Simhasana Dvatrimsika Page 12

  20. An Example of Effort

  ‘Best of rulers, listen to this wonderful tale,’ said the next fair statuette as the king came to mount the throne.

  ‘In providing protection to the land, it was King Vikramaditya’s rule to travel abroad for half the year, and to foster welfare at home in the other half. In this way he governed the realm and also went out of the city and the country to see other lands. He travelled the whole earth from the Himalayas to the sea, observing with great interest all the holy places of pilgrimage and temples, the towns and the hilltops, and the beautiful forest regions bordering the rivers.

  ‘Once when he had gone abroad, after visiting various lands the king came to a city called Padmālaya. Seeing a fine lake of very pure water in a park outside the town, he drank from it and sat down there. Other people, some of them strangers and some natives of the place, had also come there and were sitting similarly. “O we have seen many countries and places of pilgrimage,” they were saying to each other, “we have climbed very difficult and inaccessible mountains. But in no place did we see a really great personage.” “How can one be seen?” observed one of them. “It is impossible to go where a great saint may be. The roads are difficult. There are many hazards on the way. One may even lose one’s life. And if one perishes in the beginning of an enterprise, who gets its fruit? For this reason the wise must protect themselves as the first priority. As it is said, the primary means of attaining dharma is one’s own body. Thus,

  Wives and wealth, land and sons,

  good and evil actions can occur again

  and again, but this body will not.

  “‘Therefore wise men will not take risks. Thus,

  The clever man does not commence

  works which are fruitless, difficult

  to finish, impossible, or where

  the expenses neutralize the profit.

  For,

  Even in times of danger

  the wise man will not go

  up a difficult and terrible

  mountain full of serpents.

  “‘For, whatever is done should be done after due thought, and one should not undertake any work of which the end result will be minimal.”

  ‘The king was also listening to this conversation. “Why do you speak like this, O strangers?” he said. “Everything is difficult to obtain as long as a man does not act with manliness and courage. It is said,

  Courageous men do not just

  keep waiting for opportunities.

  Many desirable things may

  be hard to get, but can

  nevertheless be obtained,

  “‘Thus,

  Sometimes water falls into a ditch

  from the sky; but it can also

  come there from below.

  Fate is unimaginably powerful

  in this world, but is not

  manly effort powerful too?”

  “‘What should be done, then?” said those people, after listening to the king. “Tell us, great hero.” The king replied: “If you go twelve leagues from this city, there is a cragged mountain in the middle of a great forest. At its top there lives a great master yogi named Trikāla Nātha. He gives whatever one desires if one can see him. I am going there.” “We will come too,” they said, and the king told them: “Come with pleasure.”

  ‘They then set out with the king. Finding the forest road extremely difficult to traverse, they asked him: “Great hero, how far is the mountain?” “Eight leagues more,” the king replied. “Then we will go back,” they said, “It is very far and the road is very difficult.” “O strangers,” said the king, “what is far for those on business? It is said,

  Nothing is too burdensome for the capable,

  and nothing too far for those

  on business. No land is foreign

  for the well educated, and none

  can be alien for those who speak sweedy.”

  ‘Having travelled for another six leagues, as they went ahead a frightful serpent with great gaping jaws spitting poisonous flames blocked their path. On seeing it the others took fright and ran away, but the king persisted in going forward. The serpent came up and bit him after capturing him in its coils. But, though encircled by the reptile, and swooning with the power of its venom, the king nevertheless climbed that most inaccessible of mountains and saw the yogi Trikāla Nātha, whom he saluted.

  ‘At the mere sight of the yogi, the serpent left the king, who was also freed from its venom. “O great hero,” said the yogi, “why have you come to this inhospitable place so recklessly and with so much trouble?” “O master,” replied the king, “I have come only to behold Your worship.” “Did you have much trouble?” the yogi asked. “None at all,” said the king. “How could there be any trouble? At the mere sight of Your Worship all my sins have disappeared. I am blessed today, for it is very hard to get to see the great. What is more, one must work for self-improvement as long as the body and the senses are sound. It is thus said,

  The wise should make every effort

  to improve themselves as long as

  this body is healthy and whole,

  the faculties unimpaired,

  old age still distant

  and life not yet exhausted.

