Simhasana Dvatrimsika Page 14

  “O King,” the soothsayer replied, “if Saturn pierces the cart shaped constellation of Rohiṇī, and moves into the house of Mars or Venus, then there is a famine for twelve years. As Varāhamihira1 has said:

  The clouds for certain will not rain

  for twelve years if Saturn, Mars and Venus

  penetrate and pass through the cart of Rohiṇī.”

  ‘After hearing this, the king initiated religious works like charities, holy practices, fire sacrifices and other propitiatory and auspicious rites for the sake of the populace. But it did not rain.

  ‘The king was deeply distressed at the sufferings of his people. “If the head of a family sees his family suffering,” he said to himself, “and does not care for it as much as he can, it is sinful of him. If the head of a village does not care for the suffering villagers, it is sinful too. And if the lord of a country levies taxes on it, but does not protect it when it suffers, it is indeed a sin for him.”

  ‘At a loss for what to do, the king was sick at heart. “I have prayed to the goddess who fulfills wishes,” he thought. “I have sacrificed in different fires, and propitiated the planets with the best ceremonies. But for some reason the heaven still does not rain upon the earth.” As the king worried thus, a disembodied voice was heard: “Stop worrying, O King. You are the first among noble-minded men. As you alone have satisfied the wish-fulfilling goddess, she is pleased to give you a divine chariot filled with celestial weapons, which can go everywhere. Mount it swiftly, O hero, and go for the cart of Rohiṇī, your bow drawn and the divine missiles blazing irresistibly. Then halt the crooked course of Saturn!”

  ‘Urged by the voice, the king interrupted the course of Saturn with the power of divine weapons, like Daśaratha2 in days gone by. Extremely pleased with Vikramaditya’s heroism, Saturn gave him the boon that there would be no drought in his land. After receiving this gift, the king descended and returned to the city. Thus it is that even today there is generally no famine in the Mālava country.

  ‘Adorn this fair throne if you are capable of acting similarly,’ said the statuette. The king’s desire was thwarted by these words from the figurine, and he went back to the inner apartment, his face averted.

  26. The Heavenly Cow

  Once again the cultivated voice of a statuette rang out as King Bhoja came forward to ascend the throne: ‘O King, this is his throne! Sit upon it if you can manifest the heroism, the generosity and the fortitude which he had.’ And when the king eagerly asked her to tell him a story, she recounted one of the deeds of Vikramaditya.

  ‘There was never a king like Vikramaditya for qualities such as heroism, magnanimity, compassion, discrimination and fortitude,’ the statuette said. ‘What is more, he did what he said. And he said what was in his heart. Whatever followed from his words, he would do. For he was a good man. It is said,

  As they think, so they speak.

  As they speak, so they do.

  In good men there is uniformity

  in their thought, speech and action.

  To help, to speak kindly, and to have

  great affection is in the nature

  of good men. Does anyone

  have to make the moon cool?

  ‘Once Indra sat upon his throne in the city of the immortal gods. He was attended by many divine princes and sages, and countless categories of deities; by his minister, the moon god; and by Viśvavasu and other chiefs of the demigods. Also present were the celestial nymphs Ghritāchī, Menakā, Rambhā, Sahajanyā, Tilottamā, Urvaśī and Sukeśī, together with Priyadarśanā; the eight Magic Powers and the presiding deities of the eight directions. All of them had come to pay homage at great Indra’s noble feet.

  ‘In the course of a discussion in that great assembly, the sage Nārada and others who stood there praised men of merit. “No king can surpass Vikramaditya in virtue,” Nārada said to Indra. “Endowed with nobility and courage, possessed of magnanimity and fortitude, he alone protects the people of the world, his valour unstained.” Indra marvelled at these words. Seeing Surabhi, the heavenly cow which grants wishes, nearby, he told her to go and find out about the virtues of Vikramaditya.

  ‘On receiving great Indra’s commandment, Surabhi proceeded to the earth and fell into a nasty pit where she floundered like a common cow. At that time the king was on his way back to the city after touring the provinces in disguise. He heard the distressed bovine cries and wondered: “From where comes this cry, like that of a cow, in this forest full of carnivorous beasts? I must look into this.” And getting to that place, he saw a miserable cow with eyes streaming tears, feebly trying to climb out of the pit into which she had fallen.

  ‘The king was filled with compassion. “No one is as foolish,” he said to himself, “as one who has the power, but does not do his master’s work or help a friend in trouble; or rescue the helpless, keep his word, grant favours sought, and help others.” Thinking thus, the hero caught hold of the cow’s tail at the root. But he could not pull her out as she was too heavy.

  ‘Meanwhile the sun set and at night it began to rain. Despite this, the king stayed there, guarding the helpless cow. He covered her with his own garments, and himself remained naked. In the morning he made another strong effort to extricate her, but she would not move. At this moment a great tiger burst upon them with a loud roar, its tail bolt upright like a staff and its limbs contracted for a spring.

