for a long time doubtful what to do, with, faces downcast from distress; bad women are a grievous affliction, and a source of calamity to their family.
At this moment Manivarman, the husband of Anangamanjarí, came, full of longing to see her, from his father's house in Támraliptí. When he reached his father-in-law's house, and heard what had taken place, he came running to that garden, with his eyes blinded with tears. There, beholding his wife lying dead by the side of another man, the passionate man at once yielded up his breath, that was heated with the fire of grief. Then the people there began to cry out, and to make an uproar, and all the citizens heard what had taken place, and came there in a state of astonishment.
Then the goddess Chandí, who was close at hand, having been called down into that garden long ago by the father of Anangamanjarí, was thus supplicated by her Ganas; " Goddess, this merchant Arthadatta, who has established an image of thee in his garden, has always been devoted to thee, so have mercy upon him in this his affliction." When the beloved of Śiva, the refuge of the distressed, heard this prayer of her Ganas, she gave command that the three should return to life, free from passion. So they all, by her favour, immediately arose, as if awaking from sleep, free from the passion of love. Then all the people were full of joy, beholding that marvel; and Kamalákara went home, with his face downcast from shame; and Arthadatta, having recovered his daughter*[6] Anangamanjarí, who looked thoroughly ashamed of herself, together with her husband, returned to his house in high spirits.
When the Vetála had told this story that night on the way, he again put a question to king Trivikramasena. He said, " King, tell me, which of those three, who were blinded by passion, was the most infatuated? And remember, the curse before mentioned will take effect, if you know and do not say." When the king heard this question of the Vetála's, he answered him, " It seems to me that Manivarman was the most infatuated with passion of the three. For one can understand those two dying, as they were desperately in love with one another, and their amorous condition had been fully developed by lapse of time. But Manivarman was terribly infatuated, for when he saw his wife dead of love for another man, and the occasion called for indignation, he was so far from being angry that, in his great love, he died of grief." When the king had said this, the mighty Vetála again left his shoulder, and departed to his own place, and the king again went in pursuit of him.
Note.
Oesterley, page 217, gives a story which resembles this in its conclusion. A king finds a girl being carried off by robbers. He delivers her and places her in a temple promising to bring her food. But on his way he meets a kuțțini, who conducts him to another girl, with whom he falls desperately in love, and so forgets the girl he rescued. She is found by a merchant. He takes her to his house and sets food before her. He then kills a rat, and boasts of his valour; (see page 16 of this volume.) This conduct, contrasted with that of the king, makes the girl die of disgust. The merchant kills himself. The king, not finding the first girl where he left her, commits suicide. The kuțținí considers that she has caused the death of three persons, and kills herself in a fit of remorse. The Vetála asks, "Which of these four deaths was the most extraordinary?" The king answers, " That of the kuțținí, for the others died of excess of passion."
- ↑ * ushmá should probably be ushná.
- ↑ † In the Sanskrit College MS. atí is inserted before durbalatám.
- ↑ ‡ The moon is the patron of the kumuda; the sun of the kamala or lotus. Kamalákara means a collection of kamalas.
- ↑ § The Sanskrit College MS. reads achúrnam without powder.
- ↑ * I take anydvinUavanitdhdtint as one word, and read vilapanti instead of vilapantím.
- ↑ * I insert sutám at the beginning of the line. The su is clear enough in the Sanskrit College MS. but the rest of the word is illegible.