  What is the use of attempting

  to dig a well when the house

  is already on fire?”

  ‘The yogi was pleased to hear these words. He presented to the king a quilt, a crayon and a stick, explaining the powers of all three. With the crayon one could draw the picture of an army. It would come to life if touched with the stick held in the right hand, and carry out whatever was desired; when touched with the stick held in the left hand, it would vanish. The quilt would yield money, grain, clothing, ornaments and other things one wished for.

  ‘The king accepted the gifts and took leave of the yogi after paying his respects. As he was coming back, he saw on the road a prince who was collecting wood for a fire he had built nearby. “Gentle sir,” the king asked him,” “What is this? What are you doing?” He replied:

  “How can sorrow be explained

  to someone who has not suffered it,

  who cannot cure it, and who

  does not feel it for another? ”

  ‘The king then said:

  “I have suffered sorrow,

  I am able to cure it,

  and I feel it for others.

  So, explain it to me.”

  ‘The prince then said: “You are a mirror which reflects the grief of others. I am the son of a king. My kingdom was taken away by force by my kinsmen. Unable to retaliate against them or to bear this humiliation, I am collecting firewood to immolate myself.”’

  ‘The king then gave him the crayon, the stick and the quilt and explained their magic qualities. Well contented, the prince saluted the king and went home. King Vikrama also returned to Ujjayini. It is said:

  Who can compare with

  Vikrama on this earth?

  He obtained from the yogi

  three things of great power

  which fulfill all desires,

  and gave them away

  to a king deprived of his kingdom.’

  At these words of the statuette, the lord of the Bhojas stood for a moment frozen, like someone in a picture. Then he hung his head and again went back to the inner apartment.

  21. The Eight Magic Powers

  When the king again came forward to mount the throne, he was addressed by the next statuette: ‘Your Majesty can neither ascend this throne of Indra, nor give it up. You only torment yourself. No man may occupy this great royal seat unless he has the generosity of Vikrama. If you wish to know what it was like, then pay attention to the deeds of that worker of wonders.

  ‘During the rule of Vikrama there was a minister named Buddhisindhu, who had a son, Guhila by name. The young man lived like a prince, eating rice and melted butter, and did not study at all. He was a fool without a particle of sense. With the intention of disciplining him, his
father once admonished him with some precepts:

  “Empty is the home without a child,

  the land devoid of kinsfolk,

  and the mind of a fool.

  And everything is empty for the poor.

  Alas, my son, you were born

  under some evil star. You are:

  a bad child who remains

  unlettered. Because of you

  I have become notorious

  among those who have children.

  How could I, so rich in learning,

  have such worthless progeny?

  It were better to have had

  a barren wife or a stillborn child.

  My boy, you obtained a human birth

  because of past merits, but your mind

  was stricken by fate. You have

  neither learning nor discrimination.”

  ‘Guhila was mortified by his father’s words. They pierced his heart like arrows. Unobserved by anyone, he left home that very night and went away to the province of Karṇāta. There, with hard practice, he mastered learning, which brings both good sense and fame, and lived happily. After some time he took leave respectfully from his teacher and set out for home.’

  On the way he passed through the province of Andhra. It was a land enriched by the Kākati kings with treasures accumulated in their victorious campaigns. Here the Godavari flowed through seven streams into the sea. This river, also called Gautami, the purifier of the world, springs from the matted hair of the god Śiva, and forms in this place a holy ford know as Ushṇa Tīrtha or Hot Spring. Rice cooks in no time when soaked in its water. There was also a temple to the god, locally known as Ushṇeśvara, which displayed the craftsmanship of some earthly Viśvakaramā in all its diversity.