  ‘Seeing this ferocious beast draw near, the king fearlessly came between it and the cow whose eyes rolled in terror. Within moments, the hungry tiger raised its feet and leapt with gaping jaws upon the cow, falling on her like a mountain. With a terrible roar it also dealt the king a thunderous blow with its sharp-nailed paw. The blow was hard to bear, but the king withstood it and struck the predator with his sword, which flashed like lightning. Thus he warded off the furious attacks of the tiger as it tried to get at the cow.

  ‘The cow had observed the king’s compassion, resoluteness and other qualities. She now got up by herself and said: “O King, I am Surabhi, the wish-fulfilling cow. I came from heaven to investigate your compassion and other virtues. Their proof I have now seen. There is no king on earth as compassionate as you. I am very pleased. Choose a boon.”

  “‘By your grace, I lack nothing,” replied the king. “What can I ask for?” The cow was amazed at his selfless and steadfast words. “I am yours,” she said simply, and the king proceeded with her to his capital.

  ‘As he travelled with the cow on the highway, a brahmin came up and offered a benediction. “O King,’ he said, “poverty has made me a magician. For I can see everyone, but no one at all sees me. It is said,

  Poverty, I salute you. Through

  your grace I have become a magician.

  For I can see the world, but none see me.”

  “‘What are you asking for, brahmin?” said the King. “O King,” the brahmin replied, “Your Majesty is a wishing tree for supplicants. Do whatever will remove my poverty for as long as I live.” “Then this wish-fulfilling cow will grant your desires,” the king said. “Take her.” And he gave him the cow.

  ‘The brahmin took the cow and went home, feeling as if he had gained the joys of paradise. The king returned to his capital. And Surabhi the cow returned to heaven after giving the brahmin all that he wished for.

  ‘If there is anyone greater than Vikramaditya in acts of such marvellous generosity, then name him, King Bhoja!’ the statuette concluded. ‘Anyone else is unworthy of this throne of Indra. So cease to hanker for it, King Bhoja, and be content.’

  27. The Gambler

  When the king again arrived to mount the throne, a statuette supporting it addressed him: ‘Lord of Bhoja, ascend this great throne of mighty Indra only if you have Vikrama’s quality of helping others everywhere.’ ‘Tell me, you who speak so sweetly,’ asked the king, ‘what was this quality and the nature of his compassion? I am all ears.’ Urged thus, she told him the twenty-seventh story of Vikramaditya, who was always inclined
to help others.

  ‘While travelling the earth, alone and in disguise, King Vikramaditya once came to a city called Chandravati. “I will stay here for five days,” he said to himself, and he went to a most beautiful temple where he saluted the deity and took a seat in the congregation hall.

  ‘After some time another man arrived there. He was handsomely attired, like a prince. His garments were of silk and he wore all manners of ornaments. His body had been rubbed with a pomade of sandalwood, perfumed with camphor, saffron, aloe and musk. Accompanying him were some courtesans, with whom he amused himself in flirtatious tale-telling and conversation before going out with them again. The king observed him, and wondered who he could be.

  ‘The same man came again the following day. This time he was alone, without his robes and ornaments, and clad merely in a loincloth. Looking miserable, he flung himself on the floor of the temple hall.

  ‘The king saw this now wretched man sitting and sighing not far from him and, as if to soothe his suffering, asked kindly: “Good sir, you came here yesterday sporting a splendid dress. Today you are in this condition. What is the reason?”

  “‘O master,” the man replied, “why do you speak thus? Yesterday I was in another condition. Now I am in this. It is because of destiny. Thus,

  The bees which flourished on ichor

  from the rutting elephant’s temple,

  their limbs perfumed by the pollen

  of the blooming lotus, now daily

  while their time on the bitter foliage

  of the lime and the sunflower.”

  “‘Who are you, sir?” asked the king. “I am a gambler,” the man replied. “Do you understand the game of dice?” the king asked further. The man said: “On that subject I am certainly an expert. I am always there with the gamesters, playing the dice day and night. I know the game gatāgatam or ‘go and come’, and am a master at making wagérs. I know too the power of the mind in setting impregnable defences with elephants, knights, ministers and chariots in the four-limbed game of chess. I am skilled in winning money, and have defeated even clever players. But, though always capable, I was beaten today by destiny and reduced to this condition. So, I wander, stricken by fate. That is the supreme power in the world. What man can do is meaningless. One’s efforts are futile when one ignores this fact.”

  “‘Whoever you may be, sir,” said the king, “you are very intelligent. Why have you devoted yourself to this extremely wicked pursuit of gaming?” “What does not even an intelligent man do when driven by his karma?” the gambler replied. “And it is said,

  Driven by his own karma,

  what can the intelligent man do?

  The minds of men have

  always followed their karma.”

  “‘Gentle sir,” said the king, “gambling is the root of great evils. The game of dice is the repository of all vices. It is said,

  What man of clear mind

  will engage in the pursuit

  of gaming? It is the home

  of ill fame, and the abode

  of thieves and harlots.

  It is the king of vices,

  and the first of the

  dangerous roads to hell.

  “‘There are seven very evil vices which intelligent people eschew,” the king continued, “it is said,

  Gambling, meat eating, wine drinking,

  fornicating, hunting, theft, and adultery

  are seven very evil vices

  which intelligent people should eschew.

