Part 22

(589) 'After many days, Queen Vilasavati, in her deep longing for news of her son, went to the temple of the Divine Mothers of Avanti, [345] the guardian goddesses of Ujjayini, to pray for his return; and on a sudden a cry arose from the retinue: "Thou art happy, O Queen! The Mothers have shown favour to thee! Messengers from the prince are at hand." Then she saw the messengers, with the city-folk crowding round them, asking news of the prince, or of sons, brothers, and other kinsfolk among his followers, (591) but receiving no answers. She sent for them to the temple court, and cried: "Tell me quickly of my son. (592) Have ye seen him?" And they, striving to hide their grief, replied: "O Queen, he has been seen by us on the shore of the Acchoda Lake, and Tvaritaka will tell thee the rest." "What more," said she, "can this unhappy man tell me? For your own sorrowful bearing has told the tale. Alas, my child! Wherefore hast thou not returned? When thou didst bid me farewell, I knew by my forebodings that I should not behold thy face again. (593) This all comes from the evil deeds of my former birth. Yet think not, my son, that I will live without thee, for how could I thus even face thy father? And yet, whether it be from love, or from the thought that one so fair must needs live, or from the native simplicity of a woman's mind, my heart cannot believe that ill has befallen thee." (594) Meanwhile, the news was told to the king, and he hastened to the temple with Çukanasa, and tried to rouse the queen from the stupor of grief, saying: (595) "My queen, we dishonour ourselves by this show of grief. Our good deeds in a former life have carried us thus far. We are not the vessel of further joys. That which we have not earned is not won at will by beating the breast. The Creator does what He wills, and depends on none. We have had the joy of our son's babyhood and boyhood and youth. We have crowned him, and greeted his return from his world conquest. (596) All that is lacking to our wishes is that we have not seen him wed, so that we might leave him in our place, and retire to a hermitage. But to gain every desire is the fruit of very rare merit. We must, however, question Tvaritaka, for we know not all yet." (597) But when he heard from Tvaritaka how the prince's heart had broken, he interrupted him, and cried that a funeral pyre should be prepared for himself near the shrine of Mahakala. (598) All his treasure was to be given to Brahmans, and the kings who followed him were to return to their own lands. Then Tvaritaka implored him to hear the rest of the story of Vaiçampayana, and his grief was followed by wonder; while Çukanasa, showing the desire of a true friend to forget his own grief and offer consolation, said: (599) "Sire, in this wondrous transitory existence, wherein wander gods, demons, animals and men, filled with joy and grief, there is no event which is not possible. Why then doubt concerning this? If from a search for reason, how many things rest only on tradition, and are yet seen to be true? As the use of meditation or certain postures to cure a poisoned man, the attraction of the loadstone, the efficacy of mantras, Vedic or otherwise, in actions of all kinds, wherein sacred tradition is our authority. (600) Now there are many stories of curses in the Puranas, the Ramayana, the Mahabharata, and the rest. For it was owing to a curse that Nahusha [346] became a serpent, Saudasa [347] a cannibal, Yayati decrepit, Triçamku [348] a Candala, the heaven-dwelling Mahabhisha was born as Çantanu, while Ganga became his wife, and the Vasus, [349] his sons. Nay, even the Supreme God, Vishnu, was born as Yamadagni's son, and, dividing himself into four, he was born to Daçaratha, and also to Vasudeva at Mathura. Therefore the birth of gods among mortals is not hard of belief. And thou, sire, art not behind the men of old in virtue, nor is the moon greater than the god from whom the lotus springs. Our dreams at our sons' birth confirm the tale; the nectar that dwells in the moon preserves the prince's body, (601) and his beauty that gladdens the world must be destined to dwell in the world. We shall therefore soon see his marriage with Kadambari, and therein find all the past troubles of life more than repaid. Do then thine utmost by worshipping gods, giving gifts to Brahmans, and practising austerities, to secure this blessing." (602-604) The king assented, but expressed his resolve to go himself to behold the prince, and he and the queen, together with Çukanasa and his wife, went to the lake. (605) Comforted by the assurance of Meghanada, who came to meet him, that the prince's body daily grew in brightness, he entered the hermitage; (606) while, at the news of his coming, Mahaçveta fled in shame within the cave, and Kadambari swooned. And as he looked on his son, who seemed but to sleep, the queen rushed forward, and with fond reproaches entreated Candrapida to speak to them. (608) But the king reminded her that it was her part to comfort Çukanasa and his wife. "She also, to whom we shall owe the joy of again beholding our son alive, even the Gandharva princess, is yet in a swoon; do thou take her in thine arms, and bring her back to consciousness." Then she tenderly touched Kadambari, saying "Be comforted, my mother, [350] for without thee, who could have preserved the body of my son Candrapida? Surely thou must be wholly made of amrita, that we are again able to behold his face." (609) At the name of Candrapida and the touch of the queen, so like his own, Kadambari recovered her senses, and was helped by Madalekha to pay due honour, though with face bent in shame, to his parents. She received their blessing--"Mayest thou live long, and long enjoy an unwidowed life"--and was set close behind Vilasavati. The king then bade her resume her care of the prince, and took up his abode in a leafy bower near the hermitage, provided with a cool stone slab, and meet for a hermit, (610) and told his royal retinue that he would now carry out his long-cherished desire of an ascetic life, and that they must protect his subjects. "It is surely a gain if I hand over my place to one worthy of it, and by this enfeebled and useless body of mine win the joys of another world."