  ‘The minister’s son arrived there, thinking gloomily how far he still was from his homeland. At midnight he saw in the vicinity eight beautiful damsels, gleaming like gold and the lightning. One was skilled in music and song, and blew upon a wind pipe with the lotus bud of her mouth. Another warbled sweet notes on a mellifluous flute, which she held playfully to her lovely lips. Yet another played a drum with her hands, keeping time with the melody. Some sweet-voiced girls, adorned in diverse ways, sang a lilting song based on the pure fifth note which completely enthralls the mind. Others danced gracefully with an enchanting display of the arousal of emotions, their limbs swaying to the music and their feet keeping time.

  ‘Guhila gazed at all this in wonderment. The damsels too noticed him as they departed in the morning after having worshipped the god Śiva Ushṇeśvara with music and dance. “Come, gentle sir,” one of them called out, “we will go to our city.” He obeyed and followed them till they entered the hot water of the ford. But the flames on the water’s surface frightened him, and he went no further.

  ‘The next morning he continued his journey, and in due course returned to the capital of Vikramaditya. Having gladdened his parents with his now impeccable learning, he then went to see the gallant monarch, to whom he displayed his knowledge with great enthusiasm. Courteously questioned by the king, he recounted his tale from the beginning, including the marvel he had seen in the Andhra country.

  ‘The king was curious. He went there himself, and saw the temple and the blazing waters before it. Spending the night at the temple, he also witnessed the dances and all the rites performed by the divine damsels. “Come with us,” they said to him as they departed in the morning, and he boldly went behind them to the bubbling source of the water. Such was the heat which arose from its waves that even the birds in the sky did not want to fly across it, what to say of other creatures.

  ‘Smiling with suppressed amusement, the nymphs cast meaningful glances at Vikramaditya as they dived into the ford. Following them the king too leapt into the burning water. As he entered its inner recess the eight beauties happily took him by the hand and led him to their city.’

  ‘The place was adorned with banners and gates of gold with many jewelled columns. The nymphs took the king into their mansion and seated him on a gem-studded throne. They washed his feet and welcomed him with lighted lamps and performed other appropriate ceremonies. As he sat upon the fine throne, one nymph tempted him with clever words: “O King, even Indra and the others have wanted us but, knowing you to be the epitome of manliness, we would like to have only Your Majesty as our master. We are the eight magic powers. This power is named Aṇimā or minuteness, which attribute she harbours in the slenderness of her waist. She wishes to wed you. So does she, named Mahimā or vastness, who cleverly bears this glory in her ample hips. Look at Laghimā or lightness, with whose favour a man may move about in the sky without support, as if by magic. And this power is Garimā or weightiness, bearing this quality in her breasts; she has fallen in love with you who carry such weight in the world. This is Prāpti or possession, who is here to be possessed by you, the repository of all valour. To have her is to have everything. Here to serve you, O King, is Iśitā or supremacy, by whose favour a man is able to do and to undo all things, and also to change them. And in your service too is Vaśitā or mastery, a single glance from whom gives one dominion over this whole world of gods, demons and humans, Enjoy finally this power named Prākāmyā, or irresistible will. She enables the attainment of desired objects in all, conditions, and herself desires you. Other capabilities, like that of entering another’s body, are the servants of the eight great magic powers. Attended by them, O King, rule this realm unhampered, as you deem proper.”

  ‘After listening to the nymph, King Vikramaditya replied with a smile lighting up his face: “What you say is true, and I am very pleased. Everyone gets satisfaction from success in doing something. But I did not come here to gain this kingdom or your magic powers. I came simply to see this marvel. So grant me your grace, and do not be offended if I do not act as you wish.”

  ‘Observing that the noble king had decided not to stay, the nymphs gave him eight jewels which would enable him to attain their powers. As for Vikrama, he took leave from them and came out of the boiling lake.