  “‘Moreover,

  Yudhishthira was brought down by gambling,

  the ogre Baka by eating meat,

  Balarāma by drinking wine,

  Indra by fornication,

  King Brahamadatta by hunting,

  Yayāti by theft

  and the great

  ten-headed Rāvana by adultery.

  People can be ruined

  by even one of these vices.

  Who will not be destroyed by all?

  “Therefore, my friend, do not play dice any more and destroy your self-respect and your wealth, virtue and prestige. This is what has brought you to your present condition.”

  “‘You do not know the pleasure of dicing,” the gambler replied. “Nectar is but a name. Food can cause illness. Ornaments merely satisfy vanity. The pleasure of women turns sour because one cannot trust them. That of music, song and dance depends on others. And spiritual bliss is unattainable. Thus, gambling gives the one definite pleasure in this transient world. Even yogis pray to be absorbed in it. Thus,

  As the gambler meditates on his stake,

  the separated lover on his beloved,

  and the skilled archer on his target,

  so may I mediate on you, O Lord.”

  “‘Alas,” thought the king on hearing these words,

  “Ignorance is indeed worse than anger

  and all the other vices. Blinded by it,

  man cannot tell the good from the bad.”

  ‘The king then gave further instruction to the gambler. “If you really want to help others,” said the latter, “then do one thing for me.” “I will do it if you give up this vice of gambling,” said the king. “So be it,” the gambler said. “But do not tell me to stop. Do me a favour, if you are my friend. Whether this game of dice causes happiness or grief, I am not inclined to give it up. So, do not forbid it to me. But, since you have treated me as a friend, I am in your hands. Act like one and solve my problem. But even a friend cannot provide success only through instruction. Be my support by giving me some money.” The king smiled and said: “I will do what is proper.” Then he kept silent.

  ‘By this time, two brahmins from a foreign land had arrived and sat down in another part of the temple. They were conferring amongst themselves, and one said: “I have seen all the works written in the goblin tongue. In them it is said that to the north-east of this temple, at a distance of five bow shots, there are located three jars full of dīnāra coins. Near them is an image of the deity Bhairava, and they can be obtained by sprinkling that image with one’s own blood.”

  ‘The king heard this conversation. He went to the place talked about and sprinkled the image of Bhairava with the blood of his own body. “‘O King,” the contented deity said to him, “I am pleased. Choose a boon.” “If you are pleased,” replied the king, “then give the three jars full of dīnāras to this gambler.” Bhairava gave him the money, and the gambler went home, praising the king. King Vikrama also returned to his capital.’

  Thus did the statuette relate this famous story to King Bhoja, who once more abandoned his desire for mounting the throne.

  28. The King stops Human Sacrifice

  Another statuette spoke out when the king again attempted to sit on the throne: “O Monarch! No one is worthy of mounting this throne except one who has the magnanimity and the other virtues of Vikrama.’

  ‘Tell me about his magnanimity and the rest,’ said Bhoja. The statue then replied: ‘Listen, O King!’

  ‘Once King Vikramaditya went out on a tour and came to a certain city. A clear stream flowed nearby. On its bank was a grove resplendent with many kinds of flowers and fruit, in the middle of which stood a charming temple.

  ‘The king bathed in the stream, offered his prayers, and sat down in the temple. After some time four strangers arrived and also sat near him. “Hello, from where have you come?” asked the king. “We have come from the eastern country,” one of them replied.

  “‘Did you see any new sights in that country?” the king asked. “Master, we saw something extraordinary,” said one of the newcomers, “so much so that we barely escaped with our lives.”

  “‘And what was that?” asked the king. The newcomer said: “In that country there is a place called Vetālapurī or Vampire City, where dwells a goddess known as Śoṇitapriyā or Lover of Blood. The people and the ruler of that place offer a human sacrifice to her once a year for the fulfillment of their wishes. Should a stranger happen to be there
on the particular day, they kill and offer him like a beast before the goddess. We chanced to be in that city on that very day because of our travels, and the people there came out to finish us off. But by then we had heard about them. We fled and came here, barely escaping with our lives.”

  ‘After hearing this account, King Vikrama went to that city and beheld the awesome temple there. Making obeisance to the goddess, he sang a hymn;

  “May the holy mothers1 protect me:

  Brahmāni, whose face is pure and gentle

  like the moon; Maheśvari with her magic charm;

  Kaumari, destroyer of the enemy’s pride;

  Vaishṇavi, who wields the discus;

  Varāhi, of the thunderous roar;

  Aindri, armed with the thunderbolt;

  and Chamuṇḍā, accompanied

  by Ganesa and Rudra.”

  ‘Then he sat down in the temple’s assembly hall. At that moment a miserable-looking man appeared along with a crowd of people preceded by music. Seeing them, the king said to himself: “This must be the one whom the people have brought here for sacrificing to the goddess. That is why he looks so wretched. I must free him, and proffer myself instead. This body may last for a hundred years, but eventually it must perish. What is worth earning is holy merit and spotless fame. It is said:

  Transient is prosperity; youth,

  this body, and life itself are fleeting;

  transitory is all worldly existence.