Reading section 7

At this lamentation of the king, all present become sorry and express their regrets. After a little while, the sage arrives again, his body emitting sparks of fire. Seeing him at a distance, the king begins to tremble.

As the sage comes up, the king bows to him and says,

"My lord Kausika! I have procured only a half of your fee by the sale of my wife. Accept it. I shall presently pay the remaining half by the sale of my own person."

The sage whirls his eyes and exclaims, "Is it a joke? Am I a fit object for a joke? What shall I do with only half the money? Just pay down the whole amount. See the sun is setting."

The king replies, "O God! if this does not satisfy you, I pray you wait a little. If a Chandal is available, I will sell my person to him and pay your fee." The sage remarks:--

"Then I will stand here and wait. Collect the money without delay."

The king then hawks himself about, "Will any one buy me with half a lakh of gold coins, and deliver me from an ocean of sorrows." No one responds to his offer. No buyer appears. The sun is about to set. Death stares him in the face. Not that he fears death. Why should he fear it? He has given away his kingdom. His queen has been sold. Life has no further attraction for him. Death has been stripped of its terrors. But death by the fire of a Brahmin's anger leads to everlasting hell. He sees the vision of hell, falls down on the ground like a plantain tree blown by a tempest, and faints.

Virtue preserves him who practises virtue. Virtue assumes the form of a Chandal and accompanied by an attendant, makes his appearance, with a half-burnt bamboo on his shoulders and a chain of skeletons round his neck. He is ready to buy the king, who now weeps bitterly, and holding the feet of the sage, entreats him thus:--

"Oh lord Kausika! Do me a favour I pray you. Do not sell me to a Chandal. Do _you_ rather buy me. I shall be your slave for ever."

On this, the sage flies into a rage and exclaims:--

"Oh villain! Do not trifle with me. You have all this time been pretending that you want buyers. As soon as a buyer appears in the field, you feel ashamed to be sold to a Chandal! I cannot brook any more delay. I take up water to destroy you."

The king begs his pardon, sells himself to the Chandal and pays down the fee to the sage, who then retires.

The king now puts on the dress of a Chandal and is appointed with two others to collect rags in a burning-ground. Hideous is the burning-ground. Dogs and jackals are tearing up carcasses which lie scattered all round. Vultures are quarrelling among themselves. These sights unloosen the bonds that bind him to the world. The king is trembling with fear. His two colleagues have left him. But he will not leave his station. He must do his duty. The night deepens. The burning-ground becomes still more hideous. To try the king's sense of duty, Virtue once more becomes incarnate and this time appears before the king in a horrible form. The king has never before seen such a terrible sight, but still he will not leave his station. Not one or two but myriads of such forms dance before him, but in vain. The king exclaims, "No one shall be allowed to burn any corpse without depositing rags and couches with me. I am the agent of the lord of this burning-ground. I make this proclamation by order of my lord."

No one responds. No voice is heard; only horrible figures are seen playing around him. After a while, a hermit comes and says.

"I am a hermit. I have resolved to practise some _mantras_. I have come to know everything about you by my powers of _yoga_. You are a king and you should protect me from the demons that disturb my meditations."

The king most humbly submits, "My body is not my own; I have sold it to the lord of the Chandals. How can I forsake my duty to my lord to save you?"

The hermit says, "come and help me if I ever suffer extreme distress."

The king replies, "If I can ever help you without detriment to the business of my lord, I am ready to do it." The hermit retires, and after a short time he returns; and says,

"By your help I am now versed in all _mantras_. I am prepared to give you such a mantra as by its virtue you will be able at once to repair to Heaven. You need not suffer hell by slavery to a Chandal."

The king replies, "Many thanks for your kind offer. But how can I accept your offer as this body belongs to a Chandal? I will not go anywhere before death."

The hermit says, "Then take this money and deliver your wife."

The king thankfully declines the offer with the observation, "I have sold my queen in my hour of need. To buy her back is not in my power." The hermit soliloquizes,

"Blessed is Maharaja Harischandra! What fortitude! what wisdom! what generosity! what a sense of duty! The world has never produced a nobler man. A tempest shakes even the mountains, but behold! this noblest specimen of humanity is not moved by the severest of afflictions!