'So saying, he gave up all his wonted joys, and betook himself to the unwonted life in the woods; he found a palace beneath the trees; the delights of the zenana, in the creepers; the affection of friends, in the fawns; the pleasure of attire, in rags and bark garments. (611) His weapons were rosaries; his ambition was for another world; his desire for wealth was in penance. He refused all the delicacies that Kadambari and Mahaçveta offered him, and so dwelt with his queen and Çukanasa, counting all pains light, so that every morning and evening he might have the joy of seeing Candrapida.'

Having told this tale, [351] the sage Jabali said with a scornful smile to his son Harita and the other ascetics: 'Ye have seen how this story has had power to hold us long, and to charm our hearts. And this is the love-stricken being who by his own fault fell from heaven, and became on earth Vaiçampayana, son of Çukanasa. He it is who, by the curse of his own wrathful father, and by Mahaçveta's appeal to the truth of her heart, has been born as a parrot.' (612) As he thus spoke, I awoke, as it were, out of sleep, and, young as I was, I had on the tip of my tongue all the knowledge gained in a former birth; I became skilled in all arts; I had a clear human voice, memory, and all but the shape of a man. My affection for the prince, my uncontrolled passion, my devotion to Mahaçveta, all returned. A yearning arose in me to know about them and my other friends, and though in deepest shame, I faintly asked Jabali: 'Now, blessed saint, that thou hast brought back my knowledge, my heart breaks for the prince who died in grief for my death. (613) Vouchsafe to tell me of him, so that I may be near him; even my birth as an animal will not grieve me.' With mingled scorn and pity he replied: 'Wilt thou not even now restrain thine old impatience? Ask, when thy wings are grown.' Then to his son's inquiry how one of saintly race should be so enslaved by love, he replied that this weak and unrestrained nature belonged to those born, like me, from a mother only. For the Veda says, 'As a man's parents are, so is he,' (614) and medical science, too, declares their weakness. And he said my life now would be but short, but that when the curse was over, I should win length of years. I humbly asked by what sacrifices I should gain a longer life, but he bade me wait, and as the whole night had passed unobserved in his story, (615) he sent the ascetics to offer the morning oblation, while Harita took me, and placed me in his own hut near his couch, and went to his morning duties. (616) During his absence, I sorrowfully thought how hard it would be to rise from being a bird to being a Brahman, not to say a saint, who has the bliss of heaven. Yet if I could not be united to those I loved in past lives why should I yet live? But Harita then returned, and told me that Kapiñjala was there. (617-618) When I saw him weary, yet loving as ever, I strove to fly to him, and he, lifting me up, placed me in his bosom, and then on his head. (619) Then he told me, 'Thy father Çvetaketu knew by divine insight of thy plight, and has begun a rite to help thee. As he began it I was set free from my horse's shape; (620) but he kept me till Jabali had recalled the past to thee, and now sends me to give thee his blessing, and say that thy mother Lakshmi is also helping in the rite.' (621) Then, bidding me stay in the hermitage, he rose to the sky, to take part in the rite. (622) After some days, however, my wings were grown, and I resolved to fly to Mahaçveta, so I set off towards the north; (623) but weariness soon overtook me, and I went to sleep in a tree, only to wake in the snare of a terrible Candala. (624) I besought him to free me, for I was on the way to my beloved, but he said he had captured me for the young Candala princess, who had heard of my gifts. With horror I heard that I, the son of Lakshmi and of a great saint, must dwell with a tribe shunned even by barbarians; (625) but when I urged that he could set me free without danger, for none would see him, he laughed, and replied: 'He, for whom there exist not the five guardians of the world, [352] witnesses of right and wrong, dwelling within his own body to behold his actions, will not do his duty for fear of any other being.' (626) So he carried me off, and as I looked out in hope of getting free from him, I beheld the barbarian settlement, a very market-place of evil deeds. It was surrounded on all sides by boys engaged in the chase, unleashing their hounds, teaching their falcons, mending snares, carrying weapons, and fishing, horrible in their attire, like demoniacs. Here and there the entrance to their dwellings, hidden by thick bamboo forests, was to be inferred, from the rising of smoke of orpiment. On all sides the enclosures were made with skulls; (627) the dustheaps in the roads were filled with bones; the yards of the huts were miry with blood, fat, and meat chopped up. The life there consisted of hunting; the food, of flesh; the ointment, of fat; the garments, of coarse silk; the couches, of dried skins; the household attendants, of dogs; the animals for riding, of cows; the men's employment, of wine and women; the oblation to the gods, of blood; the sacrifice, of cattle. The place was the image of all hells. (628) Then the man brought me to the Candala maiden, who received me gladly, and placed me in a cage, saying: 'I will take from thee all thy wilfulness.' What was I to do? Were I to pray her to release me, it was my power of speech that had made her desire me; were I silent, anger might make her cruel; (629) still, it was my want of self-restraint that had caused all my misery, and so I resolved to restrain all my senses, and I therefore kept entire silence and refused all food.