  ‘As the king proceeded to Ujjayini he saw on the way a brahmin gone grey with age, tottering along with a staff for support, “Old age has enfeebled you, brahmin,” he asked kindly, “where do you want to go?” The dotard explained why he was on the road. “I am called Vishnu Śarmā,” he said. “I am from the Kaśyapa family and live in Kanchīpura. I have always been plagued by bad luck. My wife is old, ill-tempered and sharp-tongued. She has many children and frequently scolds me for my poverty. ‘A curse on this life, you fool!’ she says, ‘you are no good at work and always in trouble. Your indigence is unending. From the time you married me to this day, my clothes have been in tatters and my life has been spent in misery. My limbs are twisted from always sleeping on the ground. There is nothing for my comfort, nor enough food for my stomach. A man without money is like one dead. Even his relatives are unwilling to keep him company, and they go away. A woman who gets a husband devoid of learning, discrimination and money is spurned by her kinsfolk. It is better for a girl to lose her husband in youth, rather than be derided as the wife of a pauper.’ These harsh words of my wife pierced me like arrows, and so I set out to gain wealth or perish in the process. But to behold you at the break of day is like attaining the eight magic powers. I will certainly gain some benefit from you beyond my imagination.”’

  ‘After listening to the old man, the king reflected: “Alas, poverty leads to humiliation, even at the hands of one’s wife. As it is said:

  ‘My beauty, won’t you do something nice for me?’

  ‘Why don’t you do it yourself?’

  ‘Shame on your temper!’

  ‘And who provokes one with nasty words,

  more than you?’

  ‘Curse you for answering back at every word!’

  ‘Curse your father!’

  Can there be any happiness for a couple who thus

  keep sniping and quarrelling with each other all

  the time?

&n
bsp; “‘How strange are men’s actions,” the king thought,

  Some people help many others,

  some help only themselves,

  and some cannot do even that.

  Such is the ultimate fruit

  of good and evil deeds.”

  ‘His heart moved by pity and compassion, the king then gave the eight jewels to the brahmin.’

  After recounting this story, the statuette said to King Bhoja: ‘Sit upon this throne if you have such fortitude and magnanimity, O King!’ But the king heard her and kept silent.

  22. The Elixir of Kāmākshā

  Once again King Bhoja was curious to hear the narrative. ‘Tell me a tale,’ he said to the statuette. And she told him one with smiling glances which delighted the hearts of his assembled courtiers. ‘Your eagerness for a story gives me eloquence, O King,’ she said, ‘do not disdain me as just a wooden puppet, but pay attention.

  ‘King Vikramaditya travelled the world to see its marvels, with just his sword as a companion. Fatigued by the blazing sun, he once came to a forest looking for a place to rest. At that time a certain brahmin also arrived and sat down near the king. “From where have you come, brahmin?” the king asked. “I am a pilgrim on a trip around the world,” the brahmin replied, “and you, sir, where are you coming from?” “I am a pilgrim like you, sir,” the king responded. But the brahmin looked at him carefully and said: “My lord, who are you? Your appearance denotes majesty and displays all the signs of royalty. You merit a throne. Why are you travelling thus?”

  ‘Pressed for an answer, the king said: “I am the kshatriya Vikramaditya. I come from the city of Ujjayini. But my purpose, you should know, is only amusement.” At these words the brahmin’s hair bristled with joy, his head shook and his hands trembled, as he recalled the king’s unequalled splendour. “Where are your fan bearers and your tent carriers?” he asked eagerly. “Where is the royal parasol, bright as the enchanting moon of autumn? Where today do you rest your noble feet, caressed by the jewelled diadems of vassal lords? And in what harem, proud of its divine women of enchanting beauty and loveliness, do you repose here, O King? People like me are incapable of enjoying pleasures even if they could accumulate them, but why have you given up for nothing the earthly delights you have?”