It is morning. The birds are singing. The sun is up in the horizon. The king is sitting on the banks of the Ganges. He is thinking of his fate when he hears a female voice crying. He approaches the lady. The scene is horrible. An unfortunate lady, the queen Saibya who had been deserted by her husband, has come to burn her son, the support of her life. She was serving as a slave in the house of the Brahmin who had bought her. Her son Rohitashya, was stung by a deadly poisonous snake. No body would help her. She has come to the burning-ground to burn the dead body of her son. The queen weeps and faints. The king stares at the face of the corpse for a long time and at last recognises his dead son. He too faints. After a long time he recovers, and finds that the queen also has recovered. He thinks of committing suicide, but the body is not his own. He thinks of pacifying the queen by introducing himself, but his present costume will perhaps aggravate her sorrows. The queen, looking up to the skies, exclaims; "It is high time for me to return to the house of my master. I forget I am a slave. My master will be angry if I am late. My husband will incur blame if my master is angry. Let me go at once."

The king reflects, "If my queen is so mindful of her duties to her master in the midst of such calamities, I must never forget my duty to my master."

Then he approaches the queen and addresses her thus:--

"Who are you? You are not allowed to burn the corpse before you give up its clothes to me, the slave of the lord of this place." She replies,

"Please wait a little. I will take off the clothes."

As the queen delivers the clothes into the hands of the slave, she notices signs of royalty in his hands and is surprised that such a hand is engaged in so low an office.

"She looks attentively and exclaims in a wild voice, Oh my lord! Oh Maharaja! you a slave in this burning-ground! Oh lord Kausika! are you not yet satisfied?" The queen rushes to embrace the king. The king starts away from her and forbids her saying, "Oh my queen! do not touch me, I am the slave of a Chandal. Be patient." She faints again.

The king cannot touch her as he is in the garb of a Chandal. After a while, the queen recovers, and the king addresses her thus:--

"Oh my lady! Abandon lamentations. It is useless to lament. All this is the result of work in previous lives. I will prepare a funeral pyre. Apply the sacrament of fire to the dead body and return at once to the house of your master." The queen is disconsolate and wants to remain with her husband, who explains the situation thus:--"You have no right to remain here. Do not forget that your person has been sold to the Brahmin."

The queen understands and sighs.

All on a sudden, flowers are showered on their heads from Heaven, and musical voices are heard on high proclaiming.

"Blessed is Maharaja Harischandra; Blessed is Rani Shaibya! unrivalled in this world is the liberality, the patience, the resolution and the wisdom of the king. No nobler man can be found in the three worlds."

The king and the queen stare motionless towards the Heavens.

Now virtue assumes the form of a hermit and makes this address.

"Victory to Maharaja Harischandra! You have astonished the world, I am virtue incarnate. Virtue is never vain. As you have stuck to me all along, I must reward you. I will send you to the heaven of _Brahma_, where the greatest kings cannot enter by their truth, charity, straightforwardness and sacrifices. You need not lament any more. Be patient. By my blessing, your son Rohitashya will instantly regain life". Rohitashya now starts up.

Then the king perceives, in clear vision acquired by the blessings of Virtue, that lord Kausika, in order to try his virtue, deprived him of his kingdom and placed the government in the hands of his own minister. The Chandal, who is his master, is not a real character but virtue incarnate.

The Brahmin and his wife, who were the master and mistress of the queen, were not ordinary persons. The Brahmin was Siva, the god of gods, incarnate. The Brahmani was the goddess Durga incarnate. By order of virtue, the king and queen annoint, on the banks of the Ganges, Rohitashya as king-associate or Yuvaraja, and return to the capital, amidst the wild rejoicings of the subjects.

After a short stay there, the happy couple repair to the heaven of _Brahma_.

MADHURANIRUDDHA.

The secret loves of Usha, the daughter of the Asura Bana, and Aniruddha, the grandson of Krishna, are intense. The sage Nareda apprises Krishna and Balarama, that Indra is again in dread of the demons, and especially of Bana, who has acquired the particular favour of Siva, and who is therefore not to be easily subdued. The conference ends by Nareda's going to Sonapur, the capital of the demon, to endeavour to impair the friendship between Bana and Siva, whilst Krishna and his brother await the result.

The excessive arrogance of Bana, in his anxiety to match himself with Vishnu, has offended the latter, who has accordingly departed for Kailas, after announcing that Bana's anxiety shall be alleviated whenever his banner falls. Parvati has also gone to Kailas, after announcing to Usha that she will shortly behold her lover. Usha is impatient for the boon conferred by the goddess.

Aniruddha is violently enamoured of a damsel he has seen in his sleep, and despairs of discovering who she is, when Nareda comes opportunely to his aid, and informs him that she is the daughter of Bana; on which Aniruddha determines to go to his capital, first propitiating Jwalamukhi by penance, in order to obtain the means of entering a city surrounded by a wall of perpetual flame. The goddess is the form of Durga, worshipped wherever a subterraneous flame breaks forth, or wherever jets of carburetted hydrogen gas are emitted from the soil.