Next day, however, the maiden brought fruits and water, and when I did not touch them she said tenderly: 'It is unnatural for birds and beasts to refuse food when hungry. If thou, mindful of a former birth, makest distinction of what may or may not be eaten, yet thou art now born as an animal, and canst keep no such distinction. (630) There is no sin in acting in accordance with the state to which thy past deeds have brought thee. Nay, even for those who have a law concerning food, it is lawful, in a time of distress, to eat food not meet for them, in order to preserve life. Much more, then, for thee. Nor needst thou fear this food as coming from our caste; for fruit may be accepted even from us; and water, even from our vessels, is pure, so men say, when it falls on the ground.' I, wondering at her wisdom, partook of food, but still kept silence.

'After some time, when I had grown up, I woke one day to find myself in this golden cage, and beheld the Candala maiden as thou, O king, hast seen her. (631) The whole barbarian settlement shewed like a city of the gods, and before I could ask what it all meant, the maiden brought me to thy feet. But who she is and why she has become a Candala, and why I am bound or brought hither, I am as eager as thou, O king, to learn.'

Thereupon the king, in great amazement, sent for the maiden, and she, entering, overawed the king with her majesty, and said with dignity: 'Thou gem of earth, lord of Rohini, joy of Kadambari's eyes--thou, O moon, hast heard the story of thy past birth, and that of this foolish being. Thou knowest from him how even in this birth he disregarded his father's command, and set off to seek his bride. Now I am Lakshmi, his mother, and his father, seeing by divine insight that he had started, bade me keep him in safety till the religious rite for him was completed, and lead him to repentance. (632) The rite is now over. The end of the curse is at hand. I brought him to thee that thou mightest rejoice with him thereat. I became a Candala to avoid contact with mankind. Do ye both therefore, straightway leave bodies beset with the ills of birth, old age, pain, and death, and win the joy of union with your beloved.' So saying, she suddenly rose to the sky, followed by the gaze of all the people, while the firmament rang with her tinkling anklets. The king, at her words, remembered his former birth and said: 'Dear Pundarika, now called Vaiçampayana, happy is it that the curse comes to an end at the same moment for us both'; but while he spoke, Love drew his bow, taking Kadambari as his best weapon, and entered into the king's heart to destroy his life. (635) The flame of love wholly consumed him, and from longing for Mahaçveta, Vaiçampayana, who was in truth Pundarika, endured the same sufferings as the king.