Bana's banner has fallen. His minister and wife endeavour to prevail on him to propitiate Siva, in order to avert the evil omen, but he refuses.

Bringi, a servant of Durga, precedes Aniruddha to prepare the goddess to grant his request. As he proceeds in his aerial car, he notices the countries of Orissa, Bengal, Behar, Oude or Ayodhya, Prayaga, Hastinapur or Delhi and Kurujangal or Tahneser, whence he comes to Jwalamukhi.

Aniruddha repairs to the shrine of the goddess round which goblins sport, and upon the point of offering himself as a sacrifice, is prevented by the goddess and receives from her the power of travelling through the air.

Usha and Chitralekha, her companion, receive a visit from Nareda, in whose presence the latter unfolds a picture containing portraits of all the chief characters in Swerga, Patala, and on earth, or Indra, and other gods; Sesha, Takshaka and the Nagas, and different princes, as the kings of Magadha, Mathura, Avanti, Madra, Mahishmati, and Viderbha, Yudhishthira, Krishna, Baladeva, Pradyumna, and finally Aniruddha, whom Usha recognizes as the individual seen in her dream, and of whom she is enamoured. Nareda recommends that Chitralekha be sent to Dwaravati to invite Aniruddha, whom he enables to fly thither, whilst he remains in charge of Usha, whom he sends to the garden to await her lover's arrival.

Aniruddha and Chitralekha arrive at Sonapur and the former is united to his mistress.

Aniruddha is detected by Bana. An engagement ensues. Krishna, Baladeva, and Pradyumna coming to the aid of the prince, the day is going ill with Bana, when Kartikeya, Ganesha, and Siva and Chandi come to his succour. Notwithstanding the presence of his allies, Bana has all his thousand arms cut off by Krishna except four. Siva advances to the aid of his votary, when a combat ensues between the gods which combat Brahma descends to arrest. The gods embrace one another. Parvati and Brahma support Bana to make his submission.

Vishnu declares he is less sensible of the wounds inflicted by Bana, than of the regret he feels at his presumption in contending with Siva. The latter consoles him by telling him he only did a warrior's duty, and that military prowess is independent of all motives of love or hatred.

Parvati then brings Usha to the spot, and by her desire, and that of Siva, Bana gives his daughter to Aniruddha. Siva then elevates him to the rank of one of his attendants, under the name of Mahakala.

SRIDAMA CHARITA.

Poverty and Folly are sent by Lakshmi, the goddess of wealth, to assail Sridama, the early companion and fellow-student of Krishna, who has become obnoxious to the goddess for his attachment to Saraswati; the goddess of learning. They effect their purpose with Sridama, by demanding the rites of hospitality, and being accordingly admitted into his dwelling.

Sridama is persuaded by his wife, Vasumati, who has seen a propitious dream, to repair to Krishna, to see if his opulent friend will restore his broken fortunes. He takes with him a handful of rice, dried and cleaned after boiling, as a present. He arrives at the palace of Krishna, where he is received with great respect by the host and his two principal wives, Rukmini and Satyabhama; the former washes his feet, the latter wipes them, and Krishna sprinkles the remaining water upon his own head. After recalling some of the occurrences of their juvenile days, when they were fellow-students, Krishna leads his friend into the garden, where they remain till towards sunset; when they are summoned to join the queens and their attendants. Krishna indulges in frolics among his women. The buffoonery of the Vidushaka amuses the party.

After some time spent in this manner, Sridama takes his leave, and although dismissed with great reverence, departs as poor as he came. He recollects this on his way back, and consoles himself with observing that wealth intoxicates as well as wine, and that the affection of Krishna is a thing which no one can steal from him. His disciple is not so submissive, and reminds him that it was not to get mere civility that he was sent on this errand by his wife.

On arrival, they find, instead of the miserable hovel of Sridama, a splendid and extensive town, and that Sridama is in great affliction at the disappearance of his wife, when he is seen and solicited by a _Kanchuli_ or chamberlain, who calls himself his servant, to enter a stately palace. Sridama, thinking this is a jest upon his poverty, threatens to beat him if he does not depart, but the chamberlain perseveres, and tells him that while he was absent, Krishna had converted his cottage into a town, named after him Sridamapur, and supplied it with every article of use or luxury. With much reluctance and unyielding incredulity Sridama is prevailed upon to enter the palace, where he finds his wife.

Krishna now comes to pay a visit to his friend. He arrives in his aerial chariot, accompanied by Satyabhama and the Vidushaka. His bounties are heartily acknowledged by the object on whom they have been bestowed.

KANSA BADHA