Now at this time there set in the fragrant season of spring, as if to burn him utterly, (636) and while it intoxicated all living beings, it was used by Love as his strongest shaft to bewilder the heart of Kadambari. On Kama's festival she passed the day with great difficulty, and at twilight, when the quarters were growing dark, she bathed, worshipped Kama, and placed before him the body of Candrapida, washed, anointed with musk-scented sandal, and decked with flowers. (637) Filled with a deep longing, she drew nigh, as if unconsciously and suddenly, bereft by love of a woman's native timidity, she could no longer restrain herself, and clasped Candrapida's neck as though he were yet alive. At her ambrosial embrace the prince's life came back to him, and, clasping her closely, like one awakened from sleep (638), he gladdened her by saying: 'Timid one, away with fear! Thine embrace hath brought me to life; for thou art born of the Apsaras race sprung from nectar, and it was but the curse that prevented thy touch from reviving me before. I have now left the mortal shape of Çudraka, that caused the pain of separation from thee; but this body I kept, because it won thy love. Now both this world and the moon are bound to thy feet. Vaiçampayana, too, the beloved of thy friend Mahaçveta, has been freed from the curse with me.' While the moon, hidden in the shape of Candrapida, thus spoke, Pundarika descended from the sky, pale, wearing still the row of pearls given by Mahaçveta, and holding the hand of Kapiñjala. (639) Gladly Kadambari hastened to tell Mahaçveta of her lover's return, while Candrapida said: 'Dear Pundarika, though in an earlier birth thou wast my son-in-law, [353] thou must now be my friend, as in our last birth.' Meanwhile, Keyuraka set off to Hemakuta to tell Hamsa and Citraratha, and Madalekha fell at the feet of Tarapida, who was absorbed in prayer to Çiva, Vanquisher of Death, and Vilasavati, and told them the glad tidings. (640) Then the aged king came, leaning on Çukanasa, with the queen and Manorama, and great was the joy of all. Kapiñjala too brought a message to Çukanasa from Çvetakatu, saying: 'Pundarika was but brought up by me; but he is thy son, and loves thee; do thou therefore keep him from ill, and care for him as thine own. (641) I have placed in him my own life, and he will live as long as the moon; so that my desires are fulfilled. The divine spirit of life in me now yearns to reach a region surpassing the world of gods.' That night passed in talk of their former birth; and next day the two Gandharva kings came with their queens, and the festivities were increased a thousandfold. Citraratha, however, said: 'Why, when we have palaces of our own, do we feast in the forest? Moreover, though marriage resting only on mutual love is lawful among us, [354] yet let us follow the custom of the world.' 'Nay,' replied Tarapida. 'Where a man hath known his greatest happiness, there is his home, even if it be the forest.1 (642) And where else have I known such joy as here? [355] All my palaces, too, have been given over to thy son-in-law; take my son, therefore, with his bride, and taste the joys of home.' Then Citraratha went with Candrapida to Hemakuta, and offered him his whole kingdom with the hand of Kadambari. Hamsa did the same to Pundarika; but both refused to accept anything, for their longings were satisfied with winning the brides dear to their hearts.

Now, one day Kadambari, though her joy was complete, asked her husband with tears: 'How is it that when we all have died and come to life, and have been united with each other, Patralekha alone is not here, nor do we know what has become of her?' 'How could she be here, my beloved?' replied the prince tenderly. 'For she is my wife Rohini, and, when she heard I was cursed, grieving for my grief, she refused to leave me alone in the world of mortals, and though I sought to dissuade her, she accepted birth in that world even before me, that she might wait upon me. (643) When I entered on another birth, she again wished to descend to earth; but I sent her back to the world of the moon. There thou wilt again behold her.' But Kadambari, in wonder at Rohini's nobility, tenderness, loftiness of soul, devotion, and charm, was abashed, and could not utter a word.

The ten nights that Candrapida spent at Hemakuta passed as swiftly as one day; and then, dismissed by Citraratha and Madira, who were wholly content with him, he approached the feet of his father. There he bestowed on the chieftains who had shared his sufferings a condition like his own, and laying on Pundarika the burden of government, followed the steps of his parents, who had given up all earthly duties. Sometimes from love of his native land, he would dwell in Ujjayini, where the citizens gazed at him with wide, wondering eyes; sometimes, from respect to the Gandharva king, at Hemakuta, beautiful beyond compare; sometimes, from reverence to Rohini, in the world of the moon, where every place was charming from the coolness and fragrance of nectar; sometimes, from love to Pundarika, by the lake where Lakshmi dwelt, on which the lotuses ever blossomed night and day, and often, to please Kadambari, in many another fair spot.

With Kadambari he enjoyed many a pleasure, to which the yearning of two births gave an ever fresh [356] and inexhaustible delight. Nor did the Moon rejoice alone with Kadambari, nor she with Mahaçveta, but Mahaçveta with Pundarika, and Pundarika with the Moon, all spent an eternity of joy in each other's company, and reached the very pinnacle of happiness.

APPENDIX.

DESCRIPTION OF UJJAYINI.

(102) There is a town by name Ujjayini, the proudest gem of the three worlds, the very birthplace of the golden age, created by the blessed Mahakala, [357] Lord of Pramathas, [358] Creator, Preserver and Destroyer of the Universe, as a habitation meet for himself, like a second earth. It is encompassed by a moat deep as hell--as by the ocean, mistaking it for another earth--and surrounded by fenced walls, white with plaster, like Kailasa, with its many points showing clear against the sky, through joy at being the dwelling of Çiva.